CHRIST.
How Christ was first promised to Adam.
WHen the first man Adam through the craft and subtiltie of the Serpent (whom the diuell had set for his minister to deceiue him) had lost the felicitie of Paradise,Gen. 3. and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world (where afore it was in his power alwaies to haue liued.) Then almightie God for the saluation of mankinde, promised that of the séed of the woman Christ should come and destroie the power of Satan, and deliuer vs frée from sinne and death. Lanquet.
How Christ grew in age and wisdome.
Christ as touching his Godhead, did not grow in age,Luk. 2. [...]2. wisdome, and fauour, but in respect of his manhood, in that he was verie man, whose example would God we could follow, that as we grow in yeares, so we might grow in wisdome and fauour with God and men. Hemming.
How Christ is called Dauids sonne.
If Dauid call him Lord,M [...]. 22. 45 how is he then his sonne. ¶Christ in that he is a verie naturall man is Dauids sonne, but in that he is a true and a naturall God, equall with the Father, he is also his Lord. Sir I. Cheeke.
How Christ had moneie.
Looke Moneie.
Whie Christ became man.
As through a naturall man we were banished out of Paradise, [...]en. 3. made the children of dampnation, so it pleased the almightie trinitie, neither by an Angell, nor Archangell, but by a naturall man to restore vs againe, and made vs heires of saluation,1. Cor. 15. 31. as Paule witnesseth, By a man came death, and by a man commeth the resurrection of the dead, for as by Adam all die, euen so by Christ all be made aliue. R. Hutchynson.
Whie Christ fasted.
Like as it pleased God to giue power vnto Moses xl. daies, twice in the mountaine, not for the auoiding of temptation, but for to set foorth the glorious lawe, and will of the Father then to be published. And Elias béeing sent to anoint a king ouer Siria, & a king and a Prophet ouer Israel, by whom both these kingdomes should be cleane altered and chaunged, did fast fortie daies from all maner meates,Fasted. for the declaring of the power of God in his works. So did it please Christ of his owne power to fast fortie daies, that the Iewes shoulde haue none occasion to thinke him inferiour to those tw [...] their great Prophets, in the publishing of his Gospell and gladde tidings vnto the world, and his renuing of all things: not to the intent that we should followe him, and thereby haue purgation for our sinnes. For beside that, it is impossible to followe him (without an especiall worke of the spirit) either in that he fasted fortie daies, or in that he was neuer hungrie: This were a plaine deniall of the benefits of his passion, and the setting vp of our owne worke which is vnperfect. For what great matter is it to eate meate but once euerie daie, & to drink two or thrée times, many haue so liued in old y• time. And what holines is it to eat fish onelie, do not Cormerants and such as liue by the sea side, liue so like wise. Christ hath commaunded vs to followe him in loue, peace, mercie, & such like: But in this example (as a thing impossible) we haue no such commaundement, except we be drawne into wildernesse by the spirit, as Christ was, or by anie other worke of God, we be destitute of food & the comfort of creatures. Then, loe y• example of Christ may strength vs, & teach, that not by bread onelie doe we liue, but by euerie word that procéed out of the mouth of God. A. G. fol. 187.
Why Christ is called holie.
¶Looke Holie.
Why Christ is called true.
¶Looke True.
Why Christ was borne of a woman.
Whie was Christ borno of a woman: truelie because [...]nne and death ouerflowed the world through the first woman, hee worketh the mysterie of life and righteousnesse by an other woman,Woman. that the blame of sinne should not be imputed to the creature which is good, but to the will by which Eue sinned. R. Hutehynson.
Why Christ died for vs.
And I was dead.Apoc. 1. 18 ¶This cannot be verified of the Angels because they be inuisible and immortall spirits. But Christ to obeie his Father, and to wash awaye the sinnes of mankinde, was contented to yéeld himself to death for a time, to the intent that he might at length by death, destroie him that had y• power of death (that is to wit the diuell) and set them at libertie, which for feare of death were subiect to bondage all their lyfe long.Died. Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice, wherin Christ the true shepheard of all men, gaue his life for his sheepe. Iohn. 10. 15. 17. And like as Christ the head of the Church, entered into his glorie by death. Luke 24. 26. So becommeth it all the godlie to die with him, that they maie be glorified together with him, according as Paule teacheth. Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27.
Christ died for vs.Rom. 5. 8. ¶They alleadge also that Christ died for vs all, and thereof they inferre that his benefits is common to all men, which thing we also will easilie graunt, if onelie the worthinesse of the death of Christ be considered, for as touching it, it might be sufficient for al the sinnes of the world, but although in it selfe it bée sufficient, yet it neither had, nor hath, nor shall haue effect in all men: which thing the schoolemen also confesse, when they affirme that Christ hath redéemed all men sufficientlie, but not effectuallie: for there vnto it is necessarie that the death of Christ be healthfull vnto vs, that we take holde of it, which cannot otherwise be done, then by [...]aith, which faith is the gift of God, and not giuen to all men. Pet. Mar. vpon the Rom. fol. 305
Obiection.
[Page 182]why did Christ choose to die vpon the crosse, before other kinde of death.
Aunsvvere.
Truly because this kinde of death is accursed, & all that die on it, as it is written:Crosse. Cursed is euerie one that hangeth on tree: for so it commeth to passe, that Christ was accursed for vs, to deliuer vs from Gods curse as Paule saith: Christ hath deliuered vs from the curse of the law, in that he was made accursed for vs.Gal. 3. 13. R. Hutchynson.
The time and houre of Christs crucifieng.
One of the Euangellsts saith y• Christ was crucified the third houre,Mar. 15. 25. & the other the sixt houre. Augustine affirmeth both to be true: for y• Iews at the third houre cried, Crucifie,Crucified crucifie, wherefore as touching them they slue the Lord then,Ma. 27. 45. who yet was afterward at the sixt houre crucified by the souldiers of Pilate. Pet. Mar. vpon Iudic. fol. 166.
Of Christs calling vpon God in his passion.
My God,Ma. 27. 46 my God, wh [...]e hast thou forsaken me. ¶Notwithstānding y• he feeleth himselfe as it were wounded with Gods wrath, & forsaken for our sinnes, yet he ceaseth not to put his confidence in God, and call vpon him, which is written to teach vs in all afflictions fo trust still in God, be the assalts neuer so greeuous vnto the flesh. Geneua.
How Christ baptised, and baptised not.
Though that Iesus himselfe baptised not,Iohn. 4. 2. but his disciples. ¶It is said in the 22. verse of the chapter going before, y• Christ was in Iewrie, & that he there baptised,Baptised. the which Saint Iohn heere expoundeth saieng, that he baptised by his disciples. Therefore the Lord baptised & baptised not. For he baptised, because it was he y• cleansed, washed, & purified the sinne, He baptised not, bicause he vsed not the outward sacrament of dipping or ducking in the water. The Disciples vsed the ministerie of the bodie, And he ioyned therewith his maiestie & grace. Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10 [...].
Of Christs humanitie.
The Marin Vigilius Vigilius. saith, Dei filius secundu humanitatem, &c. The sonne of God according to his manhood is departed from vs, according to his Godhead he is euer with vs. Vigilius li, 2. contra Euti.
Cyrillus Cyrillus saith: Secundum carnem, &c. according to the flesh onelie he would depart but by the presence of his Godhead, he is euer present. Cyrillus in Iohn. li. 9. cap. 21.
Gregorie Gregorie saith: Verlium incarnat [...]m manet & recaedet, &c. The word incarnate both ab [...]deth with vs and departeth from vs. It abideth with vs by the Godhead, it departeth from vs by the bodie or manhood [...] Gregorie de pasc. homi. 30.
Augustin Augustin saith: Ibat per id, quod, home erat, &c. Christ departed by y• he was mā, & abode by y• he was God. He departed by that y• he was in one place, he abod by y• y• he was in al places.
The heauens, saith Saint Peter, Peter must containe and holde him, vntill the time that all things bée restored. Act. 3. 21.
[Page 183] Cyrillus Cyrillus saith: Christus non poterat, &c. Christ could not be conuersant with his Apostles in his flesh, after he ascended vnto the Father. Cyril in Iohn. li. 11. chap. 3.
Of Christs descending into hell, three opinions.
Lyra saith,1. opinion y• Christs soule was 39. houres in Lymbo sanctoru patrum. In y• place wher y• soules of y• holie Patriarks wer reserued & kept till Christs cōming: he saith y• Christs soule was 39. houres in y• place which he calleth Lymbus, y• is to saie, frō y• 9. houre of good fridaie, which we after our counting of y• clock do take to be toward night, as it were about 3. of y• clocke in y• after noone, vntil y• dawning of Easter daie in y• morning. But I doubt of this doctrine (saith y• Author) and y• for two causes. Once we read. y• Christ hanging vpon y• crosse, did giue vp his soule, commending it into the handes & tuition of his Father, saieng. Pater, in manus, &c. Againe we read, that Christ hanging vpon the crosse, said to the good théefe that said: Remember me O Lord, when thou shalt come into thy kingdome, Christ answered y• thiefe & said [...] Hodie mecum eris in Paradiso: This day thou shalt be with are in paradise, weigh these words wel. First Christ said, Hodie, to day, y• is to say, immediatly, after thy soule shal depart out of thy body, Mecū eris, Thou shalt be y• me, wher, In Paradiso, in paradise, what shal we cal paradise? Shal we not vnderstād y• kingdōe of heuen by paradise, séeing y• théefe said. Remember me whē thou cōmest into thy kingdom: wher is Christs kingdoe but in heauen. Lyra doth wrest this word paradise to signifie Limbū sanctorū patrū. But Theophilactus graūteth y• paradise & the kingdō of heauē is all one thing in vnderstāding, & yet he séemeth to lene to this conclusiō. Quod Christ [...]s eū men [...]e ingressus est paradisū, in infernū descēdet cū a [...]ima. And yet he denieth y• théefe had y• fulnes of glory, yea, or y• the soules of y• patriarks & other saints departed in of y• faith of Christ, haue y• fulnesse of ioyes & glory, which they shal haue at y• day of dome whē y• body & y• soule shalbe vnited together, & yet he graunteth y• the théefs soule went straight to y• kingdōe of heauē S. Augustine in an epistle y• he wrote to Euodius, affir moth plainly: Quod anima Christi descendit ad infernos, y• Christ in his soule while his bodie laie dead in y• graue, went downe into hell: whom Saint Bede doth follow. Saint Hierome in his commentaries that he written vppon y• Psalter, [Page 184] (Si tamen Hieronimi sint) hath these words: Non derelinques qua ipsa ad inferna defcendit: vt electos suos eijcerit, & diabolos ligaret, qua antea iactitabat se esse omniū Dominū nunc omnium seruus. And therfore S. Hierome in a certeine Epistle hath these words: Quid homine imbecilius qui a carne sua vincitur: quid ita homine Christi aut fortius qui diabolum & mundum vincit? But how? Quia omnia possum in eo qui me confortat. Because we put our trust in the name of Iesus, which bad vs be bold vpon him, saieng: Confidete a me, quia ego vici mundum. To tell you more of their mindes, that say that Christ went downe into hell in his soule. Saint Gregorie and certeine other doe adde and saie moreouer: Quod anima Christi passasi [...] apud inferos: And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ, sending to Christ two of his Disciples with this message, saieng: Tu es qui venturus, an alium expectamus? The meaning of Saint Iohn was this. Art thou he or shall wée looke for an other, not meaning whether he were the true Messias incarnate, for then he must haue said: Tu es quivenisti, an alium expectamus, but Iohn said: Tu es qui venturus, an alium expectamus. Meaning saith Saint Gregorie, that where now I am in prison, and sée nothing but present death, what shall I in my soule, like as I haue bene thy preacher, and thy fore runner héere iu earth, shall I in my soule also preach vnto the soules departed in the faith of thée to come. These bée Saint Gregories words: Debeo te nunciare inferis, qui te nunciam superis.
As touching the second opinion [...]. opinion that Christ descended into hell, not personalie in his soule, Sed in spiritu: Hoc est viuifica mortis sua virtute: that is, by the might and power of his redēmption, that he made vpon the crosse. This opinion I haue not saue onelie in the learned writers of this our age, which doe proue their opinion true by the wordes of Saint Peter, written in his first Epistle in the third and fourth Chapters, which places vndoubtedlie are verie notable. These bée the wordes of Saint Peter, in the third Chapter. Christus in spiri [...]u [...], & spiritibus [...]ui [...] careete [...]ra [...]t pr [...]dica [...]it: Christ in spirit, that is to sale, in the power of his Godhead, and inerites of his manhood, and vertue of his passion, went and preached [Page 185] vnto the Saints that were in prison, Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate, ther wer two sundrie sorts, good & bad, the soules of Infidels, the soules of vngodlie & wicked liuers in this wretched world as Cain, Nemroth, the Sodomits & Gomorean [...], the Philistines, the Iebusites, & Iudas the traitor with his fellowes: And the soules of the Patriarchs, Adam, Abel, Seth, Noe, Abraham, Isaac, Iacob, Dauid and all other soules of holie men, and faithfull beléeuers in Christ to come. All flesh, both good and badde were in prison, till at the suffering of Christ vpon the Crosse: but yet not all in one prison. The soules of the Saints, that is, of good men, were by themselues in one societie or fellowship, which the Gospell calleth the Bosome of Abraham, and S. Peter calleth it a prison, in respect of the infinite pleasures: To both these sorts of spirits or soules Christ preached, but after a sundry sort. To the good sort he preached redemption & satisfaction for their sinnes, paied by Christ vpon the crosse, and therevpon receiued them into heauen vnto himselfe. To the soules of the sinfull, he preached perpetuall paines in Hell neuer to haue ende, but bound, and to burne continuallie with the Diuell, whom they did serue when they were aliue. Of the wicked and damned soules S. Peter giueth an example, by whome all the world maie take héede. Of the good soules he giueth no example. But of the damned soules he giueth now example by them that liued i [...] Noes [...] time, that were disobedient to the preaching of Noe: when the long suffering of God abode excéeding patientlie, but in conclusion, there were no moe saued from drowning, sauing onelie eight persons. That the meaning of S. Peter in the third chapter, should be this that I haue recited, That is, that Christ in the spirit, that is, in the power and vertue of his passion, descended into hell, these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words, in the next Chapter following, where he saith thus: Mortuis euangelizatum est, vt iudicentur quidem secundum homines in carne, viuant autem secundum Deum in spiritu. The Gospell was preached vnto the dead, that they should bée iudged in the flesh after the fashion of men, but in the Spiritshould[?] liue after the fashion of the sonne of God. Héere Saint Peter séemeth to make answere to a secret question that might [Page 186] haue bene asked, which is this: If the Gospell, that is the tidings of their redemption by the merites of Christs passion was preached the deliuerance of the faithfull that wer in prison: how came they out, with their bodies or without their bodies. S. Peter answereth, y• they came out with their soules alone, for as concerning their bodies they shalbe iudged secundum homines, after the fashion of men, that is to saie at ye daie of doonie. Thus I haue rehearsed to you the second Opinion.
Now shall yée heare briefelie of the third Opinion,3. Opiniō which is that these words: Christus descendit ad inferna, is no distinct nor seuerall article of our Crede, but rather an exposition of the former clause, et sepultus est, he was buried. They that be of this Opinion they bring these reasons, for the proofe of their assertion. First S. Cipriane expounding the Crede, doth make no exposition thereoff, but he saith: Haec verba non habentur in symbolo romano. Erasmus expounding the Crede, séemeth to allow verie much the sentence of S. Cypriane. Insomuch, that he saith that Inconcin [...]itas sermonis, i. the disordred speach proueth these words to be added, for the exposition of these wordes: Et sepultus est, otherwise it is the cart before the horse: yea, Erasmus is so plaine, that it is but a patch added vnto y• Crede: that he thinketh that S. Thomas, not Thomas the Apostle, but Thomas Aquina did adde to the Crede these words, Descendit ad inferna. These be Erasmus words: An Thomas Aquina addidit sub dubito. Furthermore they bring in for their purpose, this argument in the Crede read at the holie Communion called Symbolum necenum. And likewise in the Counsell set forth in the thrée other generall counsells, ther is no mention of these words, Descendit ad inferna. And where as Athanasius in his Crede, which we call Quicun (que) vult, hath these words, Descendit ad inferna, they graunt, but yet onlie in steed of these words, Et sepultus est, which all other Credes haue. And Athanasius vsed in the stéed therof, Descendit ad inferna. And to proue Descendere in infernum may rightly signifie I was buried, they alledge the words of Iacob, dolens Ioseph discerptum a bestia, Descendam ad filium meum lugens in infernū morietur pater noster, & deducent samuli tui cauos eius, cum dolore ad infernum. R. Turnar.
Of Christs Ascention.
[Page 187]This same Iesus which is taken vp from you into heauen,Act. 1. 11. shall so come euen as ye haue séene him goe vp into heauen.
As Christ did ascend visiblie into heauen,Ascension so shall he come againe in the same shape and forme that he went vp. Till that time then, that we maie see him with our own eies come down, as the Apostles saw him go vp, let vs neuer beléeue that he is héere,Act. 3. 21 touching his manhood, for he is euerie where touching his Godhead, so in that he is a very naturall man, he is in heauen, and sitteth at the right hand of the Father. Sir. I. Cheeke.
The heauens (saith S. Peter must conteine and hold him, vntill the time that all things be restored. ¶Cyrillus saith: Christus non poterat, &c. Christ could not be conuersant with his disciples in the flesh after he had ascended vnto the father. l. Fri.
How Christ is the ende of the Lawe.
Christ is the end of y• law,Rom. 10. [...]. Ende to iustifie all that beléeue. ¶That is Christ is y• fulfilling of y• Law, so y• whoso hath him, & beléeueth that he with shedding of his bloud, hath washed away sinnes, & therewith ouer come death & hell, and obtained the fauour of his father: For all that thus beléeue is counted righteous, although he do not indéed satisfie the lawe. Tindale.
¶The end of y• law is to iustifie thē which obserue it. Therfore Christ hauing fulfilled it for vs, is made our iustice, sanctification, &c. Geneua.
¶Christ hath fulfilled the whole law, and therefore whosoeuer beléeueth in him, is counted iust before God, as well as hée had fulfilled the whole lawe himselfe. The Bible note.
¶The end of the lawe is to iustifie them that kéepe the law: but seeing we doe not obserue the law through the fault of our flesh, we attaine not vnto this end: But Christ salueth this disease, for he fulfilled the lawe for vs. Beza.
How Christ dwelleth in vs.
When Christ is said to dwell in vs by faith or y• spirit, it doth not therfore folow y• either his body or his soule dwelleth in our harts really as I may cal it & substācially. It is inough y• Christ be said to be in vs by his diuine presence, & that he is by his spirit grace & gifts, present wt vs, &c. Pet. Mar. vpon the Ro. fo. 199.
We denie not, (saith Cyrill Ciril. li. [...]0 cap. 13 against the heretike) but we bée spirituallie ioined to Christ, by faith and sincere charitie: but that we should haue no manner of coniunction in our flesh [Page 188] with Christ, that we vtterlie denie, and thinke it vtterlie discrepant from Gods holie Scriptures. For who doubteth but Christ is so the Uine trée, and we so the braunches, as we get thence our life. Heare what S. Paule saith, we be all one bodie with Christ, for though we be manie, we be one in him. All we participate in one seede. Thinketh this hereticke, that wée knowe not the strength & vertue of the mysticall benediction, which when it is made in vs, doth it not make Christ by communication of his flesh to dwell corporallie in vs? Why be the members of faithfull mens bodies, called the members of Christ? And, Shall I make the members of Christ, parts of the whores bodie? GOD forbid. And our Sauiour also saith: He that eateth my flesh, and drinketh my bloud, dwelleth in me, and I in him. ¶Although in these words Cyrill doth saie, that Christ doth dwell corporallie in vs, when we receiue the mysticall benediction, yet he neither saith that Christ dwelleth corporallie in the Bread, nor that he dwelleth in vs corporallie onelie at such times as we receiue the Sacrament, nor that he dwelleth in vs, and not we in him: but he saith as well, that we dwell in him, as that he dwelleth in vs. Which dwelling is neither corporall nor locall, but an heauenlie, spirituall and supernaturall dwelling whereby so long as we dwell in him, & he in vs, we haue by him euerlasting life. And therfore Christ saith in the same place, that Christ is the Uine and we are the braunches, because that by him we haue life. For as the braunches receiue life and nourishment of the bodie of the vine, so receiue we by him, the naturall propertie of his bodie, which is life and immortalitie, and by these meanes, we being his members doe liue and are nourished. And this meant Cyrill by this word Corporallie in vs.Corporallie And the same meant also S. Hilarius by this word Naturallie,Naturalie when he said, Christ dwelleth naturallie in vs. And as Saint Paule when he said, that in Christ dwelled the full diuinitie corporall, by the word corporallie he meant not that the Diuinitie is a bodie, and so by that bodie dwelleth bodilie in Chist. But by the word corporallie he ment, that the diuinitie is not in Christ, accidentallie, lightly, slenderlie: but substanciallie and perfectlie, with all his might and power: so that Christ was not onelie a mortall man to suffer for vs, but also he was an immortall GOD able to [Page 189] redéeme vs, &c.
Cranmer.
What Christ is in the holie Scripture.
In the holie Scripture Christ is nothing els, but a Sauiour, a Redéemer, a iustifier and a perfect peace-maker betwéen God and man.
The prooues.
He shall saue the people from their sinnes.Mat. 1. [...]
Christ is made our righteousnesse,1. Co. 1. 30 our satisfaction, and our redemption.
For the wretchednesse of my people haue I striken him.Esay. 52. 5 [...]
There is none other name giuen vnto men,Act. 4. 12. wherein they must be saued.
He it is that hath obtained grace for our sinnes.1. Ioh. 2. 2.
He sent his sonne to make agréement for our sinnes. [...]. 10. [...] 10. ¶Héere is the verie nature of Christ, and his verie properties full and whole. And whosoeuer denieth anie thing thereof, or taketh anie part of them, & applie them, or giue the glorie of them vnto anie other person then to Christ onelie, the same man robbeth Christ of his honour and denieth him.
How Christ entred, the dores being shut.
¶Looke. Dores.
How Christs naturall bodie is in one place.
S. Augustine saith,Augustis. (as it is alledged by Gracian) Corpus Domini in quo resurrexit. The bodie of our Lord wherein hée rose againe, must néedes be in one place. Againe he saith: Christus secundum presentiam corporalem, &c. Touching bodilie presence, Christ could not be in the Sunne, in the Moone, and vpon the Crosse, and all at once. Iewel. fo. 85. 86.
The heauens (saith S. Peter must containe and hold him,Act. 3. 21. vntill the time that all things be restored. ¶Cyrillus in Iohn. li. 11. cap. 3. saith: Christus non poterat, &c. Christ could not be conuersant with his Disciples in the flesh, after he had ascended vnto the Father. I. Frith
¶Looke. Bodie of Christ.
How Christ is called Messiah.
¶Looke. Messiah.
How Christ is called our Altar.
Ireneus calleth Christ our Altar:Altar [...] And Origen calleth our hearts our Altar, not that either Christ or our hearts be Altars indéed, but by a Metaphore or a manner of speach.
How Christ is called sinne.
¶Looke. Sinne.
How Christ is the Fathers word.
¶Looke. Word.
How Christ is onelie the Image of God.
¶Looke. Image.
How Christ in his Godhead, is euerie wher.
Loo. Godhead.
How Christ is not carnally presētCarnall presence. with vs, nor in the sacramēt.
Christ by his Godhead (saith S. Austen) is euer with vs: but vnlesse he had departed awaie bodilie from vs, we should euer more carnallie sée his bodie. These words are speciallie to bée noted: If Christ were bodilie héere, he should carnallie be séene. Therfore S. Austens iudgement, if Christ wer bodilie present in the Sacrament, we should sée him carnallie in the sacrament.
A man maie haue Christ verely present,August. in Iohn tract. 50 though he haue him not in his mouth. For thus S. Austen saith. Habes Christum in presenti, &c. Thou hast Christ in the time present, by his signe or token: in the time present by faith, in the time present by the Sacrament of Baptime.
Christ is present in the Sacraments, as they teach that hée is present in his word, when he worketh mightelie by y• fame, in the harts of the hearers, by which manner of speach it is not ment that Christ is corporallie present in the voice or sound of the speaker (which sound perisheth, as soone as the words be spoken) but this speach meaneth, that he worketh with his word, vsing the voice of the speaker, as his instrument to worke by, as he vseth also Sacraments, whereby he worketh, and therfore is said to be present in them. Cranmer.
The same flesh that was giuen in Christs last supper, was giuen also vpon the Crosse, & is giuen dailie in the ministration of the Sacrament. But although it be one thing, yet it was diuerslie giuen, for vpon the Crosse, Christ was carnallie giuen to suffer and to die: at his last Supper, he was spirituallie giuen,Spirituallie in the sacrament in a promise of his death, & in the Sacrament he is dailie giuen in the remēbrance of his death, & yet it is al but one Christ that was promised to die, that died indéede, & whose death is remembred, that is to say, the very same Christ, the eternall word that was made flesh, & the same flesh was also giuen to be spirituallie eaten, & was eaten indéed before his supper, yea, & before his incarnation also. Of which eating, & not of the sacramental eating he spake in the 6. of Iohn: My flesh is verie meate, & my bloud is verie drinke, he that eateth my flesh and drinketh my bloud, dwelleth in me, and I in him. Cranmer. fol. 21.
How Christ dranke of it himselfe.
He also dranke of it,Chrisostō least when they heard his words, they should saie: whie doe we then drinke bloud & eate flesh, and so should be troubled: for when he spake these things, they were offended with his words, & because that should not also chance, he himselfe drankeDranke first of it, that he might cause them to come without feare to the partaking of those mysteries. ¶Heere Chrisostome noteth that Christ dranke of it, to draw them from the grose vnderstanding of his words, & by his drinking to testifie vnto them, that it was not his naturall flesh indéed, but memorials & representations of his bodie and bloud. I. Frith.
How Christ bare himselfe in his owne hands.
S. Augustine hath a saieng, that in the Sacrament, Christ was borne in his owne hands, & doth expound himselfe in another place,Bare himselfe saieng: Ferebatur tanquam in manibus: that is, he was borne after a certeine manner in his owne hands. And by that y• he saith after a certaine manner, we may soone perceiue what he meaneth. Howbeit if S. Austen had not expounded himselfe, yet he saith ad Bonifacium, that the Sacrament of a thing, hath a similitude or propertie of the thing which it signifieth. And so he saith y• he bare himselfe, because he bare the sacrament of his bodie and bloud, which did so earnest expresse himselfe, as nothing might more doe it. I. Frith.
Of Christs name and Offices.
First he is called by the name of Iesus,Name & Office of Christ. which signifieth Sauiour, to admonish vs, that he was sent vnto vs from the father to saue vs, & that we maie haue saluation by none other but by him onelie. His Offices be these thrée: A Prophet, a King, a Sacrificator, for the name of Christ signifieth annointed, & because that in the auntient Church of Israel, y• Priests, Kings and Sacrificators were annointed by the ordinance of God, in testimonie of their vocation and office, they were called by that name. And because they were true figures of y• verie anointed of the Lord, which is the verie sonne of God, which was annointed by the holie Ghost, which was giuen to him without measure aboue all other men. And therefore Christ is named with that name, as well because of the same vnction, as because that all those. Offices were enioined to him by the father. Pet. Viret.
Who they be that come before Christ.
All that come before me (saith Christ) are théeues and robbers.Iohn. 10. 8 ¶He meaneth all the false Prophets who led not men to Christ,Before. but from him. Geneua.
To come before Christ is to despise Christ, and to séeke other meanes beside him to enter into the folde. They also come before Christ, which doe attribute and ascribe vnto themselues, or to their owne inuentions, that thing which onelie ought to bée ascribed vnto Christ. Sir. I. Cheeke.
¶This place hath bene diuerslie expounded, being restrained of some to Iudas of Galilee, and to such like, but Christ generallie compareth all false doctrines with the Gospell, and all false Prophets with godlie Teachers, &c. For to come before Christ in this place, is not to goe before Christ in time, but to teach other doctrine beside the doctrine of Christ. Moses was before Christ, the Prophets also were before Christ, but they taught the church of the Lord by the spirite of Christ, and preached Christ plainlie, though he laie hid vnder shadows & tipes. For Peter saith, that the spirite of Christ was in them, also hée saith that the holie men of God spake, being inspired with the spirit of Christ, wherefore they are with true Pastours, because they enter into the church by the word of the Lord, and fedde the people of God in the Pastures of Christ, &c. All the teachers of humane Traditions, and the carnall interpreters of the Law, are théeues and murtherers, for with their pestilent doctrine, they murther soules. For they which beleeue lies, doe perish together with the lies which they beléeue. Marl. fol. 364.
Of the right hand of Christ.
¶Looke. Right hand.
Wherefore Christ is worshipped.
¶Looke. Worship.
How we cannot haue Christ heere alwaies.
But me ye shall not haue héere alwaies.Ma. 26. 11 ¶We cannot haue Christ alwaies with vs, touching his manhood, for he is ascended vp into heauen with it, and sitteth on the right hand of the Father, but as touching his Godhead, he is alwaies with vs, vnto the worlds ende. Sir. I. Cheeke.
¶Christ is not present with vs bodilie, or to be honoured with anie outward pompe. Geneua.
How Christ is our Apparell, our House, our Roote. &c.
Chrisostome saith: Christ is become all things vnto thée, thy Table, thy Apparell,Apparell. thy House, thy Head and thy roote. How is Christ our Table? S. Iohn saith: Who so eate me shall liue through me. How is he our Apparell? S. Paule saith: As manie of you as are baptised in Christ, ye haue put on Christ. How is he our House? S. Iohn saith: Who so eateth my flesh, dwelleth in me, and I in him. How is he our Roote? S. Iohn saith: I am the Uine and ye are the braunches.
How Christ was subiect to the Lawe.
After the Lawe of Moses, Luk. 2. 22. Subiect. &c. ¶Christ was subiect vnto the Lawe, and in all things obeied the Lawe, that so he should deliuer vs from the tyrannie and cursse of the Law, and also therby to giue vs an example, that we (though we be made frée by him from the cursse thereof,) ought to be obedient vnto all ordinaunces and lawes.
How to know Christ aright.
That I maie knowe him.Phil. 3. 10 Knovv. ¶The most excellent and the most perfect knowledge of Christ, is to knowe that Christ is both a true naturall God, and a true naturall man, who hauing pitie and compassion vpon vs came downe and was incarnate, and at length nailed vpon the Crosse, for the satisfaction of our sinnes. Sir. I. Cheeke.
¶To knowe Christ aright, is to knowe and confesse, that of him onelie and by him commeth our saluation: that by him our good déedes are acceptable vnto almightie God the Father: that by him the Fathers wrath is pacified: that by him we be enfraunched from the captiuitie and thraldome of the Diuell. And to be short, that by him we are adopted & chosen to be the children of God, and inherit [...]s of the Kingdome of heauen. Erasmus in his Paraphrasis.
How Christ suffereth in his members.
And fulfill that which is behinde of the passions of Christ.Col. 1. 14. ¶Saint Paule doth not meane, that there wanteth anie thing in the passion of Christ which maie be supplied by men: for the passion of Christ (as touching his owne person) is that most perfect and onelie sufficient Sacrifice, whereby we are made [Page 194] perfect, as manie as are sanctified in his bloud: But these words ought to be vnderstood of the elect and chosen, in whom Christ is and shall be persecuted vnto the worlds ende. Act. 9. The passion of Christ then (as touching his mysticall bodie, which is the Church) shall not be perfect till they haue all suffered, whom God hath appointed to suffer for his sonne. Sir. I. Cheeke.
As Christ hath once suffered in himselfe, to redéeme his Church, and to sanctifie it: so doth he dailie suffer in his members, as partaker of their infirmities, and therefore a reuenger of their iniuries. Geneua.
¶Looke. Passion. Affliction.
How Christ is the head of the Church militant, and not the Pope.
God (saith Saint Paule) hath raised vp Christ from the dead,Ephe. 1. 20 & set him at his right hand in the heauenlie places, farre aboue all principalities, and powers, & might, dominion, and euerie name that is named, not in this world onelie, but also in that, that is to come. And hath made all things subiect vnder his féete, and hath appointed him ouer all things, to bée head to the Curch which is his bodie,Head euen the fulnesse of him, that filleth all in all things. Bullinger fol. 865.
Which is the head, that is to saie Christ,Ephe. 4. 15 in whom all the bodie is coupled and knit together, &c. ¶Héere we learne, that as the spirit of life, doth come downe from the head into the whole bodie, which is sundrie wise compact, & made of manie members, so is the Congregation of the faithfull quickned by the spirit of Christ, which is the head of the Church. The Ioint that ioineth this mysticall bodie together, and wherewith the grace of God is ministred to euerie member, is loue, and vnitie. For neither the hande, nor yet the foote being cut off, can be partaker of the heauenlie vertue that commeth from the head. Sir. I. Cheeke.
How Christ doth call [...] bretheren.
Narrabo nomentuum fratribus [...]eis, [...]fa. 22. 22 I will spreade abroad thy name among my Bretheren.
¶These be the words spoken in the person of Christ vnto [Page 195] the Father of Heauen. The blessed Apostle Saint Paule, in the seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet, to this purpose and intent, to proue that Christ tooke the same nature of man vpon him that we haue. This is a verie truth that I doe now teach saith Saint Paule. Bretheren Qui sanctificat & qui sanctificabitur ex vno omnes, that is, both he that sanctifieth, and they that are sanctified, are all of one: Christus sanctificat, purgat, abluat & emundat nos, nos vero mortales sanctificamor & illum per Christum. And this Christ which by the morites of his bitter passion doth sanctifie vs, and wée which are sanctified be all of one:This place proueth Christ humanity what is that to saie, we come all of Adam, concerning the nature and vertue of flesh and bloud, Christ came of Adam as well as we: and that is the cause why S. Luke describeth the pedegr [...]e of Christ after the flesh, he beginneth at Ioseph, qui putabat illius pater, which Ioseph saith Saint Luke, was thought to be Christs Father. This Ioseph was the sonne of Hely, Hely was the sonne of Mathat, which was the sanne of Le [...]: And so he descendeth in order vntill he come to Adam: signifieng thereby, that Christ concerning y• flesh, came of Adam as wel as we. And that is the thing which S. Paul saith. Qui sanctificat, et qui sāctificatur ex vno omnes: so they y• sanctifie, & they y• be sanctified by Christ come all of one, nempe Adamo, that is to wit of Adam. Propter quam causam, Christus non confidetur vocare nos Fratics. For the which cause Christ is not ashamed saith S. Paule (notwithstanding we be sinners) to call vs his brethren, according as it is written: Narrabo nomen tuum fratribus meis, I will set out & spread thy name among my bretheren, not bretheren only by affection, as when Christ saith: Mater mea & fratres mei hij sunt, qui verbum Dei audiunt & faciunt, but my bretheren because they be made of the same kinde of flesh and bloud that I am: my bretheren, because they come of Adam as I doe. Ric. Turnar.
¶We cannot haue God to be our father, vnlesse we acknowledge Christ to be our brother, &c.
Saint Ambrose saith:Ambi. li. de Isa. & anima. Hée is our Mouth, by the which wée speake to the Father: our Eie, by the which wée sée the Father: our right hande, by which wée offer vs vnto the Father.
The lieng of Christ in the Stall,Stall. expounded.
Chrisostome saith, As Christ was in the Stall, so is he now vpon the Altar: And as he was sometimes in the womans armes, so is he now in the Priests hands. ¶Erue it is, that Christ was there, & Christ is héere, but not in one or like manner of being. For he was in the stall by bodilie presence: vpon the holie Table, he is by waie of a Sacrament. The woman in hir armes, helde him reallie: the Priest in his hands holdeth him in a mysterie. So saith Saint Paule; Christ dwelleth in our hearts, and no doubt the same Christ that laie in the Stall. It is one and the same Christ, but the difference standdeth in the manner of his beeing there: For in the stall he laie by presence of his bodie, in our hearts he heth by presence of faith.
Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen, which is an Hiperboricall loquution, of which Chrisostome is full. Bradford in the booke of Martirs.
How Christ is called the Rocke.
¶Looke. Rocke.Rocke.
What it is to put on Christ according to the Gospell.
The putting on of Christ according to the Gospell, consisteth not in Imitation, but in a new Birth, and a new Creation. That is to saie, in putting on of Christs innoren [...]ie, his righteousnesse, his wisedome, his power, his sa [...]ing health, his life and his spirit. We are clothed with the leather coate of Adam, which is a [...] garment, and a garment of Sinne: that is to saie, We are all subiect to Sinne,Put on. all solde vnder Sinne. There is in vs horible blindnesse, ignoraunce, contempt and hatred of God: moreouer euill concupiscense, vncleannesse, couetousnesse, &c. This garment, that is to saie this corrupt and sinfull nature, we receiued from Adam: which Saint Paule is wont to call the olde man. This olde man must wée put off with all his workes. Ephe. 4. 22. That of the Children of Adam, wée maie bée made the Children of GOD. This is not done by chaunging of a garment, or by anie lawes or workes. [Page 197] but by a new birth, & by the renuing of the inward man, which is done in Baptime, as Paule saith: All ye that are baptised, haue put on Christ. Also, according to his mercie hath he saued vs by the washing of the newe birth, and the renuing of the holie Ghost. Tit. 3 5. Besides that, they which are baptised, are regenerate & renued by the holie Ghost to a heauenly righteousnesse, and to eternall life, there riseth in them also, a new light, and a new flame: there rise in them new and holie affections, as the feare of God, true faith, assured hope, &c. There beginneth also in them a new will. And this is to put on Christ according to the Gospell. Luther vpon the Gal. fol. 167.
How Christ first loued vs, and not we him.
Who loued me, and gaue himselfe for me. ¶Paule saith héere,Gal. 2. 20. that first he began and not we. He, euen he (saith Paule) loued me,Loued and gaue himselfe for me, as if he had said: he found in me no good will or right vnderstanding: but this good Lord had mercie vpon me. He sawe me to be nothing els but wicked, going astraie, contemning God, and flieng from him more and more: yea, rebelling against God, taken, led, and caried awaie captiue of the Diuell. Thus of his méere mercie preuenting my reason, my will, and my vnderstanding, he loued me, & so loued me, that he gaue himselfe for me, to the ende that I might be free from the Law, Sin, the Diuell and Death, &c. Luther vpon the Gal. fol. 82.
How Christs corporall presence is hurtfull.
I tell you truth, it is expedient for you that I goe awaie. ¶The corporall presence of Christ is hurtfull vnto men,Iohn. 16. 7 and that through their owne fault. For why? they are too much addicted vnto it. Therefore his flesh must be taken awaie from vs, that we maie waxe and increase in the spirite: therefore they are farre out of the waie, that dreame in the mysticall bread and wine, a bodilie presence. Sir. I. Cheeke.
¶The absence of Christ according to the flesh, is profitable to the Church, that we maie wholie depend vpon the spirituall power. Camerarius.
How Christ is God, by these prooues following.
[Page 198]First almightie God said,Gen. 1. 26. let vs make man in our owne Image, and after our likenesse. Which words (no doubt) doe signifie vnto vs the Triplicitie of the persons in the Godhead, which are thrée distinct in name and office, the Father, the Sonne, and holie Ghost. And yet but one God.
The same thing also is more plainlie opened vnto vs in the 18.1 Profe. of Genesis, where it is written that the Lord appeared vnto Abraham as he sate in the Tent dore, for he lifte vp his eies and sawe three men, which ranne to méete them, and fell to the ground and said,God. Lord I beséech thée if I haue found fauour in thy sight, goe not I praie thée from thy seruant, &c.
Héere he sawe thrée to make vs vnderstand (as I said before) the pluralitie of persons. And yet he honoured but one, and therefore said, Lord I beséech thee depart not from me. And to signifie vnto vs the vnitie of the Godhead. And therefore not without cause S. Iohn saith: There are thrée that beare witnesse in heauen, the Father, the Word, and the holie Ghost, & these thrée are one, wherefore it must néedes be graunted, that Christ is God.
Christ saith also,2. Profe. Or Abraham was borne, I am. Which words (I am) declare vnto vs his Godhead, for it is onelie the name of God, as he himselfe said when he sent Moses vnto the children of Israel in Aegypt saieng, thou shalt saie thus, vnto them, I am, hath sent me vnto you. Ergo Christ is God.
Christ said vnto his disciples,3. Profe. Goe your waie and teach all Nations, baptising them in the name of the Father, of the Sonne and of the holie Ghost. But yet it is not lawfull to baptise in the name of anie creature, but onelie in the name of God, and we are commaunded to baptise in the name of Iesus Christ. Ergo Christ is God.
S. Iohn saith.4. Profe. In the beginning was the Word, and the Word was with God, and God was the Word, which Word also became flesh, and dwelt among vs, by which words it is euident, that he is God, and that from the beginning.
None hath power to make and create all things,5. Profe. but onelie God, but Christ hath made and created all things as saith Paule, both in heauen and in earth, visible and inuisible, and S. Iohn saith, the world was made by him, and the world knew him not. Ergo Christ is God.
[Page 199]Whatsoeuer is without beginning is God:6. Profe. Christ is without beginning, Ergo Christ is God. But now to proue the Minor, that Christ is without beginning, it is written that in the beginning God created heauen and earth, and so made y• world, and all that are therein, and this was done in the beginning. But Christ was before the world was, as he himselfe affirmeth, saieng: Glorifie me then Father, with thine owne selfe, with the glorie which I had: with thée or euer the world was. Ergo Christ is God.
Saint Iohn saith,7. Profe. We knowe that the Sonne of God is come, and hath giuen vs aminde to knowe him which is true, & we are in him which is true, through his sonne Iesus Christ, the same is verie God, and eternall life. 1. Iohn. 5. 20. A more euident place of scripture cannot be, which affirmeth not that Christ was God by his Office, as was Moses, but the true and verie God, and also eternall life.
S. Paule also affirmeth that Christ came of the Israelites, 8. Profe. which is God ouer all things, blessed for euermore. And Thomas said vnto Christ, My Lord and my God. In all which places he is called as he is indéed God.
It is written,9. Profe. thou shalt honour the Lord thy God, and him onelie shalt thou serue. And yet S. Paule saith, that in the name of Iesus Christ shall euerie knée boow, both of things in heauen and things in earth, and things vnder the earth. By which sentence we see, that godlie honour is due vnto him also, wherefore it must néedes be graunted that he is God.
Esay also prophecieng of Christ saith,10. Profe. that vnto vs a childe is borne, and vnto vs a sonne is giuen, vppon his shoulders shall his Kingdome lie, and he is called with his owne name, wonderfull, the giuer of counsell, the mightie GOD, the euerlasting Father, the Prince of Peace. And Paule in like manner out of the Psalmes of Dauid saith: He maketh his Angels spirits, and his ministers flames of fire. But vnto the Sonne he saith: God, thy seate shall be for euer & euer. In which places we sée he is called God, yea, and that the mightie God.
M [...]ch [...] the Prophet saith,11. Profe. and thou Bethleem Epheata art little among the thousands of Iuda, out of thée shall come vnto [...] which shall [...]ée the Gouernour of Israel, whose outgoing [Page 200] hath bene from the beginning, and from euerlasting. And againe Paule saith, Iesus Christ yesterdaie and to daie, & the same continueth for euer, the which sentence meruailouslie commendeth and setteth forth the diuinitie of Christ, forasmuch as he is without beginning, from euerlasting, & shall continue for euermore.
None is able,12. Profe. or hath raised vp Christ from death but God, as Peter affirmeth that God raised him vp and loosed the sorrowes of death. But Christ hath power to raise vp himselfe, for he saith: Destroie this Temple (meaning the Temple of his bodie) and I will reare it vp in thrée daies. And againe, I haue power to put my life from me, and haue power to take it againe. Wherefore it must néedes be graunted, that Christ is God.
Christ saith,13. Profe. All that the Father hath are mine. The Father hath the Diuine nature and Godhead in him, Ergo Christ hath the same, and so he is God. For saith Paule, in him dwelleth all the fulnesse of the Godhead bodilie, & we are complete in him, which is the head of all rule and power.
All things that the Father doeth,14. Profe. the same doe I saith Christ, for the Father giueth eternall life, to as manie as beléeue in him, and so doth Christ. Wherefore séeing that the Father and the Sonne haue all one action, néedes must it followe then, that they be of one nature, and so is one God with him, as he himselfe affirmeth, saieng: The Father and I are one, & teacheth vs also to beléeue, that the Father is in him, and he in the Father.
Certaine of the Arrians Obiections that Christ is not God, aunswered. Obiection.
THe Father saith Christ,1. Obiect. is greater then I. Christ ye sée in this place hath graunted himselfe to be infexiour vnto the Father, wherefore it cannot be said, that he is all one God equall with him.
Aunswere.
Forasmuch as there are two natures in Christ, the nature of God and man, as is before sufficientlie proued, I aunswere that by his diuine nature, he is God equall, and all one with the Father, as he himselfe said, I and the Father are one. [Page 201] But as touching his humaine nature he was lesse then the father. And therefore he said, the Father is greater then I. But how y• this Scripture ought thus to be vnderstood, we shall sée that Saint Paule will declare the selfe same thing in effect in one sentence.ii. Natures in Christ. Iesus Christ saith he, when he was in the shape of God, thought it no robberie to bée equall with God, neuerthelesse he made himselfe of no reputation, taking on him the shape of a seruant, and was found in his apparel as a man, &c. Héere we sée that forasmuch as he was in the shape of God, he was equall with God, and inasmuch as he was in the shape of man, he was lesse then the father, for he made himself of no reputation. Thus ye doe sée the sentence they bring foorth is verie true, and yet maketh nothing for that purpose they alleadge it. But if they list to cauill about this word shape or likenesse of God, therefore he was not God, for it is one thing to be in the shape and likenesse of GOD, and another to bée GOD. To that I aunswere, that as he saith, he was in the shape of GOD, so he saith also that he tooke on him the shape of a seruant, and was found as a man. And if they will prooue him heereby not to bée God, so on the other side I will proue him not to be man, because he tooke on him the shape of a seruant, and was found as a man, and the one is euen as true as the other, which if it shuld bée graunted, the whole work of our saluation should be of none effect. Thus do you sée of what force this argument of theirs is.
Obiection.
Christ saith all power is giuen vnto me in heauen & earth.2. Obiect. And againe, the Father loueth the sonne, & hath giuen al things into his hand. Thus sée we the Father giueth, and the sonne receiueth, and greater is he that giueth, then he that receiueth, wherefore it cannot be, that he should be equall, and all one God with the Father.
Aunswere.
This obiection maie be answered like as the other, ye Christ was equall with his Father as touching his diuinitie, & lesse then the Father as concerning his humanitie. In the which humanitie he receiued all things of his Father, but as touching his diuinitie, he created and made all thinges, and giueth the selfe same gifts to men that the Father giueth. For Saint [Page 202] Iohn saith: the world was made by him, and as manie as receiued him, to them gaue he power to bée the sonnes of God. Thus sée we the Scripture which they alleadge, serueth nothing for their purpose.
Obiection.
S. Paule. 1. Cor. 15. 25. saith:3. Obiect. Then commeth the end, when Christ hath deliuered vp the kingdome to God the Father, whē he hath put downe all rule, all authoritie and power. For hée must reigne vntill he put all his enimies vnder his feet. For as much then as Christ shall deliuer vp his kingdome to God the Father, and shall reigne vntill he put all his enimies vnder his feete, néeds it must be graunted that his kingdome shall haue an end, whereby it is euident that he is not God.
Aunswere.
The kingdome of Christ doth consist in conquering our auncient enimie the diuell, vnder whom we were a long time in bondage, & in that he should die to redeeme the people, and so together in one, and so to ascend vp on high, and to leade awaie captiuitie captiue, to sit on the right hand of God, to make intercession for vs, and last of all to sit in iudgement on all flesh, whereof part is alreadie done, and the other part is a dooing, & part to be done. For first y• redemption of man is alreadie done and wrought by his death and passion. Againe, euen vnto this daie, he fighteth in his members against Satan the enimie of God, and reigneth as a king in the heartes of them that be his, beside this, he continuallie maketh intercession for vs. And the last daie, he shall as a righteous Iudge, reward them that be his, with eternall lyfe, but the vngodlie with death euerlasting. All the which béeing done, this kingdome of his shall cease. For he shall deliuer it vp vnto his Father, & so haue an end. For it shalbe no longer néedfull, forasmuch as the saluation of man, shall there vs altogether finished and made perfect. But doth it nowe followe, that although this kingdome of his shall haue an end, that then he shall cease to reigne, and haue no kingdome? By the selfe same reason maie it bée proned, that God the Father was without a kingdome, all the while y• this kingdōe of Christ hath continued, for Christ saith: All power is giuen me of my Father. Héere ye sée that the [Page 203] Father gaue all power and authoritie vnto Christ, Ergo the Father was without power and authoritie for the time that Christ had it. The which I am well assured, that no man that is in his right minde will bée content to graunt.
And beside all this,Luk. 1. 3 [...] we haue the plaine testimonie of Scripture, that the kingdome of Christ is euerlasting. For the Angell said, Of his Kingdome there shall bée no ende. Thus if the Scripture be well weied, it maketh nothing at all for their purpose.
What Christ hath done for vs.
Christ is the Sauiour of the world. Iohn. 4. 42. Christ is the Sauiour. Luke. 2. 11. Christ died for vs. Rom. 5. 6. Christ died for our sins. Rom. 4. 25. Christ bought vs with his bloud. 1. Pe. 1. 17. Christ washt vs with his bloud. Apo. 1. 5. Christ offered himselfe for vs. Gal. 1. 4. Christ bare our sinnes vpon his back. Esay. 53. 11. Christ came into the world to saue sinners. 1. Tim. 1. 15. Christ came into this world to take awaie our sins. 1. Iohn. 3. 5. Christ was the price that was giuen for vs and our sins. 1. Timo. 2. 6. Christ hath paied our debt, for he died for vs. Coll. 2. 14. Christ is our sanctification. 1. Cor. 1. 30. Christ is our redemption.Ephe. 2. 14. 1. Cor. 1. 30. Christ is our peace. Coll. 2. verse. 14.
Christ hath pacified the Father of heauen for vs. Rom. 5. 1. Christ is ours, and all his. 1. Cor. 3. 22. Christ hath deliuered vs from the lawe, from the diuel, and from hell. Coll. 2. 14 The Father of heauen hath forgiuen vs our sinnes for Christs sake, or anie other like the same, which declare vnto vs the mercie of God. [...]. Iohn. 1. 7. In the booke of Mar. fol. 1110
CHVRCH.
What a Church, or the Church is.
To the seauen ChurchesApoc. 1. 4. ¶A Church is properlie a Companie or Congregation of Christen folkes, redéemed by the bloud of Christ, which suffer themselues to be ruled by Gods word, and are alwaies in this world mingled with the vngodlie & vnbeléeuers, & therefore being knowne onelie vnto God. They be preserued vnder the protection of Christ their Shepheard, that they maie not perish with this world. Therfore wheresoeuer we sée Gods word sincerely preached & heard, and the Sacraments ministred according to Christs institution, it is not to be doubted but ther is some church of God considering that his promise cannot deceiue, which is: Wheresoeeuer two or thrée be gathered together in my name,Mat. 18. 20 there am I in the middest of them. Marl. fol. 7.
If we take the Church in generall, it signifieth assembly or companie. But when we speake of the Church of God, wée take it not onelie for the assemblie and companie of all sorts of people, but for a companie and assemblie of men, the which God hath chosen from others, & hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit, for this cause she is called holie, & the co [...]union of saints, & they be all the true faithfull, which by faith are made members of Iesus Christ, which is the holie one of holinesse, the which hath giuen his holie spirit to his Church to sanctifie it. [Page 207] And therefore S. Paule doth call all Christians saints. Viret.
The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies, as other politike felowships be: but it is a felowship gathered together in ye vnitie of faith, hauing the holie Ghost within them to sanctifie their spirits, which doth set their trust onlie in the redemption promised thē in Christs blessed bloud, & this church by Christ is made without spot or wrinkle. D. Barnes. fol. 313.
The Church (saith Lyra) doth not stand by reason of spirituall power or secular dignitie,Lyra for many Princes & many Popes & other inferiour persons, haue swarued from the faith, wherfore the church doth stand in those persons, in whom is ye true knowledge and confession of faith and veritie. Lyra in Math. Chap.
The holie church are we (saith Augustine) but I do not say are we,Agustine. as who should say, we that be héere alonelie that heare me now, but as manie as bee héere faithfull christen men in this church, ye is to say, in this citie, as manie as be in this regigion, as many as be beyonde the sea, as manie as be in all the whole world, for from the rising of the Sunne vnto the going downe of ye same, is the name of God praised. So is the church our mother. August. sermo. 99. de tempore.
Saint Paule calleth the church the spouse of Christ,Ephe. 1. [...]. for that she ought in all things to giue eare to the voice of the Bridegrome.
Likewise he calleth the church the piller of the truth,1. Tim. 3. 15. for that that she [...]aieth hir selfe onlie by the word of God, without which word, the church were it neuer so beautifull, should bée n [...] church.
The holie church is, all they that haue bene, and that nowe are, and alwaies to the end of the world shall bée, a people the which shall endeuour them to know & to kéepe the commandements of God, dreading ouer all things to offend God, and louing and séeking most to please him, &c. Booke of Mar. 632.
The church (saith Lambart) I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation,Lambart whether they be temporall or spirituall, king or subiect, bishop or deaco [...], father or childe, Grecian or Romaine, &c. Booke of Mar. fol. 1276.
Of whom the Church began.
When Adam and Eue his wife had taken comfort of Gods promises, which was, that Christ should come of the womans séede, to redeeme the world from sinne, death, and hell, then they beléeuing the same stedfastlie in their heartes, were the beginning of the true Church. Lanquet.
Whie the Church is holie and Catholike.
On this consideration (saith Saint Austen) the Church is holy and Catholike,Holie. not because it dependeth on Rome, or anie other place, nor of anie multitude obedient to Rome (both which are donatistical) but Quia recte credit in Deum, because it beléeueth rightly in God. I. Bridges. fol. 543.
The Fathers began to call this true and right teaching,Catholike the Church of Christ, the catholike Church which is as much to saie, as vniuersall. Augustine to his cosin Seuerinus: This is (saith he) the catholike Church, wherevpon it is also called Catholice in Gréeke,Vniuersal because it is spred throughout al ye world. Isichius vpon Leuiticus. For the vniuersal Church (saith he) is Hierusalem, the citie of the liuing God, which conteineth the Church of the first begotten, written in heauen. And Gelasius vnto Anastatius the Emperour: The same is called, saith he, the Catholike Church, which is by a pure, cleane, and vndefiled fellowship sequestred from all the vnfaithfull, and their successours and companions, otherwise there should not be a difference giuen of God, but a miserable, mingle mangle, &c. Musculus. fol. 258.
Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith: The Church is one which is spread further and further abrode by fertile increase: euen as there are manie heames of the Sunne and but one light, and manie boughes of a tree, yet but one Oke grounded vpon a stedfast roote: And where as manie brookes issue out of one spring, though the number séeme to be increased by the abundaunce of store, yet it is but one at the head. Plucke a beame of the Sun from the Gloabe, that one once separated is voide of light: Breake a bough from the Tree it can bring foorth no fruite. Cutte a Brooke from the Springe, and béeing cutte of, it drieth vp. Guen so the Church lightened with Gods light, which is spread euerie where, neither is the vnitie [Page 209] of the bodie seperated, she extendeth hot braunches with plenteous increase throughout all the earth, she sendeth out her plentifull riuers all abrode. Yet is there but one head and one spring, and one mother plentifull with fertile success [...], &c. Bullinger. fol. 841.
How the Church is made cleane by Christ.
If the feare of God haue deliuered you,Iohn. 8. 36 then are yée trulie deliuered.
You are washed,1. Co. 6. 11 Cleane you are sanctified, you are iustified in the name of Iesus Christ, and in the spirit of God.
Of Christ is the Church made faire first she was filthie in sinnes,August. de verbis Dom. ser. 50 afterward by pardon and grace, was she made faire. D. Barnes. 253.
How the Church hath spots and wrinkles in her.
The whole Church praieth,Aug. de ver. Apost ser. 29 Lorde forgiue vs our sinnes, wherefore she hath spottes and wrinkles, but by knowing of them, her wrinkles are stretched out, & knowledging, her spots be washed awaie. The Church continueth in praier, that shée might be cleansed by knowledging of her sinnes, and as long as we héere liue, so standeth it. And when euerie man departeth out of this bodie, all such sinnes are forgiuen him,Spots and wrinkles, which ought to be forgiuen him. For they be forgiuen by dailie praier, and he goeth hence cleansed. And the Church of God is laide vp in the treasure of God for golde, and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle. Sequitur. Let vs praie that God maie forgiue vs, and that we maie forgiue our debters, séeing it is said, And it shall be forgiuen vnto you. Wee saie this dailie, and dailye we doe this, and this thing is done dailie in vs. We are not héere without sinne, but we shall depart without sinne. D. B. fol. 254.
How it is said aright that the Church cannot erre.
The Church is the pillor and foundation of the truth,1. Tim. 3. 15. how then can it erre? Wée aunswere brieflie (saith Musculus) wée doe knowe right well, that the Church is the onelie and welbeloued spouse of Christ, the kingdome of heauen, ye it is ruled by the masterie and leading of the holie spirit, and that wée bée alwaies taught by his anoninting, and that it is the piller and [Page 210] foundation of the truth. But these saiengs do perteine not vnto all particuler Churches, but vnto that onelie vpright and catholike church, which is the communion of the Saints and elect throughout all the worlde, which doth beléeue in Christ their Lord and spouse, in all ages. And touching this ther is no variaunce, there is none of vs that saie, that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ, and walketh not in darknesse, but hath the light of life? Christ hath not forsaken it, nor neuer will forsake it, all our whole strife is vpon the particular churches, which be mingled with good and euill together. They not onelie can erre, but also haue erred, and doe erre yet in manie points, &c. Musculus. fol. 267.
Saint Augustine in his preface vpon the 47. Psalme alleadgeth this place of the Apostle in this wise.Augustin Therefore wée must vnderstād by the second of the sabboth, none but ye church of Christ, but the church of Christ in his Saintes, the church of Christ in them which be written in heauen, the church of Christ in them which doe not yéelde vnto temptations of this world, for they be worthie to beare the name of ye firmament. Therefore the church in them which be strong (of whom the Apostle saith, Wée which be strong beare with the infirmities of the weake) is called the firmament: whereof it is song in the Psalme: Let vs heare, let vs knowe, let vs sound, let vs glorie, let vs reigne. For heare you and knowe, that the same also is called the firmament by the writing of the Apostle: which is (saith he) the church of the liuing God, the piller and firmament of truth. Thus saith Augustine.
Chrisostome doth expound this place in this sort. Not as ye Iewish church: for this is that which conteineth the faith (that is to saie; the piller and establishment of the church) and ye preaching. For truth is the piller and establishment of the church, this saith he. He maketh not the church to be the piller & establishment of the truth, but ye truth of ye church, &c. Mus. fo. 268
To proue that the congregation of faithfull men,The popes law 24. quest. a recte in gloso. is ye church that cannot erre, heare their owne law. The whole church cannot erre [...] Againe. The congregation of faithfull men must néeds be, which also cannot erre. ¶This church which is spred abrode throughout all the world, and standeth in the vnitie of [Page 211] faithfull christen men, is the church that God suffereth not to erre in those things that belong to saluation.
D. B. fol. 254.
How the Church is knowne.
Whereas the word of God is purelie and sincerely preached, & the Sacraments orderlie ministred after the blessed ordinance of Christ. And wheras men do patiently suffer for the veritie. And the hearers doe applie their liuing to Christ doctrine, and with méeknesse receiue the holie Sacraments, these be good and present tokens to iudge vpon, that there be certeine members of Christs church, and to proue this, read the doctors following.
Our mother holie church (faith Augustine) throughout all the world scattered farre and wide in her true head Christ taught,Augustin hath learned not to feare ye contumelies of the crosse, nor yet of death, but more and more is she strengthened, not in resisting, but in suffering.
They that be in Iudea, Ma. [...] 4. 16 Chrisostome in opere imper [...]. let them flie vnto the mountaines, that is to saie, they ye be in Christendome, let them giue themselues to the scriptures, for in that time in the which heresies haue obteined into the church, there can be no true probation of christendome nor no other refuge vnto christen men, willing to knowe the veritie of faith, but by the Scriptures of God. Afore by manie waies was it shewed, which was the church of Christ, and which was the congregation of the Gentiles. But now there is none other waie to them ye will know, which is the verie true church of Christ, but onely by Scriptures. By works first was the church of Christ knowne, when the congregation of christen men, either of all or of manie were holie, the which holinesse had not the wicked men.Mountaines. But nowe christen men are as euill or worse then heretiks or Gentiles: yea, & greater continence is found among them, then among christen men. Wherefore he ye will knowe which is the verie church of Christ, how shal he know but by ye scriptures only? And therefore our Lord considering that the great confusion of things should come in the latter daies, for that cause cōmaunded he that christen men willing to reserue the stablenesse of the true faith, shuld flée vnto none other thing, but vnto ye scriptures. For if they haue respect vnto other things, they shall bée slaūdred & shal perish, not vnderstāding which is ye true church.
[Page 212]The same Doctour saith [...] It can no waie bée knowne, what is the Church, but onelie by the Scriptures. Againe, Christ commaundeth,Homi. 49. that who so will haue the assuraunce of true faith, séeke to nothing else but vnto the Scriptures. Otherwise if they looke to anie thing else, they shall be offended, and shall perish, not vnderstanding which is the true Church, and by meanes héereof, they shall fall into the abhomination of desolation, which standeth in the holie places of the Church.
There bée certeine bookes of our Lord,Augustin vnto the authoritie whereof each part agréeth: there let vs séeke for the church: Thereby let vs examine and trie our matter. Againe, hée saith in the same Chapter: I will ye shew me the holie church, not by decrées of men, but by the word of God. August. de vnit eccl. cap. 3.
The question or doubt is,Augustin where the Church should bee, what then shall wée doe? Whether shall we séeke the Church in our owne wordes, or in the wordes of her head, which is our Lord Iesus Christ? In my iudgement we ought rather to séeke the Church in his words, for that he is the truth, and best knoweth his owne bodie. August. de vnit. eccle. Chap. 2.
Whether of vs be Scismatikes,Augustin wée or you, aske not me, I will not aske you: Let Christ be asked that hée maie shewe vs his owne Church. Augustine cont. litter. Petilium. li. 2. chap. 85.
In times past (saith Chirsostome) there were manie waies to knowe the church of Christ,Chrisostome. that is to saie, by good lyfe, by myracles, by chastitie, by doctrine, by ministring the Sacraments But from that time heresies did take holde of the church, it is onelie knowne by the Scriptures which is the true church. They haue all things in outward shew, which the true church hath in truth. They haue Temples like vnto ours, &c. Wherefore onely by the Scriptures doe we knowe which is the true church.
Verses.
Hoc est nescire, sine Christo plurima scire,
Si Christum bene s [...]is, satis est, si caetera nescis.
Englished.
This is to be ignorant, to know manie things without Christ: If thou knowest Christ well, thou knowest inough, though thou knowest no more.
What is meant by the militant, and triumphant Church.
Men doe diuide the true Church of Christ into the militantMilitant. & the triumphant church So that the militant church should be of them which doe yet trauaile in this mortall flesh, & do striue with Satan, the flesh and the world [...] The triumphant, of them which are passed to heauen,Triumphant. and haue ouercome all manner of their enimies. In this sort Augustine placeth the Angels also. These bée not two churches, but the parcels of one selfe same church, of which the one is alreadie gone to that dwelling of heauen, the other doth follow euerie daie, vntil that at ye last, in the end of the world they shall bee both ioyned together, & liue euerlastinglie in blisse, with Christ our Sauiour. Musculus. fol. 255.
Who is the true head of the true church.
And he hath made subiect (saith the Apostle) all things vnder his féete (he speaketh of Christ) and he hath giuen him to be the head ouer all things,Ephe. 1. 22 to that church which is his bodie, the accomplishment of him which fulfilleth all things in all men.Ephe. 4. 1. Againe, But let vs (saith he) follow the turth in loue, and in all things grow in him, which is the head,Head. that is to saie, Christ, in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe, according to the working of euerie part in his proportion, it maketh vp the increase of the bodie,Ephe. 5. 15 to the building vp of it selfe by charitie. Againe, You wiues be subiect vnto your own husbands, as to the Lord. For the husband is the wiues head, euen as Christ is also the head of the congregation, and the same which ministreth saluation to the bodie. And in an other place, All thinges were created by him and for him, and he is before all thinges, & by him all things haue their béeing, and the first begotten of the dead, that he might haue the preheminence.
How the church is vnspot'ed.
Albeit that Paule doe call the spouse of Christ vnspotted [Page 214] and not beraied with anie wrinkles or moules? Yet doth it not followe that the faithfull sinne not, as ye vnskilfull Anabaptists chatter. For then had Iohn bene a liar in writing, If we saie we haue no sinne we deceiue our selues, and the truth is not in vs. 1. Iohn. 1. 8. And where as the same Iohn saith, He that is of God sinneth not, neither can sinne. Iohn. 3. 9. vnspotted And whereas Saint Paule telleth vs, that Christs Church is vnblameable: The cause is this, that although the godlie and the faithfull be sinners, and do dailie offend, yet notwithstanding, their peace maker and bridegrome Iesus Christ, laieth not their sinnes to their charge by reason of their wedding garment, that is to saie, of their beliefe in him. Wherefore those that by this and such other like places doe gather with ye Pelageans to proue the perfectnes of the church in this life, they maie bée disproued without anie trouble, &c. Marl. vpon the Apoc. fol. 293.
How the Church receiued not her first preaching of the Gospell from Rome.
Eusebius fol. 28. saith, that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria. Not from Rome.
Nicephorus saith, that S. Marke went preaching ouer all Aegypt, Libia, and Sireni, and Pentapolis, & the whole countrie of Barbarie, in the time of the Emperour Tiberius, which was at the least sixe yeares before Peter came to Rome. Therefore it cannot be true that the Church receiued from Rome, the first preaching of the Gospell.
How the Church is hidden.
In Helias time the Church was not knowne vnto men, but vnto God onelie, for else Helias would not haue said, that he ws left alone. And this is plaine inough by that which the text hath, namelie that God saith, Reliqui mihi, I haue reserued to me. 7000. Marke that he saith, God hath reserued to himselfe,Hidden. to his owne knowledge, as I doubt not, but an hundred yeares agoe, God had his. 7000. in his proper places, though men knew not thereof. Bradford.
It is it (saith S. Austen) that is sometime darkned and couered with multitude of offences, as with a Cloude: Sometime in calmenesse of time appeareth quiet & frée: Somtime [Page 215] is hidden and troubled with waues of tribulations and temtations. He bringeth foorth examples that oftentimes the strongest pillers, either valiantlie suffered banishment for the faith, or were hidden in the world. Caluin in his insti. 4. li. Chap. 2. Sect. 3.
Obiection.
Where was your church in such and such yeares?
Aunswere.
I answere out of my Créede thus, I beléeue that there hath bene, is, and shall be an holie catholike Church. My senses cannot shew it, and therefore I beléeue it. It is not necessarie that we shall from time to time, sée the church. But we ought to beléeue from time to time, that there is an holie church. Scripture saith: Thou art verilie a hidden God. So the church is oftentimes hidden. The husband of an hidden condition, and the spouse of an hidden condition. Christ was in the middest of them, and they knew it not The church was in the middest of them and they knew it not, &c.
How the Church is not aboue the word of God. Obiection.
How can a man come to the knowledge of the word of God, but as they be taught by the Church?
Aunswere
The Church by premonstration declareth what is the word of God:Aboue. Ergo is the Church aboue the word of God? This argument is not good. No more then if you would say: Iohn Baptist doth shew Christs cōming to ye people, Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not, and tell him this is he, by and by you shoulde say, that I was aboue the king. Hemmyng.
How the Church hath no authoritie to reforme the Scriptures.
The Scriptures of God hath authoritie to reforme ye church, but the church hath no authoritie to reforme the Scripture. Christ reformed the errours of the church in his time by the Scriptures, saieng vnto the Scribes & Pharesies, Scrip [...]m est, S. Paule reformed the Corinthians in his time, fo [...] vsing the holie communion by y• scriptures, saieng, I [...] you that thing that I receiued of the Lord, Iewel against [...]
How the authoritie of the church moued Saint Austen to beleeue in Christ.
I would giue no credence (saith S. Austen) vnto the gospell, if the authoritie of the catholike church did not moue me. ¶Gerson the chauncellour of Paris, a right excellent famous man in his time, doth in his second booke, De vita spirituali, like a discrete, profound, learned clarke saie, that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men,Saint Austen moued to beleeue. that heard and sawe Christ, and were his record bearers. For when ther crept out diuerse sundrie Gospels in the church, while the Apostles and Disciples of Christ were yet liuing, they that had séene Christ himselfe, and had heard his Apostles, could testifie which were right and true, and which were not.
Saint Austen before he was conuerted was an heathen man, and a Philosopher, full of worldlie wisdome, vnto whom the preaching of Christ is foolishnesse, saith S. Paule. 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen. Neuerthelesse the earnest liuing of the christians according to their doctrine, and the constant suffering of persecution and aduersitie for their doctrine sake, moued him and stirred him to beléeue, that it was no vaine doctrine, but that it must néeds be of God, in ye it had such power with it. For it happeneth that they which will not heare the word at beginning, are afterward moued by the holie conuersation of them ye beléeue, &c. Read. 1. Pet. 3. 1. 1. Cor. 16. Tin.
How the church is our Mother.
Christ is our Father,Mother. as the Church his sponse is our Mother. As all men naturallie haue Adam for their father, & Eue for their mother, so all spirituall men haue Christ for their Father, and the church for their mother. And as Eue was taken out of Adams side, so was the church taken out of Christs side, whereout flowed bloud, for the satisfaction and purging of our sinnes.August. li. 4. de sin. cap. 10. in Epist. post Col. contra donat D. Harpsfield in the booke of Mar. fol. 1791.
He shall not haue God to be his Father, which acknowledgeth not the church to be his Mother. Moreouer, without the church (saith Saint Austen) be the life neuer so well spent, it shall not inherit ye kingdome of heauen. ¶This is not ment of [Page 217] the Popish Church, but of the holie, catholike, or vniuersall Church, which is the communion of Saints, the house of God, the citie of God, the spouse of Christ, the piller and staie of the truth: out of this Church there is no saluation indeede.
N. Ridley.
How the Church is visible.
The Church is none otherwise visible, then Christ was héere on earth, that is by no exteriour pompe or showe [...] Visible that setteth hir foorth commonlie, and therfore to see hir, we must put on such eies as good men put on to see Christ, when he walked heere on earth: for as Eua was of the same substaunce that Adam was of, so was the Church of the same substaunce that Christ was of, flesh of his flesh, and bone of his bone, as Paule saith, Ephe. 5. 30. Looke therfore how Christ was visiblie known to be Christ, when he was héere on earth, that is by considering him after the word of God so is the Church knowen. Bradford.
Markes whereby the Church is knowen.
The Church (saith the Papists) hath thrée markes, vnitie, antiquitie and consent. These thrée (saith the Aunswere) maie be as well in the euill as in the good,Marke [...] as well in sinne as in vertue, as well in the Diuells church as in Gods Church. As for example, Idolatrie among the Israelites had all these thrée. Chrisostome telleth plainlie, that the Church is well knowen, tantummodo per Scripturas, alonelie by the Scriptures. Bradford.
Master Caluine saith: This honour is méete to be giuen to the word of God, and to his Sacrraments, that wheresoeuer we see the word of God trulie preached, and God according to the same trulie worshipped, and the Sacraments without superstion administred, there we maie without all controuersie conclude the Church of God to be. And a little after. So much we must estéeme the word of God and his Sacraments, that whersouer we may finde them to be, there we certainelie know the Church of God to be, although in the common life of men, manie faults and errours be found. Whitegift. fol. 81.
Of the Church of Antichrist the Pope.
The tyrannie of the Popes Church, sheweth them not to [Page 218] be Christs Church. The Church (saith S. Hylarie) doth threaten with vanishments and impr [...]onments,Hilarie cō tra Aria, [...]es and the compelleth men to beleeue hir which was exi [...]ed and cast into prison. She hangeth on the dignitie of their fellowship, the which was consecrated by ye threatnings of persecutors: she causeth priests to flée, that was increased by the chasing away of Priests. Shée glorieth that she is loued of the world, the which could neuer be Christs, except the world did hate hir.
To proue that the spirituall a [...]ai [...] and gorgeous apparrell that is vsed in the Popes Church, doth not make the Church. S. Barnard saith thus: They be the Ministers of Christ, but they serue Antichrist. They go gorgeouslie araied of our Lords goods, vnto whom they giue no honour. And of these commeth the decking of harlots that thou seest dailie, the game-plaiers disguisings, and kings apparrell. Of this commeth golde in their bridles, in their saddles, and in their spurres, so that their spurres be brighter thē the Altars. Of this commeth their plenteous wine presses, and their full sellers, belking from this vnto that. Of this commeth their Tonnes of sweete wines. Of this bée their bagges so filled. For such things as these be, wil they be rulers of the Church, as Deacons, Archdeacons, Bishops, and Archbishops, &c. D. Barnes. fol. 2, 6.
Obiection.
Hath God (saith the Papists) forsaken his Church a thousand yeares, and were all our fathers deceiued before Luther was borne, such antiquitie, vnitie and vniuersalitie, was it al in errour? &c.
Aunswere.
Was the world deceiued so manie hundred yeares? Whie should it not? The Lord ordeined, that there should come an apostacie, and generall fall from the saith of Christ: that the world might be seduced with the man of sin: whose age began in the Apostles time, and shall not vtterlie die, till the daie of Christ. Thus the Lord appointed, and so let it be, for all things are for his glorie. Deering.
Of the vniuersall Church.
¶Looke Vniuersall.
COMMVNION.
Of the receiuing of the Communion.
THe Canons of the Apostles, do excommunicate them which being present at ye Common praier,Cano. 10. de conf. De conf. dist. 1. cap Epis. do not also receiue the holie Communion. And v [...]to the same agréeth the decrée of Ana [...]tus: When the consecra [...]ion is done (saith he) let all such communicate, as intend not [...] [...] excommunicate. H. Latimer.
Augustine Augustin testifieth of his owne time: The Sacrament (with he) of this thing, of the vnitie of the Lords bodie, is some where dailie, some where by certaine distances of daies prepared vpon the Lords Table, & is there receiued at the Table, to some vnto life, to other some vnto destruction. And in y• first Epistle to Ianna [...]i [...]s: some doe dailie communicate of ye bodie & bloud of the Lord, some receiue it at certaine daies: in some places, there is no daie lette passe, wherein it is not offered: [Page 229] in some other places onlie vpon the Saterday and the Sunday. And in some other places neuer but on the Sundaie. But forasmuch as the common people was (as we haue said) somwhat slacke, the holie men did call earnestly vpon them with sharpe rebukings, least they should séeme to winke at such slothfulnesse. Such an example is in Chrisostome vpon the Epistle to the Ephesians. It is not said vnto him that dishonored the banket, Wherefore didst thou sit downe? But, Wherefore didst thou come in? Whosoeuer is not partaker of the mysteries, hée is wicked and shamelesse, for that he standeth heere present. I beséech you, if anie be called to a banket, washeth his handes, sitteth down, séemeth to prepare himselfe to eate, and then doth tast of nothing: shall he not shame both the banket and the maker of the banket? So thou standing among them that with praier doe prepare themselues to receiue the holie meate, hast euen in this that thou hast not gone awaie, confessed that thou art one of the number of them, at the least thou doest not partake: had it not b [...]ne better that thou hadst not b [...]ne present. Thou wilt saie, I am vnworthie, therefore neither wast thou worthie of the Communion of praier, which is a preparing to the receiuing of the holie mysterie. Cal. in his Insti. 4. li. cap. 17. Sect. 45.
How the Sacrament at the Communion ought to be receiued in both kindes.
WE haue found (saith Gelasius) that some receiuing onely the portion of the holie bodie,Both kindes. doe abstaine from the Cup, let them without doubt (because they séeme to be bound with I wot not what supersticion,) either receiue the Sacraments whole: for the deuiding of this mysterie is not committed without great sacriledge. Cal. in his Inst. 4. b. cap. 17. sect. 49.
Reasons made of the Catholikes to proue a Communion in one kinde. Aunswered. 1. Reason.
Christ brake bread to his Disciples in Emaus, One kind and vanished out of their sight, before he tooke the Cup & blessed it. Of which place they gather y• the communion was ministred in one kinde.
Aunswere.
S. Augustine, Gregorie, Iulianus, Dionisius, Lyra, Winford with others, saie it was not the Sacrament, but the breaking [Page 230] of bread, there was hospitalitie and enterteining of strangers. Their words be these. First S. Augustine saith, because they were giuen to hospitalitie, they knewe him in breaking of the bread, whom they knewe not in the expounding of the Scriptures. Gregorie saith, they laie the table and set foorth bread and meate, and God, who they knewe not in the expounding of the Scriptures, they knew in breaking of bread. Dionisius, He tooke bread and blessed it, but he turned it not into his bodie, as he did at his Supper, but onelie as the manner is, to saie grace or to blesse the meate. Antonius Iulianus. He tooke bread, blessed it, brake it, and gaue it to them, as his manner was before his passion. Lyra saith: They knewe him, for that he brake the bread so euen, as if it had bene cut with a knife. Winford. It cannot be gathered (saith he) neither by the texte of S. Luke, nor by the Glose, nor by the auntient Doctours, that the bread that Christ brake after his resurrection, was the consecrate or sacramentall bread, & therfore I sai [...], that foolishlie & by consequence, that falselie he alledgeth S. Augustin to his purpose. Thus by these authorities it is proued not to be the sacrament. In ye text ther is no mention made of consecration, neither yet y• either Christ himself or the Apostles did eate the bread.
2. Reason.
The breaking of bread, in the 27. of the Acts of the Apostles by S. Paule, they affirme to be the Sacrament.
Aunswere.
If S. Paule gaue the Sacrament being at that time in perill of shipwracke, he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words, saith thus: I praie you take some sustenaunce, it is behouefull that ye so do, y• is to saie, take some meate, lest perhaps ye die for hunger.
3. Reason.
Egesippus witnesseth of S. Iames, that he neuer drank wine, but at our Lords Supper.
Aunswere.
S. Hierom saith, that S. Iames continued Bishop in Hierusalem, the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper, then it must néeds follow, y• being bishop in Hierusalem ye space of 30. yeres, [Page 231] he neuer said Masse, or els consecrated in one kinde, which thing by Gelasius is counted Sacriledge.
4. Reason.
Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches & Parishes, that Christen folkes should not be frauded of the holie Sacrament, whereof they doe gather a Communion in one kinde, because the wine could not be so conuenientlie caried.
Aunswere.
Whereas the maintainers of the Communion in one kind, make so great a matter of the carieng of the wine, defrauding the people of one kinde of Christs institution, marke this that followeth. S. Hierom: writing of Exuperius Bishop of Tholouse in Fraunce, saith thus: There was no man richer then he that caried the Lords bodie in a wicker basket, and his bloud in a glasse. Also Iust [...]us Martir declaring the order of his Church in his tune, saith thus: Of the things that be consecrate (that is the bread, water and wine) euerie man taketh part, the same things are deliuered to the deacons to be caried vnto them, that be awaie. Héere ye sée it was a common vsage in those daies, to carie the Sacrament in both kindes.
5. Reason.
The Councell of Nice decréed, that in the Church where neither Bishoppes nor Priests were present, the Deacons themselues, bring foorth and eate the holie Communion, which cannot be referred (saie they) to the forme of wine, for cause of sowring and corruption if it be long kept.
Aunswere.
Rufinus writeth in this sort: In the presence of the priests, let not the Deacons deuide or minister the Sacrament, but onlie serue the: Priests in their office. But if there be no Priest present, then let it be lawfull for the Deacon to minister. Héere is no mention made of these words: Let them bring it foorth themselues and eate. Which wordes in verie déede, is neither found in the Gréeke, nor in the decrees, nor in the former ediction of the Councell, nor yet alledged by Gracian. Therefore the meaning of the Counsell of Nice is, not that the Deacons shall goe to the Pix, and take the Sacrament reserued, and eate it. But in the absence of the Priest, they might consecrate the [Page 232] holie mysteries, and deliuer the same vnto the people, as maie be gathered by the words of Rufinus before rehearsed.
6. Reason.
Women receiued the Sacrament in a linnen cloth. Tertulians wife receiued it at home before meate. S. Cipriane saith, a woman kept it at home in a chest. These examples they alledge, to proue that the people receiue the Sacrament in one kinde and not in both.
Aunswere.
That women and other kept the Sacrament and caried it about them, and that in both kindes, is manifestlie proued by these. Authorities following. Gregorie Nazianzene writing of his Sister Gorgonia, saith thus: If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares, &c. Héere hée saith, shée had laied vp both parts. Againe, Amphilochius saith, that a certeine Iewe came and receiued among the faithfull, and priuelie caried part of either home with him, how or wherein it is not written. Truly, the thrée examples aboue rehearsed, are nothing els but méere abuses of the Sacrament, and therefore as it appeareth by Saint Cipriane, God shewed himselfe by myracle, to be offended with it, fraieng the woman that so had kept it, with a flame of fire. And it was decréed in the Councell holdon at Cesarea Augusta in Spaine, that if a man receiued the Sacrament, and eate not the same presentlie in the Church, he should be accursed for euer.
7. Reason.
Basil (saith Amphilochius) being once made Bishop, besought God, that he might offen vp the vnbloudie Sacrifice with his owne words: be fell in a traunce, came againe to himselfe, & so ministred euerie daie. On a certaine night, Christ with his Apostles came down to him from heauen,Amphilochius. brought bread with him, awoke Basil, & had him vp and offer the Sacrifice. Up he rose, was straight at the Altar, said his praiers as he had written them in his paper, lifted vp the bread, laid it downe againe, brake it in peeces, receiued one, reserued another to be buried with him, hung vp the third in a golden Doue. And all this was done, Christ & his Apostles being still present: who came purposelie from heauen, to helpe Basil to Masse.
Aunswere.
This storie is a méere fable put foorth vnder the name of Amphilochius, as shal appeare by the circumstaunce & weighing of the likelihood. Basile besought God that he might make the sacrifice with his owne words. And shall we thinke he had more fancie to his owne wordes then he had to the words of Christ? He awoke, stoode vp, and sodeinlie was at the Altar at midnight. What shall we thinke he was the Sextine there, or laie all night like Elie & Samuel in the Church, and yet being so famous a Bishop, had no man to tend vpon him. He diuided the bread, and laide vp the third part of it in a golden Doue that hang ouer the Altar, which Doue was not yet readie made: For it followeth immediatly in the next lines: After Basile had done th [...]se things, and had communed with Eubolius and other mo, the next daie he sent for a golde-smith, & made a Doue of pure golde. If this Doue were made before, howe was it made afterwarde, and if it were not made afore, howe could it hang ouer the Altar? or how could Basile put his bread therein before it was made? and to what end was the bread so kept in the Doue? and wherein or where was the other third part kept, that Basile thus reserued purposelie to be buried with him, which portion in the end of seuen years, he receiued in his death bed. Now iudge what kinde of bread y• would haue ben, after seuen yeares kéeping, to be giuen to a sick man. The true Amphilochius was a godlie and worthie Bishoppe. But this Amphilochius which wrote the storie of Thomas Becketts life, 700. yeares before he was borne, was a manifest and an impudent lyar. Iewel.
Bucers opinion of the communion bread.
The third Chapter (saith he) is of the substance, forme, and breaking of bread, which all doe well inough agrée with the institution of Christ, whom it is manifest to haue vsed vnleuened bread, and easie to be broken. For he brake it and gaue it to his Disciples péeces of the bread broken. Touching ye forme and figure, whether it were round or square, there is nothing declared of the Euangelist. And because this bread is commonlie vsed for a signe, not for corporall nourishment, I sée not what can be reprehended in this description of the bread which is in this book [...], except some would peraduenture haue it thicker, [Page 234] that it maie the more fullie represent the forme of true bread.
D. W. fol. 594.
CONFESSION.
When confession first began.
LOthernus Leuita a Doctor of Paris, béeing once made Bishop of Rome, and named Innocent the third, he called together at Rome a generall counsell called Lateranense, in which he made a lawe, which Gregorie the ninth reciteth in his decretall of penance & remission li. 5. chap. 12. almost in these verie words: Let euerie person of either sexe after they are come to yeares of discretion, faithfullie confesse alone, at least once in a yeare, their sins vnto their owne proper Priest: and do their endeuour with their owne strength to doe the penance that is enioyned them: receiuing reuerently at Easter at the least, the Sacrament of the Eucharist, vnlesse peraduenture by y• counsel of their owne Priest, for some resonable cause, they thinke it good for a time, to absteine from receiuing it: otherwise in this life, let them be prohibited to enter into the church, & when they are dead [...] to be buried in christen buriall.
Of confession to God. And against auricular confession.
Delictum meum cognitum [...] bi, & iniusticiā meam non abscondi,Psal. 32. 5.&c. I haue reknowledged my sinnes vnto thée, and mine vnrighteousnesse is not his. ¶S. Austen vpon this place hath a verie prétie saieng: Marke (saith S. Austen) Quando homo detegit, Deus tegitesi homo agnoscit, Deus igno scit. Whensoeuer man discloseth his sinnes, then God doth close and shut it vp: If man doe confesse his sinne. God doth forgiue his sinnes. Manie men by this place of the Prophets haue gone about to stablish secret confession, which some doe call auricular confession, where the Prophet by his owne expressed words do declare that he speaketh héere of the confession that a sorrowfull sinner maketh to God, saieng: Delictum meum cognitum tibi feci. O Lord, to thée haue I declared my sinne, and thou hast forgiuen it me. This confession as S. Hilarie saith, is nothing els but a continuall calling to remembraunce of our sinnes, with a true repentant heart for the same. That man or woman doth onely confesse themselues vnto God, which in his heart & in his spirit béeing pricked and afflicted, doth vtterly detest and abhorre his olde filthie life, defieth & d [...]nieth himselfe, hateth his owne dooings, and doth wholie consecrate himselfe both bodie and soule vnto God, doth care for nothing but to fashion his life, vnto the will and pleasure of God, who so hath not this minde, this spirit and this purpose, when he confesseth him vnto God, he is but a mocker of God. Ric. Turnar.
If we doeconsesse our sinnes, he is faithfull & iust to forgiue vs our sinnes,1. Ioh. 1. 9 [...] &c. ¶S. Austen doth expound this: If thou tell not God what thou art, God doth condemne that which he shall finde in thée: wilt thou not y• he shall condemne thée, condemne thou thy selfe? Wilt thou haue him pardon thée, acknowledge thou thy self, that thou maist saie vnto God: Turne away thy face from my sinnes, and saie also the words vnto him of the same Psalme, for I doe acknowledge my wickednesse. Thus saith Austen. M. 218.
What haue I to do with men (saith Augustine) to heare my confession,Aug. in his 10. bo. of conf. & 3. cha. as though they were able to heale my diseases. They be a curious kinde of men, that will séeke to knowe an other [Page 240] bodies life, and be slowe to amend their owne. Whie doe they séeke to heare of me what I am, which will not heare of another man what they bée? And how doe they know when they doe heare me tell of my selfe, whether I doe saie true or no: For no man doth knowe what is done within man, but the spirit of man, which is in man. Thus saith Augustine. Musculus. fo. 228.
I saie not vnto thée,Chrisostome. that thou shouldest bewraie thy selfe abrode openlie, neither yet accuse thy selfe before other, but I will they obeie the Prophet which saith: Shewe vnto the Lord thy waie (that is) the manner of thy liuing. Therfore confesse thy sinnes before God, confesse thy sinnes before ye true Iudge with praier, for the wrong that thou hast done, not with thy tongue, but with the memorie of thy conscience. Chrisost. in his. 3. Homi. vpon the. 12. to the Hebre.
It is not now necessarie to confesse,Chrisostome. other béeing present, which might heare our confessions. Let the séeking out of thy sinnes be in thy thought, let this iudgement be without the presence of anie bodie: let onelie God sée the making of thy confession. God which doth not vpbraide thée for thy sinnes, and cast them in thy téeth, but looseth them in thy confession. Chrisost. in his ser. of conf. and repen.
Beware thou tell anie man thy sinnes,Chrisostome. least he cast them in thy téeth & reuile thée for them. Neither doe thou confesse them vnto thy fellow seruant, that he might tell thy faultes abroade, but to him which is thy Lord and maister, which also careth for thée, to him that is kinde and gentle, and thou shewest thy woundes vnto him that is a Phisition. Chrisost. in his 4. ser. ad Lazarus.
I doe not call thée before men for to discouer thy sinnes,Chrisostome vnfolde thine owne conscience before God, shew thy woundes and stripes vnto the Lorde who is the Phisition, and praie him to remedie it: he it is which doth not checke, and which gentlye healeth the poore sicke persons. Chrisostome in the fift homili. of the incomprehensible nature of God against the Anomians.
The Church of Rome doth commaund to confesse all our [...]nnes, not excepting anie.
Aunswere.
[Page 241] Dauid saith: who can tell how oft he offendeth: O cleanse thou me from my secret faults. Psal. 19. 11.
Peter powred foorth teares,Mat. 26. 75. not praieng in voice: I doe finde that he did wéepe and lament, but I doe not finde what hée hath said: I doe reade of his teares, but I reade not of satisfaction. Saint Ambrose of the repentaunce of S. Peter, in his 46. Sermon.
Iesus Christ did heale him that had the leprosie,Mat. 8. 4. and sayde vnto him: Goe, shew thy selfe vnto the Priest, and offer that which Moses commaunded in the lawe for thy healing: O thing neuer heard? The Lord healed the disease, yet neuerthelesse, hée did send them to the lawe of Moses: Wherefore did he so? For none other cause, but that the Iewes might not reproue him as a transgressour of the lawe. Chrisostome in the 12. Homilie of the Cananite.
Blessed Rheuanus, Be. Rheua. a man of great reading and singular iudgement, writeth thus: Tertulianus, &c. Tertulian of this priuie confession of sinnes, saith nothing, neither doe we reade that the same kinde of priuie confession in olde time was euer commaunded. Bea. Rheua in argum. li. Ter. de penit.
Erasmus Erasmus. saith thus: Tempore Hieronimi, &c. It appeareth that in the time of Saint Hierome (which was 400. yeares after Christ) secret confession of sins was not yet ordeined, which notwithstanding was afterward wholesomely & profitably appointed by the church, so y• it be well vsed, as well by y• Priest, as by the people. But héerein certeine diuines, not considering aduisedly what they saie, are much deceiued: for whatsoeuer the auncient fathers write of generall and open confession, they wreast and drawe the same, to this priuie and secret kinde, which is farre, of an other sort.
It is better said (saith the Glose)Glose. that confession was appointed by some tradition of the vniuersall church, then by anie authoritie or commaundement of the new or olde Testament. De poenit. dist. 5. in poeni. in glossa.
Of three manner of confessions to men, allowed by Gods word.
There maie be an open confession1. confession. made vnto men, as that was which S. Paule made vnto Timothie. I thanke the Lord [Page 242] Christ Iesus O brother Timothie for that he hath made mée strong, and hath now committed vnto me the office of Apostleship, to bée a preacher of the Gospell: which héeretofore haue bene a blasphemer of Christ a railer & a persecuter of the Gospel, a verie sturdie & bloudie Tyrant, against all them y• beléeued in him. To this manner of confession maie bée reduced, such godlie talke and godlie confession, as sicke men haue oftentimes, when they lie vppon their death bed. Cantantes Cygnea cantionem. Singing swéetlie (as the prouerbe saith) lyke Swannes and Signets, which song, albeit all their lyfe time it is most mournefull and vnpleasant to be heard, yet against death almost contrarie to nature, their song is most swéete and pleasant. So oftentimes they which haue bene greate and gréeuous sinners, then they beginne to singe the swéete song of the Signet, then they crie & confesse openly their sinnes, their naughtie doings, their malice against their innocent brother. They are not ashamed of anie thing, that maie saue their soules, and turne to the glorie of God.
The second confession is made but seldome,2. confession. the more [...] is the pitie, but ought to be made vnto man, and that verie oft, euen so oft as one christen man offendeth an other, but vnderstand ye of the offence giuen, and not taken. For of them that be offended without a cause, they must be made at one againe without amends. And as Christ said to the Pharesies. Sinite illos, quia ceci sunt & duces cecorum. If the offender bee gréeued with the preacher or with the magistrate, neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother, whome he hath offended with true seruing of God, and so in such like. But in all other cases, where we hurt our brother by our déed or word, we must harken & to obeie the voice of Christ: S [...]f [...]ater tuus aliqui aduersus te, &c. In all such cases wée must followe the counsell of S. Iames: Confitemini alter alterum peccata vestra, & orate pro inuicem vt saluemini. Confesse & reconcile your selues one to another, and doe praie one for an other, that ye maie be saued: Both these kinds of confession made vnto man, whether it bée the open confession or secrete confession betwixt neighbour, and neighbour, bée verie godlye, wholesome and pro [...]able.
[Page 243]The third condition [...] 3. confession. which commonlie is called Auricular confession, after the opinion of that great learned Lawier. Gracianus (by whose studie the booke of the Canon lawe called the Decrées was made [...] a man that liued about a 400 [...] yeares a goe) was deuised and ordeined by godlie Bishoppes, to make the people the more afraide and ashamed of their sinnes. The deuise was good and godlie. Neuerthelesse this constitution and ordinaunce, was neuer begunne nor receiued in the vniuersall Church, but onelie in this our Occidentall Church. The Gréekes and Orientall Church, were euer frée from this secret confession: wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning, but onely deuised by good Fathers and godly Bishoppes, for to bring the laye and vnlearned people, to the more feare of GOD, and knowledge of their duetie vnto him, and to their neighbour: And for the better performaunce of this their purpose, they ordeined that hée that shoulde heare anie mans confession, shoulde haue these foure properties.Foure properties of a cōfessor First, to bée a man of honest and godlye conuersation: Second, a secrete kéeper, no babler nor talker. Thirdly, a wise discrete man: and fourthlye, a man learned in Gods lawes. This was wonderfully godlie begunne, and prospered well, and did much good. Till it cha [...]mced at the Citie of Constantinople, in the dayes of a Bishoppe called Nectarius, the next Bishoppe there, before Saint Iohn [...] Chrisostome, that a certeine noble woman of bloude, and faire of skinne and bone, which had beene there in the Church of Constantinople, commaunded by the Priest that had heard her confession, to resort dailie to the Church for a certeine space, there to watch in fasting and praier. This Priest intended well he thought that such an entera [...]ce and beginning of a new life should haue done that lady good, which by subtiltie of the diuell & wickednesse of man, turned cleane contrarie, as thus: A certeine DeaconDeacon. of that church fell in familiaritie with that woman, more then godlinesse & honestie required. To be short he laie with her, & did stuprate her. The matter was tried and confessed, where vppon a great outcrie & wond [...]ment was made against the Deacons & Priests of Constantinople [...] insomuch Nectarius the Bishop deposed the Deacon from ministrie, & for a quieting of the people, and stopping [Page 244] of their months, commaunded confession to bée frée, and at euerie mans libertie, whether he would be confessed or no. Thus for a while confession was left, till within processe of few yeares, carnall libertie and licentious liuing had so much ouer whelmed the worlde, that the Fathers of the Occidentall Church, for the greate loue they did beare vnto the people, thought themselues bounde to restore confession againe, but without anie scrupulus burden of impossible enumeration of sinnes, without the opinion of dampnation, to hang ouer their heads which had not bene confessed, but tooke and vsed it as a meane to giue good counsell vnto the ignorant people. Thus it continued manie years in the Occidentall Church, whereby the people were brought to great amendement of lyfe, by the true searching of their consciences, and againe, to greate knowledge of God, through the godlye counsell that was then giuen them by the learned Fathers, and godlie Counsellers: manie men that were robbed and wronged (by that meanes) had their goods and good name restored to them againe. All this was done so long as the olde Canon was obserued, that is, no man to heare confession, except he had ye foure properties aforesaid, so long this discipline was had in great estimation, and did much good. But after that wicked Rome with dispensations, had in the stéed of learning nourished ignoraunce, for diligence, slouth and idlenesse, for wisdome and wise counsailers, lowtish lobbes and ignoraunt dawes: In stéede of good counsaile and amendement of lyfe, had clogged the consciences of men with enumeration of sins, with manie moe like inconueniences, almightie God the louer of truth, the spouse of his Church, hath stirred vppe in euerie Realme learned men to inueigh against these abuses. So that now we are left frée againe, euerie man to confesse or not to confesse, as shall séeme to him good and most for his owne comfort. Thus ye sée what beginning this secret or auricular confession had, what increase, & at the last what decrease againe. Ric. Turn [...]r.
Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches,Trip. hist. li. 9. but speciallie at Rome: Whereby he sheweth that it was no vniuersall ordinaunce of all Churches. But he saith, that there was one of the Priestes [Page 245] peculiarlie appointed to serue for this office. Whereby he doth sufficientlie confute that which these men doe falsely say, of the keies giuē for this vse vniuersallie to ye whole order of Priesthoode. For it was not the common office of all Priests, but the speciall dutie of some one that was chosen thervnto by the Bishop. The same is he whom at this daie in all Cathedrall churches they call Penitentiari, the examiner of hainous offences, and such whereof the punishment perteineth to good example. Then hée saith immediatlie after, y• this was also the manner at Constantinople, till a certeine woman, faining y• shée came to confession, was found so to haue couloured vnder that pretence, the vnhonest companie that shée vsed with a certeine Deacon. For this act, Nectarius a man notable in holinesse, and learning, Bishoppe of that Church, tooke awaie that custome of confessing. Héere let these asses lift vp their eares. If auricular confession were the lawe of God, how durst Nectarius repell and destroie it? Will they accuse for an heretike and scismatike Nectarius a holie man of God, allowed by the consenting voice of all the olde Fathers? But by the same sentence they must condempne the Church of Constantinople, in which Sozomenus affirmeth that the manner of confessing was not onelie lette slippe for a time, but also discontinued euen til within time of his remembraunce. Yea, let them condemne of apostacie, not onelie the Church of Constantinople, but also all the East Churches, which haue neglected that lawe, which (if they saie true) is inuiolable and commaunded to all Christians. Cal. 3. b. chap. 4. Sect. 7.
A Monks opinion of confession.
In the daies of king Henrie the fourth, there was a MonkeMonke. of Feuersam, which men called Moredome, that preached at Canterburie at the crosse within Christs church Abbeie, and saide thus of confession: That as through the suggestion of the fiend, without counsell of anie other bodie, of themselues manie men and women, can imagin and finde meanes & waies inough to come to pride, to theft, to lecherie, and to other diuerse vices: In contrariwise this Monke saide: Since the Lord God is more readie to forgiue sinnes, then the fiend is, or maye bée of power to moue anie bodie to sinne: then whosoeuer [Page 246] will shame and sorrow heartelie for their sinnes, knowledgeing them faithfullie to GOD, amending them after their power and cunning without counsell of anie other bodie, then of God and himselfe (through the grace of GOD) all such men and women maie finde sufficient meanes to come to Gods mercie, and so to be cleane assoiled of all their sinnes. Booke of Mar. fol. 645.
COVNCELS.
Of a Councell a little before that Christ reuealed himselfe.
[Page 253]THere was a Councell gathered together at Hierusalem, a little before y• Christ reueled himselfe, to chuse a Priest in the roome of one that was deceased. Looke how manie letters there are in the Hebrue tongue, so manie Priests there were in the Temple: to wit. 22. The manner was to register in a certaine [...]ooke reserued in the Temple, the daie of the election, the name of the elected, the name of his father, of his mother, and of his Tribe. Whilest that they thought some on one man, some on another, ther stepped forth a Priest one of the multitude, & said: My wil is that Iesus the sonne of Ioseph the carpenter be elected Priest, who, though he be young in yeares, yet passeth he in vtteraunce, wisedome, and manners. I thinke trulie there was neuer séene in Hierusalem such a one, both for eloquence, life and manners, the which I am sure all that inhabite Hierusalem doe knowe as well as I. The which was no sooner spoken, but was allowed of, and the partie (I meane Iesus) chosen to be a Priest. They doubt of his Tribe, againe they wer therin resolued. They call for his parents to register their names. The Priest that sauoured Iesus, made aunswere that Ioseph his father was dead, yet Mary his mother was a liue. She was brought before them, she affirmed that she was his mother, and that Iesus was hir sonne. But she said moreouer that hée had no father on earth, that she was a Uirgin, and the holie Ghost had ouershadowed hir. They sent for the Midwiues, and also for such as had bene present at the birth, she was found to be a virgin. In the ende, they concluded with one voice, that hée should be registred, Iesus the Sonne of God, and of Mary the virgin. We remember moreouer Iosephus to haue said, that Iesus sacrificed in the Temple together with the Priests. Héerevpon also it fell out, that as Iesus entered into the Synagogue of the Iewes, the booke was deliuered vnto him, where he read of the Prophet Esay: whereby we gather, that if Iesus had not bene Priest among the Iewes, the bóoke would not haue bene deliuered vnto him. Neither is it permitted amongst vs Christians, for anie to read holie Scripture in the open assemblie, vnlesse he be of the Cleargie. So farre Suidas, as he learned of a Iewe.
A Councell of the Scribes and Pharisies.
The ScribesScribe [...], and the Pharisies gathered a Councel at Hierusalem, [Page 254] and sent from them Scribes, Pharisies and Leuites, vnto Iohn Baptist to know who, and what he was. Ioh. 1. 19.
A Councell of the high Priests and Pharisies.
The high Priestes and Pharisies gathered a Councell in the hall of the high Priest,High Priests to aduise them what was best to be done touching the doings of Christ. If they let him alone, then feared they least the Romanes came and tooke their place & Nation. They decréed therein, that whosoeuer knewe the place of his abode, he should enforme them thereof: they decréed also, that whosoeuer confessed Christ, shuld be excommunicated, they consulted how they might put Laza [...]us to death, and how they might take Iesus by subtiltie and kill him. Then Iudas went in to them, and said, what will ye giue me, & I will deliuer him into your hands, and they appointed him 30. péeces of siluer. Iohn. 12. 12. Mat. 26. 3.
A Councell of the Scribes, Pharisies, and Elders.
The Scribes, Pharisies,Pharisies & Elders, hearing that Christ was risen from the dead, gathered a Councell for to suppresse the rumor thereof, and concluded that a péece of moneie should be giuen to the souldiers, for saieng that his disciples stole him away by night. Mat. 28. 12.
Councells helde of the Apostles.
The Apostles immediatelie after the Ascension of our Sauiour,Act. 1. 12. returned from Mount Oliuet to Hierusalem, and ther assembled together for the election of one to succéede in the roome of Iudas the traitor, where they chose Mathias.
A Councell is summoned of the Apostles and disciples of Christ at Hierusalem, Act. 6. 1. for the remouing of the tumult risen betwéene the Grecians and the Hebrwes, about the contemning of their widowes, wherein they chose 7. Deacons.
The Apostles, Elders and Bretheren,Act. 15. gathered a Councell at Hierusalem, Anno. 4. Claudij, to determine what was to be done, touching the doctrine sowed by certaine bretheren of the Pharisies, which came from Iudaea: affirming that Circumcision was necessarie & the obseruation of the Lawe. This newes Paule, Barnabas and Titus brought vnto them. Gal. 2. Where they decréed, that the faithfull should abstaine from things offered to Idolls, from bloud, from that that is strangled, and from fornication, the which they published by their letters vnto the [Page 255] Church of Antioch, Syria and Cilicia: with Silas and Iudas, which accompanied Paule and Barnabas. Beda. Lyra.
Iames Bishop of Hierusalem, Act. 21. Paule and the Elders summoned a Councell at Hierusalem for the remouing of the slaunder bruted by the Iewes of Paule, that he was no obseruer of the Lawe, that he spake against Moses, wherefore, for the remouing of this suspition, and for the winning of the bretheren the Councell decréed that Paule should cleare him, and purisie himselfe, according vnto the Lawe, yéelding a little for a time vnto the Ceremonies of the Lawe.
Of certaine generall Councells.
At Nicena was called a generall Councell in y• which the Emperour Constantine was present with 318. Bishops, by whome was determined against Arrius, that the Sonne was equall with the Father. Which decrée was confirmed by the Emperour, and Arrius with 6. Bishops banished. This Councell willing to reforme the life of man, did set certaine lawes, the which certaine men would haue had a Lawe, to be brought in, that the Bishops, Priests, Deacons and Subdeacons, should not lie with their wiues which they had married before their consecration. But Paphuntius a Confessour (being vnmarried himselfe) did withstand them, and said that their marriage was honourable, and it was pure Chastitie for them to lie with their wiues. So that the Councell was perswaded, not to make anie such law, affirming it to be a grieuous occasion, both vnto them and also vnto their wiues of fornication. The Councel did allow this sentence, so y• nothing was decréed as concerning this thing, but euery man was left to his own frée wil, & not bound of any necessitie. ¶Héere is to be noted, that this holy Councell, did not recken it an vnpure & filthie thing for a Bishop or a Priest to companie with his wife, but to graunt that it is a pure & a cleane chastitie, for a Priest to companie with his wife. Also at this Councell it was decréed, that the Patriarkes of Alexandria and Antiochia, should haue like power ouer the Countreies about those Cities, as the Bishops of Rome, had ouer the Countreies about Rome. D. Barnes.
A Councell was holden at Sardis, Sardis. where 300. Bishops approued the Actes of Nicene Councell. But the Bishops of the East refused to be in their companie, and assembled them [Page 256] at Philipolis: where they cursed the sentence of the foresaide Councell of Nicene. Cooper.
A Councell helde at Eliberis Eliberis. in Spaine, in the time of Constantine, decréed that the Usurer should be excommunicated, that Tapers shuld not burne in the daie time in Churchyards, that women should not frequent vigills, that ImagesImages banished. should be banished the Church, that nothing should be painted on the wall to be worshipped, that euerie one should communicate thrice in the yeare. Tom. 1. concil.
In the Councell of Gangreus Gangreus this decrée was made: If anie man doe iudge or condemne a Priest that is maried, that he maie not by the reason of his mariage doe sacrifice, but will abstaine from his Masse by reason thereof, cursed be he. The occasion of this Councell was this: There was a certaine heretike called Eustachius, the which did among other heresies teach, that no maried man should be saued. Also he taught that priests which did marrie ought to be despised, and in no wise for to handle the blessed Sacrament. D. B.
In this Councell it is written on this wise:The sixt Sinode. Considering that it is decréed among the lawes made by them of Rome, that no Deacon nor Priests shall companie with their wiues: therfore we notwithstanding that decrée, following the rules of the Apostles, and the constitutions of holie men, will that from this daie foorth, mariage shall be lawfull, in no wise dissoluing the matrimonie betwéen them and their wiues, nor depriuing them their familiaritie in time conuenient. Whosoeuer therfore shall be found able of the order of Deacons, Subdeacons, or of priesthood, we will that no such men be prohibited, to ascend the dignities aforesaid, for the cohabitation of their wiues. Nor that they be constrained, at the receipt of the orders, to professe chastitie [...]or to abstain from the companie of their lawfull wiues. It followeth, if anie man presume therefore against the Canons of ye Apostles, to depriue Priests or Deacons from the copulation and fellowship of their lawfull wiues, let such a man bée deposed. Semblablie both Priests and Deacons which putteth away their wiues, vnder ye colour of holines, let them be excommunicate, but if they continue in the same, let them be deposed. ¶Note how this Councell, doth condemne by name the Popes Decrées, which hath commaunded spirituall men to forsake [Page 257] their wiues.
D. Barnes.
A Councell was assembled at Arminium, Arminiū in the which 200. Bishops of the West established the Councell of Nicene. But the Arrians would not agrée therevnto. The Bishops of y• East, by the commaundement of Constantius, helde a Councell at Necomedia, and from thence were transferred to Seleucia, and there indeauoured to confirme the heresie of the Arrians.
In the third Councell at Carthage, Carthage it was decréed, that the Cleargie in their yeares of discreatién, should either marrie or vowe chastitie: that the chiefe Bishop should not be called the Prince of Priests, or highest Priest, but onlie the Bishop of the chiefe Sea. Tom. 1. concil.
A Councell helde at Hippo. Hippo Anno Domini. 417. decréed that Bishops and Priests should looke well vnto their owne children: that no Bishop should app [...]ale ouer the Sea: that the Bishop of the head Sea, should not be called the chiefe Priest: that no ScriptureScripture be read in the Church, but Canonicall. Tom. 1. concil.
A Councell holden at the citie of Pize, Pize where both Gregorie and Benet were deposed, and Alexander the 5. chosen Bishop of Rome. Gregorie and Benet that deposition notwithstanding helde stil the title of Papalitie, and so were there 3 Bishops,3. Popes vntill the comming of Constaunce. Cooper.
By procurement of the Emperour Sigismound, a great Councell was holden at Constaunce, Cōstaūce for y• vnion of the Church, which continued for the space of 4. yeares. To what profite of the Church, let him iudge, that hath diligentlie read the Histories of that time, with the A [...]tes of the Councell, and well considered what thereof ensued. In this Councell were 3. Bishops deposed, the doctrine of Wickleffe Wickliffe condemned, with Master Iohn Hus Hus and Hierom Hierom of Phrage adiudged to be burned, for preaching against the Bishop of Romes vsurped power. At this Councell it was enacted, that no faithNo faith is to be kept with heretikes. Cooper.
The second Councell of Nice, Nicene. 2. was 781. yeare after Christ, holden by a multitude of idolatrous, flattering and vnlearned Priests, which to féede the humour of that wicked Empresse Irene, Images restored were gathered together, not in the name of Christ, but against Christ, &c. And against this vnlearned and blasphemous [Page 258] Councel, Carolus Magnus wrote a booke, in which he confuteth that grose heresie of adoration of Images.
About the yeare of our Lord 1435. was kept the Councell of Basile, Basile without anie profite to the Church and to the great trouble and disquieting of the same. For there was a long season horrible contention among the Prelates and Bishops ther assembled, whether the authoritie of the Romane Bishop were of more power then a generall Councel or not. Insomuch that of diuers learned Bishops and other, it was concluded that the Bishop of Rome was an Heretike,The Pope an Heretike. and by their consents was deposed, because he would not obey the authoritie of the generall Councell. Eugenius the Bishop perceiued that the Councell entended diuers things contrarie to his prerogatiue, endeuoured by all meanes possible to delaie the same councell, or to transfer it to some other place, wher more fauour shuld be shewed him, as at Bouenia, Ferraria, Florentia, or other where, but by the aduertisement of the Emperour, he graunted it to procéede at Basile. But there present he would not be for nothing. At this Councell Eugenius was deposed, and Amodius Duke of Sauoie in Fraunce chosen in his place. But Eugenius notwithstanding continued still as Bishop,A Duke made Pope. and would not resigne. Cooper.
This Councell by reason of a great Pestilence was transferred to Florence, Ferrare where the Christians of Arminia and India consented to the Romane church, and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne, that there was a Purgatorie, that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate, and that the Bishop of Rome was Peters lawful successour, and Christs glorious Uicar on earth,The Popes supremacie graunted. to whome all the world ought to obaie, which they neuer consented to before this time, neither at this time did long continue in that beliefe. Cooper.
In the Councell of Milinitani, Milinetani. it was decréed, that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea, he should be taken as a person excommunicate.
In the generall Councell of Constantinople the first, it was decréed, that euerie cause betwéene anie person, should be [Page 259] determined within the Prouinces, where the matters did lie: and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince. And this was also the minde of holie Saint Ciprian [...], and of other holie men in Africa.
Therefore the Pope hath no such Primacie giuen him, either by the wordes of Scripture, or by anie generall Councell, nor by common consent of the holie Catholike faith.
And the Apostles and Elders came together,Act. 15. 6. to reason of this matter. [...]When Councells be gathered in the name of Christ, there is no doubt but Christ is in the middes of them and with his spirite doth assist them. But if they be gathered in their owne name, that is to saie, to set foorth their owne glorie, they are vtterlie destitute of the Holie Ghost, and whatsoeuer they doe decrée or sette foorth, ought to be estéemed none otherwise, but mens doctrines, and trad [...]tions. Sir. I. Cheeke.
How Councells maie erre.
THe Councell maie erre, as it hath erred concerning the contract of Matrimonie Inter raptorem & raptam. And the saieng of S. Hierome was afterward preferred aboue the sta [...]ute of the Councell, as it is prooued 36. Question 2. Tria. For in things concerning the faith, the saieng of a priuate man, is to bee preferred aboue the Pope, if hee haue better reasons and Scriptures out of the olde and new Testament for him, then the Pope hath. Neither it can helpe that the Councell cannot erre,Erre. because that Christ did praie, that the faith of the Church should not faile: for I aunswere to this, that though the generall doe represent the whole vniuersall Church, yet neuerthelesse in verie déed, ther is not the vniuersall Church, but representatiue. For the vniuersall Church standeth in the election of all faithfull men throughout the whole world, whose head and spouse is Christ Iesus. And the Pope is but the Uicar of Christ, and not the verie head of the Church. This is the Church that cannot erre.
The Councells that maie be gathered together in euerie prouince, must without doubt giue place to the authoritie of y• full [Page 260] Councells which be gathered of all Christendome. And also these full Councells oftentimes must be amended by the full councells that came afterward, if anie thing be opened by experience that was before shut, and if anie thing be knowen, that was afore hidden. And this must be done, without anie shadowe of supersticious pride, without anie boasted arrogancie, without anie contention of malicious enuie, but with holy méeknesse, with holie peace, & with christen charitie. ¶Héere Saint Augustine saith plainlie, that the full Councells maie erre, and maie be reformed. D. Barnes. fol. 248.
Of wicked Councells.
Councells that be wicked,Psa. 33. 10. the Lord breaketh, as the Prophet Dauid saith: The Lord breaketh the councell of the heathen, and bringeth to naught the deuises of the people.
The councell of the builders of Babel is confounded.Gen. 11. 7.
The councell of Iosephs bretheren is letted.Gen. 37. 7
The councell of Balaac is turned.Num. 22
The councell of Absalom against Dauid his father, is destroied.2. Reg. 15
The councell of Achitophel taketh none effect.2. Re. 17. 7
The councell of Sanabalat & Tobiah against the building of Hierusalem is disappointed.2. Esd. 4. 7
The wicked councell of Haman, Esther. 3. 8 is his owne destruction.
The councells and deuises of the wicked are ouerthrown.Iob. 3. 10 Esay. 7. 3.
The councell of the Pharesies and Priests,Mat. 27. 63. &c. preuailed not.
The councell of the Priests and Saduces against the Apostles prosper not.Act. 5. 17. &. 9. 23.