Common Places, Letters · Letter 6
To the Lords of Polonia Profeſſors of the Goſpel: and to the Miniſters of the Churches there.
I Am fullie perſwaded right honorable and louing brethren in Chriſt, that you ſo abounde in the grace of God and his plentifull ſpirite, and be ſo repleniſhed with heauenlie doctrine and wiſedome, that you are able not onelie to teach and inſtruct your ſelues in the waie of God, but can alſo admoniſhe and teach others: yet am I bolde to write theſe things vntounto you, that you maie knowe as a certaine teſtimonie of my minde, what coniunction I hauehave with all the members of Chriſt, what moſt ready will towardes the holie renewing of the kingdome of Chriſt, and what a certaine ſingular affection towardes the kingdome of Polonia. Polonia embra…ed the Goſpel.Firſt then I giuegive thankes vntounto God the father, through our Lorde Ieſus Chriſt, that your newe profeſſion of the goſpell is with great praiſe of the godlie ſpread in a manner euerie where. For what can happen more acceptable or more ioyfull vntounto them, than that the Goſpell of God maie be miniſtred euen in the vttermoſt parts of the worlde, that the oblation of the Gentils where it was leaſt to be looked for, maie bee accepted of God, and moſt aboundantlie ſanctified by his ſpirite? Verilie they which hauehave but a ſparke of godlineſſe in their breſt and are touched with anie indeuour of the worſhippe of God, do not onelie make great account of your indeuours which you beſtowe in the reformation of Chriſtes religion, but alſo doe weigh the ſame as the greateſt pleaſure and ſingular delight. Procéede therefore as you hauehave begunne, foraſmuch as you are nowe become a moſt ioyfull ſpectacle vntounto God, vntounto the Angels, 1. Cor. 4. 9.and vntounto men: and for your ſakes doth euerie good man from all partes reioyce. Verilie I my ſelfe who am woonderfullie afflicted for the harde miſfortunes of the Church of Englande, The afflicted ſtate of the Church of Englandwho dailie lament the newe ſlaughters of holie men, and continuallie ſorow for the fires wherewith the moſt holie members of Chriſt are burned, cannot but recreate my ſelfe by reaſon of the determination of godlineſſe that you hauehave begunne. For with you is increaſed and amplified, that which elſewhere is by the extreme power of Antichriſt abated and diminiſhed. Howbeit that our thankes giuing maie be the fuller, and you receiue more ioyfull, aboundant and long laſting fruite of that which you hauehave taken in hand, this muſt you ſpeciallie prouide, that ye ioine with innocencie and pureneſſe of life, that trueth of God which he hath vouchſafed to open vntounto you: The knowledge of God without integritie of life is hurtfull.otherwiſe it profiteth nothing, yea rather it doeth excéeding much harme to hauehave the knowledge of God, to hauehave the reuelation of his will, and to vnderſtand the ſecrets of the Scriptures, when wee ſhall in déedes and life denie all theſe thinges. For what other thing (I beſéech you) ſhould that be, Rom. 1. 18.than, as Paul ſaith, to detaine the trueth of God in vnrighteouſneſſe? Aſſuredlie it is the firſt ſteppe vntounto godlineſſe, rightlie to knowe thoſe thinges whereby God will be worſhipped of vsus: but herein to labour for performance thereof which we hauehave nowe by the grace of GOD knowen, it is a moſt certaine fruite of that faith, which indéed being taken awaie, what ſoeuer knowledge went before, though it were lightened by the ſpirit of God, yet did it make vntounto moſt gréeuous condemnation. Wherefore my moſt déerelie beloued brethren, we muſt take héede, that our light be not without heate, that the leaues bee not without fruite, and that the cloudes caried about with windes be not without waters. For thoſe thinges which bee vaine and vnfruitfull, becauſe they be without ſoundnes, ſtrength and ſtabilitie, they are not able to ſtande againſt the wilineſſe of Sathan and aſſaultes of aduerſarie powers. Wherefore let faith take moſt déepe root in your hearts, that it maie be the more fruitefull, and bee confirmed with conſtancie not to bee repented of. But when I ſpeake of faith, I meane not that which men of their ſubtiltie hauehave framed by the imagination of their owne thoughtes and by the iudgement of humane wiſedome, but I ſpeake of that, which as Paul teacheth, Ro. 10. 17.is by hearing, yet not euerie hearing, but that which is onelie of the worde of God, as wee hauehave it nowe by the grace of God comprehended in the holy ſcriptures. Which I therefore adde, becauſe there be ſuch in manie places which bee not aſhamed to weaken & counterfeite the ſame. For they ſaie that they profeſſe the true God: ſéeing (ſaie they) we teach and adore him who is eternall, who created heauen and earth, who is the father of our Lorde Ieſus Chriſt. But afterward when they procéede further, The …e…or… of the Arrians.they ioyne thereunto ſome opinion either of Arrius or Seruettus, or ſome other phanſie. Alſo they bragge that they worſhippe and imbraſe Chriſt the true ſonne of God and our redéemer: but ſtraightwaie, either they confounde the two natures, or elſe denie him to bee an humane creature. The error of the …iquitie of Chriſts bodie.They no leſſe preſumptuouſlie than vnlearnedlie ſaie, that his bodie is ſpread in all places. They decrée that it is multiplyed and continued through out all the péeces of bread of the Euchariſt, and that it is included in them: or elſe they madlie imagine that the ſubſtaunce of his fleſh was not taken of the matter of the bleſſed Virgin, The error of the Anabaptiſts.but either brought out of heauen or elſe conceiued and formed of the ſubſtance of the holie Ghoſt. What is he which vnleſſe he become fooliſhe or doltiſh will graunt that theſe men confeſſe or admit verie God and verie Chriſt, as he is deſcribed in the holie Scriptures? Therefore is neither verie God nor verie Chriſt worſhipped and adored of them: but that God, and that Chriſt, which they themſelues hauehave framed in their owne imagination. Heretikes like vntounto the Philiſtians. 1. Sam. 5. 2. Dagon.Neither doe I thinke that it otherwiſe happeneth vntounto them than vntounto the Philiſtians, who inſtéede of the true God worſhipped Dagon, whoſe name was deriued from Fiſhe, if yee reſpect the Hebrewe worde: ſéeing Dag in Hebrewe ſignifieth a Fiſhe. For they ſo faſhioned the Image, that from the head vntounto the thighes there might appeare a humane forme, but that his féete ſhoulde be the tayle of a fiſhe: as Neptune, Phorcis, and the Meremaides are of ſome deſcribed. Verilie theſe are no other thinges than Monſters. But ſo is the impietie and madneſſe of men increaſed, as they hauehave not one onlie waie changed the truth of God into a lie. For they in the ſtéede of the true God, hauehave worſhipped brute beaſtes, and thinges more vile than brute beaſtes: Yea and they are come to ſuch a paſſe, as they hauehave feigned to themſelues monſters which are not extant in the nature of things, that they might hauehave thoſe thinges in the ſtéede of Gods. And ſuch Images hauehave they oftentimes ſo made as they beganne with the figure of a man, then they ended either with a brute beaſt or with a fiſhe. So the Heretikes and all they which ſtraie from ſyncere godlineſſe doe for the moſt part in making of their God, beginne with God the maker of heauen and earth, and with Chriſt the ſonne of GOD and our redéemer, but afterwarde they ende with monſters and ſtraunge thinges of their owne deformed cogitations. Neither doe they worſhippe the true God, and the true Chriſt, but the figures, Images, and phantaſies of their own imagination. Theſe things doe I not therefore write vntounto you my déere brethren, as though I ſuſpect you to bee infected with theſe euils, but to the intent I maie verie plainelie ſhewe that our father the God immortall, and Chriſt the ſonne of GOD and moſt verie God & man muſt be apprehended and receiued with that faith which ſhall bee drawen out of the verie fountaines of the holie ſcriptures, not out of ye puddle of humane dreames. And thoſe thinges which we hauehave nowe ſpoken of Chriſt and GOD, the verie ſame muſt wee vnderſtande of our frée election, of iuſtification, of the ſacraments, of good workes, of the Church, and of all other things which belong vntounto mans ſaluation, wherunto our faith muſt be ſo applied, as we reade the ſame to be defined and appointed in the Canonicall ſcriptures. Not the glorie of the world, but the holie Scripture is the rule of fayth.Let not the dignitie or gorgeous ſhew of any creature, let not kings, nor fathers, nor Biſhops, nor Romane Prelats, nor Councels: finallie, let not the learned men of our age which doubtleſſe are verie many and may iuſtlie be compared with the ancient fathers, daſell our eyes. Let it be a prerogatiue of the holie Scripture onelyonly to ouer rule our faith, let that as a moſt certaine rule preſcribe what we are to beléeue: beſides that, let no creature be beléeued except ſo far foorth as he agréeth therewith. And you right reuerend paſtors, which are now made gouernours of the Church of God, I pray and beſéeche you in Chriſt that ye make no delaies in reſtoring of his temple. No delaie muſt be vſed in reſtoring ye word of God.Who ſéeth not that when a matter is differred, occaſions which are fit and to be deſired are loſt? This doth the Diuill worke leaſt that which is to be doone ſhoulde be doone quickelie. Now he faineth that a generall Councell muſt be expected; now he pretendeth that there muſt be had the authoritie of a parliamēt, that the conſent of princes muſt be obtained. Wherefore if you ſtay vppon his delaies, perſwade your ſelues that you ſhall neuer bring anie thing to paſſe. Did the Apoſtles and thoſe moſt holie men that ſuccéeded them, expect theſe thinges? When the Arrian hereſie began to deſtroy the world, did not the Paſtors of the Churches ſtraightway begin to crie out againſt the ſame? Certainlie they differred not till the Nicene Councell was had: Neither did they in Germanie expect the aſſent of the Byſhopes, Princes, or Parliamentes. The men of God ſhould neuer by theſe wayes hauehave brought to paſſe or obtained anie thing. I am not of the minde that theſe meanes muſt be refuſed when they be offered; and in the meane time I doe not blame if they be ſought for, ſo the time be not for thoſe cauſes conſumed and the occaſions graunted by God cut off. Wherefore beſtirre ye with ſpéede brethren; reſtore ye the houſe of God contaminated and in a manner vtterlie deſtroyed by Antichriſt, and in building, I beſéech you take héede that you pluck vp by the rootes naughty and falſe opinions: which I therefore admoniſh you of, That ſuperſtitions muſt not be pared away but rooted out.becauſe I hauehave otherwhile ſéene ſome which hauehave onelyonly pared away the leaues, flowers and fruites of ſuperſtitions, but hauehave ſpared the rootes which hauehave afterward ſproong vp againe, to the great detriment of the Lordes vineyeard. Let the euill ſeedes and rotten rootes be cut off euen at the verie beginning: for if they be neglected at the firſt (I know what I ſay) they are with much more difficultie taken away afterward: and it muſt be prouided that this be moſt ſincerelie doone in the Sacramentes, and eſpeciallie in the Euchariſt. For there, beléeue me, there are moſt peſtilent ſéedes of Idolatrie, which vndoubtedlie except they be taken away, the Church of Chriſt ſhall neuer be indued with pure and ſincere woorſhipping. Neither more nor leſſe muſt be attributed vntounto ſacraments than is due.Let not Sacramentes be contemned as vnprofitable and vaine ſignes: And againe, let not men attribute more vntounto them than the inſtitution of them wil ſuffer. He that diſtinguiſhed not the Sacramentes from the thinges ſignified, he ſhamefullie, not without his owne deſtruction cleaueth to the Elements of this world, and dooth carnallie prophane the ordinances of God. The whole dignitie of the ſacramentall Elementes is hereby to be meaſured, that the holie ghoſt hath choſen them vntounto himſelfe, as inſtruments whereby he may further our ſaluation: and by this reaſon therefore they differ from the ſignes inuented by the cogitation of man. But they differ alſo from the thinges ſignified, ſéeing as the nature and definition of them requireth, they be the ſignes of them. For bread properlie, is not the bodie of Chriſt, but in his certaine manner, namelie, becauſe it is a Sacrament of the bodie of Chriſt. But ſhall we denie, eſpeciallie, that the faithfull doe receaue the bodie and the bloud of Chriſt? No verilie. But with what mouth doe they receaue theſe thinges? With the mouth of the bodie? No. For euen as a Sacrament conſiſteth of the ſigne, and of the thing ſignified: ſo he which receaueth the Sacrament with the mouth of the bodie, is alſo indued with the mouth of the minde: And euen as the beléeuers doe with the mouth of the bodie eate & drink the bread & wine, ſo their minde being ſtirred vp by the wordes of God, and by the outward ſignes, is by the benefit of ye holy ghoſt caryed vp into heauen, attaineth by the mouth of faith euen vntounto Chriſt, We receiue whole Chriſt in the ſupper, yet by faith.apprehendeth and receaueth his fleſh and bloud euen as it was deliuered vppon the croſſe; féedeth thereuppon as vppon wholſome and liuelie meate, and verilie hath and poſſeſſeth Chriſt all wholie with all his fruites, merites and giftes. Neither is the profite of this meate onelie ſhut vp in the minde, but by the ſame ſpirit alſo it redowndeth to the bodie, and maketh it capable of the bleſſed immortalitie, and a fit inſtrument of the holy ghoſt to worke well and godlie. This is the propertie of the ſacraments of God, that by thē he may giuegive the thinges which he promiſeth: but yet after ſuch a way and manner as may be agréeable to the thinges promiſed. For it is not agréeable to the bodie of Chriſt, that it ſhould be at one time in heauen and in earth, yea rather in infinite places; and much leſſe that it ſhould be included in that ſacramentall bread, that it ſhould be torne and eaten with the téeth, that it ſhould be receaued of the wicked, which be altogether without faith. Neither am I minded at this time to rehearſe all thinges which ſerue to this purpoſe. Ye be wiſe, I beſéech you that ye be not deceaued by that corporall, fleſhlie, or as they terme it, naturall preſence. Neither muſt we for the right confirming of anie opinion or doctrine, be contented with foure bare wordes brought out of the holie ſcriptures, but we ought alſo to weigh diligentlie manie other places which hauehave relation vntounto this: no leſſe than we doe thoſe foure wordes drawne out of the holie ſcriptures. But (as I hauehave ſaid) the place now ſerueth not, Many places that hauehave relation to one thing muſt be compared togetherto handle and expound this matter at large. This one thing I deſire, that you will moſt diligentlie trie all thinges: For ſo I hope it will come to paſſe that you will retaine that which is good. This neuertheleſſe I wil not omit in the meane time to repeate, that hereof I am moſt aſſured that ye Church of Chriſt ſhall neuer hauehave a quiet and peaceable conſent of doctrine, The peace of ye Church dependeth much vponupon a pure communicating of the Euchariſt.or a ſure peace betwéene the brethren, and a ſincere pureneſſe from ſuperſtitions, vnleſſe the Sacrament of the Euchariſt be deliuered after this or the like manner. And what ſure reaſons I hauehave for this foreſight, I will not now ſtand to declare. The plainer that rites be in Sacraments, the better they be.But in the rite of adminiſtring the ſacramentes, that maner is moſt to be imbraced which ſhall be moſt plaine, and moſt remooued from the Papiſticall trifles and ceremonies, and which ſhall come néereſt to the pureneſſe which Chriſt vſed with his Apoſtles. Chriſtian mindes ought not to be occupied much in outward rites & ceremonies, but to be fed by the word, to be inſtructed by the Sacramentes, to be inflamed vntounto prayers, to be confirmed in good woorke and excellent examples of life. How neceſſary a thing diſcipline is.Moreouer I counſel you that in anie wiſe ye bring in diſcipline into your Churches ſo ſoone as poſſiblie ye can, for if it be not receaued at the beginning, when men are verie deſirous of the Goſpell, it will not ſoone be admitted afterward, when (as it happeneth) ſome coldneſſe ſhall créepe in. And how vainelie you ſhall labour without it, verie manie Churches may be an example vntounto you, who ſince they would not at their verie firſt reformations take vppon them this healthfull yoke, coulde neuer afterwarde as touching manners and life, be brought into order by any iuſt rule: whereof it happeneth (which I ſpeake with great griefe,) that all things, in a manner, hauehave ſmall aſſuraunce, and do threaten ruine on euerie ſide. Therefore it is a grieuous loſſe, and a certaine deſtruction of Churches, to want ſtrength of diſcipline. Neither can it be truely & ſoundly ſaid, that they hauehave and doe profeſſe the Goſpell, which either be without diſcipline, or doe contemne it, or be not delighted therewith. Certainlie ſince in the Euangeliſtes, and in the Apoſtolicall Epiſtles it is taught with ſo great diligence, it muſt bee confeſſed not to be the leaſt part of Chriſtian Religion. Whereby it comes to paſſe that the Goſpell ſéemes to be deſpiſed of them which hauehave baniſhed from themſelues ſo notable a portion thereof. VnderUnder what pretence Eccleſiaſtical diſcipline is reiected.But vnderunder what deuiſe or colour it is reiected at this day in many places, is woorth the hearing. They ſay that there is a daunger leaſt vnderunder the colour of diſcipline, the Miniſters of the Church ſhould take vppon them tyrannie, ſhould correct, reprooue, and excommunicate for no iuſt cauſes, but at their owne pleaſure. Moreouer they ſay that our Magiſtrates at this day (thankes be to God) are Chriſtians, and therefore, ſéeing they puniſh ye more grieuous ſort of crimes, this Eccleſiaſticall diſcipline might ſéeme to be ſuperfluous. Neither doe theſe good men perceiue, that there néedeth not to bee any feare of the Miniſters, where the rule of the Goſpell as touching brotherly correction is obſerued. For this charge is not to bee committed to the authoritie and wil of one man: but in the ſhutting out from brotherly ſocietie them which will not be amended, a conſent of the Church muſt be had, by whoſe authoritie if it be doone, no man can iuſtly complaine of the tyrannie of one or of a fewe. And no leſſe vaine is that which is brought as touching the Chriſtian Magiſtrate. For a great part of the Princes of our world doe obey the lawes of the Romane Antichriſt, and therefore are offended with the reſtored and reformed Churches, ſo farre is it off that they wil doe any thing for their commoditie. Further if in any place they bee departed from the Pope, and hauehave Euangelicall Churches within their dominion, vndoubtedly they vſe in other but temporall and ciuill lawes: wherefore they paſſe ouer manie vices, and leaue them vnpuniſhed: which neuertheleſſe as of the holy Scriptures they are ſharpelie reprooued, ſo doe they not a litle hurt vntounto the Church of Chriſt. An example thereof may bee fornications, drunkenneſſe, riotouſneſſe, & ſuch like common miſchiefes, which in ciuill iudgement are diſſembled and of the ill people are laughed at. Further the politike Magiſtrate puniſheth verie manie crimes either by temporall puniſhment or by a payment of monie. Which when a man ſuffereth either in bodie or in purſe, he is ſet frée, neither is there any further prouiſion made for the ſoule of him that ſinned: but the Church ſo correcteth and otherwhile excommunicateth, as the ſoule may be ſaued in the day of the Lorde. Nor is he while he is after this manner chaſtiſed or made aſhamed for a time, accounted as an enemie, but as a brother is profitably admoniſhed of his ſaluation. The rule of diſcipline muſt bée ſought for in the ſcriptures.And for the bringing in and retaining of this diſcipline whereof wee nowe ſpeake, the continuall handling of the Scriptures in the Church doth greatly furder. For places are there offered continually, according to the precepts whereof the life of Chriſtians muſt be directed. Doubtleſſe manie things profitable enough are otherwhile taken out of the fathers and Canons of councels, (as it cannot be denied,) but yet thoſe things that hauehave bin drawen out of the verie Armorie of the holie Scriptures, are farre more mightie and of more efficacie to mooue the mindes. And to the intent that ſo it may be, and to be the more profitably doone: it behooueth to inſtitute ſchooles of diuinitie, Schooles of diuinitie.which may be certaine ſtorehouſes and garners of your Churches, whoſe corne of the Miniſters vnleſſe prouiſion be made that it may be renued, it will eaſilie be conſumed within one or two ages. Wherefore let children of the Church vntounto whom God hath giuen a ſtrong health and a wit not vnapt for ſtudies, be exerciſed in Eccleſiaſtical ſchooles: let them learne the tongues, whereby they may the more néerely and familiarlie vnderſtand the newe and olde Teſtament. And howe we ought with a religious ſobrietie and prudent dexteritie to handle the holie Scriptures in Chriſtian Schooles I woulde declare in many wordes and more at large, ſauing that wee are alreadie admoniſhed [thereof] to our great harme, by the wicked examples of Papiſticall ſchooles. Thoſe things that belong vntounto edifying, What things ought to be read in the ſchooles of Diuinitie.let them be there oftentimes rehearſed, and by reading and ouer reading the Bookes of the holy Bible, let them that be taught from God not thinke it grieuous to note with all diligence all the places that belong héereunto, & thoſe let them hauehave in readineſſe diſtinguiſhed I ſay into certaine common places and orders: Which may be ſo often and in a maner continually repeted in the memorie, that finallie when neede ſhall require, they may offer themſelues of their owne accorde. Tit. 3. 9. That vnprofitable queſtions muſt be reiected.But as for ſuperfluous queſtions which alwayes hauehave contentions ioyned with them, and as Paul ſaide vntounto Titus are vnprofitable and vaine, I iudge muſt be altogether ſhunned in a Chriſtian ſchoole. For whatſoeuer time we beſtowe vponupon them, all that is cut off from the knowledge of the worde of God, which without doubt is moſt profitable. And whereas this miſerable life is verie ſhort, & oftentimes with ſundrie occupations enféebled, it is in my iudgement no ſound counſell but a méere madneſſe to fall from the ſerching out of neceſſarie thinges to ſéeke out ſuperfluous, and other while pernicious things. What maner of Eccleſiaſticall Paſtors muſt bée choſen.But as there ought to be preferred vntounto Schooles expert teachers of this methode and ſtudies, ſo out of them afterward, muſt be choſen and promoted to the miniſterie, Paſtors which hauehave béene exerciſed in ſuch holy ſchooles, and hauehave verie much profited both in Godlineſſe and learning, whoſe part ſhalbe, ſo ſoone as they be called to that office, to be wholly occupied in thoſe thinges which belong to their heauenly father, of which they muſt not yéelde any thing vntounto fleſh, bloude, parents, kinfolkes, friends, princes or kings. And becauſe they are commaunded to preach vntounto the people not onelyonly forgiueneſſe of ſinnes, but alſo repentance, therefore vices as they deſerue muſt be reprehended, not leſſened or diminiſhed as is doone of them which ſerue not the Lorde Ieſus Chriſt, but their bellie. Ro. 16. 18.But this wil not they doe which be not of a valiant and bolde ſpirite. But if for that they be men, they ſhal perceiue themſelues to be ſtriken with feare, or to be mooued with any affection, let them not forget the words of God vntounto Ieremie: Beholde I hauehave giuen my wordes into thy mouth: Ier. 1. 10.Beholde I hauehave placed thee this day ouer nations and kingdomes, that thou maiſt roote out and deſtroy, ſcatter & plant. Doutleſſe mightie and great are theſe workes: but of the Paſtors of the Church they cannot bée doone by armes, ſworde, or other outwarde power. Alſo they bring them not to paſſe by the ſmall terrifying or menacing threats of humane words which are deuiſed of a boldneſſe without abilitie to perſwade. For you ſhall ſée many raſh fellowes thunder vainelie out of a pulpit, but after their thunder-clappes followeth lightenings of towe or ſtraw, yea rather bubbles which faſten no ſtroke in the hearts of the hearers. Wherefore the rooting out, deſtroying, planting & ſcattering in the fieldes and tents of the true Church, is doone onelyonly by the worde of God. Whereupon Paul as touching the holy ſcriptures wrote vntounto Timothie: 2. Tim. 3. 16.The whole Scripture giuen by inſpiration from God, is profitable to teach, to conuince, to correct, and inſtruct in righteouſneſſe, that the man of God may be perfect, and prepared to euerie good worke. Whatſoeuer thing the miniſter of the worde is to roote vp or deſtroy, to ſcatter or plant, belongeth either vntounto doctrines which muſt be beléeued, or elſe vntounto manners and actions. Furthermore either we teach theſe two things when they be good, or we crie out againſt them if they ſhalbe euill. And ſo doth Paul rightly ſay as touching opinions which muſt bee eſtabliſhed, that the holy ſcriptures are profitable to teach, but as touching corrupt opinions which muſt be remooued, hée ſaieth that the word of God is profitable to conuince. And when he ſpeaketh of maners and diſcipline, he addeth that the words of God are profitable to inſtruct: but if there ſhalbe néede to amende naughtie actions, hee ſheweth that the worde of God is fit to correct. Wee ſée therefore how elegantlie and in few words are comprehended all the arguments of holy ſermons. And laſtly to the intent there might be no want, he declared the ende and ſcope of all theſe things: namely, that the man of god, in beléeuing might be perfect vntounto righteouſneſſe, and in actions and exerciſe of maners, prepared to euerie good worke. So then as I hauehave rehearſed, yée muſt prouide, that in your Churches ſuch a care may bée had for a ſchoole of diuinitie as may be furniſhed with fit miniſters, according to the opportunity of times, for thoſe are woont more readily and more chéerefully to handle the word of God, which hauehave béene nouriſhed in the ſame from their tender age. 2. Tim. 3. verſe. 15.Wherefore Paul iuſtly commended his Timothie, becauſe he had learned the holy ſcriptures from his childhoode, which were able to inſtruct him vntounto ſaluation through faith in Ieſus Chriſt. God for his bountifull goodneſſe ſake, grant, that the Paſtors of Churches, which you hauehave, in diuerſe places may maintaine peace among themſelues, may thinke all one thing and ſpeake all one thing in the Lorde. And for the retaining of this mutuall record which I wiſh vntounto you, I hope, that the Godlineſſe, indeuour, learning and ſounde iudgement of the reuerend man maſter Francis Lyſman, who, as I perceiue, Frauncis Lyſman.taketh vponupon him many labours for your ſakes, will bring no ſmall helpe: and verily I truſt it will come to paſſe, that he ſhall neuer repent him of his trauell, nor yée of your good will towards him. But yet this will I not forget to admoniſh you of, as touching the care and adminiſtration of Churches, that becauſe the natures of men (as ye verie well know) bee diuerſe and vncertaine, whereby our iudgements of them are oftentimes deceiued: therefore I aduiſe you I ſay, that nowe at the beginning you attribute not too much authoritie vntounto any one man: Let the libertie which the Churches hauehave remaine whole and ſounde vntounto them. I ſpeake vntounto the wiſe. You know of your owne ſelues, that the deuill lyeth in waite for the flocke of Chriſt: and the thing it ſelfe teacheth howe readie euen notable men be (ſuch is mans infirmitie) to affect and intrude into ſoueraintie. But I perceiue my ſelfe, that of all theſe things, I hauehave ſpoken far more largely and with more wordes than the diſcretion and wiſedome, wherewith I doubt not but yée are plentifully indued by Chriſt, did require. Therefore I pray you, that thoſe things which I hauehave ſpoken of good will, yée will vouchſafe to take in good part. Nowe it remaineth that I ſhewe you my iudgement of certaine queſtions propounded to me in your name by maſter Lyſman.
1 I vtterly denie that Chriſt as touching his diuine nature ſuffered. That Chriſt as touching his diuine nature ſuffered not.I will indéede graunt that God was borne, that he ſuffered, and dyed, & was crucified, becauſe Chriſt, as he is one perſon indiuiſible, ſo hath hée two natures ioyned in himſelfe, not confounded or intermingled. And therefore we beléeue that this Chriſt who is God and man, ſuffered, was crucified, and dyed. But if it be demaunded: In the merite and reſpect of whether nature? It ſhalbe anſwered, of the humane nature. And therfore Paul when he ſaith that the Lorde of glorie was crucified, attributed that vntounto the whole Chriſt, 1. Cor. 2. 8.which was agréeable vntounto him by reaſon of the condition of the one part. Euen as a man is ſaide to be lame when as neuertheleſſe he is troubled with the impediment of lameneſſe in his legge or foote. So Chriſt is ſaide to be borne and made: which becauſe it muſt be vnderſtoode of his humane nature, therefore in the ſcriptures is added according to the fleſh. Rom. 1. 2.How ſhould the nature of God ſuffer and die without chaunge of it ſelfe? But that God is not chaunged, the ſcripture doth moſt plainlie teſtifie: yet if God coulde hauehave ſuffered in his owne nature, there ſhoulde hauehave béene no néede to hauehave taken man vponupon him. Rom. 8. 3.God (ſaieth Paul vntounto the Romans) ſent his owne ſonne in the ſimilitude of ſinfull fleſh, and of ſinne condemned ſinne in the fleſh. But if that Chriſt had ſuffered in his diuine nature, ſinne ſhould be ſaid to be condemned in the diuine nature, not in the fleſh. Alſo God appointed Chriſt to be the redéemer by his owne bloude. And finally the holy ſcriptures when they make mention of the paſſion of the Lorde and of the redemption by it, they ſpeake alwayes of the bodie, fleſh, and bloude, but neuer of the diuine nature, that it ſuffered for vsus.
That Chriſt is our mediator as touching both his natures.2 Ouer this we confeſſe ye Lord to be our mediator in reſpect he conſiſteth of both natures, aſwell the diuine as humane. For if he ſhould be the mediatour as he is man, I ſée no reaſon why this might not be attributed vntounto a méere man. But it ſhould be altogether wicked to appoint a méere and ſimple man to be our mediatour. Neither ought we to be mooued that the Apoſtle hath ſaid: The mediatour of God and men the man Chriſt: 1. Tim. 3. 5.becauſe whē he addeth the name of Chriſt, he meant the diuine nature, ſéeing in Chriſt is contained both the natures. Beſides, if as he is man he ſhould be the mediatour, there had bin no néede that the diuine nature ſhould hauehave bin ioyned to the humane. Or why could not Moſes or ſome other holie man hauehave bin the true mediatour betwéene God and man? Vndoubtedlie no other cauſe is ſhewed or can be ſhewed, but that it was méete for a true mediatour to hauehave in himſelfe the two partes of them that were at debate. So doe the fathers ſpeake, and eſpeciallie Chryſoſtome vppon thoſe wordes of Paul vntounto Timothie: One mediatour of God and men. He defineth the Lord to be a mediatour becauſe of both his natures.
3 I beléeue that Chriſt by nature is the ſoonne of God, That Chriſt is both the ſonne of God and the ſonne of man.and by nature the ſonne of man. And as he is by nature the ſonne of God, he hath it of the godhead: but that he is the ſonne of man, he hath it of manhood. And this is not to diuide Chriſt, for we imbrace him moſt truelie to be one: but when we attribute vntounto him diuers thinges, we doe conſider the reaſon and the cauſe whereby or for which thoſe thinges may be agréeable vntounto him. Therefore, when he is ſaid and beléeued to be the ſonne of God according to nature, we conſider with our ſelues, from whence this thing may come vntounto him, by the nature of man, or by the nature of God, and we perceaue that this is not deriued from the nature of man, ſéeing that nature hath deriued no matter or eſſence (as I may ſo ſay) from the ſubſtance of God: But the word it ſelfe of God, what and how much ſoeuer it be, hath the nature and ſubſtance begotten by God the father. Therefore in reſpect that Chriſt is God, he is beléeued and ſaid to be the naturall ſonne of God: but in reſpect that he is man, he muſt be called the ſonne of man. Vndoubtedlie if we will ſhunne abſurdities, we muſt take ſpeciall héede, that we mingle not and confound the two natures of Chriſt, which if we ſhall not commit, it will not be hard for vsus to vnderſtand the originall of his properties.
4 The eſſential iuſtice which Oſiander deuiſed we reiect as ſtrange and contrarie to the Scriptures. An eſſentiall iuſtice of Ozianders feigning.For we vnderſtande not anie other waie of iuſtification than yt which Paul vntounto the Romanes and Galathians taught, Rom. 4. 2.when he purpoſelie intreated thereof, eſpeciallie in the 4. Chapter to the Romanes, That righteouſneſſe is imputed vntounto vsus by faith, and by the example of Abraham, and moſt euident teſtimonie of Dauid, it is ſo cléerelie proued that he muſt néedes be verie purblinde which will be blinde in that matter. Furthermore if iuſt men doe liue by their faith, as Habacuke hath teſtified, Habac. 2. 4.and that our righteouſneſſe is our life, now hauehave we no eſſentiall righteouſneſſe, but righteouſneſſe imputed by faith, as the Apoſtolical Epiſtles hauehave taught. Neither is that ſaying of Eſaie otherwiſe to bee vnderſtoode: With his knowledge he ſhall iuſtifie manie. Eſa. 53. 11.Furthermore if wee ſhoulde be indued with eſſentiall iuſtice, we ſhoulde not want anie point of true righteouſneſſe, neither ſhould we make ſupplication before the tribunall ſeate of Gods iudgement, which neuertheleſſe wee knowe that Dauid earneſtlie did when he prayed: Pſal. 143. verſe. 2.Enter not into iudgement with thy ſeruant, becauſe no man liuing ſhal be iuſtified in thy ſight. Neither ſhould there be anie néede to light a candle in this our time in the Sunneſhine of ſo cleare a truth, if we would auoide as Paul warned vsus, Prophane and vaine bablinges and oppoſitions of Science falſelie ſo called. 1. Tim. 6. 20.All theſe thinges I confeſſe might much more at large hauehave béene declared, and confirmed by more teſtimonies of ye holie ſcriptures & of the fathers: but becauſe I know that I do not write vntounto the vnlearned, therefore I counted it ſufficient to ſhewe what my iudgement is. And as touching Seruettus the Spanyard, The iuſt puniſhment of Seruettus the Spaniard.I hauehave not ought elſe to ſaie, but that hee was the Diuels owne ſonne, whoſe peſtiferous and deteſtable doctrine muſt be baniſhed in all places. Neither is the Magiſtrate to bee accuſed that put him to death, ſéeing there might be founde in him no takens of amendement, and his blaſphemies were altogether intollerable. But nowe will I make an end of my Epiſtle, which as it is large, if ſo it ſhall be no ſlender & doubtfull teſtimonie of my moſt inclined louelove towards you, doubt leſſe I ſhall thinke that you hauehave dealt verie well with me. Liue you happilie in Chriſt, and louelove ye me in him, euen as in him I moſt ſyncerelie louelove you. From Strasborough the 14. of Februarie, 1556.