EARLY WRITINGS
OF
BISHOP HOOPER.
anU 0arlp Wivittx^ of tfje Meformra
EARLY WRITINGS
or
JOHN HOOPER, D. D.
LORD BISHOP or GLOUCESTER AND WORCESTER,
MARTYR, 1555.
COMPRISING
THE DECLARATION OF CHRIST AND HIS OFFICE. ANSWER TO BISHOP GARDINER, TEN COMMANDMENTS. SERMONS ON JONAS. FUNERAL SERMON.
EDITED FOR
Ef)t iParft^r Society,
BY THE BEV. SAMUEL CARB, M.A. BECTOR OP EVERSDEN, VICAR OF ST PETEr's, COLCHESTEB, LATE FELLOW OF QUEENS' COLLEGE, CAMBRIDGE,
CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC.XLIII.
CONTENTS.
PAGE
A Declaration of Christ and his Office 1
Answer to the Bishop of Winchester's Book 97
A Declaration of the Ten Holy Commandments of Almighty- God 249
An Oversight and Deliberation upon the holy Prophet Jonas... 431 A Funeral Sermon upon Revelation xiv. 13 661
[hooper.]
a
BIOGRAPHICAL NOTICE
OF
BISHOP HOOPER.
John Hooper was born in Somersetshire, about the close of the fifteenth century. His name is usually spelt Hoper, or Houper, by himself and his contemporaries. He studied at Oxford, probably in Merton College, and subsequently embraced the monastic life. After the dissolution of the monasteries, and when the Act of the Six Articles was in force, he withdrew to the continent, where he was kindly received at Zurich by Bullinger. He remained abroad till the accession of King Edward VI. In 1548 he returned to England, and residing in London, preached continually to large congregations, taking also an active part in the pro- ceedings of that period.
In May, 1550, he was nominated to the bishopric of Gloucester, but was not consecrated till the next year. This delay was owing to his objections to an oath by the saints, and to some of the vestments formerly worn by the Romish prelates, and then retained. The former point was conceded ; but the dispute respecting the habits went so far, that Hooper was for a short time confined in the Fleet. This matter being at last arranged by his yielding in a great measure to what was required, he entered upon his diocese, to which that of Worcester was afterwards added, and discharged the duties of the episcopal office in a most ex- emplary manner.
On the accession of Queen Mary, Hooper was one of the first who were brought into trouble. He was committed to the Fleet in September, 1553, on a false allegation of being indebted to the Queen, and was treated with much severity. The particulars are related by himself in one of his letters.
iv BIOGRAPHICAL NOTICE OF BISHOP HOOPER.
When popery was fully restored, Hooper was among the earliest sufferers, as he had predicted would be the case. Gardiner treated him with unrelenting severity. He was condemned in January, 1555, taken to Gloucester, and burned near to his own cathedral on the 9th of February. His cruel sufferings, augmented by the barbarous orders of his persecutors, are fully related by Foxe.
Bishop Hooper appears to have taken an active part in the reformation during the reign of King Edward VI. ; and although for a time at variance with Cranmer and Ridley on the question respecting habits, a perfect re- conciliation afterwards took place, and he was an inmate with the former at Lambeth, when visiting London.
No life of Bishop Hooper has yet appeared as a separate work : materials had been collected for a fuller biographical notice for this volume, when the Editor's attention was called to some letters of this reformer, transcribed from originals in the Archives at Zurich. As these letters supply im- portant additional information respecting the writer, and it is probable that the researches at Zurich and elsewhere in Switzerland, now in progress in behalf of the Parker Society, may give yet further particulars ; the Editor is unwilling to delay the publication of the present volume, now completed at the press, and therefore gives the preceding very brief sketch, hoping that a more detailed memoir, with fuller statements, may appear with the remaining portion of the author's vpritings. Of the pieces included in this publi- cation it is unnecessary to say any thing in addition to the preliminary notices : it is evident from the remarks of con- temporary writers, that they had considerable influence in their day.
Ttie subjoined list of Bishop Hooper's writings, from the Bibliotheca of Bishop Tanner, will shew what remain to be printed. His letters mention two treatises sent to Zurich a short time before his martyrdom. Hitherto these have been sought for in vain ; but the researches above alluded to being still in progress, it is possible they may yet be found.
November, 1843.
The following is the list of Bishop Hoopers worhs^ as given hy Bishop Tanner in his Bibliotheca Britanico-Hibernica.
HooPERUs (Johannes) patria Somersetensis in academia Oxon. et, ut A. Wood videtur, in coUegio Merton. in studiis humanioribus institutus. Emenso philosophise curriculo, mo- nachi Cisterciensis habitum assumpsit, quem mox abjecit, et Londinum se contuht, ubi lectione quorundam Lutheri libro- rum amplectendam doctrinam reforraatam invitabatur. Circa annum mdxxxix. metu sex articulorum solum vertit, et usque ad Henrici VIII. mortem per Galliam, Hiberniam, et Hel- vetiam vagari coactus est. Regnante Edwardo in patriam rediit, et A. mdxlix. unus accusatorum Bonneri fuit. Fox. i. edit. p. 700, et capellanus ducis Somerset. Strype in Vita Cranmer. p. 219. Anno mdl. episcopus Glocestrensis designatus est ; accepto etiam A. mdlii. (regis dono) Wigor- niensi multo opulentiori episcopatu, quem simul cum Glo- cestrensi per dispensationem regiam quae Commenda vocatur, tenuit. Maria regnum auspicante Londinum accersitus est, ubi 28 Jan. mdliv. Stephanus Gardiner, episcopus Winton. ei duos objecit articulos, unum de matrimonio clericorum, alteram de divortio, (vid. Ric. Smith librum De coelibatu) deinde in carcerem compactus, et tandem hsereseos damnatus, igni traditus est, Glocestrige, 9 Febr. mdlv. Inter doctos sui seculi viros in primis annis philologia simul et philo- sophia clarus, senex autem theologia et patrum lectione non minus insignis habebatur. Erat ecclesise Ilomanse infensis- simus, matri Anglicanse autem non per omnia amicus : utpote qui puritanis favebat, et ritibus ecclesise, saltem, quod ad vestes sacras spectat, se non conformem prsestabat. Scripsit Anglice, Answer to the bishop of Winchester'' s book^ entit.
VI
WORKS OF BISHOP HOOPER.
A detection of the deviVs sophistry, wherewith he robbeth the milearned of the true belief in the sacrament of the altar. Pr. " Youre booke, my lorde, intytlid." Zurich, mdxlvii. 4to. A declaration of Christ and his office. Ded. to Edw. duke of Somerset. 8 Dec. mdxlvii. Pr. " The godlye pretence." Zurich, MDXLVII. 8vo. recus. cum correctionibus Christoph. Rosdell. 12mo. Lesson of the incarnation of Christ. Pr. pr. " Seyng we be even so apointed." Lond. mdxlix. Svo. Sermons on Jonas before the king and council in Lent. mdl. Pr. ded. regi Edw. VI. " Amonge other most noble and." Lond. mdl. et mdlix. Svo. Answers to certain queries con- cerning the abuses of the mass. Burnet, Hist, reform, vol. ii. num. 25. A godly confession and protestation of the christian faith., wherein is declared what a Christian man is bound to believe of God, his king, his neighbour and himself, ded. K. Edw. VI. and parliament. " The wyse man Cicero most." Pr. lib. " I beleve accordynge to the holi." Lond. mdl. Svo. Homily to be read in the time of the pestilence, and a most present remedy for the same. , mdliii. 4to. Various letters written in prison. X. in Fox. Acts et monum. of the church. A. MDLV. pp. 1507, 1511, etc. III. in Strype, in Vita Cranmer. append, p. 133, seq. to the prisoners in the counter, dat. 4 Jan. mdliv. extat ad finem Apologice i. about the story of his recanting, dat. 20 Febr. mdliv. MS. Eman. Cantabr. Exhortation to patience sent to his wife Anne. Pr. " Our Saviour Jesus Christ." Fox, p. 1513. Certain sentences written in prison. Lond. mdlix. Svo. Speech at his death. An apology against the untrue and slanderous report made of him, that he should be a maintainer and encourager of such that cursed queen Mary. Pr. " It is the use and fashion of all." Lond. mdlxii. Svo. Quibus adduntur epistolse non- nuUse scriptse in carcere. Comfortable expositions on the 23. 62. 73. et 77 psalms'. Lond. mdlxxx. 4to. Exposition on Psal. xxiii. Pr. " To the faithful in the city of Lon- don." Pr. " Your fayth and hope of." Lond. mdlxii.
WORKS OP BISHOP HOOPER.
vii
tempore reg. Marise. Annotations mi the 13. chapt. to the Bomans. Pr. ded. decano, cancellario, archidiacono, etc. dioec. Glocestr. " If the dangers and perils." Worcester, MDLi. Lond. MDLxxxiii. 12mo. Twelve lectures upon the creed. Lond. mdlxxxi. 8vo. Confession of the Christian faith, containing 100 articles according to the order of the creed of the apostles. Pr. " I believe in one God.'' mdl. Lond. MDLXXXI. 8vo. A. mdlxxxiv. annectebantur Johannis Baker Lecturis super symholum apostolorum. Declaration of the ten holy commandments of Almighty God. cap. 19. Pr. " I commende here unto thy charitie." mdxlviii. Lond. MDL. et mdlxxxviii. 8vo. Articulos 50, Injunctiones SI, et Examinationes, etc. in visitatione dioec. Glocestr. Strype in Vita Cranmer. p. 216. Concionem funebrem hahitam. 14 Januar. mdxlix. in Bevel, xiv. 13. I heard a voice, etc. Pr. " The death of a man's frendis." Lond. mdxlix. in 12mo. recus. per Tho. Purfote Svo. His addidit
Baleus. Varias condones, lib. i. An fides celari possit, lib. i. De perseverantia Christianorum, lib. i. Vitandos esse pseudo- prophetas, lib. i. Ad Vigornienses et Glocestrenses, lib. i. Contra abominationes missce, lib. i. Adversus concionem Jacobi Brokes, lib. i. Contra mendacia Thomce Ma/rtin, lib. i. In psalmwn, Levavi oculos meos, lib. i. Super orationem Domi- nicam, lib. i. Fidelis uscoris officia, lib. i. De triplici hominis statu, lib. I. Contra Buceri calumniatorem, lib. i. De re eucharistica, lib. i. De vera et falsa doctrina, lib. i. Contra obtrectatores divini verbi, lib. i. Ad Londinensis antichristi articulos, lib. i. Contra primatum Bomani episcopi, lib. i. Exhortationes ad Christianos, lib. i. Latine etiam ex carcere scripsit Epistolam ad episcopos, decams, archidiaconos et cceteros cleri ordines. A. mdliv. Pr. " Non vos latet viri doctissimi." Fox, p. 2135. De pseudo-doctrina fugienda, lib. i. " Adver- sarius humani generis." Ad parliamenttm contra neotericos, lib. I. " Quanquam viri illustrissimi." Fro doctrina cosnoe Dominicce, lib. i. " Ne cuiquam vestrum fratres." Contra
Vlll
WORKS OF BISHOP HOOPER.
corporalem prmsmtiam, lib, i. " Secundus liber in quo neoterici." Ad Glocestrios et Vigornios, epist. i. " Per duos annos et aliquot." Ad cardinalem Polum, epist. i. " Non eo animo, vir ornatissime." Ad Cicestrensem episcopum, epist. I. " Pii et boni viri, prsesul amplissime.'" Epistolam I. Lot. Cahim. dat. 3 Sept. mdlii. edit, per Colomesium, Lond. MDcxciv. 12mo. p. 288. Epistolas II. Fox, p. 1482. Transtulit in Anglic. Tertulliani ad uosorem lib. ii. De elections mariti et uxoris. Lond. mdl. 8vo. Bal. viii. 86. Athen. Oxon. i. ,91. seqq. Godwin, p. 590. Fox, p. 1502.
A DECLARATION
OP
CHRIST AND HIS OFFICE.
[hoopek.]
1
of Ctjri^t^ mtf of U»
f)m lOper Anno IS47-
Matth. 7.
Hie est filius meus dilectus, in quo niihi bene coplacuit, ipsum audite.
[Title-page of the First Edition.]
A Godlie and pro- fitable treatise tonttU
nyng a declaration of Office.
tomptUti 1547 ti» tfje wijmnJr father, anU (aiti^tuW Mini&tev of (if I)rt0te* and constant mattpre in tJie tvnftit |¥tai$tet SJIion itoper: anDr neUDlp correctetr^ anO purgeti tip tt)e Godlie inliu£(trte of U> from a ntultttutre of gro^^e faul^ te&, isytievt luitl^aU it Uja^ peete^ retr* tlirougl) f^e corruption of tlje print* anti grMt unstftilfulncdoe of t!ie printer, fieiarxq a ma of an otl^^ j^ation.
Matt. vii.
This is my beloved Sonne in who I am wdl pleased, heare hym.
C Imprinted at London for John Perrin, and are to be sold at his shop in Paules Churchyard, at the Signe of the Aungell.
[Title-fage of the Second Edition.]
1—2
[The first edition of this treatise, printed at Zurich, 1647, hy persons ignorant of the English language, is so full of typographical errors, as oftentimes to obscure the sensed About thirty-five years afterwards another edition was printed by Christopher RosdeU, who professed to correct these errors (see the title on the preceding page,) and translated the Latin quotations. He also prefixed a dedication to Edward Seymour, Earl of Hertford, son of Edward Seymour, Duke of Somerset, the Pro- tector and Uncle of King Edward VI., to whom Bishop Hooper had inscribed the first edition.
These two editions have been carefully collated on the present occasion: the text of that of 1547 has been uniformly retained, cor- rected only as to the literal and typographical errors by comparison with Rosdell's.
The marginal notes are supplied from the latter source ; and Ros- dell's translations and principal alterations are appended, distinguished by the initial R.
For the other notes the Editor is responsible.
' The following specimen of the first sentence of the Zurich edition will give some idea, though only an imperfect one, of the difficulty arising from what RosdeU terms "the multitude of gross faults wherewithal it was pestered." His own edition was also very far from being correct.
For asmouche as all mightye God of his infinit mercye and Goddenys preparyd Ameanes wherby Adame and his posterite might be restoryd agayne unto there Originall iustite and perfection boothe of body and soule and to lyne eternally unto the sa me end that they were creatyd for to blysse and magnifie for euer. the immortall and lyuyng God. it is tlioffice of euery trew Christiane before all other studies, trauelles and paynes that he shall susteyne for the tyme of this brieife and miserable lief to applye hymselfe with all diligeteforseand labor to know perfetlye this meanes ordeynid by God for our saluation and the thingonsknowen diligently with hart &c. &c.]
[THE EPISTLE DEDICATORY OF THE ENGLISH EDITION, 1582.]
IT To the right ho- nourable Edward Seymour Earl of Hertford, and Lord Beauchamp : Christopher Eos- dell wisheth health, with increase of godliness honour and wealth.
If either Hippocrates (right honourable) for sending sabei. Lib. certain of his scholars into divers cities of Grsecia to help them, when they began to be visited with great mortality through a dangerous and grievous sickness, merited at the hands of the Grsecians the honour of Hercules ; or Aristides deserved at the hands of the Athenians so great things as after his departure were recompensed to his posterity, for a reward of that he had sustained in the wars of the Persians, to defend and save their city; with how great praise is master Hooper to be extolled of us? And how great rewards have his merits won at our hands, who hath done more for his country than Hippocrates for Graecia, and sustained more for the defence of the gospel, than Aristides for the defence of Athens? For when a most dangerous and pernicious disease, not of the body but of the soul, (I mean heresy, superstition, and idolatry,) had not invaded (as the plague in Grsecia) certain cities, but (as the clouds in the sky) overspread the whole land ; he did not only send others, but also most diligently went himself to wash the impure and unclean lepers, not in the waters of Jordan, but in the liv- r . ^
'â– [2] Reg. V.
ing and pure fountain of the gospel of Jesus Christ ; where-
vi
THE EPISTLE
of many yet remaining can testify and bear witness. And
Psai. ixxx. when the uncircumcised Philistines, the wild boar out of the wood, and the wild beasts of the field, yea, when that
Apoc. xiii. beast John speaketh of in the Revelation, with an infinite brood of his worshippers, for the sins of the people had prevailed in this commonwealth, and began to defile the
Psai. ixxix. holy temple of the Lord, and to make Hierusalem an heap of stones; he, for the health and safety of the Lord's inheritance, did not only with Aristides sustain and suffer many hard things, but also was another Sampson fighting against the Eomish Philistines, and in the end, rather than he would worship the beast, he chose to be cast into their hot fiery
'Euseb. Lib. fumace, wherein for righteousness' sake, like unto Polycarpus,
iii. cap. 4. °
with singular courage, wonderful patience and constancy, he yielded his soul into the hands of the eternal Father, and Matt.x. deserved the name of an holy and constant martyr. In
Luke xxi.
2 THm'^iH. whom the scripture was truly verified, which saith, " The world Acts XIV. ^^^^ j^^^^ y^^^ persecute you, and some of you shall they
kill and put to death for my name's sake." " Whoso will be my disciple, let him take up his cross and follow me." "All that will live godly in Christ Jesus, shall suffer persecution." And "through many afflictions we must enter into the king- dom of God." Therefore this is not more old than it is a true saying,
" Sanguine mundata est ecclesia, sanguine caepit, Sanguine succrevit, sanguine finis eritV
Yet to the great comfort and consolation of all those that
suffer for Christ's sake, it is said : " Right precious and dear
Psai. cxvi. in the sight of the Lord is the death of his saints." " Who-
Mark viii. soever shall lose his life for my sake, and the gospel's, shall
[} The reference appears to be wrong. The martyrdom of Polycarp, as related by Eusebius, is in Lib. iv. cap. xv. Euseb. Op. Moguntis. 1672. Tom. I. p. 128.]
P The church was cleansed by blood, it commenced in blood, it has increased through blood, and its termination will be with blood.]
DEDICATORY.
vii
save it." " It is a true saying, If we die with him, we shall 2 Tim. a. also live with him : If we suffer with him, we shall also reign with him ; if we deny him, he will also deny us." Therefore "blessed are the dead which die in the Lord; even so, saith Rev. xiv. the Spirit." But because, right honourable, as these places of holy scripture do most plainly teach us, and as Saint Augustine* hath truly said, " It is not the death, but the cause ^• for the which one dieth, that maketh a martyr ;" not every v?"um.^'^"' one that suffereth, but he that suffereth for righteousness' sake, deserveth the praise of martyrdom : the Lord himself was crucified with thieves, yet there was great diversity and difference between the causes of their suffering, as one of the thieves confessed, reproving the other and saying, " We re- Luke xxiu. ceive things worthy of that we have done, but this man hath done nothing amiss :" and as ApoUinaris saith, " Where the verity and truth of Christ is not, there is no martyrdom :" therefore, that the cause which this good man so valiantly defended, and doctrine which he so dihgently preached and finally sealed with his blood, might appear and be seen to all posterities; he left the tenor and effect thereof (to the great benefit of God's church in all ages to come) in writing, as by certain books extant at this day is to be seen. Amongst the which there is none doth more plainly shew forth the cause he maintained, and quarrel wherein he died, than this little treatise, entituled, A True Declaration of Christ and his Office. Wherein the principal points of christian religion are so sententiously handled, and Christ and his office so lively described, that nothing can be more clear to the eye, or more melodious and sweet to the ear of the godly Christian. Yet, alas ! right honourable, as that famous river Hypanis,
P Jam enim nescio quoties disputando et scribendo monstravimus non eos posse habere martyrum mortem, quia christianorum non habent vitam, cum martyrem non faciat poena sed causa. Aug. Op. Basil. (Frobenii) 1541. Ep. 61. ad Dulcetium, Tom. 11. col. 310. A.]
THE EPISTLE
LibTiU.'' prince of rivers amongst the Scythians, which in itself •""P-^- is most pure and sweet, by running through the bitter pool Exampeus, or it come to the sea, is infected, and made bit- ter, and altogether unlike unto itself; whereupon Sohnus saith. Qui in principiis eum normt, prcedicmt, qui in fine experti sunt, execrantur^: so this godly and profitable tract, in itself most pure and pleasant, by passing through the press of an unskilful printer at Zurich in Germany, or it came to be pubHshed in the sea of this world, was so infected and corrupted, not with small and petty scapes, but with gross and palpable faults, not here and there, but in every leaf, in every page, and almost in every Une, that it might truly be said. Either this is not master Hooper's work, or else, qiiam dissimilis sui prodit^. So that Apelles had not so great cause to bewail his Venus, nor Protogenes to beweep his Hialysum, daubed and piteously mortered, than he had to lament his book so greatly corrupted. And that which is most of all to be lamented, it hath remained in this pickle, and continued in this rust, by the space of thirty and five years, or thereabout, and was not unlike to have remained therein for ever, if, at the earnest petitions of a certain godly Christian, I had not taken this labour upon me. Whereunto, as the petitions of the godly, the desire of profiting the church of Christ, and care to salve the wounded and martyred work of so good a man, did not a little on the one side move and persuade me ; so the tediousness of the thing (wherein methought I saw an idea of the pestered stable of Augea) did greatly on the other side terrify and dissuade me. But
\} Varenius's account is : Parvulus rivus, dictus Exampeus, amarus admodum, reddit Hypanem fluvium cui influit amarum. Var. Geog. Lib. I. cap. xvii. prop, x.]
P They who knew it at its source praise it, they who have made trial of it at its termination execrate it.]
How unlike himself does he come forth
DEDICATORY.
ix
when I called to mind that old saying*, Labor improbus virgii. omnia mncit, and considered withal, how great labour we ought to sustain for the glory of Grod and benefit of our brethren, all delays and excuses laid apart, yea, and all other business for the present time set aside ; as Abraham wholly gave himself to deliver his cousin Loth out of the bondage and captivity of the Assyrians, and to reduce not only him, J^^^gp^'j- but also his substance to their former state of freedom and Lib.'?.'cap liberty; so I employed my whole power, travail, and study, to bring again this treasure of our christian brother, from that servitude and bondage it sustained by the German printer, unto his native liberty and freedom ; providing also that the allegations and testimonies alleged out of the holy scripture or fathers, for confirmation of any matter, (which in the first edition were all in Latin,) might now, for the use and benefit of the simple reader, come forth in English. All which things when I had accomplished, and (though not in such perfect and absolute manner as I wished, yet in such sort as I could) brought to an end, I began to think with myself, to whom chiefly and principally I should dedicate this my labour, whatsoever it is. And your most honourable lordship came to my remembrance, as the only man to whom this Treatise doth by right and just title appertain. For notwithstanding I may seem (being a man not only altogether unknown, but also unworthy to write unto so noble a per- sonage) very bold in coming so familiarly unto your honour, yet there were divers urgent causes and great reasons, which induced me hereunto. As, that when I had diligently weighed and considered with myself, to whom the author hereof did dedicate this his travail, when he first published and set it forth, methought I was sufiiciently instructed to whom I
P Virg. Georg. ii. v. 145. "Great labour overcomes all difficulties."] The reference should be Joseph. Op. Lib. i. cap. x. (p. 31. Amst. 1726.)]
X
THE EPISTLE DEDICATORY.
should present the same, being newly furbished. And when I bethought of that rare affability and singular humanity, which all men report to have been evermore in your honour, towards the favourers of true religion, I was not only con- firmed against all fear, but also emboldened to offer this small gift unto your honour, as a testimony of my good will towards the same. And although my gift is of no such price, that it should be offered unto so great a man; yet I doubt not but your honour will respect more the mind of the giver, than the dignity or excellency of the thing that is given; not so much for the example of Artaxerxis, king of Persia, receiving a handful of water in good part of the poor Persian, as for the example of Christ, (in whom only you rejoice,) Mark xii. who esteemed more of the poor widow''s mite, than of all the rich gifts which the richer sort of their superfluity did cast into the treasury. For it is an old saying, ')^apiTwv Ovfios apia-To^ ^ Nothing doubting therefore but your most honour- able lordship, through that special humanity and clemency which always hath appeared in you, will accept this simple gift with the same mind wherewith it is offered unto you, I beseech the everlasting Father, in the name of his Son our Saviour Jesus Christ, to preserve you and yours in health, wealth, godliness, and honour, long to continue in this world, and after this Ufe to give unto you the blessing of eternal felicity in his rich and most glorious kingdom. Amen.
Your most honorable lordship's
to command, in the Lord,
CHRISTOFER EOSDELL.
[} The intention is the best of gifts.]
ORIGINAL DEDICATION
To the most noble and victorious prince Edward, duke of Somerset, earl of Hertford, viscoimt Beauchamp, lord Seymour, governor of the person of the king's majesty, and protector of all his realms, his Heutenant-general of all his armies, both by land and by sea, treasurer and earl- marshal of England, governor of the isles of Guernsey and Jersey, and knight of the most noble order of the garter, Johan Hoper wisheth grace and peace, with long and gracious life in the living God, through Christ Jesus our only Saviour.
The godly pretence and consideration of your warfare of late into Scotland, most gracious and victorious prince, and the just occasion given by your enemies to use the force of your most mighty and virtuous army, the Lord hath so magnified with prosperous and victorious success, that it seemeth not only a victory'' most noble, worthy per- petual memory, but also to be esteemed as a singular favour and merciful benediction of God given from heaven, who accustometh many times unto such a godly-pretenced pur- pose to annex and add an external sign and testimony of his good will, that the world should not only acknowledge him to be the God of battle, and say, "This thing is done by the Lord, and is wonderful in our eyes," but also remember that thus the Lord useth to bless such as feareth his name, both in war and in peace. And as every godly and good
P The battle of Pinkey, Sept. 10, 1547, in which, it was said, 14,000 Scots were slain, and 1,500 taken prisoners. See Burnet's Hist. Reform.]
xii
DEDICATION
man doth praise the divine majesty of God, for his in- estimable favour and grace in this heavenly victory; so he is to be called upon always hereafter to follow your grace with like aid and consolation, that the thing godly begun may take a gracious and blessed success, the old amity and friendship restored, that God by the creation of the world appointed to be in that one realm and island, divided from all the world by imparking of the sea, by natural descent of parentage and blood, one in language and speech, in form and proportion of personage one, one in manner and condition of living; and the occasion of all discord and hatred banished, that the good Scottish-EngUshman may confess and do the same at home that he doth in foreign and strange countries, calling an Englishman always his countryman, and studious to do him pleasure before any other nation of the world. The breach of this divine and natural friendship is the very work of the devil by his wicked members, that hath not taught Scotland only disobedience unto her natural and lawful prince and superior power, the king's majesty of England^ but also the contempt of Christ and his most holy word : through all the world their iniquity and malice is fulfilled, and God''s mercy sufficiently declared; for seeing they will not repent, he revengeth their injustice with his most dreadful ire, not only extenuating their force and diminishing their strength, but also infatuateth and turneth into foolishness their most prudent and circumspect counsels. As it appeared in this battle, where as God used your grace as a means, to your immortal renown, to obtain a glorious and celestial victory against his enemies and yours, that were not only match and equal in force with your army, but also treble, or at the least double, as strangers report,
The war with Scotland originated in Henry the eighth's claim of homage from the kings of Scotland to the English crown. See Burnet's Hist. Reform.]
TO THE FIRST EDITION.
XIII
in number at the first onset. A gracious and good beginning at the first brunt of your grace's godly vocation unto so high honour, not only to defend the king's majesty's most noble person and the realm, but also to better and perfect the crown, if God will, in reconcihng the unnatural and ungodly hatred between two members of one body, which of right and office should be as the right hand and the left, in peace and amity to resist and withstand the force of all strange and foreign assaults and violence. And as this victory and triumph is to be rejoiced at, so the end why God gave it is most diligently to be considered ; who ^iveth the upper hand in the world to godly princes, because his afflicted church should have some place to rest itself in, and the kingdom of God to be amplified in truth and verity : the effect thereof must be followed, that as well the ministry of the church be enriched with the word of God, as the civil kingdom with worldly honour, as I am assured your most noble grace right well knoweth. Notwithstanding, because the right of every just and lawful heir is half lost, and more, when his title and claim is unknown, I have written this little book, containing what Christ is, and what his Office is, that every godly man may put to his helping hand to re- store him again unto his kingdom; and dedicated the same unto your noble grace, unto whom Gpd hath not only com- mitted the defence of a pohtic and civil realm, but also the defence of his dear Son's right, Jesus Christ in the church, who hath sustained open and manifest wrong this many years, as it appeareth by his evidence and writings, the gospel sealed with his precious blood. And whereas I cannot make his cause and right as plain as it meriteth, nor as it is decent for him that would offer and prefer any matter to so prudent and mighty a prince, my good will and diligence is accepted of God in Christ, I doubt not, though it be very httle that I can do ; and trust likewise, that for the merits of this simple
xiv
DEDICATION.
and manifest verity, your grace will pardon my bold enterprise, and accept this poor vi^ork in good and gracious part: and then it shall appear your most noble puissance to be con- joined with like clemency and mercy, the which virtue of all other causeth man most to resemble the Almighty €rod, that made not only all things for his mercy's sake, but like- wise with mercy overcame himself, and his rigorous justice also; that the defaults of mortal man might find solace in Jesus Christ his only Son, who preserve the king his highness, your most noble grace, with all the council and the whole realm, to the glory of God ! Amen.
Tiguri, 8 Decembris, 1547
Your grace's most
Humble Orator,
JOHN HOPER.
A TREATISE
OP
CHRIST AND HIS OFFICE.
THE FIRST CHAPTER.
Forasmuch as Almighty God, of his infinite mercy and God hath
11*1 11' • prepared a
goodness, prepared a means whereby Adam and his posterity means for
1 jjjg restora-
might be restored again unto their original justice^ and tionof man. perfection, both of body and soul, and to live eternally unto the same end that they were created for, to bless and magnify for ever the immortal and living God ; it is the office of every true Christian, before all other studies, travails, and The office pains, that he shall sustain for the time of this brief and christian, miserable life, to apply himself with all dihgent force ^ and labour, to know perfectly this means, ordained by God for our salvation ; and, the thing once known, diligently with heart, soul, and mind, to follow the means, until such time as the effect and end be obtained, wherefore the means was appointed. The means was shewed unto Adam at his first when and and original transgression, the seed of a woman", which should were first break the head of the serpent, destroy the kingdom of the means of devil, and restore Adam, and as many as knew and believed tion. in this seed, unto life everlasting. And as the sin of Adam, As Adam's the only occasion oi all mans misery, was derived into all rivedintoaii
. his posterity
his posterity, and made [it]* subject unto death and the ire of {^JJJfj^^ God for ever ; so was this seed from the beginning a very children of
^ ^ •' wrath, so
true and sufficient remedy to as many as believed ; and God, Christ's
^ , •' ' nghteous-
for his promise' sake, quit and dehvered man from the right "j^g^'jn'Jo' and claim of the devil, and by mercy restored the place, fuj^to^^^ke'
1 , , T) them the
* Kighteousness. K. children of
* DUigence, force. R.
^ That the seed of the woman should break. R.
* (it) supplied from R.
16 A TREATISE OF
[cH.
The con- that was by malice and contempt lost. He that would con- sideration of . T • /• A 1 +llP
thegreat- sider diligently these two thmgs, the sm of Adam, ana lae God's°mercy mercv of God, should find himself far unable to express, or
and the sin ' „ . #. ,i „ „+lioi.
of man. gufiiciently think, the greatness of the one or ot the otner, ^nsTt'ion when they are so far passing the reason and understandmg KVnd. of man. All the solace and joy of Adam^s posterity consisteth God'sgrace. solely and only in this, Rom. v. Ubi abmdmit delictum, superahundamt et gratia'. The benefits and merits of this ^S'^e seed aboundeth and is more available before the judgment %^7rT of God, than sin, the flesh, the devil, and the world. This thrworid" treasure and inestimable riches must be perfectly known of andttf' every person that will be saved. It is only in Christ, and condemn, in the knowledge of him, what he is, and what is his office.
THE SECOND CHAPTER,
Containeth what Christ is.
Thepropo- He is the Son of the living God and perpetual virgin book. Mary; both God and man, the true Messias, promised unto is. man from the beginning of his fall : whom St John calleth
the Word of eternal essence and divine majesty, saying. In principio erat Sermo, et Sermo erat apud Deum, et Sermo erat Deus^ Joan. i. Saint Paul, ad Coloss. capite i. calleth him "the image of God, &c." unto the Hebrews, cap. i., "the brightness of God." The creed of Nice calleth him Lumen de Ivmine^, the natural Son of God, in whom dwelleth the fountain of all divinity naturally, as Paul saith. Col. ii.. In eo inhabitat plenitudo divinitatis corporaliter* ; meaning, that How the he is not the Son of God by adoption or acceptation into the^ons^of grace, as Abraham, David, and other holy saints ; biit naturally the Son of God, equal with the Father in all things, as John
1 Where sin abounded, grace abounded much more. R. ^ In the beginning was the Wordj and the Word was with God, and the Word was God. R. ^ Light of light. R.
■» In him dwelt the fulness of the Godhead bodily. R.
God
CHRIST AND HIS OFFICE.
17
saith, Vidimus gloriam ejus tanquam unigeniti a Patre^. Cap. i. So doth Saint John prove him in all his writings to be the very true and everlasting God, and not, as Ebion and The heresy Cerinthus said, that he was but very man only : he was made Cerinthus. mortal man, as John saith, Et Sermo ille caro /actus est''. Cap. i., to save the damned man from immortal death, and to be a mediator and intercessor unto God for man. Matt, xi. John iii. Esay xi.
This scripture doth not only teach us the knowledge of salvation, but doth comfort us against all the assaults, subtilties, and crafts of the devil, that God would of his inestimable The great love rather suffer his only Son to die for the world, than all the world should perish : remaining always, as he was, Christ in very God immortal, received the thing he was not, the mortal man'I'"^ nature and true flesh of man, in the which he died, as Peter not his
Deity.
saith, 1 Pet. iv. Irenseus, p. 185, hath these godly words': Christiis fuit crucifixus et mortuus, quiescente Verio, ut crucifigi et mori possit^ . The divine nature of Christ was not rent, nor Christ suf- torn, nor killed ; but it obeyed the will of the Father. It gave according to place unto the displeasure and ire of God, that the body of Christ might die. Being always equal with his Father, he could, if he had executed his divine power, have dehvered his^ body from the tyranny of the Jews.
These words of Irenseus doth wonderfully declare unto us what Christ is, and agreeth with Paul, Phil. ii. Qui cum in forma Dei esset, non rapifiam ariitratus est ut esset wqua- lis Deo, sed semetipsum inanivit, formM servi sumpta^" Seeing he was sent into the world to suffer this most cruel death and passion, he would do nothing that should be contrary
^ And we saw the glory of him as the glory of the only-begotten of the Father. R.
« And the Word was made flesh. R.
'Ho-uT^a'^oi/To? [Xiv Tov \6yov ev tw iretpa^ecrdai Koi a-Tav- povtrdai Kai ciTrodi/rjiTKeiu. Iren. Op. Par. 1710, Lib. iii. contra Haer. cap. xix. 3.]
" Christ was crucified and dead, the Word giving place that he might be crucified and die. R. [9 This, ed. 1547: his, R.]
^° Who, being in the form of God, thought it no robbery to be equal with God : but he made himself of no reputation, and took on him the form of a servant. R.
[hooper. J
„ -
unto his vocation; but, with patience praying for his enemies, submitted himself unto the ignominy and contempt of the Christ . cross, suffering pains innumerable without grudge or murmur bodfby the against the holy will of his Father : his godhead hiding itself Godhead"'' until the third day, when it restored the soul again unto the body, and caused it to rise with great triumph and glory, Rom. i. Matt, xxviii. John xx. Luke xxiv. Mark xvi. re- peating the doctrine that before his death he preached unto the world, that he was both king and lord, high bishop and priest, both of heaven and of earth: Data est mihi omnis potestas in ccelo et in terra: Euntes ergo docete omnes gentes, iSfG\ Matt, xxviii.
He that before was most vile and contemptible in the sight of the world, now by right and just title acclaimeth Christ's the dominion and empire of all the world. How mighty a Safedbythe prince he is, the creation of the world and the preservation preserva- thereof declareth. How merciful towards them that repent, world, his we know by daily experience in ourselves, and by the ex- experience ample of other, Adam, David, Manasse, and Peter. How
in ourselves '■».i • ^ j^i^ a>
and cruer and rigorous lor sin, the punishment that we suiter inotiiers. and the calamities of this world declareth, specially the
Godasevere _ , ....
punisher death of his most innocent body. How immortal his ire is
of sin. _
immortal ^'g^'iost such as repent not, Saul, Pharao, Judas, with other, against the declare. How mighty and fearful a Lord this is, our Saviour
impenitent. o ./ '
Jesus Christ, read his title and style, Naum i. where the prophet threateneth the destruction of Nineve and the whole kingdom of the Assyrians. As the princes of the world use to declare in their letters patent, of what power, force, and strength they be of, and the names of the realms and domi- nions that they have under their protection and governance, to fear^ their enemies, that they make no resistance, nor move not the peace of so mighty a prince : so such a title The prophet giveth the prophet unto God, to fear^ the city of Nineve and EJrd. kingdom of the Assyrians, saying, Quid cogitatis contra Domi- num? Ipse consummationem facit, nec consurgit vice altera tribulatio*. This is the style of the God omnipotent, our
1 All power is given me in heaven and in earth : go therefore, and teach all nations, &c. R.
2 Severe. R. ' [Fear, frighten.]
* What do ye imagine against the Lord ? He will make an utter destruction : affliction shall not rise up the second time. R.
m.]
CHRIST AND HIS OFFICE.
19
Saviour Jesus Christ, in whose name all powers bow their knees in heaven, in earth, and in hell. Philip, ii.
CAPUT III.
[THE THIRD CHAPTER.]
Now that the scripture hath taught us to know, that of the office
of Christ
Christ is both God and man, I wiU briefly entreat of his oflice : first, of his priesthood ; then, of his kingdom and reign over his church till the world's end; then, for ever, in solace with his elect, in perpetual mercy and favour; with such as contemn in this world his holy commandment and pleasure, in severe justice and immortal hatred and ire for ever. John iii.
Saint Paul, in the epistle to the Hebrews, proveth him to be the priest, called by God unto that function and office of Christ's
„,,.,,., • 7 •/• • • /. priesthood.
of the high bishop : Christus non glonficavit seipsum ut fieret Pontifex^ sed is qui dixerat ei, Filius mem es tu, ego hodie genui te. Et alibi, Tu es sacerdos in ceternum, secumdum ordinem MelcTiisedeJc^. Caput v. By whose obedience unto the cross he gave everlasting health to as many as obeyed him, and in all things executed the very true office of a bishop, to The first
-1 11 1-1 1 part of the
whom it appertained to teach the people ; which was the office of a
. , ~, . bishop is
chiefest part of the bishop s office, and most diligently and to teach, straitly commanded by God. As all the books of Moses and the prophets teach, and Christ commanded Peter, John xx. Paul all the bishops and priests of his time. Acts xx.
Of Christ's authority and preaching, Moses and Stephen, Acts vii. Deut. xviii. saith thus: PropJietam suscitabit vobis Deus vester e fratribus vestris similem mei, ilium audietis^. He that will not hearken unto his voice, shall be as none He that win
not hearken
of the people of God. This authority to preach the 1 ather to the^ymce gave unto him in the hearing of the apostles. Matt. iii. xvii., ^^^'^^^^j^^
^ Christ took not to himself this honour to be made the high priest ; ^"^^^ °^ but he that said unto him. Thou art my Son, this day begat 1 thee. And in another place. Thou art a priest for ever after the order of Mel- chisedec. R.
^ Your God will raise up unto you a prophet of your brethren : Him shall ye hear. R.
20
A DECLARATION OF
[cH.
Christ re- vealed all things ne- cessary to salvation.
The church and bound his church to receive his doctrine, saying, This doctrine of ^ is my dear beloved Son, in whom I dehght, hear him. He taught the will of his Father unto the world, and how they might be saved from death infernal, John xvii. vi. Matt, xi, V. vi. vii. so that they repented and believed the gospel. Matt, iii. Mark x. ; left nothing untaught, but, as a good doctor, manifested unto his audience all things necessary for the health of man: as the woman confessed, John iv. Messias cum mnerit docehit nos omnia^. He preached not only him- self, but sent his apostles and disciples to manifest unto the world, that the acceptable time of grace was come, and the sacrifice for sin born into the world, Matt. x. John x. And Christ did after his resurrection he gave them commandment to preach, send his dis- and likewise what they should preach: Ite in universum
ciplcs to
preach, but mundum, et prcedicate quce ego prcecepi mbis, evangeliwm omni
3.1so tfiu^ht * ^ t • -r
what they creaturw^. Matt, xxviii. The which doctrine Luke thus
should , . . .
preach. expoundeth : Poenitentiam ac remissionem peccatorum in omnes gentes in nomine meo. initio facto ah Hierosolymis^ . Luke xxiv. In his name, to say, in the knowledge and faith of his merits, they should preach repentance and remission of sin unto all the world : as they did most sincerely and plainly, without all glosses or additions of their own invention, and were as testimonies^ of the truth, and not the authors there- of. Acts i. John i.
So doth Paul teach with gravity* and manifest words, what is to be judged of himself and all other ministers : Deus erat in Christo, inquit, mundum reconcilians sibi, non imputans ei peccata sua, et posuit in nobis sermonem reconciliationis. Itaque nomine Christi legatione fungimur, tanquam Deo hortante vos per nos, rogamus pro Christo reconciliemini Deo\
1 The Messias, when he cometh, shall teach us all things. R.
2 Go into all the world, and preach those things I have commanded you, the gospel, to every creature. R.
2 Repentance and remission of sins to all nations in my name, be- ginning at Hierusalem. R.
* Witnesses. R. s Grave R
« For God was in Christ, and reconciled the world to himself not imputing their sins unto them; and hath committed to us the word of reconciliation. Now then are we ambassadors for Christ, as though God did beseech through us : we pray you in Christ's stead, that ye be recon- ciled to God. R.
How the ministers are to be esteemed.
nr.]
CHRIST AND HIS OFFICE.
21
Always in their doctrine they taught the thing, that Christ first taught, and God's holy Spirit inspired them. Gal. i. 2 Cor. iii. Holy apostles never took upon them to Theaposties be Christ's vicar in the earth, nor to be his lieutenant ; but upon them said, Sic nos mstimet homo, ut ministros Christi ac dispensatores Christ's
. vicar.
mysteriorum DeV 1 Cor. iv. In the same epistle he bindeth How far the the Corinthians to follow him in nothing but whereas he fol- are to be lowed Christ, cap. xi. Imitatores mei estote, sicut et ego Christi^ They ministered not in the church, as though Christ were absent, although his most glorious body was de- parted corporally into the heavens above ; but as Christ Christ being present, that always governeth his church with his Spirit of absent is truth, as he promised. Matt, xxviii. Ecce ego voMscum sum presentwith
- . „ his church.
usque ad consummahonem secuh
In the absence of his body, he hath commended the pro- tection and governance of his church unto the Holy Ghost, the same God, and one God with the Father and his divine The power nature : whose divine puissance and power overmatcheth the of Christ, force of the devil, so that hell itself cannot take one of Christ's flock out of God's protection. John x. And this defence The con- dureth not for a day, nor year'", but shall demour" for ever, thereof, till this'^ church be glorified at the resurrection of the flesh. John XV.
It was no little pain that Christ suffered in washing away as Christ in the sins of this church : therefore he will not commit the son hath^re'^ defence thereof unto man. It is no less glory to defend and church, so keep the thing won by force, than it is by force to obtain fend it. the victory. Adam, Abel, Abraham, Moses, nor Aaron, could Abraham not win this church out of the devil's tyranny : no more can faithful they defend it, delivered. For although by imputation of imputation Christ's justice these men and all other faithfuls be de- righteous- livered from the tyranny of the devil and condemnation of the law : yet had and hath the devil his very friends dweUing within the nature of man, corrupt" as long as he liveth ; the
Let a man so esteem us, as the ministers of Christ, and stewards of the secrets of God. R.
" Be ye followers of me, as I am of Christ. R. ' Behold, I am with you unto the end of the world. R. [i" Here, ed. 1647 ] " Endure. R. His. R.
Righteousness. R. " Corrupt man. R.
22 A DECLARATION OF L^^'
concupiscence and rebellion of man's nature, who ceaseth nor day nor night to betray man again to the devil, except with the motion of true penitence^ this concupiscence be kept under Faith in God in fear and faith; which two virtues be so infirm in man, ftarofGod that be he never so perfect, yet falleth he from Grod some- inS"^*" time, as Abraham, Isaac, Jacob, Moses, and Aaron. Isa.
xliii. Num. xix. Therefore he keepeth the defence and gover- nance of the church only and solely himself, in whom the The apostles devil hath not a jot of right. Though the apostles were terfand"'^' instructed in all truth, and left the same written unto his thVtruth, church; yet were they ministers, servants, testimonies^, and Christ's preachers of this verity, and not Christ's vicars in earth and Ilith!"^°° lieutenant to keep the keys of heaven, hell, and purgatory;
but only appointed to approve the thing to be good, that God's laws commanded, and that to be ill, that the word of God condemned.
Seeing that Christ doth govern his church always by his The minis- holy Spirit, and bindeth all the ministers thereof unto the the only sole word of God, what abomination is this, that any bishop God. of Rome, Hierusalem, Antioche, or elsewhere, should acclaim to be Christ's vicar in the earth, and take upon him to make any laws in the church of God to bind the conscience of man, beside the word of God ; and, in placing of their superstition and idolatry, put the word of God out of his place ! By what law, by whom, or where hath any this title given unto him, to be God's vicar and lieutenant upon the earth? The bishops Moscs^, the best prince that ever was and most godly take°L^on govcmor of the people, and' Aaron, that fidele* high priest titi^Moses and preacher of God's word, never usurped this title, to be
and Aaron j /^i • i i
never^^ as a second Ohrist and master over mens conscience. If godly Moses and his brother Aaron never acclaimed this title in the earth, doubtless it is a foul and detestable arro- aeseYattef ^^ncy, that these ungodly bishops of Rome attribute unto hishops of themselves to be the heads of Christ's church, the more
Rome shew iryni
whosemem-to be lamented. He that considereth their life, and con- ferreth it with the scripture, will judge by the authority
are,
' Repentance. R. * Witnesses. R.
P Moses and Aaron, 1647.] ' Supplied from R. 5 Faithful. R. « Because he. R,
III.]
CHRIST AND HIS OFFICE.
23
thereof, that they were not for these many years worthy to be accounted any members qf God's church, but the members of the devil and the first-begotten of antichrist.
Thus is true'', the see of Rome is not only a tyranny and The see pestilence of body and soul, but the nest of all abomination, a^tyranny God give him grace and all his successors to leave their abomi- and soul, nation, and to come unto the light of God's word ! This beast is preached unto the people to be a man that cannot err, his authority to be above God and his laws, and to be the prince upon the earth of all princes : but God will judge him as he is, a murderer of both body and soul, and punish the princes of the world, that uphold his abomination.
Moses and Aaron, by the testimony of the scripture, never Moses and
^ELron fells
taught, but that they received of God, and at the last both they offended, Num. xx. : insomuch that God gave sentence against them, that none of them both should enter into the land of promise for their arrogancy and pride. The text saith, " Because ye were unfaithful unto me." This false belief was of no doubt" they had in the power of God; for the miracle was done, as God said : but that they attributed too much unto their own power, and said, Audite reielles, mm de petra ista nos educemus nobis aquas^ ? For the changing of the third person in this sentence into the first, the ire of God pronounced sentence of death against these two very godly ministers of his word. They sinned, because they said not, " Hear, ye rebellious, cannot Jehovah, the Omnipotent, give ye water of this stone?" And is this first-begotten of antichrist, the bishop of Eome, without sin, that changeth not only the person in a sentence, but the whole sentence, yea, the whole law of God and of man ? So that he reigneth in the conscience above the law of God, and will save him that God hath damned, and damn him that God hath saved ; yet [this] person and man of sin cannot err ! But he that spared not to kill'° good Moses and Aaron for the abuse of the word of God, will not favour this wicked man, nor none of his holy doctors, at the terrible day of judgment.
^ This is most true. R. " Not of any doubt. R.
^ Hear, ye rebellious, shall we bring you water out of this rock ? R. " To kill, omitted in R.
24
A DECLARATION OF
[cH.
Naum, the prophet, doth give God a wonderful name, which the Latin nor the Greek cannot properly express with- out cu-cumlocution, Noter hu leobau', quasi injuriarum memo- riam retinens, et ulciscendi occasionem expectans\ He is the God that writeth aU these blasphemies in his book of re- membrance; and when he hath shewed his mercy sufficiently, God is slow he revengeth the ill that man thinketh is forgotten. It is vengeance, of his superabundant mercy that he throweth not suddenly compenscth fire upon the world for sin ; and not that he is asleep, or ness^with" cannot do it. Right well judged Valerius Maximus% better the seventy ^^^^ ^^^^ christian men : Lento quidem
punishment . . . i •, ,
when it aradu ad vindictam sui procedvt divma ira; sea gravitate
Cometh. , z • 4
supplicii tarditatem compensabit
Because God hath given this light unto my countrymen, which be all persuaded, (or else God send them to be per- suaded !) that the bishop of Rome nor none other is Christ's vicar upon the earth ; it is no need to use any long or copious oration : it is so plain that it needeth no probation ; the very properties of antichrist, I mean of Ohrisfs great and principal enemy, is so openly known to all men, that are not blinded with the smoke of Rome, that they know him to be the beast that John describeth in the Apocalypse, as well as the logician knoweth that risibilitate distinguitur homo a ceteris animantibus^ ^|know- This knowledge of Chrisfs supremity and continual pre- Christ's sence in the church admitteth no lieutenant nor general
continual ...
presence in yicar. Likewise it admitteth not the decrees and laws of men,
the church
admitteth brought into the church contrary unto the word and scripture
no general = _ _ 'â–
vicar. of God, which is only sufficient to teach all verity and truth for the salvation of man, as it shall appear in this chapter following.
vTxh xin Nah. i. 2.] ^ As though he should say, keeping the remembrance of injuries, and expecting an occasion of revengement. R.
P Val. Max. Op. Leidse, 1726, Lib. i. cap. i. De religione, p. 35.] * The wrath of God goeth forth slowly unto revengement, but yet with the grievousness of the punishment he recompenseth his slack- ness. R.
» By the faculty of laughing man is distinguished from other living creatures. R.
IV.J
CHRIST AND HIS OFFICE.
25
CAPUT IV
[THE FOURTH CHAPTER.]
Chkist, the only light of the world, sent from his Father, and born" mortal man, according unto the scripture, began to teach the word of God purely and sincerely unto the world, and chose ministers and apostles convenient for the expe- dition thereof; and approved to be the very Messias by God Christ con- the Father, Matt. iii. xvii. John v. taught his disciples the doctrine by
11 1 1 testi-
truth by the only law, written by Moses and the prophets, and mony ofthe not by unwritten verities. And in all controversies and doubtful questions he answered his contraries'^ by the word of God. In that wonderful temptation of the devil. Matt. iv. by col- lation of the places of scripture he killed the devil with his own sword, (falsely and in a wrong sentence alleging the word of God,) by the word of God godly applied.
When his disciples were reprehended by the Pharisees, as breakers of the sabbath, Matt. xii. he excused their fact by the law, iVora legistis quid fecerit David et qui cum eo erant'^? So likewise, Matt. xv. xix. in all controversies he made the law judge between his enemies and him. When he was desired to teach a young man the way to heaven, and to come to everlasting life, he said. In lege quid scriptum est ? Quomodo legis^ ? Matt. xxii. Likewise the Saddu- cees, that denied the resurrection of the dead : Erratis, inquit, mscienies scripturas et mrbum Dei^" The rich man in hejl, that was so desirous that his brothers" living in the earth might have knowledge and warning to beware they were not damned in time to come, would gladly have warned them himself for a more surety, Luke xvi. that the mes- sage should be done. Abraham answered, Hahent Mosen et prophetas; audient illos^^ The scripture teacheth what
" Born, omitted in R.
' His contraries, 1547- To their objections. R. Have you not read what David did, and they [which] were with him? R.
" What is written in the law? How readest thou? R. ^" You err (said he), not knowmg the scriptures and the word of God. R.
" Brethren. R. They have Moses and the prophets, let them hear them. R.
26
A DECLARATION OF
The scrip- heaven, hell, and what man is, and what Christ is : there- eth whaf ' fore Christ sendeth us thither. John v. Scrutamini, inqmt,
Christ is,
what man SCTipturaS '
ifeavenrnd Again, being required in a civil matter concerning tribute and obedience unto the princes of the world, Matt. xxii. he said, Beddite quce sunt Ccesaris Ccesari, et quae sunt Dei Deo. "Give unto the emperor that that is due unto the emperor, and unto Cod that that is due unto God." And under the name of the emperor he understandeth all superior powers appointed over the people by God, and would to give° due honour unto them both, as Paul teacheth. Eom. xiii. 1 Pet. ii.
This law teacheth man sufficiently, as well what he is bound to do unto God, as unto the princes of the world. Nothing can be desired necessary for man, but in this law it is prescribed : of what degree, vocation, or caUing soever Wherein he be, his duty is shewed unto him in the scripture. And dififereth ^ in this it differeth from man's laws, because it is absolute, law. perfect, and never to be changed; nothing added unto it, nor taken from it. And the church of Christ, the more it was and is burdened with man's laws, the farther it is from the true and sincere verity of God's word. The more man presumeth and taketh authority to interpretate the scrip- ture after his own brain and subtle wit, and not as the verity of [the] ^ text requireth, the more he dishonoureth the scrip- ture, and blasphemeth God, the author thereof. The office It is the office of a good man to teach the church as minister. Christ taught, to revoke all errors, and such as err, unto the fold of Christ only by the word of Christ. For the The water Water at the fountain's head is more wholesome and pure, purest at than when it is carried abroad in rotten pipes or stinking tain's head, ditches. I had rather follow the shadow of Christ, than the body of all general councils or doctors since the death of The devil Christ. The devil never slept, but always by his ministers
never
ceaseth to attempted to destroy the verity of Christ's religion and clean truth. to put out the light of truth, which was perfect in Christ's time and in the time of the apostles. None since that time
' Search the scriptures, saith he. R. ^ Have given. R. ^ Supplied from R.
IV.]
CHRIST AND HIS OFFICE.
27
so pure. Saint Hierome, in vita Malchi*, saith, that his The truth
' \ darkened m
time was darkness in the respect of the apostles' time. the time of
, Jerome.
The antiquity of the world doth darken the verity of God's word ; as Varro' saith truth, Vetustatem multa depravare, multa etiam tollere. Et, Tertium sceculum, inquit, non mdef eum Jiomimm qmm vidit primum''. The truth of God's verity, the more it is used, practised, and taught after the wisdom is so far
' ^ ' ° from beingr
of man, the more is the glory and perfection thereof darkened, bettered by
o J L ^ ^ man's wis-
It is the contrary in all human arts, as Cicero saith^ : In doâ„¢> *at it
•' IS darkened
htmanis nihil simul inventum et perfectum fuit, usuqm et ex- thereby. ercitatione factum sit ; ut hoc prcestantiores artes qucedam fuerint, qm longius ah origine sua et inventoribus essent de- ducted ^
The church of God must therefore be bound to none other authority than unto the voice of the gospel and unto the ministry thereof, as Esay saith, chap. viii. Obsigna legem in discipulis meis". The prophet speaketh of such darkness, as should follow his time, concerning the coming of Messias, the true doctor of the church : therefore [he] prayed to preserve the true heirs" of the prophets, and that it would please him to conjGirm the doctrine of truth in their hearts, lest the word and true understanding of the word by the devil should be put out. And seeing the church is bound unto this infallible truth, the only word of God, it is a false and usurped authority that men attribute unto the clergy, and bind the word of God and Christ's church to the succession of bishops or any col- lege of cardinals, schools, ministers, or cathedral churches.
[* Ab apostolis usque ad nostri temporis faeceni, &c. Hieron. Op. Veronse, 1735, Tom. ii. col. 41.]
Varronis Op. Amsterdam, 1623. De ling. Lat. Lib. iv. p. 6.]
" Oldness corrupteth many things, and also taketh away many things. And the third age (quoth he) seeth not that man which they saw. R.
[' Vid. Cic. de claris Oratoribus, cap. 18.]
* In human things nothing is made perfect so soon as it is invented, but by use and exercise it is wrought out. So that some arts are by so much the more excellent as they have had continuance since the begin- ning, and since they were invented. R.
* Seal my law in my disciples. R. ^" Supplied from R.
" Hearers. R.
28
A DECLARATION OF
The minis- Paul would no man to give faith' to any person or tfbebe^" minister in the church of God, but when he preacheth the as they word of God truly. Gal. i. Men may have the gift of God wo?d of God to understand and interpretate the scripture unto other, but never authority to interpretate it, otherwise than it interpret tateth itself, which the godly mind of man by study, medi- tation, and conferring of one place thereof with the other'. How the may find ; howbeit some more, some less, as God giveth his may^'and' grace. For the punishment of our sins God leaveth in all fntSpreted. men a great imperfection ; and such as were endued with tions anfthe excellent wit and learning saw not always the truth. As it menfs^ofsinis to be Seen in Basilius, Ambrose, Epiphanius, Augustine, Bernard, and other, though they stayed themselves in the Tiie greatest knowledge of Christ, and erred not in any principal article
clerks of the „ ° .-ii ,
church have of the faith : vet they did inordinately and more than enough
erred in . ip
some extol the doctrine and tradition of men, and after the death
points.
of the apostles every doctor's time was subject unto such ceremony and man's decrees, that was neither profitable nor necessary. Therefore diligently exhorted Paul the church of Christ principally to consider and regard the foundation of all verity ; meaning that doctors of the church had their imperfection and faults. Fundamenttm (inquit) mn potest poni aliud prmter id quod positum est, quod est Jesus Christus^. In these few words is stablished all our faith, and all false religion reprehended.
Upon this foundation some men build gold, to say, godly confuted the ^'^'^ neccssaiy doctrine: as Polycarpus, that confuted the MarcYon! ^^^^^1 Marcion, De essentia Dei\ of the causes of sin ; that the devil and man is the cause of sin, and not God, nor fatal destiny, nor the influence or respects of the planets. He maintained the true religion of God, and governed the church, poiiycarpus as the scripture taught, which he learned of John Evangelist, disciple. and defended this' truth with wonderful constancy and martyr- dom.
Basilius and many other retained the articles of the faith ;
' Faith or credit. R. ^ Another. R.
» Another foundation can no man lay than that which is aheady laid, which is Jesus Christ. R.
^ Of the essence of God. R. 5 jjj^ ^
IV.]
CHRIST AND HIS OFFICE.
29
but they instituted the hfe and rule of monks, and preferred ^asiie ai-^ that kind of hfe before the hfe of such as govern in the com- ™^'J^*(.^'°^;J monwealth the people of God, and persuaded men that such ™ie of kind of hfe was a very divine and acceptable honouring of God.
After him followed such as augmented this ill, and said, it was not only acceptable unto God, but also that men might deserve therewith remission of sin.
Thus a little and a little the devil augmented superstition, and diminished the truth of God's glory : so that we see no where the church of Christ as it was in the apostles' time. Though many and godly verities hath been brought unto light in our time by men of diverse graces, yet is not the truth of necessary verities plainly shewed by them. Lest man should too much glory in himself, he permitted them to err in certain points : as Luther, of a blessed memory, which wrote and preached the gospel of justification, no man better ; yet in the cause of the sacrament he erreth concerning the corporal presence of Chrisfs natural body, that there is no man can err more. I shall have occasion to write the truth concerning this matter hereafter. It is no reproach of the dead man, but mine opinion unto all the world, that the scripture solely and the apostles' church is to be followed, and no man's authority, be he Augustine, TertuUian, or other, cherubim or cherabim.
Unto the rules and canons of the scripture must man Reforma- trust, and reform his errors thereby ; or else he shall not made ac- reform himself, but rather deform his conscience. The church thecanons of the Romans, Corinthians, and other, the seven churches word, that John writeth of in the Apocalypse, were in all things reformed unto the rule and form prescribed by the everlasting God. The image of these churches I always print in my mind. And wheresoever I come, I look how near they re- semble the afore rehearsed, and whether their preachers preach simply without dispensation of any part of God's most ne- cessary word ; and whether all the occasions of idolatry be taken away, as images, whom Gregory^ calleth the books of
« In. R.
[J Quod legentibus scriptura, hoc idiotis praestat pictura cernentibus. S. Greg. Op. Paris. 1672, Tom. ii. col. 938. Lib. ix. Indic. iv. Ep. ix.]
so A DECLAKATION OP
[cH.
the laymen, though this title be against the second command- ment, and never approved by the old testament nor the new, by word or example. The occa- Where as the occasion is not removed, the word of Grod idolatry must needs stand in hazard : for God will not (say the wisdom removed, of man what it list) have his church pestered with any kmd have his of idolatry ; and to make God and the devil agree in one pestered church, it is impossible. St John hath wonderful words in idndof^ the Apocalypse, Chap. iii. unto the church of the Laodi-
idolatry. r j r ^ j. _ ^..7 jr -j
ceans : Scio opera tua, qma neque fngidus neqm jermaus. Utinam frigidus esses aut fervidus I itaqm qmniam tepidus es, et nec frigidus nec fervidus^ incipiam te evomere de ore meo^. These words are very necessary to be borne in mind. We must be For he that is neither hot nor cold, but indifferent to use advancing the knowledge of God's word and Christ's church with the and not in- word and gloss of man ; that teacheth the use of images in ' " " the church, before he can prove by the authority of God's word that they may be suffered in the church, doth not well. They have been the occasion of great hurt and idolatry. Neither the The church of the old testament nor the new never taught the old nor the people with images. Therefore it shall be the office of ment did" every man that loveth God and his word, to follow the scripture
ever tejicti
the people only, and to bewail the ignorancy of such as hath before our by images. ^^^^^ time, by words or writing defended the
same; and with all humility and humbleness submit himself The word of to the judgment and censure of the judge of all judges, the judge of the word of God, that he may wisely and godly discern what is writings, to be believed and accepted of any doctor's writings, and what is not to be accepted ; what is to be pardoned, and what is not to be pardoned ; and by the perils and dangers of other learn to be wise, that we commit not the same fault. A fair gloss A fine gloss and fair^ interpretation cannot make good good to an an ill thing. If I should say, an image provoketh devotion ; — uug. j^^j^ teacheth that the blood of Christ was sprinkled
for my sins;— the holy bread teacheth that Christ's body
' I know thy works, that thou art neither cold nor hot : [I would thou wert cold or hot.] Therefore because thou art lukewarm, and neither cold nor hot, it will come to pass that I shall spew thee out of my mouth. R.
2 Fere, 1547: farre, R.
CHRIST AND HIS OFFICE.
31
was torn for my sins ; what shall these glosses excuse the
fact ? Nay, nay, Christ, that died for our sakes, would not Christ win
111- 1 r-i • have his
his death to be preached this way, but out of the scripture death
« 1 p T ^ p 1 • 1 preached
by the tongue ot man, and not out oi the decrees oi bishops out of the
p • t TTi 11 • scripture by
by a drop of water or painted post. He that took the pains the tongue
. . . P I 1 • (•1 11"*' ™*"> ^"<i
to die and suffer his passion for the redemption of the world not out of
111 1 decrees
solely and only, solely and only hath taken the pains to teach of bishops, the world how and which way they should keep this passion in mind, and left it unto the world in writing by the hands of his holy apostles : unto the which writing only he hath bound and obligated his church, and not to the writings of men.
In this passage I admonish the christian reader, that I Though the
, church be
speak not of the laws of magistrates or princes, that daily *j,*j^p'"aw* ordain new laws for the preservation of their commonwealth, "gj^j'jjj^^*' as they see the necessity of their realms or cities require ;
•' •' T ' but magis-
biit of such laws as men hath ordained for the church of ^^^^^ ""^v
make new
Christ, which should be now and for ever governed by the '"^^'^o'" the
' ~ J preserva-
word of God. In this cause, look^, as Eve offended, obeying ^^^^o^t'^eir the persuasion of the devil contrary unto the commandment ^"n^^^J.*' of God; so doth every man offend, obeying any laws or ^^^[^^'^g'^^" decrees that commandeth any thing contrary unto the word ^a'ins't'the^ of God. This law must prevail, Oportet Deo magis obedire^^^^^^^ quam hominihus^ . The example hereof we have in Daniel, be°obeyed of the three children, that chose rather to burn in the fiery others.^'' furnace, than to worship the image that Nabucadneser had made. So did the apostles. Acts v.
Let all the world consider, whether these laws of the bishops, — ^the mass, which is a profanation of Christ's supper ; to bind men's consciences to pray unto dead saints ; to say, images be to be suffered in the temples ; and constrain the ministers of the church to live sole, contrary unto their voca- tion,— are to be obeyed or not. They do no less offend God in obeying these laws, than Eve did in obeying the voice of the serpent. The wisdom of all the wits in the world cannot comprehend the greatness of this ill. Make what Men's con-
•11 (> 1 1 1 11 • sciences are
laws they will for the body, so they leave the conscience free, to be
. . . brought into
With patience it is to be suffered ; only I lament the bondage bondage.
Loke, 1547 : looke, R. * We must obey God, rather than men. R.
32
A DECLARATION OF
[cH.
of the conscience. Cursed be these' that make such laws, Pigliius, one and cursed be those that with sophistry defend them, ihat fllttererT'' parasitus and bondman of the bishop of Rome, Pighius% in aduitCTy his writings shameth not to say, It is less sin for a priest wedtock."'^ to keep another man's wife, than to have a wife of his own.
Concerning acts indifferent, which of themselves are neither good neither ill, as to refrain from eating of flesh the Friday, observing of the feasts kept holy in the remembrance of such holy martyrs as died for the faith of Christ, or in keeping In what holy Easter and Whitsunday; there are^ two respects most may without diligently to be observed; the one good and to be suffered, indifferent the other ill and to be eschewed. Such as abstain from man^s ordi- flesh, and think they do better service to God, and would in what hkewise obtain remission of their sins by those works, do sin in them, declare both themselves and their works to be ill. But such as abstain because the spirit may be more ardent, and the mind more given to study and prayer, doth well, and as they be bound to do ; and to come unto the temple to pray for themselves and the church of Christ, and to hear the word of God, doth weU. For as God commandeth his word to be preached and heard, so he hath appointed a certain time, as the sabbath, when people should hear it. And not only this order to be observed in the church, but also in every Parents family and household. Of what degree soever he be, he tei^theh should cause his family and childi-en to read some part of the knowledge Bible for their erudition, to know God. Likewise he should
of God.
1 Those. R.
P Such is the tenor of Pighius's argument, as will appear from the following sentences, with which he sums it up :
His, inquam, an saltern minus malum minusque damnabile erit nubere quam uri? Tu vide, quis pejor servus est? An qui gravatus sei'vitio, et fortassis negligentius aut incautius agens, cadit sub onere, an qui jugum in totum projicit? Quis pejor discipulus? An qui ex praescripto ediscit, non quidem universum (quod forte potuisset, nisi crapulae et somno indulsisset securius) tamen partem; an qui scholam prorsus deserit? Tentationi proinde quibus diximus remediis resis- tendum est. In quibus si quando remissiores ex infirmitate carnis ceciderimus, tolerabilius hoc peccatum est, quam si jugum in totum excutiamus, imo voto adversum votum Deo praestitum nos astringamus, tentationem non solum non sustineamus, non expectemus, sed prseoccu- pemus etiam, &c. Pighii Controvers. prsecip. Expositio. Controv. xv. De caelib. aut conjug. Sacerd. Colonise, 1642. Ff. 3, 2.]
3 Is, 1547: are, R.
CHRIST AND HIS OFFICE,
33
constrain them to pray unto God for the promotion of his holy word, and for the preservation of the governors of the commonwealth, so that no day should pass without prayer and augmentation of knowledge in the religion of Christ.
But our new evangehsts hath another opinion ; they dream Repentance
° 1 honesty
of faith that iustifieth, the which neither repentance precedeth, of life ac-
^ , company a
neither honesty of hfe foUoweth ; which shall be to their double damnation, if they amend not. He that will conform his knowledge unto the word of God, let him likewise convert his Hfe withal, as the word requireth, and as all the examples of Christ and his gospel teacheth; or else what will he do with the doctrine of Christ, which only teacheth, and suffi- ciently teacheth, all verity and virtuous life ? Let him tarry still in the doctrine of man, and live as manly and as carnally as he Ust, and not profess to know God, neither his truth, rather than so to slander them both. This sufficeth to prove the only word of God to be sufficient to teach the truth ; all other men's laws to be neither necessary neither profitable ; and certain we be, that the church of the apostles did want these decrees that papistry of late days faithed* the church withal.
CAPUT V
[THE FIFTH CHAPTER.]
The second office of Christ is to pray and to make inter- The second
part of
cession for his people. This office John writeth of in his Christ's
J, . , -rn • 1 1 • 1 1 office, to
first epistle : " It any man sm, we have an advocate with the make inter-
cession for
Father, J esus Christ," that maketh intercession for us. And his people, as Paul saith, Ghristus qui mortuus est, imo qui ef suscitatus, qui etiam est ad dextram Dei, qui et intercedit pro nohis^ In his name, and in the belief and confidence of his merits, we may obtain the mercies of God and life everlasting, as Paul saith : Accedamus cum fiducia ad tJironum gratice, wt conse- quamur misericordiam et gratiam inveniamus ad opportumm
* Faythyd, 1547. Faced. R.
* Christ, which died, yea, which rose again, which sitteth also on the right hand of God ; and which maketh intercession for us. R.
[HOOPER. J
34 A DECLARATION OF
[cH.
The inter- auxUium' Heb. iv. This intercession of Christ only sufficeth. cS"is° man should seek any other mediator of intercession' or
sufficient. ^^^.^^.^^ g.^^ ^ p^yj g^j^j^^ declaring the sufficiency and
abihty of Christ^s death and intercession : Christus manet in wtemum, perpetuum habens sacerdotium. Unde et salvos fa- cere ad plenum potest qui per ipsum adeunt Deum ; semper- vivus ad hoc, wt interpellet pro illis^. Christ his Unto this intercession and prayer in Christ's name he mmâ„¢hath bound his church by express commandment: Petite et acci-
bound his , , . n * i • j.i
church to metis\ " Ask, and it shall be given you. And m the same
his inter- J: ' ■, p•,^^^^•^r^•
cession. p]ace he sheweth the cause wherefore it shall be given': (^mc- quid petieritis Fatrem in nomine meo, dabit vobis\ " What- soever ye ask in the belief and confidence of my merits, it Christ sit- shall be given unto you." Saint Paul calleth Christ, sitting right\and at the right hand of God, the minister and servant of the ministreth saints : to sav^ of such as be here living in this troubled
to the S3,iiits> ~ t/ ' ^ ^
and persecuted church, to solicitate and do all their affairs,
as a faithful ambassador with the Father of heaven, until
the consummation of the world. The doc- This doctrine of Christ's intercession must be always chrfst4 dihgently preached unto the people ; and likewise, that in is to be all necessities, calamities, and trouble, the afflicted person SiUgentiy. to Seek none other means to offer his prayers unto God, but
Christ only, according as the scripture teacheth, and as Christ is the we have example of holy saints in the same. Not only in the Old and the New Testament, where as he commandeth us to pray in
New Testa- â– â– j.
ment. his name ; and Stephen in his martyrdom, Acts vii,, com- mended his spirit unto this only mediator, saying, Domine Jesu, accipe spiritum meum^; but also in the Old Testament thus prayed the patriarchs and prophets: Jacob, Gen. xlviii.,
^ Let us come with boldness unto the throne of grace, that we may obtain mercy, and find favour to help in time of need. R.
^ Need seek any other mediator for the intercession. R. Christ abideth for ever, having a perpetual priesthood : whereby he is able perfectly to save those which come to God through him ; he liveth always to make intercession for them. R.
" Ask, and ye shall receive. R.
^ Given you. R.
" Whatsoever you shall ask my Father in my name, he will give it you. R. '' That is to say. R.
Lord Jesus, receive my spirit. R.
CHRIST AND HIS OFFICE.
35
Benedicat pueris istis Deus et angelus qui ervpuit me de cunctis maUs^; and David, Psa. Ixxi., Et adorahmt ipsum semper^". Forasmuch as Christ is daily in heaven, and prayeth for his church, the church of Christ must pray, as Christ hath taught it; as the patriarchs, prophets, and the apostles hath given Jh^e^patri- us example, which never prayed unto dead saints ; yea, as Ppp^jj^g"'' Christ hath given us example, hanging on the cross, saying, jJ^J^^^j ^'^ Pater, in manus tuas commendo spiritum meum^^ dead saints.
What intolerable ill, blasphemy of God, and ethnical invocation idolatry is this, to admit and teach the invocation of saints a derogation departed out of this world ! It taketh from God his true honour, honour: it maketh him a fool, that only hath ordained only Christ'^ to be Mediator between man and him. It diminisheth the merits of Christ ; taketh from the law of God her perfection Note here and majesty ; whereas God hath opened his will and pleasure follow the unto the world in all things. It condemneth the old church invocation
— of sQiintSt
of the patriarchs and prophets, likewise the church of the apostles and martyrs, that never taught the invocation of saints. It accuseth the scripture of God to be false, which saith. Thou shalt neither add, neither diminish any thing : it maketh Christ a liar, that said, Spiritum quern ego mittam a Patre, docehit vos omnem veritatem^^ . If the men that teach, Sancta Maria, ora pro nobis^*, be more holy than all the pa- triarchsprophets and apostles, let the conscience of the christian reader judge.
This distinction of mediators, to be one of expiation for TUe vain
i-xi • 1 1 o • • 1 • 1 distinction
Sin — Christ, and another of intercession — the saints de- of media- tors.
parted, is naught : it repugneth the manifest text of the scripture. It is the office only of Chi-ist to be the mediator for sin, and likewise to offer the prayers of the church to his Father. John i. Ecce Agnus Dei, qui tollit peccata mundi^'
^ God bless these children, and the angel which hath delivered me from all evil. R.
And they shall worship him for ever. R. " Father, into thy hands I commend my spirit. R.
That hath ordained Christ only. R.
The Spirit which I will send from the Father shall teach you all truth. R,
" Saint Mary, pray for us. R. [" (of) occurs in Ed. 1647.] Behold the Lamb of God, that taketh away the sins of the world. R.
3—2
36
A DECLARATION OF
As concerning intercession, he commandeth us only to ask in his name, and prescribed the manner how to ask, and what to ask. Luke xi.
Objection. Such as say. If the saints that we pray unto hear us not, nor profit a deal, yet^ it hindereth not; we lost but our
Answer. labour : this"* much it hindereth; it declareth him that prayeth to be an infidel, to pray unto^ that god or goddess, that is not able to help him, nor hear his prayer, and no better than he that prayed unto the image of Jupiter in Greta, that
God pro- had neither ears nor eyes. It declareth him to contemn
miseth not *'
only to hear both God and his word, who assureth every man, in every
our prayers, , i • i ,
but also to time, and in every distress, not only to hear him, but also
grant our ' j ^ j
requests, to givc aid. Matt. xi. So now, this worshipper of saints The wor- departcth from the known and almighty God to an unknown sainfs pfe°*^ god, and preferreth the doctrine of man and the devil before doctrine'of scripture of truth and the living God. 1 hope this ^q- go^a^J^J'^g testable error is come to light, and all men taught to pray word."^**'^ as the scripture canonical teacheth.
But there is another ill as great as this, to be repre- hended of all such as know how to pray aright — the being Against the of images in the temple, which the world saith may be suffered
having of .,11,
images m m the churches, and say they be good to put the people of God in remembrance of such godly saints as died for JSnot^prt-" ^h"^*'^ ^"^t t'^is is always the subtilty of the devil,
th^nT"*^ ' ^'^^'^ ^ manifest ill cannot be borne withal, to seek a gloss subHe*'^'"" ^"'^ interpretation, that whereas he cannot walk in the church shifts. openly like a devil, and have candles sticked before a post, and the images kissed, yet to desire some man to put a fair coat upon his back, that he may have a place in the church to lurk in, until such time as occasion be ministered to shew himself again as he is. The authority of God's word re- Asinvoca- quireth me to pronounce this true judgment in the cause of
tion of . J.U i. u t • >> o
be banished ^^S^®' * Worshipped in the church, that their
hiarf I/' presence in the church is against God's word, as well as to men.^so^^^ say, Sancta Maria, ora pro mbis\ And as the one is to be oJleh-eyes cschewcd and. banished out of the heart, so is the other out church. of the eye in the temple, where as God's word is preached unto
1 Ner profet adee, lyet. 1547. Profit us not. R. = Thus. R. ' That man that so prayeth unto, &c. R. * Saint Mary, pray for us. R.
CHRIST AND HIS OFFICE.
37
the people, and the sacraments ministered. Thus I prove by the authority of both Testaments, the Old and the New. The Old saith, " Thou shalt make no image." Exod- xx. Deut. vi. In the New there is no mention made of any image, but that Christ concerning the law and precepts of the commandments said : Non 'ceni solvere legem, sed adimplere^. Matt. v. For- asmuch as Christ left the commandments of the old law unto the church, in the which he saith. Thou shalt not make any image ; from whence hath these men authority, that say, if images be not honoured, they may be suffered in the church ? It is but .their opinion, contrary and beside the law of God. And this commandment, Non fades, mn coles'^, forbiddeth as well the making of the image, as the honouring of it. Con- cerning the having of them in the place of public prayer and use of his sacraments, such as would this occasion of idolatry to remain in the church, by division of the commandments would pass over this' second commandment, which saith, Non fades tihi smlptile, non adorabis ea", and make of the tenth commandment two commandments. But the text will not suffer it. For as the Lord there forbiddeth the inward lust and concupiscence of his neighbour's house, so doth he forbid the lust and concupiscence of his neighbour's wife, servant, or daughter, and all is but one commandment, Exod. xx. : read the text in the Hebrew, and then it shall be more plain. The second commandment which the defenders of images neglect, forbiddeth not only the outward reverence and honour, but also by the same express commandment forbiddeth to make any image. They do injuries to the manifest text, and their gloss is to be abhorred, and the plain text to be followed.
The king's majesty, that dead is, willed not only all his a simW- true subjects to have no familiarity with Cardinal Poule', but
I came not to break the law^ but to fulfil it. R. " Thou shalt not make — thou shalt not worship. R. ' The. R.
" Thou shalt not make to thyself any graven image^ nor worship them. R.
\^ Thus the breach between him (Henry VIII.) and the pope was past reconciling, and at Rome it was declared equally meritorious to fight against him as against the Turk. But Cardinal Pole made it more meritorious in his book. Yet the thunders of the Vatican had now lost
38 A DECLAKATION OP [^^â–
also to refrain his company, and not to have to do with him in any case, and not without good and necessary consideration. He that would, notwithstanding this command ^ of the king's majesty, have haunted Poule's company, and at the time of his accusation have said he was not with Poule for friend- ship nor familiarity to do him any honour, but haunted his company with such other persons as meant no ill to the king's majesty or his realm, doubtless this law should of right and equity condemn him: neither for friendship, neither other cause no man^ should use his company. Doubtless, as the king's majesty and every other prince knoweth'it to be dangerous daily to suffer his subjects in the company of his traitorous enemies ; so God knew right well what danger it was to suffer man, his creature, to have company^ with those God hath idols, and therefore said, Thou shalt neither worship them souls by nor make them. All the princes of the earth hath not had
images than , , - . ^ a •
princes have SO many subiccts betrayed and made traitors by their enemies,
lost subjects •/»!./ ^ ./ '
by the as God hath lost souls by the means of images : I make all
company of ii, ii ii
traitors. the world judge that knoweth the truth.
It is so childish an opinion to say that images may be suffered in the church, so they be not honoured, that it needeth no probation at all. The gentiles, that Paul speaketh of, Rom. i., knew right well that the idol was not God. And all the idolaters that used images, that the New Testament speaketh of\ 1 Cor. v. and x. 1 Pet. iv. 1 John v., knew right well that these images of gold or silver was not the devil that they worshipped. The apostles condemned not only their false religion, but also their images. John by express words calleth the image idolatry, and biddeth them beware of images, saying, Cavete a simulacris' David, Psal. cxiv., saith, Idola gentium argentum et aurum^ He condemneth
their force, so that these had no other effect but to enrage the king more against all such as were suspected to favour their interests, or to hold any correspondence with Cardinal Pole.— Burnet's Hist. Reform. Part i. Book III. See also Turner s History of Henry VIII. Vol. ii. ch. xxviii.J
1 Commandment. R. 2 Qught any man. R.
^ Any company. R.
* Of whom the New Testament speaketh. R. ® Take heed of images. R.
' The idols of the gentiles are silver and gold. R. [Pg. cxv ]
CHRIST AND HIS OFflCE.
39
not only their false religion, but also the images made by the hand of man, which were of gold and silver. Their false god was neither gold neither silver, but a wicked spirit, who had entered^ for lack of faith into their spirits.
It is to be lamented, that God for our sins thus suffereth the world to be illuded by the devil. Of late years the images were in the temple, and honoured with Pater noster, heart and mind, with leg and knee. This use of images is taken As one away in many places, but now they be applied to another removed, use, scilicet, to teach the people, and to be the" laymen's books ; suborneth as Damascene" and many other saith. Oh ! blasphemous and devilish doctrine, to appoint the most noble creature of God, man endued with wit and reason, resembling the image of the everlasting God, to be instructed and taught of a mute, JJ^^"^* Pj"' dumb, blind, and dead idol ! The brute beast that goeth by to^a dead the way, and the ass that serveth for the mill, is not taught by the rod of the carter, but by the prudence of him that useth the rod ; and should those painted blocks be the books of reasonable man? Full well can the devil transform him- self into an angel of light, and to deceive the people under the pretence of true" religion. I had rather trust to the shadow of the church that the scripture teacheth, than to all the men's writings sith the death of Polycarpus. Christ saith not, Go preach unto the people by images ; but said, Ite in uni- versum mundum, et prcedicate evangelium^^ Matt, xxviii. They say, that images adorn and seemly deck the temple of God, ^^oodTot whither'^ as people resort to hear the word of God, the more i,„t\jjs''"' images, the more dishonoured is the temple. First, let them teach by the manifest word of God, that the temple should be decked with such idols that cannot teach nor speak. Some man's tongue must declare the history of the idol, or else they know not what the idol is ; peradventure, take Saint Barbara
' Who entered. R. " The, omitted in R.
|r* Kai oVep TO?? jpa/jifiacri ne/xvrifievoK tj (3'ifiXo<;, tovto toi<; dypafifxa-rot^ r} eiKmv, Kai oirep tjj uko^ 6 Ao'70?, tovto Trj opdcrei ij etKwv. Damasc. Op. Basil. 1575. De Imagin. Orat. i. p. 708.]
" New. R.
" Go into all the world, and preach the gospel. R. I'' Whither the. R.
40 A DECLARATION OF
[cH.
for Saint Katherine, and Saint Ooncumbre for the rood of Paul's; Balaam and his ass, that for lucre attempted to curse the church of God, for Christ and his ass that came to bless and sanctify his church with his precious blood. It is the abuse and profanation of the temple to suffer them, and a great occasion for people to return to their accustomed ill. I would all men should indifferently ponder these reasons, and judge whether they be to be suffered or not. A recapitu- First, the most perfect churches' of the prophets, Christ, J-easZs why and his apostles, used no such mean to instruct the people, nofto bf' We ought to foUow them and the word of God wroten by temples.'" the prophcts and apostles. Also the Greek church never consented willingly to admit the use of images in the temples. The ill that hath happened unto the people by the means of images is too plain and well known ; God by idolatry robbed of his glory, and the idolater disherited of God's mercy, Animate except he repented' in this life. An image once brought tiâ„¢ church*" into the church liveth a long time. Grant, that at the be- tirae. ^ ginning there was a good preacher^ of the church: the preacher dieth, the idol the longer it liveth the younger it waxeth, as ye may see by the idol of Walsingham, Canterbury, and Hayles*. They flourished most a little before their desolation
1 Church. R. ^ Repent. R.
P agodd preachet, in the original.]
[* The image of "Our Lady" at Walsingham in Norfolk was so celebrated, that persons from foreign countries resorted thither upon pUgrimage. Erasmus has graphically described the gross idolatries and licentiousness connected with these pilgrimages. See his Colloq. Peregrin, religionis ergo. Dugdale's Monasticon, Vol. vi. p. 71, contains a long list of sovereigns who were pilgrims to this shrine. The last of these, Henry VIII., walked to it bare-footed from Barsham. In his reign the image was taken to Chelsea and burned. In " A Short Instruction," &c. set forth by Archbp. Cranmer, 1548, (Oxford, 1829, p. 23,) the foUowiag passage occurs: "The whiche abuses, good children, your owne fathers, yf you aske theym, can well declare vnto you. For they themselfes wer greatly reduced by certayne famouse and notoriouse ymages, as by our lady of Walsingham, oure ladye of Ippeswiche, saynt Thomas of Canterbury, sainct Anne of Buckestone, the roode of grace and suche lyke, whom many of your parentes visitide yerely, leaving their owne houses and familyes. To them they made vowes and pil- grimages, thinkyng that God would heare their prayers in that place
rather than in another place. They kissed their feete devouteley, &c."
The cathedral of Canterbury was "full of idols," but the shrine of
CHRIST AND HIS OFFICE.
41
in the reign of the king's majesty that dead is, Henry the VIII. of a blessed memory. At their setting up I suppose the preachers were more diligent and zealous of God's glory than afterward. But was not the original damnable, against the word of God, to give the people such a book to learn by, that should school them to the devil?
The words of Gregory ad Serenum episcopwm Massili- ^"1° g^j^Jj^ ensium, parte X. Epistol iv.^ should move no man, though he t™e*|ooks of say, Quod legentihus scriptura, hoc idiotis pictwra prcestat cer- {g^rned nentihus^; and doth reprehend Serenus for the breaking of images, saying, that the like was not seen done'^ by any other ministers This is but Saint Gregory's opinion, Epiphanius writing^ in a certain epistle ad Johannem Hierosolimitanum episcopum,interprete D.Hieron^mo^", hath this sentence : Audivi quosdam murmurare contra me, qui quando simul pergebamus ad sanctum locum, qui vocatur Bethel [* * * *] et venissem ad villam quae vocatur [dicitur^ Anablatha, vidissemque prcete- riens ardentem lucernam, et interrogassem quis locus esset, didicissemque esse ecclesiam, et intrassem nt orarem, inveni ihi velum pendens in forihus ejusdem ecclesice tinctum atque de-
Thomas a Becket stood pre-eminent, eclipsing there even the popular worship of the Virgin. See Erasmus above quoted, Burnet, and others. — At Hales Abbey, in Gloucestershire, the blood of our Saviour was pre- tended to be shewn. Collier has described the manner in which this fraud was practised. Latimer also in his seventh sermon before king Edward VI. has exposed the " great abomination of the blood of Hales ;" of which he says, "What ado was it to bring this out of the king's (Henry VIII.) head." In his letter to M. Morice (see Foxe) he speaks •of the people "coming by flocks out of the west country" to the blood of Hales.]
^ To Serenus, bishop of Massile, in the X. part, Epist. iv. R. That an image performeth that unto the simple beholder which the scripture doth to the reader. R. ' Was not done. R.
Perlatum siquide^i ad nos fuerat, quod inconsiderato zelo suc- census sanctorum imagines sub hac quasi excusatione, ne adorari de- buissent, confregeris. Et quidem quia eas adorari vetuisses, omnino laudavimus ; fregisse vero reprehendimus. Die, frater, a quo factum sacerdote aliquando auditum est, quod fecisti? Nam quod legentibus scriptura, hoc idiotis prsestat pictura cementibus. S. Greg. Op. Par. 1672. Tom. ii. col. 938. Lib. ix. Indie, iv. Epist. ix.] 9 Writeth, 1547. Writing. R.
Unto John, the bishop of Hierusalem, according to the interpre- tation of Saint Hierome. R.
42 A DECLARATION OP [cH.
pictum, habens imaginem quasi Christi vel Sancti cujus- dam: non enim satis memini cujus imago fuerit. Cum autera \ergo\ hoc vidissem in ecclesia Christi contra auctori- iatem scripturarum hominis pendere imaginem, scidi illud^, S^c. whereas he willeth the occasion of ill to be taken out of the church, as Paul commandeth, 1 Thess. v. This doctor, as all men knoweth, was of singular learning and virtue. Athanasius Again, against the authority of Gregory the Great I set (lenieth the authority of Athanasius the Great, who denieth by express
imaajes to be , *^ •/ i.
tjje Eooks of words the images to be the books of the lay people^ : Adversus people. gentes sic scribit. PMlosophi gentium et qui apud eos eruditi dicuntur, cum urgeri a nobis coeperint, non negant hominum et mutorum animalium formas atque effigies esse qui apud eos mdentur Dii: verum hanc afferunt rationem, idcirco se illas imagines fingere, ut per eas sibi Deus respondeat et reveletur ; non posse enim invisibiliter aliter nosse, quam per hujusmodi signa atque taletas. Alii Ms sapientiora se dicere arbitrantes eas esse veluti literas hominibus, quce relegentes possint, per earn quce ex illis insinuatur coslestium spirituum revelationem, et Dei intelligentiam consequi. Ita quidem illi perquam fa-
^ I have heard certain murmur against me, who when we went together unto the holy place which is called Bethel, and I came to a certain village which is called Hnablatha, and saw as I passed by a candle burning, and had demanded what place it was, and had learned that it was a church, and had entered into it to pray, I found there a vail hanging on the doors of the same church dyed and painted, having as it were the image of Christ or some holy man. For I do not well remember whose image it was. But when I saw in the church of Christ the image of a man, contrary to the authority of the scriptures, to hang up, I tore it, &c. R. [Hieron. Op. Basil. 1565. Tom. ii. p. 161.]
^ He writeth thus against the gentiles. The philosophers of the gentiles, and those [who] were counted learned amongst them, when they are urged of us, do not deny but those are the forms and shapes of men and dumb creatures, which are reckoned for gods amongst them : but they render this reason, that they therefore make those images, that God by them may give answer, and be revealed unto them; for they think the invisible God cannot otherwise be known than by such signs and figures. Others, thinking they answer more wisely than these, say they are instead of books unto men, whereby the readers may through that revelation of celestial spirits which is insinuated by them attain to the knowledge of God. Thus they speak very ridiculously, neither have they any more reason. R.
CHRIST AND HIS OFFICE.
43
iulose, neque enim mtimabiliter dicunf With great gravity and godly reasons this great clerk confuteth this fond opinion, — Images to be the books of the laymen.
The great and excellent clerk* Lactantius Firmianus crieth Lactantius
. . 11 -11 1 inveisheth
so out against images, that he saith there can be no true against rehgion where they be. Tertullian , De Corona Militis^, Tertuiuan
• 111 mi 1 r> 1 condemneth
judgeth the same. The law of God doth not only condemn images, the use of them in the church, and these holy doctors; but also the name of an image declareth it to be abomination.
Eead all the scripture, and in every place where as thou findest this word, ezeb\ idol or image, it signifieth either affliction, rebellion, sorrow, tristes', travail or pain, or else the wicked muck and mammon of the world, or the thing that always provoketh the ire of God, as Rabbi David Kimhy well Rabbi d. k.
S £11 til thtlt
expoundeth Psalm cxv. This Jew saith, that the idols brinsf idols bring
, men into
men into hatred of God, expounding these words of David, hatred with Quiim similes evadant qui ea faciunt ef quicunqm fidit eis^; saith, the text must be understood by the manner of prayer'", as though David prayed Almighty God to make these gravers and carvers of images as dumb, as blind, as mute, and as insensible, as the idol that can nor speak" nor hear. Our Lord amend it !
What should move men to defend in the church of Christ so necessary an ill and pestilent treasure, that hath
Athan. Ora. contra Gentes. Par. Ben. Ed. 1698. Tom. i. cap. xix. p. 19.]
\J Non est dubium quin religio nulla sit, ubicumque simulacrum est. Lact. Op. Lutet. Par. 1748. Tom. i. p, 185. Lib. ii. de Orig. Erroris. cap. xix.]
Longum enim divortium mandat ab idolatria, in nuUo proximo agendum. Draco enim terrenus de longinquo non minus absorbet alites. Johannes, FiUoli, inquit, custodite vos ab idolis: non jam ab idolatria quasi in officio, sed ab idolis, id est ab ipsa effigie eorum. Indignum enim est ut imago Dei vivi, &c. Tertul. Op. Paris. 1580. de Cor. Mil. p. 348. C]
° Of the crown of the soldier. R.
Ulitj; See Gen. iii. 17, &c.] Trouble. R.
* To whom they are like that make them, and whoso trusteth in them. R.
Q^" Similes illis fiant. Hoc imprecative dictum est. Kimchi in Psalmos. Paris. 1665. p. 525.]
" As is the idol that cannot speak. R.
44
A DECLARATION OF
seduced both our fathers and great-grandfathers'; where the church of the patriarchs, prophets, and apostles, never used ci'rist^ou|ht them, but in all their writings abhorred [them]'? Loved we fjftority ^0*5' would be content with scripture. Every scholar of ilnsa^Aris^ AHstotle taketh this for a sufficient verity, Magister dicif: wsscifourj! be contented as soon as he heareth his master's name,
Cicero, lib. iii. De Oratore, was thus persuaded of those that were excellent orators* : 8ic estimat suavitatem Isocratis, sub- tilitafem Li/sioe, acumen Hyperidis, sonitwm ^scMnis, vim Demosthenis ac orationem Catuli, nt quicquid {inquit) aut addideris aut mutaveris aut defraxeris, mtiosius aut deterius futunm'' And should not the patriarchs, prophets, Christ, and the apostles, as well suffice the church of God \
What, although many learned men hath approved images, should their wisdom" maintain any contrary unto the word of God ? No : a christian man must not care who speaketh, but what is spoken ; the truth [is] ^ to be accepted, whosoever speaketh it. Balaam was as wise, learned, and replenished with God's giff^, as [a]^ man could be; notwithstanding, his ass telling the truth must be believed better than he. The law of God teacheth no use of images, but saith : Non fades, non ^a^vfng and Exod. XX. Believe it. Yet the art of graving and
forbiddfn""' painting is the gift of God. To have the picture or image of any martyr or other, so it be not put in the temple of God, nor otherwise abused, it may be suffered. Christ by the picture of Caesar taught his audience obedience unto the
1 Great graunt fathers, 1547. Grandfathers. R.
2 Supplied from R. 3 ^j^g ^^^^^ g^ith. R.
* And he so esteemed the sweetness of Isocrates, the subtlety of Lysias, the dexterity of Hyperides, the sound of iEschines, the power of Demosthenes, and oration of Catulus; that whatsoever thou shalt (quoth he) either add, or change, or take away, it will become the more corrupted and the worse. R.
p Suavitatem Isocrates, subtilitatem Lysias, acumen Hyperides, sonitum ^schines, vim Demosthenes habuit.-Quid jucundius auribus nostris umquam accidit hujus oratione Catuli? * * * quidquid aut addideris aut mutaveris, aut detraxeris, vitiosius et deterius futurum.— Cic. de Oratore, Lib. iii. 7, 8.]
[" -approuid imaginisshuld there wysdom, in the original.]
' Yeste, 1547. Giftes. R.
Thou shalt not make, thou shalt not worship.]
CHRIST AND HIS OFFICE.
45
civil prince, saying, Cujus est Jicec imago ? Ccesaris, inquiunt. Ergo reddite quce sunt Ccesaris Ccesari^
But if man will learn to know God by his creatures, let Th? gio^y,
majesty,aiia
him not say " Good morrow, master," to an old moth-eaten power of
' ' God appear-
post, but behold the heavens which declareth the might [andl et^ his
'â– . creatures.
power of God. Psalm [xix.] Consider the earth, how it bringeth forth the fruits thereof, the water with fishes, the air with the birds. Consider the disposition, order, and amity, that is between the members of man's body, the one always ready to help the other, to save the other ; the hand the head, the head the foot, the stomach to disperse the meat and drink into the exterial parts of the body. Yea, let man consider the hawk and the hound, that obey in their vocation, and so every other creature of the earth ; and with true heart and unfeigned penitence come to the knowledge of himself, and say, All the creatures that ever the living God made, obeyeth in their vocation, saving the devil, and I, most wretched man.
Those things were made to be testimonies unto us of Christ hath
. , taught by
God's mig-hty power, and to draw men unto virtue ; not these simiutudes
o J r â– > ' _ taken from
idols, which the devil caused to be set in the temple to bring crea-
, tures, ana
men from God. Thus did Christ teach the people his most
. . linages.
blessed death and passion, and the fruit of his passion, by the grain of corn cast into the earth ; and said, Nisi granmn frwmenti cadens in terra mortuum fuerit, ipsum solum manet ; si autem mortuum fuerit, multum fructum affert^^ He hanged not the picture of his body upon the cross, to teach them his death, as our late'^ learned men hath done.
The ploughman, be he never so unlearned, shall better The plough-
, . man may be
be instructed of Christ's death and passion by the corn that j,"*^hr?st's he soweth in the field, and likewise of Christ's resurrection, death and
' ' resurrection
than by all the dead posts that hang in the church, or [arel'" I^^"'""''^,
â– ' o ' L J the corn he
pulled out of the sepulchre with Christus resurgens^^ What |y^/rotten" resemblance hath the taking of the cross out of the sepulchre, and going a procession with it, with the resurrection of Christ?
* Whose image is this? And they said, Caesar's. Then give unto Caesar that is Caesar's. R. Supplied from R.
Except the corn fall into the earth and die, it abideth alone^ but if it die it bringeth forth much fruit. R. (Late,) omitted in R.
Christ rising again. R.
46
A DECLARATION OF
None at all : the dead post is as dead, when they sing, J am mn moritur\ as it was when they buried it with. In pace /actus est locus ej'us^. If any preacher would manifest the resurrection of Christ unto the senses, why doth not he teach them by the grain of the field that is risen out of the earth, and Cometh of the dead corn that he sowed in the winter! Why doth not the preacher preach the death and resurrection of Christ by such figures and metaphors as the scripture teacheth i Paul wonderfully, 1 Cor. xv., proveth* with argu- ments the death and resurrection of Christ, and ours^ likewise, that nothing may be more plainly taught.
A dead post canied [in] a procession as much resembleth the resurrection of Christ, as very death resembleth life. People should not be taught nor by image nor by reliques, as Erasmus Rotterodam^ in his third book of Eeclesiastes well declareth. Lactantius Firmianus" useth a wonder[ful] divine, eloquent, and plain manner in the declaring of this resurrection, which is sung yearly in the church, De resur- rectionis Dominicce die'', with many godly and divine verses. The same Lactantius saith", that there can be no true re- agamlt'"^ ligion where these images be. August, ad Marcellum repre-
images.
^ Now he dieth not. R.
^ His place is made in peace. R. [Allusion is here made to the absurd ceremonies which were practised in the churches at Easter.] ^ Paul thus doth wonderfully (1 Cor. xv.) prove. R. ^ Us, R. Huic affine est, quod quidam per imagines movent afFectus, aut per ostensas sanctorum reliquias, quorum neutrum convenit gravitati loci, in quo consistit Eeclesiastes ; neque enim legimus unquam tale quidquam factum vel a Christo vel ah apostolis. Alibi plurimum utilitatis habent imagines, vel ad memoriam vel ad rerum intelligentiam,
&c Verum ea dignitas est concionis, ut ejusmodi adminicula
gravatim admittat. Idem sentiendum arbitror de reliquiis sanctorum. Utrobique cavendum est a superstitione, quia par utrobique periculum. Erasmi Op. Tom. v. col. 987. D. Lugd. Batav. 1703—6.
For the more full expression of Erasmus' views on this subject, see also col. 50] of same Vol. De Amabili Ecclesiae Concordia.] Carmen de resurrectione Domini:
Salve, festa dies, toto venerabilis svo. Qua Deus infernum vicit et astra petit, &c. &c.
Lactantii Opera Basil. 1682. fo. 113.1 ' Upon the day of the Lord's resurrection. R. See before, note 3, p. 42.]
CHRIST AND HIS OFFICE.
47
hendeth them wonderfully in these words of David, Os habent, et mn loquuntur^ ; saith'" men may be soon deceived by images" Likewise in the first book ^^De Consensu Eva/ngelis- tarum^^
Such as defend them have nothing but sophistical argu- ments to blind the people with. The scripture nor apostles'' church used none : as for Gregory the Great and Theodo- sius'*, with other that defend them, all the histories declare, that men of greater learning than they by the scripture condemned them; as Leo IIL, the emperor Constantinus V who assembled all the learned men of Asia and Grecia, and condemned the use of images, that Gregory and Martin the First had stablished'''. But it forceth not, had all Asia, Africa, and Europa, and Gabriel the archangel descended from heaven, approved the use of images; forasmuch as the apostles neither taught nor wrote of them, their authority should have no place. The word of God solely and only is to be preferred, Galat. i., which forbiddeth images.
® They have a mouth, and speak not. R. Sich. R.
1^" Quis autem adorat vel orat intuens simulacrum, qui non sic afficitur ut ab eo se exaudiri putet, ac ab eo, &c. Contra hunc affectum, quo humana et carnalis infirmitas facile capi potest, cantat scriptura Dei, &c. Aug. Op. Basil. 1542. Tom. viii. in Ps. cxiii. (cxv.) col. 1307.]
^ Of the consent of the Evangelists. R.
Nec discipulos ejus a sui magistri doctrina deviasse, cum deos gentium coli prohibuerint, ne vel insensatis simulacris supplicaremus, vel societatem cum daemoniis haberemus, vel creaturae potius quam Creatori religionis obsequio serviremus. Aug. Op. Basil. 1542. Tom. iv. De Consensu Evangelistarum, Lib. i. cap. xxxiv. col. 394.]
Theodosius. Possibly a misprint for Theodoras I. who zealously promoted the worship of images and relics, and was the immediate predecessor of Martin I. afterwards mentioned.]
See Platina. — Car. Mag. de Impio Imag. Cultu. Lib. iv. — Chemnit. Exam. Concil. Trident. — Tribbechovii de Doctor. Scholast. Cor. &c. — BeUarmin. de Imag. Sanct. — Mosheim, — &c.]
48 A DECLARATION Ol' [cH.
CAPUT VI,
The third part of Christ's office.
Christ suf- fered for the sin of man, as though he himself had been a sinner.
Christ hath made satis- faction by his death.
Christ's sacrifice once offered sufficeth.
God opened his mercy to Adam not only in word, but also by fire that descended upon his sacrifices.
[THE SIXTH CHAPTER.]
The third Office of Christ is concerning his priesthood, to offer sacrifice unto God, and hy the same to purge the world from sin.
Paul, Philip, ii., saith, that Christ humbled himself unto the death of the cross. Heb. ii. He was made partaker of man's mortal nature, that by death he might destroy him that had the imperie' and dominion of death, to say, the devil. John calleth him the Lamb that doth take away the sin of the world, John i. All the sacrifices of the old law were figures and types of this only sacrifice, which was appointed by God to die and to suffer the ire^ and displeasure of God for the sin of man, as though he himself were a sinner, and had merited this'' displeasure. The greatness of this ire, sorrow, confusion, ignominy, and contempt, neither angel nor man can express : his pains were so intolerable, and his passion so dolorous, his death* so obedient with the Father's will, that it was not only a sacrifice, but also a just recompense to satisfy for all the world solely and only, as Christ taught Nicodemus, John iii., as Paul, Heb. vii. viii. ix. X., Esa. liii., and so all the prophets and patriarchs; and such a sacrifice as once for all sufficeth, Heb. vii.
These two offices of Christ should never be out of re- membrance. They declare the infinite mercy of God, and Ukewise his indifferent and equal justice unto all creatures without respect of persons. The token of his mercy may be known in this, that he would not that all mankind should' be lost, though in Adam all deserved eternal death. He opened his mercy unto Adam not only by word, but also by the fire that descended upon his sacrifices and his son's: so to Abraham, then to the world by the incarnation and death of his only Son, the promise of grace and the promise of everlasting life unto such as repent and believe in him.
^ Empire. R. 3 His. R.
' Wrath. R.
" [Deite, in original.] Death. R.
VI.]
CHRIST AND HIS OFFICE.
49
The signs of his ire and displeasure unto man is this, that Godde-
cl{Lr6d his
he would not accept man again into his favour for no penanced wrath
, , , . . .,• against sin,
no sorrow, no trouble, no adversity, no weeping, no waihng, j.'J^^^JjJ^ no, nor for the death of any person, until his own Son, most otherwise
•I c ^ ' be appeased
dear beloved, by death appeased his displeasure, and became ^^^^''^f*^^ surety to satisfy the justice of God and the right that the son. devil had unto all mankind. This if [a] ° man remembered as deeply and as earnestly as the matter requireth, it should make his heart full sorry, and bring him unto an honest and virtuous trade of Hfe ; to consider this example of God's justice and equity in the appeasing of his own just conceived ire, and likewise that he would do no wrong unto his mortal enemj', the devil. Except the Son of God had been an equal and just redemption, a price correspondent to contrepece'^ and satisfy the culpe" and guilt of man's sin, God would not have taken one soul from the right and justice of the devil.
Now [out]* of this infallible truth, that Christ hath sacri- ficed only for sin, and his death accompted only sufficient for the salvation of man, the church of Christ is aright in- structed of two most necessary articles ; first, of justification, and then of the right use of the sacrament of his holy body. Concerning justification thus the word of God teacheth.
CAPUT VII.
[THE SEVENTH CHAPTER.] Saint Paul, when he saith that we be iustified by faith, of justifica-
, . - . t>0H) and
Rom. iii. iv. v., he meaneth that we have remission of sin, what u the
' meaning
reconcihation, and acceptation into the favour of God. So when it is
' said that we
doth this word justify signify, Deut. xxv., Msdich^, where as g^^jj^t*^'*'^'* God commandeth the judge to justify, quit, and absolve the innocent, and to condemn and punish the person culpable.
Paul saith. We are justified'" by faith, and not by works. To be justified by faith in Christ is as much to say as, we
° For any repentance, sorrow, &c. R.
" Supplied from R. ' Counterpeise. R. [counterpoise].
' Satisfy for the, &c. R. [Culpe, fault.] [9 P^'^^ni Deut. xxv. 1. See Gesenius.] [}" Weor iustied, in the original.]
[hooper.]
50
A DECLARATION OF
obtain remission of sin, and are accepted into the favour of God, by the merits of Christ. To be justified by works is as much to say as, to deserve remission of sin by works.
Paul declareth, that for the death and merits of Christ we be saved, and not by our own virtues. So that faith doth not only shew us Christ that died, and now sitteth at the right hand of God; but also applieth the merits of this' death unto us, and maketh Christ ours: faith laying nothing to sas-e unto the iustice of God but the death of Christ, and
maketh ap- » » J ....
the meritf thereupon claimeth mercy and God's promise, the remission «f Christ^s of sin^ an(j desireth God to justify and deliver the soul from the accusation of the law and right of the devil, which he is bound to do for his promise sake. Ezech. xxxiii. Matt. xvii. The con although with this remission of sin he giveth likewise
science, the Holv Ghost to work the will of God, to love both God
touched â– ' ,
fteungof neighbour, [yet] notwithstanding the conscience,
sin, seeketh burdened and charged with sin, first seeketh remission thereof.
with sorrow '-'
peace For this thine the conscience iaboureth and contendeth in
through the o
Goii and^the fe^rs and tcrrors of sorrow and contrition. It disputeth oTIn^and^ not, what virtues it bringeth, wretched soul^, to acclaim this flndlthu pi*omise of mercy; but forsaking her own justice, offereth chrisl Christ, dead upon the cross\ and sitting at God's right hand. ufeptSeTf maketh it the cause ^ wherefore this mercy should
deemed ^® giveu. Saving only the death of Christ, which is ton litron, captive. the Only sufficient price and gage for sin. Thoughcon- And although it be necessary and requisite, that in the fSTnda j"stifi<^*tion of a sinner contrition to be present, and that n^cei'sariif "^o^ssarily charity and [a]^ virtuous life must follow ; yet doth is"emiJsfon scripture attribute the only remission of sin unto the ?IineVoniy ^^^^^ '^^^'^^ '^^ S^''^^' Only for the merits of Christ,
clrut?'" received solely by faith. Paul doth not exclude those wrtues to be present, but he excludeth the merits of those virtues, and deriveth the cause of our acceptation into the grace of God only for Christ.
And mark this manner of speech: Fide justificamur;
1 His. R. 2
Supplied from R. ' Wretched soul, omitted in R.
[' For sakyng here awne iustice ofrithe Christ, ded upon the crosse, in the original.] = There is no cause. R.
Q"" Wliche is yeuyne, in the original.]
VII.]
CHRIST AND HIS OFFICE.
51
hoc est, fidncia misericordice swans justi'. This word faith doth comprehend as well a persuasion and confidence, that the promise of God appertaineth unto him for Christ's sake, as the knowledge of God. For faith, though it desire the company of contrition and sorrow for sin, yet contendeth it not in judgment upon the merits of no works, but only for the merits of Christ's death. In case it did, it availeth no- thing ; for if a man desire to be delivered from the law, the law must be satisfied which saith, Diliges Dominum Beum tuum ex tota mmte, toto corde, et ex omnibus virihus^. Deut. vi. Now there [neither]' is, nor never was, any man '^o™ -^pg^^^^^ of the stock of Adam in original sin, that feared God as much as the law requireth, nor never had such constant faith as is required, nor such ardent love as it requireth : seeing those virtues that the law required be infirm and debile'", for £heir merits we can obtain nothing of God. We must there- fore only trust to the merits of Christ, which satisfied the extreme jot and uttermost point of the law for us. And this his justice and perfection he imputeth and communicateth with us by faith.
Such as say, that only faith justifieth not, because other virtues be present, they cannot tell what they say. Every Two^thuigs man that will have his conscience appeased, must mark those served in
^ ' ourjustin-
two things : How remission of sin is obtained, and wherefore S?"â„¢-
_ _ ' _ _ The mean
it is obtained. Faith is the mean whereby it is obtained, ^^gj^JJIfl^^ and the cause wherefore it is received is the merits of Christ, and.that is
Christ.
Although faith be the means whereby it is received, yet hath ij^^lreby we neither faith, nor charity, nor contrition, nor the word of ^P^'j^'J^^^^^ God, nor all those knit together, sufficient merits wherefore ^^^jfj^" we should obtain this remission of sin: but the only cause wherefore sin is forgiven, is the death of Christ.
Now mark the words of Paul : " Freely," saith he, " we are justified by his grace." Let the man burst his heart with contrition, believe that God is good a thousand times, burn in charity ; yet shall not all these satisfy the law, nor deliver man from the ire of God, until such time as faith
' We are justified by faith; that is, through the confidence of his mercy we are just. R.
' Thou shalt love the Lord thy God with all thy mind, with all thy heart, and with all thy soul. R. ' Supphed from R. ^" Weak. R.
4—2
52
A DECLARATION OF
letteth fall all hope and confidence in the merits of such virtues as be in man, and say, " Lord, behold thy unfruitful servant ; only for the merits of Christ's blood give me remission of sins ; for I know no man can be justified otherwise before thee, as David saith : Non justificabitur in conspedu tm omnis vimns\ Psal. cxliii. Again, Beatus vir cui Dominm nm imputat pec- catum^, Psal. xxxii.
He that would mark Christ's communication with that An opening noble man and ereat clerk Nicodemus, John iii., should be
of the com- & -n i i • i i
munication satisfied how and wherefore man is lustified so plamly, that
between . . »
Nicodemus adversary of the truth should hurt this infallible verity, " sole faith to justify." Nicodemus, having a good opinion, although not a sufficient knowledge, of Christ, came unto him by night, and confessed him to be sent from Grod, and that because of such works and miracles as he had wrought. Christ made answer, "Truly, Nicodemus, I say unto thee, no man can see the kingdom of God, except he be born from above." Nicodemus, not understanding what Christ meant, asked him how an old man could be born again, and whether he could enter his mother's belly, and then be born again. Christ bringeth him yet near[er]^ unto the light, that he might know the means, and saith, " I tell thee truly, Nico- demus, that no man can enter the kingdom of Grod, except he be born cf the water and the Holy Ghost, &c."
Nicodemus confessed yet again his ignorancy, and desired to be further instructed, saying, " How may these things be ? " Christ answered, " Thou art the great master and rabbi in Israel, and yet ignorant of these things :" mean- ing, that great and horrible must the ignorancy of the peo- ple be, when their doctors know not the truth, Nicodemus confessing his ignorancy, and receiving reproach at Christ's hand, because he took upon him to teach other, and yet a fool himself in the religion of God, might for shame have left Christ and his gospel-yoke ^ because he now is made a scholar, that before was for his prudence and learning the chief of the Jews, a Pharisee of most notable esti- mation. Christ straightway comforteth him [and]^ all other,
1 No man living shall be justified in thy sight. R.
^ Blessed is the man unto whom the Lord imputeth no sin. Ps. xxxii. R.
^ Supplied from R. " yke, 1547. Omitted in R.
CHRIST AND HIS OFFICE.
53
learned and unlearned, and saith, " No man ascendeth into heaven, except he that descended from heaven, the Son of man, which is in heaven." As though Christ had said thus : " Dis- comfort not thyself, Nicodemus, that although thou be a great learned man, and yet ignorant of the ways unto everlasting life. For I promise thee, there is no man, learned nor un- learuQd, that can of his own wit and learning ascend unto the knowledge of life everlasting, but only he that descended from heaven, the Son of man, which is in heaven."
Now Nicodemus, being destitute of all worldly and human prudence, and finding himself full unable by wit or learning to follow the effect of Ohrisfs preaching concerning the means of salvation, dependeth only of* the mouth of Christ, and disputeth no more the matter. Then Christ sheweth him the way, and maketh a ladder for Nicodemus, wherewith he may ascend into heaven, and saith : " This way thou mayest understand the thing I speak of. Simt Moses emltmit ser- pentem in deserto, ita exaltari oportet filiwm hominis. As Moses lift up the serpent in the desert, so must the Son of man be lift up." This history of the serpent was not un- known unto this learned man, albeit he considered not the mystery and sacrament that it figured. Now Christ teacheth him in this place to understand the law; and because this oration of Christ wroten by St John is obscure, and lacketh a declaration somewhat of the purpose that Christ would prove, omittit, Hebrceorwm more, alteram similitudinis par- tem^ I will annex the type and figure with the effect and mystery of the figure, and make the text plain. Si- cut Moses exaltavit serpentem in deserto, sic exaltari opor- tet filium hominis'^ Moses was commanded to lift up this serpent in the wilderness for this cause, that whosoever was stung or venomed with the poison of the serpents, if he looked upon the serpent of brass, might be healed. Here is the cause and the efifect declared, why the serpent was lift up. Now to the words of Christ : Ita exaltari oportet Filium hch
' Upon. R.
" He omitteth, according to the manner of the Hebrews, the one part of the similitude. R.
^ As Moses lift up the serpent in the wilderness, so must the Son of man be lift up. R.
54
A DECLARATION OF
[cH.
minis, ut omnis qui credit in ilium non pereat, sed habeat mtam mternam\ "So must Christ be hft up, that as many teacheth as beheve in him shall have everlasting life." Here is Nico- outotthr demus taught the way unto everlasting life: and because he was a doctor of Moses' law, Christ by the law made open the matter unto him, and brought him from the shadow unto the true body, and from the letter unto the under- standing of the letter, saying : As those that by faith beheld the serpent were healed of the stings of the serpent, so such as behold me in faith hanging upon the cross, shall be healed from their sickness and sin, that the devil by the serpent infected mankind withal.
Now let us repeat the text of Moses again, that we may truly understand our Saviour's words: Fac tibi serpentem urentem, et pone eum impalwm in sublime sublatwm, fietque, si serpens aliquem momorderit, intueatur eum, et incolumis erit^.
The cause jn theso words is declared three things:
why the ser- " ^
pent was First, why the serpent was set up : the cause, the people were stung with serpents.
Indefect Second, the effect, the health of the people.
The use of Third, the use, that they should look upon him.
the serpent. John declareth why Christ was made man, the use
and the effect of his humanity, in these words : Sic Deus dilexit mwndum, ut filium suum migenitum daret, ut omnis qui credit
The cause in eum non pereat, sed habeat vitam ceternam^. The cause of
of Christ's
incarnation, his comiug was the sin and sickness of man, bitten by the The effect of Serpent in paradise. The effect of his coming was the health use thereof, of this sickness. The use of his coming was to believe that his death upon the cross was and is sufficient for the remis- sion of sin, and to obtain eternal life.
Here is the justification of man Hvely expressed, and how many things concur as necessary unto the remission of
^ So must the Son of man be lift up, that whosoever believeth in him should not perish, but have everlasting life. R.
^ Make unto thee a (fiery) serpent, and set it on high upon a pole ; and it shall come to pass, that if a serpent sting any and he look upon that, he shall be safe. R. [Numb. xxi. 9.]
^ God so loved the world, that he gave his only-begotten Son, to the end that whosoever believeth in him should not perish, but have eternal life. R.
VII.]
CHRIST AND HIS OFFICE.
55
sin ; and yet man only justified by faith : — the word of Grod, the preacher of the word, Christ himself, the contrition of Nicodemus, the Holy Ghost that moved Nicodemus to come by night unto Christ, the consenting will of Nicodemus unto the words of Christ ; yet only was he delivered from sin by the faith that he had in the death of Christ, as Christ saith : Sic oportet emltari Filium hominis, ut omnis qui credit in ilium nm pereat, sed habeat vitam cBternam*. This must be diligently marked. For as the fathers of the old church used the serpent, so must those of our church use the pre- cious body of Christ. They looked upon him only with the eyes of faith, they kissed him not, they cast no water upon him, and so washed their eyes therewithal ; they touched him not with their hands, they ate him not, nor corporally, nor really, nor substantially: yet by their beUef they obtained health. So Christ himself teacheth us the use of his precious body: to believe and look upon the merits of his passion suffered upon the cross, and so to use his precious body against the sting of original and actual sin : not to eat his body trans- formed into the form of bread, or in the bread, with the bread, under the bread, behind the bread, or before the bread, corporally or bodily, substantially or really, invisible, or any such ways, as many men, to the great injury of Christ's body, doth teach.
But as the children of Israel only by faith ate the body spiritually, not yet born, so by faith doth the Christians eat him now, being ascended into heaven, and none otherwise, as Christ saith unto Nicodemus : Omnis qui credit in eum non pereaP Grant that we could as well eat his carnal body as we eat other meat, yet the eating thereof nothing availed. And if the apostles had corporally eaten him in his last sup- per, it had profited nothing; for he took not his body of the holy Virgin to that use, to be eaten for the remission [of]° sin, or to sanctify him that eat[eth]* him, but to die for sin, and that ways to sanctify his church. As he saith himself, that only by death the fruit of his incarnation should be
* So must the Son of man be lift up> that whosoever believeth in him should not perish, but have eternal life. R.
^ That every one which believeth in him should not perish. R. " Supplied from R.
56
A DECLARATION OF
dispersed into the world : Nisi granvm frumenti dejedim in terram mortuum fuerit, ipsum solum manet. Mortua prodest caro, non cotnesa\ But of this I will speak farther in the chapter that followeth.
This example of Nicodemus declareth, that neither the works that go before justification, neither those that follow justification, deserve remission of sin. Though sole faith ex- clude not other virtues to be present at the conversion of every sinner, yet doth sole faith, and only, exclude the merits of other virtues, and obtaineth solely remission of sin for Christ's sake, herself alone : as Paul saith, Ephes. ii. Gratia salvati estis per Jidem, idque non ex vobis, Dei donwm est ; non ex operihus, ne quis ghrietur^. Where as plainly he excludeth the dignity of works, and affirmeth us to be reconciled by faith. So doth John, chap. i. attribute those two singular gifts unto Christ, grace and verity, saying : Lex per Mosen data est, gratia et Veritas per Jesum Christum facta est^ Here grace signifieth free remission of sin for the merits of Christ : verity is the true knowledge of God, and the gifts of the Holy Grhost that followeth the remission of sin. What evil Therefore such as say they be not iustified only by faith in
followeth to p /-I 1 1 1 .
deny men to the mercy 01 (jrod through Christ, extenuate sin and God's
be justified ...
by faith only ire agaiust sin too much, and likewise spoil Christ of his
m the mercy ^
of God. honour, who is the only sacrifice that taketh away the sin of the world.
They that will justify themselves any other ways than by faith, doth doubt always whether their sins be forgiven or not ; and by reason of this doubt they can never pray unto God aright. For he that doubteth whether God be his friend or not, prayeth not, but as an ethnick saith his Pater- noster, without faith and godly motion of the heart. He that is persuaded by the gospel, though his own unworthi- ness fear* him from God, yet beholdeth he the Son of God,
' Except the com being cast into the earth do die, it remaineth alone. The flesh profiteth in that it died for us, not in that it is to be eaten really of us. R.
2 Through grace ye are saved, by faith, and that not of yourselves; it is the gift of God ; not of works, lest any should boast themselves R
' The law was given by Moses, but grace and truth came by Jesus Christ. R. Fear, frighten.]
VII.]
CHRIST AND HIS OFFICE.
57
and believeth that both he and his prayers be accepted in Christ ; and thus accepted into grace, will follow the life of a justified man, as Paul commandeth (Rom. viii. Coloss. iii.), and as all the scripture giveth example. For it is no profit to say sole faith justifieth, except godliness of life follow, as Paul saith : Si secundum carnem mxeritis, moriemini^ He Justification that hath obtained the remission of sin must diligently pray bringeth lor the preservation of God s favour, as Uavid giveth example mony and
111,1 . ^ 7 • r, holiness of
unto the whole church, saying : Cor mundum crea m me, Veus, ufe. et spiritum rectum innova in viscerihus meis. Ne projicias me a facie tua, et Spiritum sanctum tuum ne auferas a me. Bedde mihi loetitiam salutaris tui, et spiritu principali suf- fulci me^. Psalm 1.
This prayer containeth a wonderful doctrine, and neces- The tenor of
1 -1 -1 • 1 1 1 Ti- David's
sary to be daily repeated with great attention and heed. First, prayer, he desireth to have a heart pure and neat, judging aright of God, to fear his justice against sin, and to believe stead- fastly his promised mercy unto the penitent ; and that this light and knowledge be not taken from him by the devil or vanity of the world, as daily we see such as hath the know- ledge of God's word to live more worldly than he that knoweth not what God is. Then [hej^ prayeth to have the help of God to govern all his counsels, and all the motions of his heart, that they may be agreeable unto the law of God, full of faith, fear, and charity ; that for sin he be no more cast out from the face and favour of God ; prayeth to have strength in ad- versity, and to rejoice under the cross of affliction ; not to murmur nor grudge at any trouble, but to obey willingly the pleasure of God ; not to leave him nor mistrust his mercy for any punishment, but to suflfer what God pleaseth, as much as God pleaseth, and when God pleaseth.
These virtues must man practise and use, after he is Bein? justi-
11 fied by faith
justified, as well as to obtain remission oi his sin, or else he after the ex- is not justified at all : he is but a speaker of justification, ^brabam, and hath no iustice within him. As he maketh Christ only follow the
example of Abraham's life
^ If ye live according to the flesh, ye shall die. R.
^ Create a clean heart, [and renew a right spirit] within me. Cast me not away from thy face, and take not thy holy Spirit from me. Restore unto me the joy of thy saving health, and stablish me with thy free spirit. Psal. 1. R. [Psal. li.] ^ Supplied from R.
58
A DECIiAHATION- OF
his Saviour, so must he follow such as were of Christ's family ; the patriarchs, prophets, and the apostles, in the life prescribed by Christ, as they did ; or else they shall be no disciples of the prophets, that were the doers as well as the speakers of virtue, but rather the disciples of the poets, that only com- mended virtue and followed it not, as Ovid saith' : Est Deus in nobis : agitante calescimus illo ; Sedibus sethereis spiritus ille venit^
These holy words availed nothing.
Such as cannot understand the Epistle of Paul to' the Eomans concerning justification, and what life is required of him that is justified, let him read diligently the first Epistle of John, and then he shall right well perceive another life to be required of the justified man than the gospellers lead now-a-day, that hath words without facts, which slandereth the gospel, and promoteth it not ; as it is to be seen, the more pity ! in such men and such countries^ as the truth hath been preached a long time. For the receiving of it unwor- thily the Lord will doubtless take from them his word, and leave them unto their own lusts. For this is certain and too true : let the whole gospel be preached unto the world, as it ought to be ; penance^ and a virtuous life with faith, as God preached the gospel unto Adam in Paradise, Noe, Abraham, Moses, Esay, saying: Vce ! genti peccatrici* ; John the Baptist : Poenitentiam agite, appropinquat regnum coelorum as Christ did : Eesipiscite et credite evangelium^, Mark i. ; and then of an hundred that cometh to the gospel there would not come one. When they hear sole faith and the mercy of God to justify, and that they may eat all meats at all times with thanksgiving, they embrace that gospel with all joy and willing heart. And what is he that would not receive this gospel ? The flesh itself, were there no immortal soul in it,
P Ovid's words are:
Est Deus in nobis, et sunt commercia coeli : Sedibus aetheriis spiritus ille venit.] ^ God is in us, through his motion it is we are warm: this same spirit cometh from celestial places. R.
3 Repentance. R. * Woe be to the sinful generation. R.
= Repent, for the kingdom of heaven is at hand. R. " Repent, and believe the gospel. R.
VII.]
CHRIST AND HIS OFFICE.
59
would receive this gospel, because it promiseth aid, help, and consolation, without works ; and when it heareth that it may as well eat a pasty of venison upon the Friday as a herring, what is he that would not be such a gospeller 2 But now speak of the other part of the gospel, as Paul teacheth to the Romans, chap. viii. : iSi secundum carnem vixeritis, moriemini'' ; and as he prescribeth the life of a justified man in the same epistle, xii. xiii. xiv. xv. xvi. chap. ; Christ, Matt. x. ; Peter, 2 Pet. i. He that is justified, let him study those canons to live by.
Saint Paul writeth to a justified church of the Corin- thians, and to such as had received the knowledge of the gospel, and saith, Si quis, cum /rater appelletur, fuerit scor- tator, aut avarus, aut simulacrorum cultor, aut conviciator, aut elriosus, aut rapax, cum ejusmodi ne simul capiatis", 1 Cor. v. This part of the gospel is not so pleasant as the other; therefore men take the first liberty, and neglect the fruits that should follow the gospel, and think themselves to be rich in the gospel, as the church of the Laodiceans judged of them- selves, Apocalyp. iii., when they be indeed miserable, and wretched, poor, and naked of all godliness. Paul declareth, Rom. viii., what it is to be justified, and to be in Christ, to walk after the Spirit : he saith. Nulla condemnatio est lex Ms qui sunt in Christo Jesu, qui secundum Spiritum ambu- lant^.
For a conclusion, justification is a free remission of sin, and acceptation into the favour of God, for Christ's merits : the which^" remission of sin must follow necessarily amend- ment of life, or else we receive the grace of God in vain. 2 Cor. vi. Rom. viii. 2 Peter i.
If ye live according to the flesh, ye shall die. R. ^ If any that is called a brother, be a fornicator or covetous, or an idolater, [or a reviler, or a drunkard, or an extortioner,] with such eat . not. 1 Cor. V. R.
" There is no condemnation to those [that] are in Christ Jesus, which walk after the Spirit. R. 1" After which. R.
60 A DECLARATION OP [CH.
CAPUT VIII.
[THE EIGHTH CHAPTER.]
Thedoctrine Of this infallible verity, " Only the death of Christ to be teacheth the the Sacrifice for the expiation of sin," may be necessarily
true use of , . , ■, „ , -r t> i • i
the Lord's tauffht the right and true use of the Lords supper, which
supper „ ,1
arisethout men Call the mass.
of the doc- . . .„ , . . -n •
trine of First, it IS manifest, that it is not a sacrihce tor sm,
justification. i <» /-^ i i • i
as men teach, contrary unto the word oi (rod, that saith, " Christ by one sacrifice made perfect all things," Heb. vii. viii. ix. X. ; and as John saith, Sanguis Jesu Christi emun- dat nos a peccatis' : and there remaineth no more after it, as Paul saith, Ubi peccatorum remissio, ibi non amplius hostia pro peccato^; and, to take away all doubt that remission of sin cannot be obtained for the merits of the mass, Paul saith plainly, that without blood-shedding no sacrifice can merit remission of sin.
Although Christ now sit at the right hand of God, and pray for his church, and likewise doth offer the prayers and complaint of us that believe, yet it is only for the merits of his death that we obtain the mercy of God's promise; in the which he sustained such pain, that the remembrance
decoration ^^ereof, and the greatness of God's ire against sin, put his
of( pain i sins.
Lnftjr our P^cious body and soul in such an agony and fear, that his passion of sorrow surmounted the passions of all men, that ever travailed or were burdened with the weight and peace of God's importable ire against man for sin ; insomuch that he wept not only tears of blood, but so abundantly pain forced them to descend, that they trickled upon the ground. Sore troubled and overcome with sorrow was David, Psalm vi., when he washed his bed with tears for sin ; but it was joy and mirth, if his pains be conferred to' these dolours of Christ; they wanted no augmentation. This sacrifice was killed a little and a little ; from one place of judgment sent unto the other; and always from the flames into the ardent coals. His death upon the cross so differed, that although he was ^ The blood of Jesus Christ doth cleanse us from all sin. R. ^ Where remission of sins is, there is no more sacrifice for sin. R. Conferred to : compared with.]
VIII.]
CHRIST AND HIS OFFICE.
61
very God, and the dear beloved Son of the Father, his ab- jection was so contemptible and vile, that he cried out as a man most destitute of God's favour and love, and said, Dem mens! Dem meus! quare dereliquisti me*? And until such time as he offered his most holy soul unto the Father, and his blessed side pierced with the spear, his pains and sorrows increased. Lo ! thus was the manner to offer Christ for sin ! After this sort and cruel handling of Christ was the ire of God appeased.
If they sacrifice Christ in the mass, let them hang him [like] ^ tyrants again upon the cross, and thrust a spear to his blessed heart, that he may shed his blood ; for " without shed- ding of blood is no remission." The scripture damneth this abuse of the Lord's supper, and is the conculcation^ of his precious blood.
As concerning the use of this sacrament and all other The sincere
i1 • 1 • 1 1 n 1 1111
the rites and ceremonies that be godly, they should be so Lord's sup- kept and used in the church, as they were delivered unto us of the high bishop Christ, the author of all sacraments. For this is true, that he most godly, most religiously, and most perfectly instituted and celebrated the supper, and none otherways than the evangelist doth record. The best manner and most godly way to celebrate this supper is to preach the death of Christ unto the church, and the redemption of man, as Christ did at his supper, and there to have common prayers, as Christ prayed with his disciples ; then to repeat the last words of the supper, and with the same to break the bread and distribute the wine to the whole church; then, giving thanks to God, depart in peace.
These ceremonies that God instituted not, but repugneth God's institution, be not necessary, but rather in any case to be left, because they abrogate the institution of Christ, It seemeth sufficient unto me, if the church do as Christ hath commanded it to do. St Paul to the Corinthians, after the [i cor. xi.j ascension of Christ at least eighteen years, wrote his epistle, and said he would deliver them nothing but that he had received of the Lord, and wrote concerning the use of the supper, as Matthew, Mark, and Luke writeth.
* My God ! my God ! wherefore hast thou forsaken me ? R.
^ Supplied from R. ^ As the conculcation or treading under foot. R.
62
A DECLARATION OF
This is therefore an ungodly disputation that the papists contend about, the change and alteration of the bread ; and also a false and pernicious doctrine, that teacheth the cor- poral presence of Christ, both God and man, in the bread. How Christ For although Christ said of the bread, " This [is]' my body,"
spake when . ° , , -i . • ,-i x j.
he said of it is well Icnown that he purposed to mstitute a sacrament ;
the brcsd
"This is my therefore he spake of a sacrament sacramentally. To speak
'>ody." ft 1 1 • 1 •
sacramentally is to give the name of the thmg to the sign ; so yet notwithstanding, that the nature and substance of the sign remaineth, and is not turned into the thing that it signifieth. Further, the verity of the scripture, and the verity of a christian faith, will not suffer to judge and be- lieve Christ's body, invisible or visible, to be upon the earth. Acts i., Luke ult., Mark ult., Acts iii.
If we hkewise consider the other places of the scripture, John vi. xvi. xvii., we shall find that Christ would not, nor meant not, to institute any corporal presence of his body, but a memory of the body slain, resuscitated, ascended into How we eat heavens, and from thence to come unto judgment. True it Christ, and IS, that the body is eaten, and the blood drunken, but not blood. corporally. In faith and spirit it is eaten, and by that sacra- ment the promise of God sealed and confirmed in us, the corporal body remaining in heaven.
In the twenty-fourth chapter of Matthew, Christ, giving his church warning of this heresy, to come by the preaching of folse prophets, said : " They will say, ' Lo ! here is Christ, lol there is Christ!' believe them not; for as the lightning Cometh from the east into the west, so shall the coming of the Son of man be;" meaning by these words, that his body is not a fantastical body nor invisible, as these teach that say his corporal body is corporally given in the bread, with the bread, and under the bread invisible. Against this error I will set the word of God, and declare the truth thereby, that they have but an imagination or idea' of Christ's body, and not the natural and corporal body. ag~the = Chj'ist bid his disciples
«enc?in the ^^^^ ™^ ^^^^"^ ^™ ^^^^ s^o^^d Say, Lo ! here is
sacrament. Christ ! Or, there is Christ ! He spake of his body doubtless and human nature : for he commandeth us to believe that his 1 Supplied from R. ^ y^eam, 1547. ydea. R.
VIII.]
CHRIST AND HIS OFFICE.
63
Godhead is every where, as David saith; and as he saith, " My Father and I am one." Likewise he told them by plain words, Matt, the last chapter, that he would be with them unto the end of the world. Christ having but two natures, one divine and the other human, by these express words now he declareth [himself]^ to be present with the one and absent with the other. These things marked, I put this matter in comprise, to be judged of every humble and cha- ritable spirited man, who judgeth aright of the body of Christ ; those that say bodily he is not in the sacrament, or these that say he is bodily and corporally there. If he be there corporally and bodily, as they say, why shall I not believe these words, Ecce Mc! ecce illic'^ ! and say, Christ lieth that said. Believe them not that say, Lo ! here is my body, or, there is my body ? Christ, having good experience of the devil's subtlety, that he would intoxicate the wit of man with more subtle reasons than the simple heart could eschew, prepared of his mercy a means to preserve the faith of the simple ; and against the sophistical and crafty reason of the devil, God calleth man to the judgment of his senses, and saith, " Reason what they will of my body, and say it is Christ win
' •' J J J ^ J jjave our
here or there substantially, bodily, corporally, believe them |enses^to^^^ not : trust to thine eye ; for as the lightning sensible cometh }J '^^ from the east into the west, so shall the coming of the Son of man be." How so I Turned into fire ? No, so visible and sensible. God wist right well, when he called man from reason to the judgment of his senses, what doctors and doctrine should follow of his sensible body: one to change a cake into his body, and another to teach, though the cake be not his body, yet is his body present corporally, sub- stantially, really, bodily; the same body that hanged upon the cross, and is given by hand, with the bread, under the bread, and in the bread, and yet insensible.
Grant all their glosses and interpretations to be true, as they be most false ; and say, as they would have it, that the very true humanity, and Christ in the true shape and form of a man, (as he is with all qualities and quantities, except sin and immortality,) to be in the bread, under the bread, or with the bread, after the bread, or before the
' Supplied from R. * Behold here ! behold there ! R.
64
A DECLARATION OF
bread ; and say, " There is present, in the priest's hand, as great a body, and as natural a man, as the priest or minister is himself, the word of God made man," (so they would have it;) they shall never deceive a godly Christian with their glosses : for he will trust unto the simphcity of God's word that saith, Nolite credere. Believe them not, till they shew my body unto the senses; "for as the hghtning," [&c.]
The defenders of this doctrine, because they be not able to answer unto such as writeth and preacheth the truth, they challenge and attribute unto themselves the only knowledge of truth, and say, their contraries' be not learned, nor cannot understand them. Grant there were none learned that de- fendeth this truth, as there be, hath, and ever, till the world's end, shall be ; yet will the truth defend itself : and because no man should in this matter leave the truth, though better learned than he judge fantasticaUy of a true body, Christ would his simple disciple to judge sensibly of his natural body, and let this sophistication pass, and saith his body shall be as sensible as the lightning in the air, and not invisible with a piece of bread ; though that most religious sacrament ought to be most godly used for the mystery that it containeth, and likewise the promise of grace that it confirmeth.
They say, this place maketh not against the presence of Christ's body in the sacrament, but against such as should preach, in the latter days, false doctrine against Christ's doctrine, and make another Christ. True it is, he speaketh of such as should preach false doctrine : but what should be that false doctrine that could be overcome with these words, Nolite credere ; sicut fulgetrum coruscans venit ah ori- ente in occidente, ita erit adventm Filii hominis^f What heresy readeth any man in the histories, to be vanquished by these words? Not of Samosatenus^ that was condemned in the council of Nice; not of Nestor, that denied two natures to be united in Christ ; nor of Eutyches, that said one nature was converted into the other : none of the heresies
^ Adversaries. R.
= Believe them not; for as the Hghtning cometh out of the east and shineth into the west, so shall also the coming of the Son of man be. R.
Paul of Samosata, bishop of Antioch, who lived in the 3rd centuiy, and held heretical opinions on the Trinity. See Euseb. Hist. Eccles. Lib. VII. cap. 30.]
VIII.]
CHRIST AND HISS OFFICE.
65
that the devil moved against the essence and divine majesty of God, as Marcion and the Manichees, that said there were two Gods and both eternal, the one good and the other ill, always the one repugnant to the other : neither yet the heresy of Valentiniane^, that said there were innumerable gods : but this false doctrine Christ spake by such as would, after his ascension into heaven corporally, yet preach in the latter days* unto the people, that his body should be in the earth ; and therefore gave them these words, "Believe them not; for as the lightning cometh from the east to the west, so shall the coming of the Son of man be."
Christ spake of those that should deceive the people in the time between his ascension and coming to judgment. For in the end of the world it shall be no need to bid us beware; for all false preachers shall be damned when his glorious body sHall appear. He that believeth before" that the natural body of Christ can be here any way corporally, neglecteth the commandment of Christ, Nolite credere"^. Matt. xxiv. ; and likewise forgetteth his creed, Sedet ad dextram Patris, inde vmturus est, Sfc.^ And Luke saith plainly, that as visibly as he ascended, so shall he descend at the latter day, and not before, as he saith Acto. iii. Because they defend their opinion by the wrong interpretation of the words in the articles of our faith, I will answer to one or two objections that they make.
First, they say that this word "Heaven" in the article of our faith, Ascmdit ad ccehs^, signifieth no certain and determinate place, but generally all the world, heaven, earth, and hell, wheresoever God's power be manifested; and so saith, that the right hand of God betokeneth no place, but the whole power of God : as when I say, Sedet ad dextram Dei^", it is as much to say as, he is in his humanity every where, as his Deity is.
* [Nestorius held that Christ had two persons as well as two natures ; Eutyches, that he had only one nature in one person; Marcion and Manes, that there were in the Godhead two opposing principles ; and Valentine, thirty or more principles or seons.]
* In the latter days, omitted in R.
* Therefore. R. ^ Believe them not. R.
' He sitteth on the right hand of the Father, from thence he shall come, &c. R. ' He ascended into heaven. R,
" He sitteth on the right hand of God. R.
5
[hooper.]
66 A DECLARATION OP [^*^*
Answers to Unto the first this I answer, that heaven in no place jertionsof of the scripture is so taken, though it signify sometime all
the adver- r ' o i j xi, -a •
saries. the Celestial bodies above, heavens eternal, and then it sig- nifieth the air, as Psalm cxlix. Aquce quw supra ccelos sunt laudent mmen Domini^; and sometime it signifieth only the superior place of creatures, as in the same Psalm, Laudate eum coeli supremi'. Into these superior heavens Christ as- cended, as the manner of his ascension declareth, Luc. ultimo, Acto. i. He took his disciples with him into the mount of Olivet, and bid them there farewell. He departed bodily from them, as their eyes bare them record ; and a cloud received this' body, that it could no more be seen: yet what became of this'' body after that it passed their sight? That no question afterward should be, where this body was become, Luke saith, Ferehatw in coelum, capit. ultimo*. This mutation of place, to ascend from the earth, only his human nature suffereth: concerning his Godhead, it is every where, and can neither ascend nor descend.
Such as say that heaven and the right hand of God is in the articles of our faith taken for God's power and might, which is every where, they do wrong to the scripture, and unto the articles of our faith. They make a confusion of the scripture, and leave nothing certain. They darken the simple and plain verity thereof with intolerable sophisms. They make heaven hell, and hell heaven, turn upside down and pervert the order of God. If the heaven and God's right hand, whither our Saviour's body is ascended, be every where, and noteth no certain place, as these uncertain men teach ; I will believe no ascension. What needeth it ?— seeing Christ's body is every where with his Godhead. I will interpretate this article of my creed thus: Christus as- cendit ad dextram Patris. Patris dextra est uhique: ergo Christus ascendit ad ubiqueK See what erroneous doctrine followeth their imaginations !
God^s right As concerning the right hand of God, it is taken some-
bXSh ' "^^^^^^ ^^''^^ firmament, praise the name of the Lord. R. his power. ^ Praise him ye heavens above. R. |^Ps. cxlviii. 4.^ » His. R. * He was carried up into heaven ; in the last chapter. R. = Christ ascended unto the right hand of the Father: but the right hand of the Father is every where : therefore Christ ascended to every where. R.
VIII.]
CHRIST AND HIS OFFICE.
67
time for God himself and his omnipotent power. Psa. cxvii. Dextra Domini fecit mrtutem, Dextra Domini exaltmit me^ Thus his right hand, taken for his power, it is every where. But it is not so taken, when we say Christ sitteth at the right hand of God, as Mark saith, capit. ultimo'', and as Ste- phen said'^. Acts vii. : Video Jesum stmtem a dextris Dei". But it signifieth a certain place of joy, where as the souls of ^^•j.^Yeoeen the blessed saints rest. Thither hath God translated the s^ifiet^ m body of Christ to be in as much joy, as it was in contempt here in the earth, as Paul'^ saith, Phil. ii. Sitting thus at the right hand of God, his body is as true man as it was upon the earth ; and in length, breadth, and weight, as phy- sical, mathematical, and natural a body, as it was hanging upon the cross.
In the changing of mortal qualities the humanity of Christ is neither destroyed nor changed into his Deity; but as truly as his Godhead, concerning his essence, cannot be seen, so is his body, wheresoever it be, subject unto the judgment of the senses. And as he that maketh a house first conceiveth a true form in his imagination, and yet the imagination nor conceit of the mind is not materially the house; so [the conceit of]' such as dream and imagine a certain fantasy, and reduce the form and figure of a true body into their imagination, is not a true body, but a conceit or imagination of a body, as those men have, that say Christ is in the bread'" and with the bread, yet occupieth it no place, nor is not sensible. This is a wonderful doctrine, to make that glorious body of Christ to be a true body, and yet lacketh all the quahties and quantities of a body. If Christ could have such a dreaming body, as they speak of, yet may I not believe it is in the sacrament corporally, because Christ saith, Nolite credere"
And where they would better the matter with these words, that Christ in the time of his being upon the earth did many things above the natiure of a body, and car-
« The right hand of the Lord hath done great things. The right hand of the Lord hath exalted me. Ps. cxviii. R.
' Saint Mark saith the last chapter — Saint Stephen saith — Saint Paul. R. I see Jesus standing on the right hand of God. R.
' Supplied from R. " Christ's body is in the bread. R.
" Believe them not. R.
5—2
6*8 A DECLARATION OF Ip^'
ried his body sometime invisible, and entered the house of the disciples, the gates being shut ; they prove nothing, only they trouble the simple conscience, and stablish such as be more addict unto the writing of man, than unto the writ- ing of God, in their error. Peter walked upon the water, yet was very man nothing the less: so it pleased God to An answer use his creatures to his glory. Christ's body was nothing objertion changed, although sometimes, for fear of the stones, he gathered conveyed himself out of the way. Though his disciples knew ente'ri*n|in not how he entered, the doors being shut, it is possible his^dis-^'^ *° enough, that he opened the doors, and yet they perceived doore'bring it not : men's eyes be obedient unto the Creator, that they * " ' may see one thing, and yet not another. The scripture so teacheth. Those ill men, that would have done villainy unto the angels in Loth's house. Gen. xix., were made so blind, they could not find the next door to them; yet bided Loth's house still in one place. The same may ye read, [2 Kings vi.] 4 Reg. vi., how God made bhnd the Assyrians' host, so that Elizeus led the whole army into the city of Samarie. Ba- laam saw to beat his ass, and yet could not see the angel, that the ass saw, till he was reprehended by the angel, Num. xxii. Here may ye see, that those reasons proveth no- thing that they would, Christ's body to be^ in the sacrament, because sometimes he would not be seen of his enemies.
This is our beUef, that Christ is very man, and hke unto his brothers, Heb. ii. Therefore, wheresoever his body be, it must have the qualities and quantities of a true man. If his body be corporally in the sacrament, and yet without all properties of a true body, this text is false, Ha- litu inventus ut homo ^; hkewise this, Similis est fratribus per omnia^ They grant that only the spirit of man eateth the body of Christ in the sacrament : then either the spirit of man is turned into a corporal substance, or else the body of Christ loseth his corporal substance, and is become a spirit. For it is not possible for the spirit of man to eat corporally a corporal body, no more than he that studieth the scrip- ture, and commendeth the contents of the bible to his me- mory, eateth corporally the book : but by the help of God's
^ Invisibly. R. ^ In shape he was found as a man. Phil. 2. R. ' In all things he became like unto his brethren. Heb. ii. R.
VIII.]
CHRIST AND HIS OFFICE.
69
Spirit and his own diligence he eateth the effect, marrow, and doctrine of the bible. And in case it were corporally and substantially with paper and ink in the bottom of the sea, yet the learned man may comfort himself, and teach the mariners in the ship with the contents thereof, though the corporal bible be drowned. So in the sacrament the christian heart, that is instructed in the law of God, and knoweth the right use of the sacraments by the Holy Ghost, and a firm faith that he hath in the merits of Christ's body and soul, which is ascended corporally into hea- ven, may in spirit receive the effect, marrow, sweetness", and commodity of Ohrisfs precious body, though it never de- scend corporally. Thus doth faith and the scripture compel the church to believe.
When they say, it is in the sacrament, and yet moveth not from the right hand of God, I believe not their saying, but require a probation thereof. Ch*rist hath not so great a body, to fill heaven and earth corporally; Similis est fra- tribm, perfectus Dens et per/ectus homo''. They make him there, and yet occupy no place: then it is no body; for a true body, physical and mathematical, as Christ's body is, cannot be, except it occupy place. They say, I must be- heve, and say with the Virgin, Ecce ancilla Domini^; I may not seek to know the means how. Well, let them do as much to me in this matter, as was done unto the virgin Mary, and I am content. She could not comprehend how Christ was made man in her belly : yet the effect and corporal nativity of Christ ascertained both her reason and senses, that she had borne a true body. It shall sufiice me if they make demonstration unto my senses, and warrant my reason, that they have present a corporal body : how it Cometh, and by what means, I leave that unto God. But until such time as they shew me that glorious and perfect man's body of Christ, as it was shewed unto the blessed Virgin, their saying, " Believe, believe," shall not come into my belief; for Christ saith, Nolite credere''
* Qheuen, man in sprit receaue thefFect, Marrye, swetnys, in the original.]
° Corporally, omitted in R. He is like unto his brethren; [he is perfect God and] a perfect man. R.
« Behold the handmaid of the Lord. R. ' Believe them not. R.
70
A DECLARATION OF
Of Christ's words Marci xiii., De die illo nemo scit, "The moment of the last time no man knoweth, neither the Son of God," inasmuch as he is man, I gather this argument a majori\ If it be denied Christ concerning his manhood to know the last day, much more to be every where, or to be in divers places at one time, is denied his humanity: for it is more impossible and wonderful to be every where, than to know many things. I know the geographus' conceiveth and comprehendeth all the world in his head; but to be in all places, where as his thoughts and spirit is occupied, it is impossible.
Further, Christ's body hath not lost his corporal qualities; but wheresoever he be corporally, there is he with all quali- ties of a body, and not without qualities, as these dreamers imagine. I will not judge my Saviour, that died for the sin of the world, to have a body in heaven, sensible with all qualities of true man, and in the sacrament, without all qualities and quantities of a true body ; but abhor and detest with the scripture this opinion as an heresy, so little differing from Marcion, that I can scarce put diversity.
As corporally is the corporal and substantial body of all England in the head of him that describeth by map or chart the whole realm in Italy or otherwhere ; so corporally is the body of Christ in the heart of the Christian. The conceit, imagination, or form conceived of England is not the body, matter, nor substance itself of England : no more is the spiritual conceit of Christ's body the corporal body itself. Though Avicen and Averrois'' would prove such a conclusion, yet the faith of our religion will not suffer it*, a fantastical imagination to be a true substance.
To say that Christ's very* natural body is in the earth, and yet invisible, it is to destroy the body, and not to honour the body. Aristotle, Lib. v., Metaphysicorum, cap. 22, defineth what invisible is: Imisibile (inquitj est quod mn habef omni-
1 From the greater. R. ^ Describer of the earth. R.
P Avicenua and Averroes, two Arabian philosophers of the 10th and 12th centuries. The latter translated Aristotle into Arabic, and from his commentaries thereupon was called the Commentator. For the principles held by his disciples, reference may be made to the last council of Lateran, at which they were condemned.]
^ It, omitted in R. « Very— true. R.
VIII.]
CHRIST AND HIS OFFICE.
71
no color em^. Take this from Christ's body, that it is truly in the sacrament' corporally, and yet invisible, is to say, Christ hath lost all the colour, shape, and form of his humanity. But what shall Aristotle do in this our faith ? The scripture teacheth what we should believe : Ascendit ad coelos, sedet ad dexrtram Dei Patris Omnipotmtis ; inde venturm est judicare vivos ef mortuos", Act. i. Mar. ultimo, Luc. ultimo, and hath left us a sacrament of his blessed body, the which we are bound to use religiously and many times, to exercise and stablish our faith ; and he, being absent corporally, doth communicate by faith in spirit that most precious body, and the merits of the same : and would to God people would use it with more rever- ence and more awe", as the scripture teacheth, with true amendment of life, and firm faith !
I put out a book in September last past, dedicated to my lord of Winchester'", wherein I have declared all my faith concerning this blessed and holy sacrament : therefore I will pass to the other office of Christ's priesthood.
CAPUT IX.
[THE NINTH CHAPTER.]
The fourth ofiice of Christ is to consecrate and sanctify The fourth
part of
these that believe in him. He is not only holy himself, but maketh holy others also; as he saith, John xvii.. Pro eis
sanctifico meipsum, ut sint et ipsi sanctificati per veritatem^^
This sanctification is none other but a true knowledge of How we are
sanctified.
God in Christ by the gospel, that teacheth us how unclean we are by the sin of Adam, and how that we are cleansed by Christ; for whose sake the Father of heaven doth not only remit the sins wrought willingly against the word of God,
' That is invisible, (quoth he,) which hath no colour at all. R.
' To say Christ's body is truly in the sacrament, &c., it is to say. R.
° He hath ascended into heaven, he sitteth on the right hand of God the Father Almighty, from thence he shall come to judge the quick and the dead. R. » awght, 1547. fear. R.
QAn Answer unto my Lord of Winchester's book entitled "A detec- tion," &c. printed at Zurich, 1647. See the next work in this volume.]
" For their sake sanctify I myself, that they also may be sanctified through the truth. R.
72 A DECLARATION OF [cH.
but also the imperfection and natural concupiscence which remaineth in every man, as long as the nature of man is mortal. How the Father doth sanctify his people, the prayer of Christ sheweth, John xvii. Bmctifica eos per veritatem tmm\ "sanctify them by thy word;" purge the[ir] heart, teach them, hallow them, make them apt for thy kingdom. Where- with ? With thy word, which is everlasting verity.
The means to sanctify is the word of God, the Holy Ghost, We are and faith that receiveth the word of our redemption. So doth only by the Peter say, Acto. xv.. Fide purgari corda nostra^ Here is the Christ?^ cause expressed, whereby we accept our sanctification ; by faith, saith Saint Peter. Saint Paul, 1 Cor. vi., sheweth for whose sake, and wherefore we are sanctified : AUuti estis, sandificati estis, jmtificati estis, per nomen Domini Jesu, per Spiritum Dei nostri\ for the merits of Jesus Christ, by the operation of the Holy Ghost. This is to be always marked, that when Christ had prayed his Father to sanctify his church by his word, and by his holy Spirit, and desired him to preserve them from ill for his mercy's sake, he added the price, the merits, and just deserving of God's graces, and said, " I sanctify myself for them, because they may be sanctified by the truth." He sanctified himself for the church, when he died for the detest- able uncleanness and filthiness thereof, more stinking and filthy than ever was the abhorred and leprous body of Lazarus. As though he had said, " Forasmuch as I offer and submit myself unto the bitter and cruel pain of the cross for the church, thou must, most holy Father, sanctify them, and accept them as sanctified, nourish them, love them, and defend them, for the price and satisfaction of my death."
What a consolation is this for every troubled conscience to understand ! Although it be unworthy of remission of sin for the greatness thereof, yet for the prayer of Christ he shall Christ not be a cast-away, so that he believe : as Christ said, he only for"his prayed not only for his apostles, but also for as many as should butaiso'for beliove his word till the world's end. As many as will be church. gospellers, as they love the gospel and their own salvation, let
* Sanctify them by thy truth. R. ^ Our hearts are purged by faith. R.
^ You are washed, you are sanctified, you are justified by the name of Jesus Christ, and the Spirit of our God. R.
IX.]
CHRIST AND HIS OFFICE.
73
them not dally and play with it, as though God were a babe, to
be pleased with a fig for sin: let him think upon the most Let aii
vile and tyrannous death of him, that only was able to cleanse ^?â„¢re of
us from sin, and from hence beware of sin. It sufiiceth, as
Paul sEtith, that, "before we knew the truth, to live* wantonly."
1 Cor. vi.
CAPUT X.
[THE TENTH CHAPTER.]
Of= this verity and truth, that the gospel teacheth us only to be sanctified in the blood of Christ, is confuted the blasphe- mous pride of the bishop of Rome, that nameth himself the most holy father, and taketh upon him to sanctify all other men of the earth, as God's vicar and lieutenant, to absolve a poena et a culpa^, to pull out of hell and send to heaven with his pardons, masses, and other abominations; whereas Christ only and solely doth sanctify, as it appeareth, John xvii. Likewise'^ by the title that Pilate gave him, hanging upon the cross, with these words, Jesm Nazarenus Bex Judworum'. This title declareth him to be both Messiah, Saviour, and Noser^, the protector and sanctifier of his church, as Matth. saith, chap, ii., Nazarcem vocabitur'^°
This office of Christ doth abrogate all other things that man's constitutions attribute any holiness unto, as bewitched water, candles, boughs, or any such ethnick superstition": for only Christ sanctifieth, and all holiness we must attribute unto him, as John said, Ecce agnm Dei, qui tollit peccata mmdi John i. Behold the Lamb of God, to say, destined and appointed by God to take away the sin of the world, and to sanctify his church.
* We lived. R. ' Out of. R.
" Both from the punishment and the fault. R.
Soly dooth sanctifi ce as it apperyd Joan. 17. lik wice, in the original.] " Jesus of Nazareth, King of the Jews. R.
Noser, 'y^n. See Numb. vi. 2, and Judges xiii. 5., &c.] He shall be called a Nazarite. R. [11 — ony holynis unto as be wychyd water CandeUis bowes or ony souch Ethnick supersticion, in the original.] ony — onely. R.
Behold the Lamb of God, that taketh away the sins of the world. R.
74 A DECLARATION OF [cH.
Tiieexter- Although baptism be a sacrament to be received and ml^T' honourably used of all men, yet it sanctifieth no man. And doth not such as attribute the remission of sin unto the external sign, our sins?"'' doth ofFend. John, Matth. iii., preached penitence' in the desert, and remission of sin in Christ. Such as confessed their faults, he marked and declared them to be of Christ's church. So that external baptism was but an inauguration or external consecration of these, that first believed and were cleansed of their sin, as he declareth himself in the same place: Bgo (inquit) haptizo aqua: I christen^ with water. As though he said, My baptism maketh no man the better : inwardly, it changeth no man : but I call and preach to the outward ear, I exhort unto penance' ; and such as say they do repent, and would change the' old sinful life, I wash with water. He that inwardly cleanseth, is stronger than I. His grace it is only, that purifieth the soul. I baptize in penance, to say*, into a new life. What it is This new fife cometh not, until such time as Christ be
to put on . 1 nT /^i • • !•
Christ. known and received. Now, to put on Christ is to live a new life. Such as be baptized must remember, that penance^ and faith preceded' this external sign, and in Christ the purgation was inwardly obtained, before the external sign was Baptism is given. So that there is two kinds of baptism, and both necessary : the one interior, which is the cleansing of the heart, the drawing of the Father, the operation of the Holy Ghost: and this baptism is in man, when he believeth and trusteth that Christ is the only author of his salvation. Thus be the infants examined concerning repentance and faith, before they be baptized with water; at the contemplation of the which faith,God purgeth the soul". Then is the exterior sign added, not to purge the heart, but to confirm, manifest, and open unto the world that this child is God's.
And likewise baptism, with the repetition of the words, is a very sacrament and sign, that the baptized creature should die from sin all his life, as Paul writeth, Rom. vi. Likewise no man should condemn nor neglect this exterior sign, for the command- ment's sake : though it have no power to purge from sin,
^ Repentance. R. ^ Baptize. R.
^ Their. R. * To repentance, that is to say. R.
' "Went before. R. [" God purchith tha soule, in the original.]
two-fold.
X.]
CHRIST AND HIS OFFICE.
75
yet it confirmeth the purgation of sin, and the act of itself pleaseth God, for because the receivers thereof obey the will of his commandment.
Like as the king's majesty, that now is, immediately after An apt simi- the death of his father, was the true and legitimate^ king of England, right heir unto the crown, and received his corona- tion, not to make himself thereby king, but to manifest that the kingdom appertained unto him before. He taketh the crown to confirm his right and title. Had all England said nay, and by force, contrary unto God''s laws and man's laws, with an exterior ceremony and pomp, crowned any other man, he should have been an adulterous and wrong king, with all his solemnities and coronation. Though this ceremony confirm and manifest a king in his kingdom, yet it maketh not a king, but the laws of God and of the land, that giveth by succession the right of the kingdom to the old king's first heir male in England and other realms. And the babe in the cradle hath as good right and claim, and is as true a king in his cradle un- crowned^, as his father was, though he reigned a crowned king forty years. And this right of the babe should be defended and manifested, not only by the ceremony of coronation, but with all obedience and true subjection.
So is it in the church of Christ : man is made the brother of Christ, and heir of eternal life by God's only mercy received by faith, before he receive any ceremony to confirm and mani- fest openly his right and title. He saith, he believeth in the Father, the Son, and the Holy Ghost, and believeth (he saith) the remission of sin ; doth not only deny the devil, the world, and sin, but saith he will forsake him for ever, and serve his master, the Lord of virtue. King of heaven and earth. Thus assured of God, and cleansed from sin in Christ, he hath the livery of God given unto him, baptism, the which no Christian should neglect ; and yet not attribute his sanctification unto the external sign. As the king's majesty may not attribute his right unto the crown, but unto God and unto his father, who hath not only given him grace to be born into the world, but also to govern as a king in the world ; whose right and title the crown confirmeth, and sheweth the same unto all the world. Where as this right by God and natural succession precedeth'
' Lawful. R. ' Crowned. R. * Goeth not before. R.
76
A DECLARATION OF
[cH.
not the coronation, the ceremony availeth nothing. A traitor may receive the crown, and yet [a]' true king nothing the rather. So an hypocrite and fan]' infidel may receive the external sign of baptism, and yet no christian man nothing the rather; as Simon Magus and other. Sacraments Sacraments must be used holily, and yet not to have the ufedhoiiiy, office of Christ added unto them. Solely it is his office to tohZvethe sanctify and purge from sin. I take nothing from the sacra- christ°given ments, but honour them and extol them in all things, as they uno em. ^Qj-^^y . howbeit not too much. I call a sacrament a ceremony instituted in the law of God to this end, that it should be a testimony of God's promise unto all such as believe, and signs of God's good will and favour towards us. As Paul saith, that Abraham received a testimony, by the which God testified that he was received into grace, Eom. iv. And as the promise of God, the remission of sin, is received by faith ; so must these sacraments, that be signs, tokens, and testimonies of the promise, be received in faith^ Thus by Christ we are sanctified only ; and as Peter saith, "A^ people chosen, a princely priesthood, a holy people, and peculiar nation, to declare the power of him that hath called us from the dark- mat our ness of error and sin into his wonderful light." These words when we are declare the manner how we are sanctified, and what our office
sanctified . „ , -c -i ■> ^ i> ^ • ■\ ■,
in Christ, ig after we be sanctified ; to preach the power of him that hath called us from the darkness of sin : as it is wroten, Esa. xliii., Populum istum formam mih% ut laudem meam annunciet* ; and likewise chap. Ixvi. The prophets and apostles doth use many times this word, " anmnciare^'' pro " laudare,^'' et gratias agere^ y So doth Paul, 1 Cor. xi.. Mortem Domini annunciahitis, donee veniat; "ye shall shew the death of the Lord until he come :" id est, ye shall celebrate the death of Christ with all praises and giving of thanks.
Such as be sanctified by Christ, must live an honest and holy life, or else his sanctification availeth not. As God forsook the children of Israel for sin, so will he do us. They were elected to be his people with this condition. Si
^ Supplied from R.
^ Of his promise, be received by faith. R. ' The, 1547. — (A). R. * This people have I formed for myself, they shall shew forth my praise. R. ^ "To tell forth" for "to praise and give thanks." R.
X.]
CHKIST AND HIS OFFICE.
77
audiendo audieris vocem meam, et cusfodieris pactum meum, eritis mihi in peculiwm de cunctis populis^, Exod. xix. He that favoured not the Israelites, but took cruel vengeance upon them, because they walked not in their vocation, will do, and doth daily the same unto us, Rom. xi. Therefore, one of these two we must needs do, that say we be justified and sanctified in Christ : either from the bottom of our hearts amend, or else be eternally lost with all our ghostly knowledge. For the axe is put to the root of the tree. So far is the malice of man pro- ceeded, that the ire of God can be no longer deferred. A great time hath the gospel been known of many men, yet the hfe of the gospel as' new to seek, as though it were but now begun.
Therefore see we, how God beginneth again to permit the Mark this darkness of error to overwhelm the world. Such blindness ever dUigentiy. followeth the contempt of God's word and the unthankful re- ceiving thereof. Therefore, as we be sanctified by Christ, so let us bear him and sanctify him in our breasts, or else we perish, Rom. vi. For faith intendeth and always maketh haste unto this port, as Paul saith. Tit. ii., Ut sancte, Juste, ac pie mmmus^.
Men knoweth not what the gospel is. They read it as they read Beuis of Hampton', or the gestes of Robin Hode'", If they may know what the scripture saith, they judge it suffi- cient; whereas it is clean contrary. Men should not only we must
not only
read the scripture to be wiser, but to be better. We bear the read the
^ ' scripture to
name of Christ, and confess him. We must therefore be those be the wiser,
' but also to
persons in whose life the steps of Christ must appear", or else ^e^the we blaspheme our Master, whose name we bear, Rom. vi. xiii. Because after baptism we should live a modest and temperate life, Christ departed into the desert, and fasted, making this answer unto the devil. If on in solo pane mvit homo^^. Man is not created to the fond pleasures of the world, but to regard what the will of God requireth.
* If in hearing ye will hear my voice and keep my covenant, ye shall be unto me a peculiar people. R. ' is. R.
* That we may live holily, justly, and godly. R.
Sir Bevis of Southampton.
Sir Bevis of renown, The right heir of South-Hamptoun. See Ellis's Specimens of early English Metrical Romances, Vol. ii.] [}" Gestes, 1547. Jestes. R. The deeds of Robin Hood, gesta.'] Persones in whois liefF the stappes of Christ must appere, in the original.] Man liveth not by bread only. R.
78
A DECIiAEATlON OF
They deceive themselves, that trust to faith, where as honesty of life foUoweth not. Faith is mistress' in the soul of the Christian, and entertaineth no such servants as be adul- terers, thieves, slanderers, drunkards, covetous persons, swear- ers, ill and unoccupied raveners of the meat of the poor : but charity, peace, temperancy, prayer, liberality, and flying the occasion of ill. 2 Pet. i. James ii. 1 Cor. xii.
CAPUT XI.
[THE ELEVENTH CHAPTER.]
As the scripture teacheth Christ to be the very true Priest and Bishop [of]' the church, [which] ^ prayeth for the church, satisfieth the ire of God for the sin of the church, and only
only our
° sanctifieth the church : so doth it prove Christ to be the
also our
King, Emperor, and Protector of the church, and that by the office and property of a king, that defendeth his subjects,
fendeth his
not only by his godly laws, but also by force and civil re-
by^ower
sistance, as the enemies of his commonwealth shall minister ws laws.'''^ occasion. By those two means every commonwealth is pre- served, as the scripture teacheth ; princes christened and eth- nicks'— Aristotle in his politics,— Justinian in the Prooeme of his Institutions, — the scripture everywhere.
Pharaoh, that would this church of God and commonwealth of the Israelites to be destroyed, was lost and all his army in the sea. The idolaters, that would make the common- wealth of Christ's church one with the commonwealth of Egypt, were destroyed.
Such as rebelled, Koreh and [the] 2 Rubenites, against the governors of God's church, Moses and Aaron, were destroyed with the artillery of God's ire. All the princes and nations that possessed the land of Chanaan, God destroyed, to set his commonwealth in an order.
In the latter days, when the King of this commonwealth should be born, the angel declared unto the blessed Virgin, of what puissance and power this kingdom of Christ should be : RegnaUt, inquit, in domo Jacob in wternum, et regm ejus
> Faith is matres, 1547. A matron. R. Supplied from R.
Pnnces christian and heathen. R.
XI.}
CHRIST AND HIS OFFICE.
79
non erit Jinis*. Luke i. Although now the commonwealth of the
church hath no certain place appointed where it shall remain,
as it was appointed in the old law ; yet certain we be, that this
kingdom of Christ remaineth upon the earth, and shall do,
till the earth be burned. Matt. xvi. xxviii. 1 Cor. xv. How- chrf^^t
beit, as Christ won and obtained this kingdom in the latter i^^'s^ ^.^j^
days without shield or spear; so doth he preserve it with his ^*™p*o„s^
holy Spirit, and not with carnal weapons. As Christ said
unto Pilate, John xviii. : Begnwm meum non est de hoc mmdo^ ;
meaning, that he would not reign in this world, as a prince
of this world, with pomp and pride ; but defend his people
with his holy Spirit, that the devil, neither the world should
not break their patience, though many afflictions and sorrows
should fight against them for the truth's sake. Christ doth
not deny to be the King of the world before Pilate, but that
he meant not to reign worldly, to the hindrance and defacing
of the emperor's" dignity and title, as the Jews falsely accused
him. As Cyrillus'^, Lib. xii. cap. 10, in Johannem, saith: and
so is the mind of Saint Augustine" in the same place.
This kingdom is spiritual. Christ sitting at the right Christ's
,-„-,,,_,,'■,„ , , .7 kingdom is
hand oi Cxod the Jb ather prayeth lor us, giveth us remission spiritual, of sin, and the Holy Ghost, to fight and overcome the world ; hath' left here in the church his gospel, the only weapon to fight withal for the time of this mortal life, John xvii., where he defineth life everlasting to be the knowledge of God. So doth Paul, Rom. viii., prove this kingdom to be spiritual; and that'" concerning the body it appeareth, that Christ de-
* He shall reign (quoth he) in the house of Jacob for ever, and of his kingdom there shall be no end. R.
^ My kingdom is not of this world. R. Temperours, 1547. Temporal. R.
Q Liberavit a formidine Pilatum Christus autem Pilato re-
spondens regem se esse non negat : mentiri enim non poterat. Sed regno Caesaris non esse hostem ostendit ; quia principatus suus mundanus non est, sed coeli, terrae, ceterarumque rerum omnium, &c. Cyrilli Op. Par. 1573, Co. 1002.]
Q° Dixit itaque ei Pilatus, Ergo rex es tu ? Respondit Jesus, Tu dicis quia rex sum ego. Non quia regem se timuit confiteri; sed " Tu dicis" ita libratum est, ut neque se regem neget, (rex est enim cujus regnum non est de hoc mundo,) neque regem talem se esse fateatur cujus regnum patitur esse de hoc mundo, &c. Aug. Op. Basil. 1542. Tom. ix. Co. 540. Tract, cxv. De Evan. Joan. cap. 19.] ' He hath. R.
" Though as. R.
80
A DECLARATION OF
[CH.
The estate of the church in this world.
To be a magistrate in tne church of Christ is a great charge.
fendeth not his people, because they live in such disdain and adversity, but hereafter it shall appear, as Paul saith. Col. iii., and John, 1 John iii. : Nunc filii Dei sumus, sed nondmn mani/estum est quales erimus'
This kingdom shall be ever persecuted till the world's end. Psal. ii. cxv. Ixxi. Esay the prophet described the church of this present life^, saying : Dahit vohis Dominus panem arctum, et aquam exigucm, et non auferet a te ultra doctor em tuwm^, cap. XXX. Thus the church shall remain, but always in affliction. I know such as favoureth not the truth, will interpretate my words, that I condemn all princes and kings, as enemies of the gospel, because they peaceably enjoy their kingdoms. So I wish them always to do"*, with hearty prayer to the glory [of] ° God. But of this one thing I will assure every prince of the world : the more sincere he is in the cause of God, the more shall be his cross.
I report me unto the king's majesty, that dead is, which at the first brunt, as soon as he took God's cause in hand, that leopard and dragon of Eome did not only solicitate the whole foreign world against him; but also he suffered such an ungodly and detestable insurrection of his popish subjects, and other more crosses, that never should have been moved, had he not unquieted the beast of her rest, that sat above his majesty, and God also, in his own realm.
They be flatterers of princes, that say every thing may be ruled with ease : they consider not what an enemy of God's order the devil is, that would not only the gospel of truth to be oppressed, but also every prince that studieth the pre- ferment and setting forth of God's word. The devil never ceaseth to molest and unquiet every godly politic and common- wealth. Were there no scripture divine to detect the art' of the devil, Aristotle in the fifth book of his Politics were suffi- cient to manifest the devil's enmity against all commonwealths.
Further, the nature of man is infirm, and far unable to
1 Now we be the sons of God, yet it appeareth not what we shaU be. R.
^ The state of the church in this present life. R. ' The Lord shaU give you the bread of adversity, and the water of affliction ; and he will no more take from thee thy instruction. R. * Always so to do. R. = Supplied from R.
° No holy scripture to detect the heart. R.
XI.]
CHRIST AND HIS OFFICE.
81
sustain the office of any vocation, be it political, ecclesias- tical, or domestical, without a singular aid of God. We see by Saul, that noble man, who in the beginning of his reign did many noble acts, yet the devil got the victory in the end. His successor David was likewise so entangled in the snares of the devil, that with much pain he could quit^ himself from the witched coup^ that the devil had once brought him good luck of. Howbeit, God defended both him and his king- dom, so that not only the preachers, but also he himself, taught the word of God unto the people, as he had promised. Psal. vi. 1.
God preserveth above human reason his ministers, as he did Jacob from the hands of Esau, David from Saul, Daniel from the lions, and Paul'" in the ship, where as no human hope of salvation was at all, but only the protection of God. Those examples declare, that he doth defend his people against all the world by his mighty power.
Likewise he governeth this church with his only laws, and would his subjects to know him, to honour him, and to obey him, as he hath commanded in his law. Paul express- eth this law, Rom. i. : Evangelium virtus Dei est in salutem omni credenti. Marci ultimo : Proedicate evangelium omni creatur(B^\ The only law whereunto this congregation is bound, is the gospel, as Christ saith, John xiv. Spiritus Sanc- tus docebit vos omnia, et rediget vobis in memoriam omnia quae ego dixi vohis^"^ Here Christ bindeth the apostles and all the church unto the things that he had taught them.
This commonwealth of the true church is known by these Two special two marks ; the pure preaching of the gospel, and the right know the use of the sacraments. Thus proveth Paul, Eph. ii., that by. the church is bound unto the word of God : Super funda- mentvm apostolorum et proplietarum extrudi estis^^ Likewise,
' Could scarcely quit. R. * Witched snare. R.
" Onsbrowght hym god Luk of. 1547. Brought him into. R. Saint Paul. R. [N.B. Rosdell frequently prefixes the word Saint where it does not occur in ed. 1647.]
" The gospel is the power of God unto salvation to every one that believeth. Mark, the last : Preach you the gospel to every creature. R.
The Holy Spirit shall teach you all things, and bring all things to your remembrance which I have said unto you.
You are builded upon thefoundation of the apostles and prophets. R.
[lIOOPEE.J
82 A DECLARATION OP [<^H.
Esa. lix. : Spiritus mens qui est in te, et verba mea qxh(B po- sui in ore tuo, non recedent ab ore tuo, nee ah ore seminis tui in wteriium\
Of the right use of sacraments it is taught, 1 Cor. xi. Mar. ult. Luc. ult. and Matt. ult. Such as teacheth^ people to know Jfminand church by these signs, [namely]' the traditions of men, of bishops the succession of bishops, teach wrong. Those two false Hbie'^tokens Opinions hath given unto the succession of bishops power to teuediurih interpretate the scripture, and power to make such laws in the church as it pleased them. There is no man hath power to interpretate the scripture. God, for the preservation of his - church, doth give unto certain persons the gift and knowledge to open the scripture; but that gift is no power bound* to any order, succession of bishops, or title of dignity. The princes of the earth doth give always such power of civil jus- tice by succession : as one is chief justice for the time of his office, to do every thing appertaining unto the same, so hath always his successor the like.
God hath given the civil magistrates power and autho- rity to make such laws for the commonwealth, as shall be agreeable with reason and not against God's law; and like- wise power to interpretate the same laws. But this is not to be admitted in the church, unto whom God hath given the gospel, and interpretated the same by his only Son ; taught the meaning and contents thereof himself. Imco"-^ To know God and his ire against sin, the greatness of lawlnd*^ sin, the justice^ given in Christ, the fear of God, the faith word of jjig promises, the persecution of his members, the aid and help of God in adversity, the resurrection of the dead ; where and what the true church is ; of everlasting life ; of the two natures in Christ ; of the Father, the Son, and the Holy G host : these be [the] ' contents of the law whereunto God hath bound his church, and commanded her to hear his Son concerning the interpretation of these points. And at the commandment of Christ the apostles were sent to preach these verities in the Spirit of God. It is therefore necessary to
^ My spirit which is in thee, and my words which I have put in thy mouth, shall not depart from thy mouth, nor from the mouth of thy seed for ever. R. ^ Teach the. R.
^ Supplied from R. * Is not bound. R. « Righteousness. R.
XI.J
CHRIST AND HIS OFFICE.
83
retain in the church the doctrine given unto us by the apostles, and to be the disciples of their doctrine, and not to feign interpretations of our own heads contrary unto their doctrine.
Such as will be the members of this church, must be a disciple of the gospel, and learn, in fear and humbleness of spirit, the articles of our religion, as they be taught there, and not stand unto the judgment of any man, whatsoever he be, though he say truth. For his truth is nothing, except the authority of God's word contain the said truth.
It is a great confirmation of our faith, when we see such as were godly persons before us interpretate the scripture, and use the sacraments, as we do. As when the heresy of Samo- satenus" troubled the christian brothers, that said, this word, Verbum, in John, In principio erat verhum?^ did not signify any person nor substance divine ; they were confirmed by the testimony of Ireneus, that heard Polycarpus", John the Evan- gelist's disciple, interpretate Verbnm^ [the word] in the gospel, for the Son of God, second Person in Trinity. Though we be bound to hear the church, to say, the true and faithful preachers of God's word, as was in this case Polycarpus and Ireneus ; notwithstanding our faith is not grounded upon the authority of the church, but in and upon the voice of the gospel. We pray and invocate the Son of God, second Per- son in Trinity, because the scripture proveth him to be God : Deus erat verhwm^ [John i.]^; also, Pater mens usque modo operatur, et ego operor. Sine me nihil potestis facere. Item, Domine Jesu, accipe Spiritum meum^".
The adversaries of the truth defend many a false error The title under the name of the holy church : therefore these treasons the church and secret conspiracies must be taken heed of ; and when the adveZ the church is named, diligently to consider, when the articles they would defend were accepted of the church, by whom, and who was the author of them. Leave not, till the matter be brought unto the first, original, and most perfect church
Euseb. Ecclea. Hist. Lib. v. cap. xxviii.] ' In the beginning was the word. R. P See Euseb. Eccles. Hist. Lib. v. cap. xx.] * The word was God. R.
^" My Father worketh still, and I work. Without me ye can do nothing. Also, O Lord Jesus, receive my spirit. R.
6—2
84
A DECLAKATION OF
of the apostles. If thou find by their writings, that their church used the thing that the preacher would prove, then accept it; or else, not. Be not amazed, though they speak of never [soj ' many years, nor name never so many doctors. Christ and his apostles be grandfathers in age to the doc- tors and masters in learning. Repose thyself only [upon]' the church that' they have taught thee by the scripture. Fear neither oP the ordinary power or succession of bishops, nor of the greater part. For if either the authority of bishops, or the greater part, should have power to interpre- tate the scripture, the sentence of the Pharisees should have been preferred before the sentence of Zachary, Simeon, EHzabeth, or the blessed Virgin. Consider, that many time* the true church is but a small congregation, as Esay saith, Nisi Deus reliquisset nobis semen, sicut Sodoma essemus\ Therefore is not the interpretation of the scripture obligated unto an*^ ordinary power, nor [to]' the most part; as Noe, Abraam, Moses, Samuel, David, and Christ's time testifieth.
Beware of deceit, when thou hearest the name of the church. The verity is then assaulted; they call the church of the devil the holy church many times. As Korah and the rest of the people said unto Moses many times. Why have ye deceived the people of (rod, and brought them out of Egypt ? They were the church of God nothing the rather, though it was^ painted with this holy title ; but the church of the devil, and a congregation of rebeUious and seditious persons, as God declared" both by word and fact. Moses called not them the church of God, but the church of Korah ; not the people of God, but rebellious and God's enemies, as God declared^ them to be by his cruel revenging of them. So, tudeTs"not ^^^J times, had the most part" been preferred, then the truth always to be }iad been confounded, and Moses and Aaron put to death.
loUowed. _ _ _ i _
Remember, christian reader, that the gift of interpretation" of the scripture is the light of the Holy Ghost given unto the humble and penitent person that seeketh it only to honour
'â– Supplied from R. ^ That church which. R.
^ For. R. * Considering that many a time. R.
^ Except the Lord had left us a remnant, we had been as Sodom. R.
Bound unto the. R. ' They were. R. ^ Declareth. R. " If the most part had. R. Interpreting. R.
CHKIST AND HIS OFFICE.
85
God ; and not unto those persons that acclaim it by title or place, because he is a bishop, or followed by succession Peter or Paul. Examine their laws by the scripture, and then shalt thou perceive they be the enemies of Christ's church, and the very church of Korah. Remember, therefore, to examine all kind of doctrine by the word of God ; for such as preach it aright, hath their infirmities and ignorancy" They may de- part from the truth, or else build some superstition and false doctrine upon the gospel of Christ. Superstition is to be avoided, false doctrine to be abhorred, whosoever be the author thereof ^ prince, magistrate, or bishop : as the apostles made answer, Acto. v., Oportet magis ohedire Deo quam hominibus^^.
The superior power hath authority, and may make what laws they list for the wealth and preservation of their subjects, so it repugn not" the law of nature, nor the law of God. But as touching the church of Christ, which governeth the soul of man, only the law of God must be obeyed : the ceremonies ordained for a good order to be observed in the church, should not be neglected, as the assemblance of people in the sabbath- day, and other feasts, wherein the word of God is preached, and the sacraments rightly ministered. But these ceremonies, that partly superstition, partly avarice, partly tyranny, hath brought into the church, are to be eschewed ; as the saying of private masses, blessing of water, bough, bread, bell or candle, svith such like. As for the praying unto dead saints, or to have iheir images in the church, it is not a ceremony matter, but i^ery plain and manifest idolatry, contrary unto the express word Df God, who forbiddeth to make any image. And he that pray- 3th unto God in the name of any dead saint, is an ethnick, and linoweth not God; for he followeth his imagination, and not the word of God, who teacheth and commandeth that we should both know and pray unto him in his Son's name, John xiv. The neglecting of this commandment deserveth eternal pains.
Such as hath a knowledge'^ of Christ, from henceforth let ihem givie him his right honour, and leave this idolatry and superstition; considering, that with great pain he won the
" Ignorancies. R. Thereof, omitted in R.
W e must rather ohey God than men. R. Repugnat, 1547. dooe not repugne. R. Such as have knowledge. R.
86