YALE
UNIVERSITY LIBRARY

THE WORKS

ROGER HUTCHINSON.

dFor tttt )^utiUcatton of t^t Wiovlne of tfie jFatJ^ers
ann (Satltf WLvitev» of tQe Ueformeti

THE

WORKS

ROGER HUTCHINSON,
FELLOW OF ST JOHN'S COLLEGE, CAMBRIDGE,
AND AFTERWARDS OF ETON COLLEGE, A.D. 1550.

edited for

mt mtutv sofUt»,

JOHN BRUCE, Beg. F.S.A.

CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.

M.DCCC.Xt.II.

CONTENTS.

PAQK
BiooRAPHicAL Notice of Roger Hutchinson  i
The Image of God or Layman's Book  1
Three Sermons on the Lord's Supper  200
"Two Sermons on Oppression, Affliction and Patience  280
Index, containing also a Glo&sary of obsolete and peculiar words
and phrases  341
* Now first published.

BIOGRAPHICAL NOTICE
OP
ROGER HUTCHINSON.

Few incidents in the Hfe of the author of the following
pages have been recorded. Some peculiar words which occur
in his worlvs' would have led to the inference that he was
one of the many champions for religious truth which, at the
period of the Reformation, were sent forth by the northern
counties of England ; and that inference would have been a
little strengthened by the circumstance that one of the wit
nesses to his will is, "John Hutchenson at Roklyf:" but
Bale has stated", that he was a native of Hertfordshire.
Bale however gives no authority, and as our author was
connected with Rickmansworth in that county at one period
of his life, that circumstance may have led to Bale's state
ment. He himself has told us, that his father's name was
William Hutchinson'; but where he resided, or when, or
where, our author was bom, does not appear.
He was educated at St .John's College, Cambridge, " the
chief nursery in those times of the favourers of true re
ligion and solid learning*;" and was contemporary there with
Cheke, Ascham, Cecill, Lever, Grindal, Sandys, Pilkington,
and other eminent men. He was admitted a fellow of St
John's on the 14th of March, 1543 ^ and a senior on the
28th of March, 1547"; and in October of the latter year
was associated with his "well-beloved friend Thomas Lever^"
' These and other peculiar and obsolete words are noticed in the glos
sary which is printed with the Index. ^ lUust. Script, ix. cent. Ixxxv.
' Post, p. 128. ' Strype's Parker, i. 421.
*> Addl. MS. Brit. Mus. 5850, Vol. 335. " Addl. MS. 5850, fol. 337.
' Post, p. 146. It is observable that the words " I and my well-
beloved friend Thomas Lever and others," from which I here quote,
were altered in the second edition of The Image to " I, Master Whyte-
head, Thomas Lever, and others." Lever and Whitehead were men
of equal celebrity and very similar lives. Both were warm support
ers of the Rcfonnation, both preachers of gi-eat eminence, both exiles
a

biographical notice

in a disputation held in the college chapel upon the question
then uppermost in every man's mind, " Whether the mass
was the same thing as the Lord's supper, or not 2" Roger
Ascham, who was present at the disputation, mentions it
in a letter to Cecill, then Master of Requests to the Pro
tector Somerset, in terms which are highly creditable to those
engaged in it. "The question was handled," he says, "with
great erudition by Thomas Lever and Roger Hutchinson,
whom I suppose you knew. They, are both learned men';"
or, as he expresses it in another letter, written by him for
the college upon the same subject, " men learned, grave,
and pious-." Hutchinson's conjunction with a man so dis
tinguished as Lever to maintain a disputation upon a point
so momentous, indicates the consideration in which he was
held by his college ; and such was the attention attracted by
their arguments, that it was proposed to have the question
debated more openly in the public schools : but some per
sons less zealous than the men with whom this movement
originated, took alarm at the proposal, and procured it to
be stopped by authority''.
Hutchinson may next be traced in connexion with a
subject which engaged the attention, and has in some de
gree sullied the reputation, of the leaders of the Reforma
tion in the reign of Edward VI. — the heresy and punish
ment of Joan Bocher, otherwise named Joan of Kent. It
was the opinion of this unfortunate woman, that our blessed
Saviour did not take his body from the Virgin Mary, but
passed through her as light through glass. For holding that
opinion she was summoned before the primate and certain
other commissioners appointed to inquire conceming here^
sies^, and by them was committed to prison, where she was
under Mary, and, under Elizabeth, both were ultimately deprived for
non-conformity. Whitehead, who was a little the senior, died in 1671,
Lever in 1577.
' Strype's Crammer, App. xxxvu. Ascham's Epist. p. 287. Edit.
Oxon. 1703. 2 Ascham's Epist. p. 335.
2 Strype's Cranmer, Lib. n. c. vi. App. xxxvu. * Rvmer'.^ F<T>a w 1 ST .

OP ROGER HUTCHINSON. Ill
kept more than twelve months, " in hope of conversion'".
To that end she was also visited at various times by Cran
mer, Ridley, Goodrich, bishop of Ely, Latimer, and, as it
now appears in the following pages% by Lever, Whitehead,
and Hutchinson ; and all these eminent men made strenuous
but ineffectual endeavours to bring her to a more accurate
belief. Hutchinson states an argument which he heard
Lever adduce to her, and her acute reply to it. It appears
from the accounts of Latimer^ and Hutchinson, and from
the entry in the Archbishop's Register", that she professed
a belief in Christ's humanity, asserting only that he did
not take it from the virgin, but received it in some man
ner "unknown and undefined in the scriptures:" and for that
opimon, maintained with subtle reasonings, and occasion
ally with sharp and bitter words, she was led to the stake
in' Smithfield, and in accordance with the barbarous prac
tice of several centuries, was consigned to the flames on the
2nd of May, 1550. Hutchinson's Image of God was first pub
lished in the same year, and his prefatory epistle is dated on
the 26th of June ; but the passages which relate to this un
happy woman were evidently written before her execution.
However miserable her fate, and pitiable and humbling the
consideration that the eyes of such men as Cranmer, Rid
ley, Latimer, Lever and Hutchinson, were not sufficiently
opened to perceive the antichristian character of the pro
ceedings against her, it should be remarked that the new
circumstance in the narrative of her treatment, which is
here brought to fight, affords an additional proof of the
earnestness with which the Reformers endeavoured to bring
her to a better mind.
And here, although but indirectly connected with our
present author, it may be allowable to remark, how much
undeserved odium has been thrown upon Archbishop Cranmer
= Edw. VI. Journal, May 2, 1660. Burnet's Reform, n. Pt. ii.
* See p. 145. ' Sermon on St John the evangelist's day.
* Burnet, Vol. ii. Pt. ii. No. xxxv.

IV BIOGRAPHICAL NOTICE
in connexion with this case of Joan Bocher, in consequence
of an erroneous statement of Foxe the martyrologist, re
specting the importunity with which he urged, if not forced,
the young king into the signature of the death-warrant upon
which she suffered. All classes of objectors to the Reforma
tion have availed themselves of this presumed fact, to magnify
the clemency of the king by way of contrast to the primate's
"importunity for blood'." Cranmer's advocates have ap
parently felt this passage in his life to be one extremely diffi
cult, if not incapable, of defence. They have mostly con
tented themselves with alleging that it was contrary to the
general tenour of his life, and with bringing forward the
enti-y in the privy-council book to prove that he was not
present when her fate was finally determined, and may there
fore be presumed to have exhibited but httle of the eagei*
spirit of a persecutor. The last writer of the history of
the Reformation" has gone a little farther, and has ventuired
to impugn the authority of this particular passage in Foxe,
on the ground of the silence not merely of the king's journal,
but also of the Romanist libellers of the primate, respect
ing the alleged interview. Nothing is more likely than that
if the king's feeling had been such as Foxe represents, the
entry in his journal would have been different from the
one we find there ^ whilst, if such an interview had really
taken place, Sanders, and other writers of that class,
would have been dehghted to avail themselves of it against
Cranmer; but it is unfortunate that Cranmer's defenders
have not produced the whole entry in the privy-council
book, instead of merely referring to it, in proof of the
single fact of Cranmer's absence. Had that been done,
it would long ago have occurred to some one, that it con-
^ Hayward's Ed. VI. p. 16. Ed. 1636. » Soames, in. 544.
^ "Joan Bocher, otherways caUed Joan of Kent, was burnt for
holding: That Christ was not incarnate of the virgin Mary: being
condemned the year before, but kept in hope of conversion; and the
30th of April the bishop of London, and the, bishop of Ely were to
perswade her, but she withstood them, aud reviled the preacher that
preached at her death."

or ROGER HUTCHINSON.

tains evidence that Foxe's story, for which he does not
assign any authority, could not be true. Amongst the
minutes of the business transacted by the council (who, be it
remembered, under the will of Henry VIII. were the actual
governors of the kingdom during the minority of Edward
VI.) on the 27th April 1550, is the following entry; —
" A warrant to the L. Chauncellor to make out
a wi'itt to the Shireff of London for the execu9on of
Johan of Kent, condempned to be burned for certein
detestable opinions of heresie."
It appears from these words, that, in confoimity with
the ordinary legal practice of the period, Joan Bocher was
executed upon a wTit de hoBretico comhurendo, addressed to
the Sheriff of London, and issued out of Chancery, upon
the authority of a warrant signed, not by the king, but by
the council. It would have been contrary to constitutional
custom for the king to have signed any such document ; it
is quite clear, from the entry quoted, that, in point of fact,
he did not sign it; and the narrative which the worthy
martyrologist was misled into inserting, and Cranmer's dif
ficulty to cause the king to " put to his hand," and the tears
by which subsequent writers have declared that his sub
mission to the stem pleading of his spiritual father were
ac^mpanied, all vanish^
But to retum to our author. " The Image of God "
* That no doubt may remain upon the subject I will add, i. That it
was not customary for the king to attend the meetings of the council.
ii. That whenever the council desired that the king should be consulted,
or communicated with, an entry was made upon the council book similar
to the foUowing which occurs on the same day as the preceding : " It
was agreed by the whole counsaill, that the king's majestie should be
moved for the restitution of the duke of Somersett unto all his goods, his
debtes, and his leases yet ungiven." iii. That the persons present on
the day referred to were : " The Lorde Chauncellor, The L. High Threa-
sorer. The L. P. Seale, The L. Great Chamberlaine, The L. Chamber-
laine. The, L. Pagett, The Busshopp of Ely, Mr Threasorer, Mr Comp
troller, Mr of the Horse, Mr Vicechamberlaine, Sir Rauf Sadler, Sir
Edward Norths.''

VI BIOGRAPHICAL NOTICE
was first pubHshed in 1550, with a title of whioh a fac-simile '
is presented in this edition, and with the following colo
phon : " Imprinted at London by Jhon Dale, dwelling ouer
Aldersgate and Wylliam Seres dwelling in Peter CoUedge.
The yere of our Lorde God MDL. the twenty and eight
day of June. Cum privilegio ad imprimendum solum."
Although described on the title page as of Cambridge, it
would seem that Hutchinson had left the University before
the publication, as he dated his prefatory epistle from Lon
don. His object in his work was not merely to explain the
doctrine of the ever-blessed Trinity, but to do it in suoh a
manner as to refute the more glaring errors of the church of
Rome ; to direct attention to some extraordinary assertions
of Albertus Pighius, a great champion of that church; to
controvert the errors of the Arians, Anabaptists, and other
sectaries, by whom the moming of the Reformation was
clouded ; and to press home upon all classes of the people
the necessity for a personal as well as an ecclesiastical refor
mation. His book was indeed designed to be, as the second
title expresses, a " Layman's Book," a manual of religious
instruction for the laity, based upon that which he con
tended for as "the only touchstone to examine and try all
doctrine," the holy scripture.
"The Image of God" was reprinted in 1560, after
the author's death, with occasional variations from the pre
vious edition, some of which were derived from a corrected
copy given by the author to Day the printer. By the favour
of St John's College, Cambridge, the present editor has
been permitted to use a copy of the first edition, which is in
the library of that college, — the only copy we know of— .
and has thus been enabled to exhibit in foot-notes the most
material variations between the two editions.
In the year of the first pubhcation of " The Image"
Hutchinson was appointed a fellow of Eton College S and
there the five sermons which form the remaining contents of
^ Addl. MS. Brit. Mus. 4843. fo. 194.

OP ROGER HUTCHINSOX. Vll
this volume were preached. The author gave a copy of the
first three to Day the printer, before the decease of Edward
VI., but that event silenced Day's press, and delayed their
publication until 1560, when they were appended, with a
distinct title pa2;e, to the second edition of " The Imase."
These sermons are here reprinted from the edition of 1560.
The other two sermons are now published for the first
time from a JIS. preserved in the collection of MSS. which
formerly belonged to the Royal Library in St James's Palace,
and is now in the British Museum. This MS. is con-
temporaiy with the author : it contains corrections perhaps
made by himself, and was not improbably presented to the
Royal Library by Sir Henry Sidney, a personal friend of
Edward VI., to whom the sermons are dedicated. Many
passages of these sermons are founded upon Avritings of
Chiysostom besides those directly quoted; and, in follow
ing that eloquent father, our author has been led into one
or two statements respecting the atoning efficacy of afflic
tion, which, had he seen them in print, he probably would
have a Uttle modified. These statements should be taken
in connection with our author's opinions upon the same
subject expressed in chapter xi. of " The Image," and
certainly should not be understood as if meant by him
to interfere with the one great atonement, which he so often
and so clearly upholds.
In other passages of these sermons it seems, as if the
vices of the times and the iU-health of the kmg, forewarned
the writer to anticipate the darkness which was about to
overshadow the land. When that time of affliction arrived,
and some, as he says had before been the case, "were
thrown into the Fleet, some into the Marshalsea, some were
inclosed up into the Tower, some were racked, some scourged,
other some bumed, other some were defaced, slandered,
and persecuted with venomous and lying tongues," he was
probably dep^ived^ as a married priest, of his fellowsliip at
¦^ Addl. MS. Brit. Mus. 4843. fo. 194.

VUI BIOGltAPHICAl NOTIGI:
Eton, and, if he had hved, would have been called upon
to take a further share in the sorrows of that melancholy
period. The last glimpse we catch of him is pleasing
and characteristic. After the persecution had begun, in
his last illness, when confined to his bed, he contrived to
convey to Day the printer, then a fellow-prisoner in Newgate
with the Marian proto-martyr Rogers', a message full of
hopeful anticipation for the future. " Lying on his death
bed," says Day, " he sent to me in my trouble, desiring me
that whensoever Almighty God of his own mere mercy and
goodness would look no more upon our wretchedness, but
wipe away our sinnes, and hide them in the precious wounds
of his Son Jesus Christ, and turn once again his merciful
countenance towards us, and lighten our hearts with the
bright beams of his most glorious gospel, that I would
not only put these sermons of his in print, but also his
other book, called The Image of God, the which he him
self had newly corrected^."
He did not live to behold the realization of his anti
cipations, nor, indeed, to witness the worst troubles of the
Reformers, being released from the miseries of that dread
ful time, between the 23rd May, 1555, which is the date
of his will, and the succeeding 15th June, when it was
proved. From that document we leam that he was mar
ried, and had three children; and besides his wife Agiies,.
and his children, Thomas, Anne, and Ehzabeth, he makes
mention of hia uncle Serle, and his cousin William Box
the younger ; to the last of whom he bequeathed his copy
of Xenophon in Greek, in small volumes; probably the
edition pubUshed at Halle in 1540, in 8 vols. 8vo.
The "leases of Saynt EUeyns, and his advowson of Rick
mansworth," which he leaves with his other property to his
wife, seem to connect him with Bishop Ridley; for the
priory of St Helen's, Bishopgate, and the advowson of Rick
mansworth, were given to that prelate in right of his see
' Fo?ce II. 1356. 2 g^g p_ gig.

OF ROGER HUTCHINSON. IX
by separate grants from Edward VI. , dated on the 1st and
22nd April, 1550''. Hutcliinson's leases were, no doubt,
granted to him by Ridley, and were two of those which
formed the subject of the martyr's last earthly thoughts
and petitions. Upon Bonner's restoration Ridley's leases
were called in question, and many poor persons who had
paid fines for renewals were threatened to be turned out
of possession. This harsh proceeding was a source of great
affliction to Ridley : his last letter was addressed to the
queen in their behalf, and his last words before the fire
was kindled were these, addressed to Lord Williams: "There
is nothing in all the world that troubleth my conscience,
I praise God, this only excepted. Whilst I was in the
see of London, divers poor men took leases of me, and
agreed with me for the same. Now I hear say, the bishop
that now occupieth the same room will not allow my grants
unto them made, but, contrary unto all law and conscience,
hath taken from them their livings, and will not suffer them
to enjoy the same. I beseech you, my lord, be a mean for
them: you shall do a good deed, and God mil reward
you*." What became of the leases to Hutchinson, has not
been discovered ; but considerable htigation ensued in re
spect of some which stood upon a similar footing, and those
tenants who held out appear finally to have prevailed'.
Of Hutchmson's personal character we know little. The
only evidence respecting it is found in a letter of Roger
Ascham's, which contains some passages relating to a dis
pute at St John's, in which Hutchinson was involved, but
upon the merits of which it is difficult to form a judg
ment. He represents him as of a hasty temper, but asks,
"what wise man would not readily overlook such a fault
when it is compensated by so many virtues?" — and draws a
character of him which may suitably close this brief notice :
" If I am at all able to judge, he is a man of profound under-
' Clutterbuck's Hertf. 1. 186. Newcourt's Repert. i. 364.
" Ridley's Works, 297, 427. ' Sti-ype's Mem. iv. 91.

X BIOGRAPHICAL NOTICE OP ROGER HUTCHINSON.
standing, of singular learning, and yields scarcely to any one
in strictness of life, and clear judgment in religion : he is
true-hearted, and is most strenuously averse from popery'."
The following is a copy of his will :
WiU of Boger Hutchinson.
In the name of God, Amen. The 23rd day of May,
in the year of our Lord a thousand five hundredth fifty
and five. I, Roger Hutchinson, being of perfect mmd and
sick in body, make my last will in form and manner fol
lowing. First, commending my soul into the hands of
Almighty God, through the merits of Jesus Christ, and
my body to be buried at my friends' discretion ; I bequeath
Thomas Hutchenson, my son, twenty pounds ; and unto
my daughter Anne, and to my daughter Elizabeth, to
each of them ten pounds, to be paid out of my goods.
The xyili, to be paid unto my son Thomas when he cometh
to twenty years of age ; and my daughters to receive their
portions at the day of their marriage ; and if it fortune
any of them to die before they receive their parts, then
such money as is due unto him or them that die to be
parted equally among my children that remain and live.
Item, I bequeath to my cousin Wilham Box the younger,
my Zenophon's works in Greek, in small volumes. All the
rest of my goods, with my leases of Seynt EUyns and my
advowson of Rickmansworth, my debts paid and my legSr
cies performed, I bequeath unto Agnes my wife, whom I
make my sole executrix, and also I make mine uncle Serle
the overseer of my wiU, and bequeath unto him for his
pains Qs, M. Witnesses of this my will, Thomas Fawden;
Masteres Anne Phillip ; Avys More; Roger Laker; By me,
John Hutchenson at Roklyf.
Proved before the Dean and Chapter of Canterbury,
sede mcante, 15th June, 1555, by the oath of Thomas
Willett, proctor of Agnes, the reUct and executrix.
^ Ascham's Epist. 116. Edit. Oxon. 1703.

THE

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THE

CONTENTS AND CHAPTERS.

WHAT GOD IS.
niAP. ¦p.lUE
I. We must learn what God is of God's word, and not
of man's wisdom  11
II. God is of himself  16
III. God is a spirit, and how the scriptures do grant unto
him a head, eyes, hands, feet, and all other parts
of man's body ; he is a bird, a shooter, a husband
man; Clirist is his image, and man also  18
IV. God is immutable, and how he is other whiles angry,
otherwhiles pleased, sometime asleep, sometime
awake, sometime forgetful, standing, sitting, walk
ing, &c  25
V. God is unsearchable  28
VI. God is invisible, and how the faithful of the old tes
tament saw him divers times  ,  29
VII. God is every where, and how Christ is in the sacrament 31
VIII. God is full of understanding  4.5
IX. God is truth, and whether it be lawful to lie for any
consideration  51
X. God is full of compassion  56
XI. God is fuU of righteouisness : and of the prosperity of
evil, and the affliction of good men  67
XII. God is fuU of all goodness  60
XIII. God only is immortal: and of the immortality of souls
and angels  61
XIV. God is the maker of all things; whereof he made
them, by whom, and who made the devil, and of
the beginning of sin and evU  62
XV. God ruleth the world after his providence, and how
he rested the seventh day  69
XVL God only knoweth all things  89
XVII. God only forgiveth sin; our pardoning, what it is; of
loosing and binding  92
XVIII. God only is Almighty; and whether he can sin, die,
or lie, with other properties  110
XIX. God is defined by the scripture  118

xiv

CONTENTS.

CHAP, XX.
XXI.

XXII.

WHAT A PERSON IS. PACE
In what order he will write of a person  120
A person is not a difference of vocation and office ; and
that the fathers of the old testament worshipped a
Trinity  ¦  •  121
A person is no outward thing; and why the church
hath used this word  129

THAT THERE BE THREE PERSONS.
XXIII. Christ is a substance  ,132
XXIV. The Holy Spirit is not a godly inspiration ; is governor
of the world ; to be prayed unto ; a forgiver of sin . . . 134
XXV. Christ is unconfounded ; why he became man, and
why he came so long after Adam's faU  '. 143
XXVI. The Holy Comforter is unconfounded; why he de
scended in the likeness of a dove  156
XXVIL Corporal sunilitudes of God  159

THAT ALL THREE ARE BUT ONE GOD.
XXVIII. The deity of Christ and the Spirit deny not a unity  167
XXIX. AU the parts of the definition made of God are proved
to agree unto Christ  187
XXX. AU the parts of the same definition are proved to agree
to the Almighty Comforter and Spirit  193

HERESIES CONFUTED IN THIS BOOK.

VII.

IIL

VIII.

IX.

X.

Against the heresy of transubstantiation, and corporal,
or local, presence  33
Against the Anthropomorphites, otherwise named Hu-
maniformians, which suppose God to be of corporal
form and shape  24
Against popish, and outward, priesthood, and the
sacrifice of the mass  46
Against the PriscUlianists, which think that, for some
consideration, sometime lying is not forbidden  61
Against the Origenists, wliich say that aU men and
women, and devils also, at length shall be saved... 56

CONTENTS.

Xv

CHAP. XV.

XV.
XVII.XVII.

XVII.
XVIII. XXI.

XXIV.

XXIV.

xxv.

XXVIII

Against the late Epicures, which think that God so
rested the seventh day from all his works that now
he worketh no more  88
Against astrologera, that think aU things are governed
by fate and destiny, and by the influence and moving
of the stars  77
Against such as think that we through love, or for
giving other, deserve remission of our misdeeds ... 95
Against our late Anabaptists and Donatists, which
teach that evU ministers cannot christen, loose, and
bind  97
Against Peter's primacy  98
Against the late Anabaptists and Novations, which
deny those that faU after baptism to be recoverable 113
Against the Patripassians and Sabellians, which con
found the Father, Christ, and the Holy Spirit, saying
that they be three names and one thing  121
Against unwritten verities  124
Against our late English Sadducees and Libertines,
which deny the almighty Comforter to be a sub
stance, and hold that he is a godly inspiration  134
Against the same Libertines and Sadducees, which
make the unlearned people believe that good angels
are nothing else than good motions, and that hell is
nothing but a tormenting conscience, and that a
joyful, quiet and merry conscience is heaven  134
Against the damnable opinion that the devil is notliing
but a filthy affection coming of the flesh, and that
all evU spirits are camal motions and sensual lusts 140
Against the assertion of the Arians that Christ took
upon him our flesh, but not a soul also  144
Against the damnable opinion of the late Anabaptist,
which denied that Christ took his humanity of the
blessed Virgin  145
Against the Arians, that deny the Father, Christ, and
the Holy Spirit to be of one substance and essence ... 168
Against the multitude of Gods  170
Against the Manichees, which make two Gods, caUing
them two contrary principles  170
Against the heresy of praying to saints  171

THE EPISTLE.

To THE !MosT Reve
rend FATHER, Lord Thomas Cran.mer,
Archbishop op Canterbury,
Primate of all England, and
Metropohtan, his most
humble Roger Hut
chinson wisheth
peace, welfare,
and etemal
felicity.
Publico Scipio, he that was first surnamed African, [cicero de
. . Officiis, lib.
right honourable father, was wont to say, that he was never "'¦ <;• lO
less idle than when he was idle; meaning thereby, forsomuch
as he was a magistrate, that he most earnestly thought and
mused of commonwealth matters, when he seemed to others
least occupied. A worthy saying for so noble a man, and
to be embraced of all rulers, namely in these troublous
days, in which so many things be disordered and need re
formation. So, albeit I am no magistrate, as noble Scipio
was, but a private person, yet I have tliought it my bounden
duty to see such hours in which I might have been un
occupied (which some spend in banquetting, rioting, and
gaming) bestowed neither unthriftily ne idly, but to the
profit of the commonwealth ; to teach the lay people under
standing and science to the utmost' extent of ray .small
power. L^nderstanding is a seed that God soweth in man's
aoul, and among all his gifts knowledge is the chiefest. It
p Utmost, 1550; uttermost, 1560.] 1
[HUTCHINSON.]

TIIE EPISTU:

ordereth the mind, governeth the body, directeth all our
works and affairs, teaching us what ought to be done, and
what is to be left undone ; without which neither a king can
rule his subjects, nor the captain guide his army, nor a bishop
instruct his flock, ne any man of science, or craftsman, shew
forth and practise his art or occupation. Now, if we re
count other things to be of great price and value, your wis
dom knoweth, that the knowledge of God surmounteth so
far all other sciences as God himself excelleth all other
creatures. And the same, without denay, is most profitable
and necessary both unto kings, dukes, earls, and lords, as
appeareth Psalm ii., Deute. xvii., Esay xhx. where they be
named " the nurses of religion ;" and also unto gentlemen,
merchantmen, yeomen, husbandmen ; to all degrees spiritual
wisd.xiii. and temporal. "Vain are all men which have not the
knowledge of God," saith the wise man : and Paul testifleth,
Rom. i. that, " because it seemed to them not good to have the
knowledge of God, God gave them up into a lewd mind, to
their own hearts' lust, and to all uncleanness." For, if he
iJohni. be light, such as know not him do stumble in darkness: if
John xiv. he be the way, they that be ignorant have lost their way ;
if he be the truth, all such as have no acquaintance with
Luke xviii. him be blinded and deceived : if he only be good, we
must borrow and crave all good things of him alone : if all
science be the Lord's, we must be OeoSi^aKToi, " God's
Ecdus.xxiv. scholars :" if he only be almighty, all our power, strength,
Mark X. and ability cometh from him : if he be life, the end of
such as be ignorant, and will not seek to know the Lord,
shall be eternal death. For our Saviour and Mercy-stock
John xvii. saith, that this knowledge is eternal life : " This is etemal,
life, to know thee and Jesus Christ whom thou hast sent,
to be the true God." But we must fetch the right know-;
ledge and true description of him out of holy writ, which, as
2 Tim. iii. the apostle' telleth, is profltable to teach, to control, to
amend, and to instruct in all righteousness. I have made

TO ARCHBISHOP cra.vmeh. 3
this treatise of him out of the same; and forasmuch as my
intent and matter herein is to portray and paint our Saviour
Christ, who is the brightness of the everlasting light, the Heb. i,
undefiled glass and lively image of the divine majesty, I do wisa. vii.
call it. The Image or God : or else, because such things
be here opened and discovered which be necessary to be
believed and known of the lay and unlearned people (I
would not have them utterly lack images) name it, if ye
will, The Layman's Book; for images were wont to be
named Libri Laicorum, "the books of the laity." I am
not the first that hath painted Christ : Paul painted him
long sith to the Galatians, as he witnesseth, " I have Gai, iii.;
painted Jesus Christ before your eyes, and have crucified
him amongst you;" and all the other apostles, evangelists,
and prophets, were painters. My mind is, not to portray
any new, strange, or unknown Image, but to renew, and
repair again, the old Image that Paul made, which hath
been so darkened with glosses, and is so bespotted with
colours of man's wit, so stained through shameful covetous
ness, liberty, and greedy ambition, that marvel it is to see
men so unreverent towards the majesty of God their
maker. Seneca, a wise and sage philosopher, willeth that meet
' gifts be not unmeetly given to unmeet persons, as armour
i to women, nets to students, wives to boys ; and Christ, the
I wisdom of God, commandeth, "Give not that which is Matt. vii.
holy to dogs, neither cast ye pearls before swine;" mean-
I ing thereby, that all kind of gifts ought to be agreeable
i and answerable to their degrees and vocations to whom
¦ they are given. Now, what thing could be devised more
I agreeable to your gracious estate than his Image, whose
( glory and honour you have always sought to advance, not
1 without great danger of your goods and life?— for which
, you are bound to render him most hearty thanks, that he
) chose your grace for a blessed instrument to sweep clean
1—2

THE EinSTLE

his house and church, to redress all abuses, and to restore
again his fallen and decayed glory, maugre the head of
all enemies. Therefore I do present and dedicate this
Image, honourable father, unto your grace, both for the
worthiness of the matter, which is incomparable ; for the
meetness of your person ; for a perpetual monument of my
good will towards your lordship ; and also, for a testimony,
token, and declaration, of my zeal and benevolence to my
countrymen. If I shall see it to be profitable to them, I
shall be encouraged to take mo fruitful matters in hand,
in which I desire continually to occupy myself, but the world
is so evil, so unkind, so unthankful to students, that poverty
caiiseth them to remit and slack their studies, and to seek
the world to maintain their necessities. Abundance and
wealth dwelleth only with those which have God's houses
in possession, which eat up his people like bread, and are
not content to live upon their own sweat, but do live upon
other men's goods and labours, upon the church goods,
which are the poor's. I do mean all such as, in the papist
ical time, were wont to live of their lands, to keep good
hospitality, to maintain schools and houses of alms; and
now they be purchasers and sellers-away of the same,
usurers, rent-raisers, graziers, and farm-mongers, whereby
hospitality, tillage, and many good houses, be decayed in
England, and the realm is unpeopled and disfumished. Be
sides, some be beer-brewers, some farmers of benefices, some
persons, some vicars, buyers of impropriations, some deans
of colleges, some prebendaries, and officers also in the king's
house. Again, priests, which should be preachers and dis
tributers of the holy sacraments, be lawyers, commissaries,
chancellors, officials, proctors, receivers, stewards : the office
of salvation is unregarded through covetousness. And law
yers, which be no priests, be parsons', vicars, prebendaries,
against the ordinance of God, of which St Paul recordeth^
[' Persons, 1550; parsons, 1560.]

TO ARCHBISHOP CR.VNJIEl!. 5
"¦ Even SO did tho Lord ordain, that they which preach ^ '^'"¦- '^•
the gospel should live of the gospel," and no other, neither
king, lord, gentleman, ne lawyer. And yet this mingle-
mangle of spiritual and temporal regiment and offices is
suffered, as if there were neither God, ne magistrate or
dained of God, to redress such abuses. What marvel is it
if man's ordinances and statutes be broken, where the ordi
nance of God is plainly resisted, and not received ?
Other some, that pretend they be true preachers of
God's word, and are counted holy and discreet men, re
tained the king's chaplains, and with other lords both
spiritual and temporal, be indeed benefice-mongers, pre
bend-mongers, have many archdeaconships, deaneries, and
they do not the office of one of their vocations: some once
a year, or twice peradventure, doth preach a sermon before
the king, or at the Spittle^, or at Paul's cross, to delude and
paint the world, and to uphold their good names ; but
in the country, where is most need, and where their livings
lie, they preach not at all; the most part never preach.
Idle chaplains many years possess and withhold wrongfully
preachers' livings. Is not the ordinance of God broken
herein? Is not his proclamation disobeyed, which he pro-
claimeth by the mouth of St Paul, "He who laboureth ^ ¦'^''"=- '"•
not ousrht not to eat" ? Had Eleazar and Abiather so Abiathar.
many livings ? Did Hely, Achimelech, and Sadoc, dispend zadock.
so much of the costs of parishes, and do nothing there
fore? Did temporal men amongst the .lews, in the old
testament, thus live of the altar as they do now of the
gospel? Look on their examples: behold the apostles ; Jeg^."'"'^'
behold Timothe, and Tite ; and if we do allow the doc
trine of the primitive and apostolical church, let us follow
[^ The well known Spital Sermons were originally preached at
a pulpit-cross erected in the churchyard of "the Spittle", or Hos
pital of St Mary, in the parish of St Botolph, Bishopsgate. Stows
London, Strype's Ed. Book ii. 98.]

6 THE EPISTLE
the example of the same. Behold the elder fathers, Origen,
Cyprian, Ambrose, Jerome, Austin, Chrysostom, and others,
whioh spent all their lives in preaching God's word to the
people, as appeareth plain in their works, which be either
sermons, lessons, homilies to the people, or else disputa-
fathers were tioHs and confutations of heresies in their times. Their
preaching i i •
prelates, trade was to preach and expound the scriptures to the
people on the holydays, and on some workdays ; and then
they procured their expositions and sermons to be written
in Latin or Greek, for the erudition of them which fol
lowed. Some begin to renew this trade now in England:
I beseech Almighty God to prosper them. I am sure that
the best learned of them is not able to prove that it ought
to be otherwise, or that the scriptures do allow these plu
ralities of livings, dispensations, tot-quots of promotions,
non-residences, impropriations, and this mingle-mangle. Paul
commandeth every man to exercise that vocation where-
icor.vii, mj|.Q jjg jg gaiie(j_ jjg alloweth every man one vocation,.
one office and occupation, not many; for he saith, mi
wcatione, "in his vocation," not "in his vocations."
I hear say an ecclesiastical law, which I have long de
sired, shall come forth shortly': I trust therefore that all spiri
tual abuses shall be redressed speedily, without any consider
ation of private lucre to any man, high or low, spiritual or
temporal, and according to the counsel of which David speak
eth, saying, " The word of God is my counsellor." Truly,
unless these things be reformed, Enghsh service, homiUes,
P By the statute 3rd and 4th Edward VI. cap. xi,, passed early in
the year 1550, the king was empowered to authorise thirty-two persons
to compUe a new code of ecclesiastical law. This authority was not
acted upon; but on the 11th November, 1551, a commission was directed
to archbishop Cranmer and seven other persons, by which they were
empowered to prepare a code of ecclesiastical law, for the consideration
of the commissioners whom it was designed to appoint in conformity with
the act of parliament. The code compUed by the eight commissioneis
was pubUshed in 1571, by Foxe, with the concun-ence of archbishOF
Parker, under the title of Reformatio Legum Ecclesiasticarum.-]

TO ARCHBISHOP CRA.N'MER. 7
and the right use of the sacraments, do not make us
christian men : we differ from the Turks but in outward
rites and ceremonies, not in the substance of our faith, which
is upright conversation and good life. But they which
should reform others, some be entangled with the same
vices themselves. Dicing and carding are forbidden, but
dicing and carding-houses are upholden ; some in their own
houses, and in the king's majesty's court (God save his
noble grace, and grant that virtue and knowledge may
meet in his royal heart !) give ensample to his subjects to
break his statutes and laws. Prisons in London, where
men lie for debt, be dicing-houses; places of correction
and punishment be dens and schools of unthriftiness; open
drunkards have no punishment; adultery is recounted but
a light matter; chaplains are found of the costs of poor
parishes, through which disorder many thousands here in
England be deprived of the sweet milk of God's word, and
lack teachers to declare them their duties toward God
and their king. This is not only my lamentation, but the
lamenting of all true-hearted Christians, the voice of the
commonalty, the decay of the commonwealth ; and a joyful
hearing, glad and pleasant news, to our enemies, that
gape and look for the end of these matters, which wiU be
destruction and min, if this darnel of covetousness and
liberty, every man to do what him list, be not weeded
out, and God's wrath pacified by some redress and amend
ment. For, seeing the head is so sick and diseased, what
marvel is it if the body be so froward, so disobedient, and
so desperate^? If thou wilt heal the body, thou must begin
with the head ; for his health cometh thence : I would
say, the next way to make obedient and godly people is
the godly ensample of magistrates. It is written : Secundum
o
P In these and some subsequent allusions to the unquietness of the
times, Hutchinson glances at the insurrections in Norfolk, ComwaU,
and other parts of England, which occun-ed in the year 1648.]

THE EPISTLE

Eccius. ... judicem populi, siCy t^-c, " as the ralers of the people be,
such are their subjects." They are named of God " the
heads of the people," of others " the bellies of the common
wealth." As the head is troubled when the hand, the
leg, yea, the little finger, suffereth anguish, and the belly
sendeth sustenance to all the parts of the body ; so rulers,
in that they are called heads and beUies, are admonished of
their office to regard the need and oppression of their
subjects, and to care for the whole body of the common
wealth, lest, if they tender one part and oppress another;
it breed and gender division, strife, rebellion, and parties, as
it hath done. And they likewise are admonished to be
obedient, tractable, and lowly of service. Nothing is more
safeguard to a prince than the love and heart of his com
mons, and nothing is more dangerous, more slippery, than.
to be feared; for, as father Ennius said,
Ennius " Quem metuunt oderunt :
[Fraffmenta ,-. . ,., .. ,., „
EditTHes- Quem quisque odit, periisse expetit. f*<
.sel. Amster.
i707,p.298,] ''Whom men do fear, him do they hate withal;
And whom they hate, they wish and seek his fall."
Eccius. X. And Jesus, the son of Sirach, saith : " An unwise prince
1 Kings xii. spoileth his people." Look on the ensample of Roboam,
and upon the good counsel that his young minions gave their
king : I think he rewarded them for it afterward, as de-
sirers of division and parties. They that will be feared of
many, must needs be afraid of many. The glory of a king
is the Avelfare of his subjects. " It was a merry worid,"
quod the papist, " before the bible came forth in English ;
all things were good cheap, and plentiful." Nay, nay, if
these, things were reformed, and every man, both spiritual
and temporal, were compelled by some law and statute to
serve but in one vocation and one office, we should have
a golden world; England .would become a paradise; God
would bless us, as he hath promised, both heavenly and
bodily. The redress and amendment of enormities in the

TO ARCHBISHOP (HANMER. 9
commonweal must come from the magistrates, not by rebels;
for they are powers exalted and ordained of God for the
same intent, who healeth the body by the policy of the
head, not of the feet. If not, we shall, instead of the com
fortable promises of God, be destroyed and overwhelmed
with terrible plagues, which he threateneth to the breakers oeut.xwiii,
of his law, as dearth, war, dissension, uproars, insurrections,
pestilence, strange diseases, &o. We have a taste of these
curses already; God hath bent his bow and let slip some of
his arrows, which be his plagues, long sith among us: we
may perceive by that which hath chanced what touch he
will keep with us hereafter, and what is like to follow.
O eternal God, spare thy servants. Let not the enemies
of the truth have such cause to rejoice. Suffer not hogs',
filthy and covetous men, to root and tread down thy vineyard
any longer, but hold up the staff of thine inheritance. Let
not the preaching of thy sweet Son increase the damnation
of thy people, but do thou draw and turn them, work their
amendment, who boldest in thy hands the hearts of rulers
and all men. All these enormities be the fruits of evil
hearts : make them, O God, clean-hearted, that they may
pour forth good fraits by the operation of thy Holy Spirit ;
who preserve your grace in good health,
and make your govemment
prosperous to you,
to this realm,
and to the
church of
God.
So be it.
At London the xxvi. of June.
P Gods, 1650; hogs, 1660.]

MASTER DOCTOR BYLL'.

Images are made to put us in mind
Of that which is dead, or far absent;
But God is neither, as we do find.
But aye living, and each where present.
Images are cursed, graven by man's wit.
In place that are set for any religion;
But an Image made out of holy writ
Is not forbidden, in mine opinion.
An Image is painted here, in this book.
Neither with false colours nor man's inventions ;
But out of God's book set out to all folk,
Fmitful and necessary to all true Christians.
Hutchinson shope it for good men to regard;
With thanks his costs, with praise his pains reward.
Q Dr WUUam Bill, a hearty favourer of the reformation, was
successively master of St John's and Trinity CoUeges in Cambridge,
almoner to queen Elizabeth, provost of Eton, and dean of Westmin
ster. He died July 15, 1661, and was buried in Westminster abbey.
Harl. MS. 7028. fo. 139.]

THE
IMAGE OF GOD.

THE FIRST CHAPTER.

We must leam what Ood j.s, of God's word, and not of man's wisdom.
The first point and chief profession of a true christian
man is, most stedfastly to believe that there be three per
sons, and one God ; as we are taught in baptism, which
is commanded to be ministered in the name of the Father, Matt.x-xviii.
of the Son, and of" the Holy Spirit. For in that bath
of holy baptism we are regenerate, washed, purified, and
made the children of God, by the workmanship. of the three
persons, which formed also heaven and earth, and all the
glorious fairness of them ; they brought the children of
Israel out of the house of bondage ; they preserved them
from the tyranny and oppression of the heathen ; they
gave also unto tlie heathen prosperity and adversity,
peace and war, poverty and riches ; they govern the uni
versal church ; whose works be unseparable. Wherefore,
I think it necessary to declare what God is, and what
a person signifieth in the Deity ; forasmuch as the common
sort of people are ignorant of their maker and governor,
and the signification of a person is applied to diverse things.
And because these two points be dark and hidden mysteries,
and no less necessary to be loiown of all men than hard
to teach, I ^vill shape my speech after such a perceivable
fashion, that I may, by God's help, make «?j Image of
God for the capacity of the simple and unlearned. God
spake to the Israelites out of the fire in the mount Oreb,
and it is written, that they "heard a voice, but they saw !•«"'• >^-
no image," because they should make none after it. For
it is a dishonour to God, a derogation and defaming of
p And the, 1550; and of the, 1560.]

12 THE IMAGE OF GOD,

[cH.

the divine nature, to make any similitude thereof, either
of gold, silver, stone, wood, or in thought and mind. Wc
must hear his voice, we must leam what God is, out of
Eccics. i, God's book, not of man's wisdom. For, if " all things
which be under the sun be too hard for man," as the wise
man telleth, how much more be the secrets of God's nature
isai,xiv. hid from his eyes ! of the which Esay \vriteth, " Truly,
Lord, thou art hidden from us ;" counting himself one of
Simonides. the isTHorant. Simonides, a famous clerk among the hea-
[Cicero de o „ , , , • . • i i • j i •
naturaDeo- thcH, tcacheth US how feeble mans wit is in declaring tins
c, 22.] ¦ ' mystery ; who, when he was inquired of king Hiero, what
a thing God was, he asked a day respite, and the next
day, when he was inquired again, he asked two days more,
and when they were expired, he asked more, not ceasing
to double his days, until Hiero required of him why he
did so? "For because," saith' Simonides, "the more I
consider it, the darker it is unto me." And no marvel;
for as no man knoweth what is in man but the spirit of
man, so all men be ignorant what God is, except they be
1 Cor. ii. taught of the Spirit of God. For, seeing Paul saith, " The
eye hath not seen, nor the ear hath not heard, ne yet have
entered into the heart of man, the things which God hath
prepared for them that love him;" how much more doth
he himself surmount our capacities ! But it followeth,
" God hath opened them unto us by his Spirit ; for the
Spirit searcheth all things, yea, the bottom of God's secrets."
And this Spirit speaketh and breatheth on us in the scrip-
john vi. tures ; as it is written, " My words are Spirit and hfe."
Experience doth teach us, and the Apostle wameth
us, how fantastical our heads be in searching God's mys
teries. For some imagine God to be a corporal thing, and-
of man's shape and form, because the scripture doth grant,
in diverse places, unto God hands, feet, ears, eyes, mouth
and tongue; called commonly Anthropomorphites. Read the
Tripar. cf 7! tenth book of the Tripartite History, seventh chapter^
and there you shall find a great contention concerning this
matter between the monks of Egypt and Theophilus bishop'
of Alexandria; albeit the sect of the Epicures-' held this
P Saith, 1550; said, 1560.] i
[_' In the Auctorcs Eccles. Histories, p. 548. Basil. 1535.]
P Epicures, 1650; Epicurus, 1560.]

I.] OR Layman's book. 1,3
assertion long before, as it appeareth in tiio first book of
Tully, De natura Deorum, where this opinion is eloquently [i-. 23.]
confuted by Cotta, a senator of Rome.
Other rob God of his glory, and give it unto his crea- iiom. i.
tures, worshipping the sun, the moon, the fire, yea, and
mortal men, for the immortal God; and unreasonable beasts,
for the author of all reason, wisdom, and understanding.
And some dishonour liim by honouring of dead saints, and
worshipping of bread and wine, without any commandment
of the scripture, any example in the old or new testament,
any authority of the doctors. I will not stand in rehearsing
the sundry fantasies of men as touching God. What is
the cause of all these fansies and diversities, but that
for which Isaiah controleth us, saying, " The ox knoweth isai. i.
his lord, and the ass his master's stall, but we know not
God" ? Come, therefore, good christian people, aud hearken
to the words of the Lord ; and I will shew you, in them,
the majesty of God himself, his face and countenance,
his magnificence and highness, which cannot abide the
fellowship of any creatures. Paul unto the Hebrues warneth
us, that we " be not carried away with diverse and strange Heii. xiii.
doctrine;" which is as much to say, as if he should com- trine, what
mand us to fly man's doctrine. For men be the strangers,
whose doctrine he biddeth us fly, as Peter witnesseth:
" Dearly beloved, I beseech you, as strangers and pilgrims, i Pet. ii.
&c." Paul also expoundeth himself, saying, that Abraham,
Isaac, and Jacob, "confessed themselves to be strangers [Heb. xi.]
and pilgrims upon the earth, dweUing in tents." And
Christ saith, that his sheep hear not the voice of strangers ; Jo''" '^^
that is, the doctrine of men, the \\hich in the eighth of*'**^'"'-
jNIark is called " the leaven of the Pharisees and of Herod." The i^"™
of the Pha-
Wherefore, if we be sheep of his pasture, and people of^isees.
his hands, let us follow his counsel, (for he is our shep
herd, our head, and the truth,) and of his apostles, (for
they are his labourers and workmen;) remembering that
David saith, " Understanding is good to them that do Psai, rxi.
after it." For he that knoweth his master's will, and will ^"^^^ >^''-
not follow it, he shall be more grievously punished. Christ
saith unto a woman of Samaria, at Jacob's well, besides
Sichar, that she and her people w^orshipped they knew john iv.
not what ; for thev leaned to custom and father,?, rather Samaritans.

14 THE IMAGE OP GOD, [OH.
than to the text of God's word, saying, " Our fathers wor-
jews. shipped in this mountain;" but the Jews, cleaving unto
God's word, and worshipping in the temple, knew what
they worshipped. The which was written for our instruc
tion, that we should repair unto the scriptures in all doubts
and controversies, the which is the only touch-stone to
examine and try all doctrine, the forged, pretensed, and
ECor.x. false, from the sincere, germane, and true. "The weapons
of our war," saith Paul, "are not carnal things, but the
power of God to cast down strong holds, to overthrow
inventions," that is, to vanquish heresy, to destroy all ill
Scripture is doctriue. Verilv the gospel is that "power of God," for
the power •' ox _ n i
of God. go Paul termeth it, " unto salvation to all them that be-
A sword, lieve." The gospel is the spiritual sword that shall pre
vail against Sathan, much more against heretics, and his
Ephes. i. members : this sword shall overcome antichrist, whom God
2 TliGSS. il.
Matt. iy. shall slay with the breath of his mouth ; with this sword
-3.]' ' Christ confounded the devil ; maintained his disciples,
slandered of the Pharisees as sabbath-breakers; proved
Matt. xxii. the resurroction against the Sadducees ; taught a certain
young man the way to heaven; contented the Pharisees
touching marriage : with this sword the apostles in divers
assemblies confuted the Jews after Christ's ascension, as
in their Acts is registered. S
The papists reply, that the scriptures are not sufficient
and able to confound heretics, but their interpretations and
glosses upon them ; because they be not plain and evident but
dark and hard, and may be wrested to many purposes. How
did Christ confute the devil? with scripture, or expounding the
Lantern, scripturcs ? Again, God's word is a lantern, a light; it turnetH
Psal. cxix. , '^ , . .° , . , ' & '
the soul, it giveth wisdom even unto babes, it rejoiceth the
2,Peter 1. heart, it lighteneth the eyes, it is a candle shining in a dark
studied of place, and therefore not hard nor dark, but easy and plain,
all men. ^ ' • i
and to be studied of all men, high and low, poor and rich,
Job vii. [1.] spiritual and lay. For the holy and patient man Job saith,
that the life of man is nothing else than a very warfare upon
the earth, full of misery and trouble, set about with a great
multitude of mortal enemies, the devil, the world, and the
God's word flesh. Wherefore, the sword of God's word is very neces^
IS Q, sword, J
sary unto all that be in this warfare. For who goeth to
battle without a sword? Doth not he that taketh away

I.] OR I.AYM.Vn's book. l.J
thy sword betray theo unto thine adversaries ? Chi-ist saith,
" He that hath no sword, let liim sell his coat and buy him L«ke.xxii,
one;" and the papists seek all means possible to spoil the peo
ple of their sword, which is God's word, saying it will make
them heretics : for, Litera occidit, spiritus est qui vivifcat,
" The letter killeth, and the spirit quickeneth." Is God's 2 cor. iii,
word the letter? Then we must not read it, lest it kill
us; lest it make us heretics. But hearken what Master
Doctor of all verity saith, Sermo tuus Veritas est, " Thy word John xvii.
is trath." And Peter calleth the self-same " immortal seed, ^ P'^*^'''-
by which we are born anew, and which lasteth and liveth for
ever." Doth immortal seed kill us ' Doth trath make us immortal
heretics? Christ declareth the operation of tliis seed, say
ing, " Now you are clean by my word;" and Paul saith, Johnxv.
Fides ex auditu, that faith cometh thereof, not heresy. Rom.x.
These fruits this seed engendereth, where it is sown, truth,
cleanness of life, regeneration, and faith. He that talketh
with wise men becometh wiser by their communication; and
shall not he that talketh with God, the author of all wisdom,
in his scriptures, be edified thereby ? Then what is Litera 2 cor. iii.
. . . The killino*
Occident, "the murdering letter'"? Truly, the law, which letter, what
causeth anger, by which cometh Imowledge of sin, which iiom.iy.
is a schoolmaster unto Christ. The law first killeth, that cai. hi. '
Christ may make ahve; it condemneth, that Christ may
justify ; it sheweth sin, he healeth sin. The gospel is a
sermon of God's mercy, that he hath blotted out our suis
by faith only in Christ's blood ; it maketh no heretics ;
twelve men, by preaching of it, made the unfaithful, and
heretics, faithful and true Christians. This candle was not .Matt. v.
, light to be put under a bushel, but to be set in the can
dlestick, to give light to them that be in God's house. For
Christ crieth, "Woe worth them, that take away the key Luke xi.
of knowledge, neither entering themselves, ne yet suffering-
other to enter." The key of knowledge is God's holy c^^^^worci^
testament and word, that which before we called the touch- touchstone.
stone to discern good doctrine from evil. When they had
taken the touchstone from us, they made us believe that
pewter was silver, and they sold us copper for gold, making
the scriptures a nose of wax and a tennis-ball, wresting
them unto every purpose. Thus we see from whence we
^ must fetch the knowledge of God: verily, out of God's word.

1 Cor. i.

16 THE IMAGE OF GOD, [cH.
which is the truth, and not out of the questionists, or scliool-
isai. xxxiii. men, or other like. For he saith by his apostle, "I will
destroy the wisdom of the wise, and I will cast away the
understanding of the prudent. Where is the wise? where
is the scribe? where is the searcher of this world? Hath
not God made the wisdom of this world foolishness?" As
God is known only of himself, so we must only learn of
him, what he is. As for man, he knoweth no more what
God is, than the unreasonable beasts know what man is;
yea, and so much less, as there is more difference between
God and man, than between man and the beasts.
Wherefore, all leaven, all strange doctrine and man's
wisdom, set apart, I will see what the scriptures teach us
concerning God : nor I will not disdain to ask, where I shall
see cause, nor be ashamed to learn, where I am ignorant;
desiring him that readeth this treatise, wliere the scriptur%
is plain, to believe, for, except we believe, we shall not
understand ; where it is doubtful, to search with me ; where
he seeth himself out of the way, to revoke his opinion;
where he seeth me in an error, to inform me, and I will
be glad to learn ; and so we shall follow the rale of cha
rity, searching both after God, [of] whom it is written,,
" Seek the Lord and his strength ; seek his face ever
more."

I'sal. cv.

THE SECOND CHAPTER.

God only is of himself.
When Moses desired the Lord to shew him his naflie,,
Exod. iii. ti^g Lqj,^ gj^j^ yjj^^j j^ji^^ ,;j ^^ ,^^^^ J ^^^y That' is
to wit, " I am of myself, I am only. Nothing is of itself
without creation, without corruption, save only I, which am
that I am." Which understanding God himself doth de
clare, speaking further unto Moses: "This shalt thou say
unto the children of Israel, He that is, did send me unto;

II.] OR layman's book. 17
you;" for nothing is, savo only God, forasmuch as thoy
stand not by their proper strength, but by the power and
goodness of him. The heavens, the waters, the earth,
the hills would fall, unless he measured the heaven with lini.xi.
his span, held the waters in his fist, comprehended tho
whole earth in three fingers, weighed the mountains and
hills in a balance : by which phrases is meant, that he
governeth, ordereth, and disposeth them as he listoth.
Neither the sun could give light, ne yet the fire heat,
all things would decay and perish, unless he did rule
them, as the soul doth man's body. Unto whom only that
belongeth and appertaineth which the Greeks call on, the
Latinists est, as witnesseth the apostle: Non est in «Yfo 2Cor.i.[2o.]
est et NON, sed est in illo est.
Of all other things non may be said, for once they
were not ; but not of God, because he was always : he is,
and he is to come; all things have their being of him,
and he of himself. Except we understand this saymg,
" He that is, sent me unto you," after this sort, it maketh
no difference between God and his creatures. For albeit
they have not their beginning of themselves, but of him,
yet it is truly said of them, that they are. Moreover, what
could the Israehtes have thought Moses to have meant by
these words, " he that is," than a certain man sent him
unto them? If they had taken Moses so, they would not
have left Egypt and followed him into the wilderness; but
they took these words, " he that is," for God himself, and
therefore foUowed him : the which, throughout the bible,
be never spoken of any creature, but only of him that made
all creatures. The name of God also declareth this sense
to be trae, which is Ihuh, of four letters in all tongues ;
in Greek, Theos ; in Latin, Deds ; in English and Dutch,
God; in the French, Dieu; in Spanish, Dios; in the
Almaines' tongue, Gott; and therefore called Tetragram-
maton, and in Latin, Quadrilitterum ; derived of Essendo,
or rather that word that signifieth Esse in the Hebrevf
is derived of it. The Jews read for that word Adonai,
not that it cannot be expressed in their tongue, but for a
reverence to God's name, the which, as they thought, was
not once to be named.

[hutchinson.J

18 THE IMAGE OP GOD, [Ofli

THE THIRD CHAPTER.

God is a spirit, and how the scriptures do grant unto him a head, eyet,
liands, feet, and all other parts of man's body, God is a bird, a
shooter, a husbandman ; Christ is his image, and man also, ,
We read also in the scriptures, that God is a spirit,, and
John iv. no corporal thing : " God is a spirit, and they that worship
him must worship him in spirit and truth'." The Lord
2"cor. iii. uo doubt is a spirit ; but you wiU say, " If God be a spirit,
isai.xi. j^^^ jg j^ ^j^^^ ^YiQ prophet affirmeth him to measure heaven
with his span, to hold the waters with his fist, and the earth
in three fingers?" David also saith: "The eyes of the Lord
rsai, xxxiv. are over the righteous, and his ears are open unto their
prayers," and " the hand of the Lord hath driven out
Psal, xliv. the heathen." Hath a spirit fingers, hands, eyes, and ears?
Wheresoever scripture doth attribute unto God a head, ears,
eyes, eyehds, nose, mouth, lips, tongue, heart, womb, hands
right or left, fingers or a finger, an arm, hinder parts, feet,
it is not to be understand literally, but a spiritual sense is
to be gathered of such words. Because our understandings
be weak, and not able to perceive God, if he should use
such words as become his majesty, he borroweth common
and plain words to declare a difficult matter unto us : and !
even as mothers, before they can teach their young babes \
to speak, are fain as it were to lisp, stammer, and stut ;
with them ; so God, to teach our capacities, useth these |
famiUar manner of speeches. i
hlad'is?'"^'^ When thou readest that God hath a head, thou must
understand his divine nature, which was before all thingS)
His hairs, and unto it aU thmgs be obedient. His hairs signify
his angels and the whole multitude of the chosen. Dan,
vii : " His clothing was as white as snow, the ban- of his
head like pure wool ;" where the head of God is his deity
and godhead, his clothuig and his hairs be his angels and
elect, which be like white snow and pure wool. God is
Eyes. said to havc eyes, because he seeth aU things, and nothing
P And 1660; and truth, 1660.]

in.] OR layman's book. 19
is hid from him ; " in whose sight," as tho apostle telleth, [Heb. iv.
" no creatm'C is invisible, for all things be naked and open
unto his eyes." His eyes also sometimes be taken for
his favour : " The eyes of the Lord are over the righteous." ^*'''- -''^'^"¦•
His eyelids be taken for his secret judgments : " His eye- E^,"*!.^'-
lids behold the children of men." He is said to have ears, Ears.
because he heai'eth aU things : " The ear of the jealous wisdom i.
heareth aU thuigs, and the noise of the grudgings shall not
be hid." His nose doth signify his inspirations in the ^°^''-
hearts of the faithful : " Smoke went out of his nostrils." 2 sam. xxU.
The face of God is the knowledge of his divine nature, of His face.
the which it is written', "Shew us the light of thy conn- Psai. ixx.
tenance and we shaU be whole ;" that is, "grant us to know
thee." Otherwise God's face signifieth the invisible nature
of Christ's divimty% as Exodus doth declare : " You shaU Exod.x.xxiii.
see my hinder parts, but my face you cannot see ;" that is,
"thou shalt see Christ's humanity, but his divinity cannot
be seen." God's mouth is taken for the Son of God the ^outh.
Father: "We have provoked his mouth unto wrath;" or
his commandment : " The mouth of the Lord hath spoken isai. iviii.
it." God's tongue is the Holy Ghost: "My tongue isTo:;?"^^.
the pen of a ready writer." His arm signifieth Chiist, Arm,
of whom Jeremy writeth : " Thou hast brought thy people Jer. x.x.xii.
of Israel out of the land of Egypt with an almighty hand,
with a stretched out arm." Where also Christ is caUed
the hand of God ; for he is both his arm and his hand. chJifi.
Moreover, God's hand is taken sometune for his power:
" Behold, ye house of Israel, ye are in my hand, even as J^f- ^''^¦
the clay in the potter's hand ;" some tune for his scom-ge* : Scourge,
"I wiU stretch forth my hand over Juda and Hiem- z«p'>- '•
salem, and I wiU root out the remnant of BaaJ." Of the
which scourge Job saith: "The hand of the Lord hath J»'^ -'^^•'
touched me." Furthermore, Christ is caUed God's right i"s" hand.
hand: "The right hand of the Lord hath done mai-vels,
the right hand of the Lord hath gotten the victoiy." It
o '-' '1*1 Clinst s
is used also for the glory of the Father, concermng which giory.
he saith to his Son: "Sit on my right hand." And in Psai. cxviii.
some places, for everlasting joy and life: "And he shaU Matt. x.x.
p It is, 1650; is, 1560.]
p Exodus xxxiii. 1650 ; as Exo. doth declare, 1560.]
r^ Scourge, I, 1550; scourge, saith he, I, 1560.]

20 the image of god,

[cH.

set the sheep on his right hand, and the goats on the left
hand;" where, as his right hand is taken for evoriasting
Left hand, jgy^ g^ ^ig left hand signifieth the torments of tho wicked.
Lukexi. God's finger is the Holy Ghost: "If I cast out devils in
tho finger of God, &c." For where Luke saith, " In the
Matt. xii. finger of God," it is in Matthew, "If I cast out devils in
His r.Mgcr. the Spirit of God." God's finger therefore is his Holy Com
forter. For as the hand, finger, and arm, are three, and
yet but one body ; so the Father, the Son, and the Holy
Ghost, are three persons, and one substance, one God.
The heart of rjij^^ heart of God tho Father signifieth the secret
of his wisdom, of which he begat his Word, that is, his
Psal. xiv. gpjj^ without beginning, without any passion : " My heart is
Womb. inditing a good matter." His womb is used in the samo
^-"¦¦''- <^''- ['¦] signification : "Of my womb, before the moming star, I
begat thee." God is said also to have shoulders, because
Psai''xd^' ^^ beareth up all things as it were upon his shoulders ; for
Hinder ^\\ things stand by him. The hinder parts of God is
Christ's humanity, the which he took upon him m the end
of the world, that we might live without end ; which is called
Feet. also God's feet. For as his head signifieth his divinity,
so his feet signify Christ's humanity, the which is subject
unto God's deity, as our feet are unto our heads : " Thou
Psal, viii, hast put all things in subjection under his feet." In some
Deut. xxxiii. places preachers of God's word be meant by his feet': "They
that draw nigh his feet shall taste of his doctrine."
i^imuo'""'' ^*^'^i swearers and blasphemers, which use to swear by
snearers=. Qod's heart, arms, nails, bowels \ legs, and hands, learn what
these things signify, and leave your abominable oaths. For
when thou swearest by God's heart, thou swearest by God'a
wisdom ; when thou swearest by God's arms, thou swearest by
Christ; when thou swearest [by his] hands or* legs, thoU
swearest by his humanity; when thou swearest by his tongue
and finger, thou swearest by the Holy Ghost ; and swearing
by his head, thou swearest by his divine and blessed na
ture ; and swearing by his hairs, thou abusest his creaturei|,
by which thou art forbidden to swear. When an oath is
P Fete, as in Deute. xxxiii, 1650; fete. In, 1660.]
P 'An exhortation to swearers' does not occur in tho edition of 1660.]
Q^ This word is substituted for one of a very repulsive character.] \
[¦' Hands or legs, 1660; hands, legs, 1660.] '

Ill-] . OH layman's book. 21
necessary, wo are bound to swear by God only, unto whom all God is ho-
honour is due ; for we honour that thing whereby we swear, swearinij.
It is naught to swear by the mass, a profanation of Christ's
supper, and a patched creature of the bishop of Rome, which
was longer in patching then Salomon's great temple in build
ing. Neither is it lawful to swear by any saints, as judges and f°i^ °;'',>' j^
stewards make the simple people do at sessions and courts ; ''y-
for if they be to be sworn by, they are to be prayed unto,
and to be honoured. David saith : " All they that swear by psai. ixiii.
him shall be commended." And Paul unto the Hebrews
speaketh thus, that God, " because he had no greater thing Heb, vi.
to swear by,* swore by himself;" whereby we must gather,
that we must swear by God only. They that swear by his
creatures, or by the mass, be idolaters. But some wUl
say, if we honour that thing whereby we swear, let us swear
by God, that we may honour him. Brother, be not de
ceived: God is honoured by swearing, but how! Truly,
when thou swearest by him in a weighty matter of life and
death, before an officer, or in any other matters of import
ance, thou dost him honour and homage : but if in every
trifle thou call him to witness, thou dishonourest him, and
breakest his commandment, which saith : Non assumes
nomen Domini, &c. " Thou shalt not take the name of
thy Lord God in vain." Swear therefore by God, as God
hath commaded thee, and thou honourest him. I trust
now it is evident, that God, notwithstanding all these fore
said parts and members, is a spirit, and no bodily, no cor
poral, no sensible thing. If there be any that thuik other
wise, I would fain leam how they set the scriptures together,
which cannot be contrary one to another ; for scripture is John xvii.
truth, and truth can by no means be contrary to truth ''-
If they will prove of the places before that God is
like man, I will prove also, because the scripture saith,
" Who is this that cometh from Edom with stained red isai- ixiii.
clothes of Bosra, which is so costly," that God goeth in
a red coat ; which if it be trae, he must needs have a
tailor, or else make it himself, for those words are spoken
of God, as the place sheweth. But if we weigh the place what ^^^^
diligently, we shall find, that Edom is the earth, and goaesbe.
the stained red clothes are Christ's blood, which he did
P To truth, 1550; to the truth, 1560.]

THE IMAGE OF GOD,

[cn.

shed upon earth for our sins. And they which demand
who he is, be his creatures, whieh shaU marvel at the
wisdom of God in delivering mankind from the bondage
of the spiritual Pharao by blood, by death, by the cross.
I wiU prove also that he hath shoes; for he saith by
Psai.ix. David: "Over Edom wiU I stretch out my shoe." And
WTiat God's then he must needs have a shoemaker, or else make shoes
^^°^^^' himself. But Edom is the earth, the apostles' feet be his
John xl. shoes ; for it is written : " How beautiful are the feet of
them which bring glad tidings of peace." He stretched
his shoe over the earth, when he sent them to preach to
Psal. xix. aU creatures : for " their sound went into all lands, th^ir
Psal. XVU. words to the ends of the world." I may prove also, with
like arguments unto these, because God's word doth attri
bute wings unto God, that he is a bird ; and so, if he be
like a man and a bird both, he is a monster : and because
Psal. vii. it doth attribute unto him bow, shafts, and quiver, that
Matt, iii. he useth shooting; because it granteth to him a fan, a
floor, wheat and chaff, that he occupieth husbandry. David
saith, " Defend me under the shadow of thy wings," hkening
God to a bird, forasmuch as he is no less careful for his
chosen than the hen is for her chickens, as Christ declareth
Matt, xxiii. very well, crying : " Jerusalem, Jerusalem, how often would
I have gathered thy children together, as the hen gathereth'
her chickens under her wings, and ye would not." And it
How God is granteth God bow and shafts and a quiver, to signify him
said to be a ® , ± ' o /
shooter. to bo a punishcr of the ungodly, and a rewarder of the
godly ; forasmuch as men minister help or vengeance one to
another oftentimes through bows and shafts, and one prince
Psal. vii. aideth another with archers. " He hath bent his bow,"
saith David, " and made it ready, he hath prepared weapons
of death, and ordained arrows to destroy ;" that is, he will
avenge evil men, he wiU reward them for their oppression,
he wiU punish them for their ungracious devices, except
they amend; he hath " whet his sword." And weU may God
be compared to a shooter. For as the shooter, the less or
more he draweth his shaft, his stroke is thereafter, and if
he draw it far and up to the iron, then it payeth home, u
they say, then it giveth a mighty stroke ; so God sometime
\} This should probably be Rom. x. 16.]
P Gathereth, 1560; gathered, 1660.]

111.]

OR l.vyjMan s book.

differreth to punish men for their sins, and therefore, ex
cept they amend when he piinisheth, he will draw his
shaft to the head, and strike most grievously. Remember,
man, that God is a shooter; heap not his wrath against
thee ; prolong not the time ; despise not " the riches of his Kom. ii.
goodness, which leadeth thee to repentance." Likewise the
scripture caUeth him a husbandman, for many causes. Pa- How God is
^ , , said to be a
ter meus agricola est, " My father is a husbandman," saith husband-
Christ. The husbandman dungeth his land, tilleth and John.w.
dresseth it, that it may bring forth good corn : so Almighty
God tilleth and cleanseth the hearts of his people, the which
be prone unto evil, that they may bring forth good works,
not tares. For we are his husbandry, as Paul witnesseth,
speaking of the congregation : " We are God's labourers, i cor. iii.
ye are God's husbandry, ye are God's buUding." The hus
bandman diggeth up aU unfruitful trees, pareth off all rot
ten boughs, weedeth out cockle and tares, and casteth them
into the fire : so God -wiU serve them that he shall find
empty of good works, and without oil in their lamps. The Matt. xxv.
hnsbandman appointeth his servants to purge his floor, and
with the fan he separeth the good seed from the chaff:
even so God shaU send his angels to his floor, that is,
into this world, and they shaU carry the good seed into
everlasting bams, but the chaff and dross shall be thrown
into a furnace of fire, where is waiUng and gnashing of Matt. xv.
teeth : for they are God's reapers, and the end of the world
is a harvest, as one of the reapers teUeth us, saying, "Thrust Kev.xiv.
in thy sickle and reap, for the time is come to reap, and
the com of the earth is ripe." Who doth not see that
these things are to be taken figuraUy in God ? If the parts
of man be verily in God, he hath a marvellous fist that
holdeth all the waters; his little finger is bigger than St
Christopher's great^ toe\ for he comprehendeth the whole
P Greater, 1560; great, 1560.]
[* The huge bulk of Saint Christopher is commemorated by the
writers of the legendary lives of saints current during the middle ages.
In his life. In the collection of lives of saints in the celebrated Vernon
MS. in the Bodleian Library, he is thus described: I modernise the or
thography and quote from Warton's History of English Poetry, Vol. i,
p. 19. Edit. 1824:
" Four and twenty feet he was lonj, and thick and broad enow;
"Such a man, but be were strong, methinketh it were woe!"]

The image
of the
Fathi'r is
an idol.

24 THE IMAGE OF GOD, [cH,
world in three fingers; he hath a wonderful hand whioh
carrieth so many people out of Egypt ; to be short, all his
parts be high, large, and big, for he fiUeth heaven and
earth, and he must have also the use of the same mem
bers ; which is filthy to imagine in God.
" But was not man made after the similitude and like
ness of God ?" Yea, truly, but in soul, in mind, in the in
ward man, not touching his body. Wherefore Augustin^
a man most expert in God's word, crieth out against the
image of the Trinity, caUing it Sacrilegium, a staining of
God's honour, and an idol, because the glory of the im
mortal God is changed into the similitude and image of
mortal man; forbidding such an image, not only in the
church, but also in thought and mind^ I suppose that the
John xiv, Anthropomorphites erected this image. When Philip desired
Christ to shew him the Father, he rebuked him, and an-
Heb, i. swered : " He that seeth me, seeth the Father ;" for he is
the only image of the Father, as Paul writeth ; not a dumb
image, for he is his Word ; not a dead image, for he is
life and resurrection ; nor^ counterfeit, for he is trath. God
How^an is a spirit, not flesh ; a soul, not a body. The soul of man
°iM.'"'f ^^ ^^^^ ^'^ ^® made ad imaginem et similitudinem Dm,
Goiu " after the image of God," because it is a spiritual crea-
oen. i. ture, invisible, incorraptible ; not of the substance of God,
nTs'ts!'"'*' as the Manichees and the Priscillianists do falsely defend,
but made of nothing. For then it should know all things,
as God knoweth, and be ignorant of nothing : it should be
void of all affections, mutability, and inconstancy. There
is in man's soul reason, discerning good from evil, truth
from falsehood; there is memory, by the which he re-
membereth things past ; there is wiU, by the which he
[' Nee ideo tamen quasi humana forma circumscriptum esse Deum
patrem arbitrandum est, ut de illo cogitantibus, dextrum aut smistrum
latus animo ocourrat : aut idipsum, quod sedere Pater dicitur, flexis
poplitibus fieri putandum est ; ne in illud incidamus sacrilegium, in quo
exsecratur apostolus eos qui commutaverunt gloriam iiicorruptibilis Dei
in simiUtudinem corruptibilis hominis. Tale enim simnlacmm Deo nefas
est christiano in templo coUocare; multo magis in corde nefarium est,
ubi vere est templum Dei, si a terrena cupiditate atque errora mimde-
tur." August. De Fide et Symbolo, Opera, vi. 157. Edit. Pai-is. 1679-
1700.] P Nor, 1650; not, 1660.]

III.] OR layman's book. 25
chooseth what him liketh. Besides this, our first parents
were made without spot, void of sin, clean, righteous, holy,
replenished with all flowers of virtues and knowledge. In G"'- '•
these things man was formed after the likeness of God : in
these we be like the angels : our body'' wo have common
with the brute beasts ; it was made of the mould of tho
earth, as Moses telleth, before there was any simiUtude,
likeness, or image of God in man. St Paul also declareth
this to be true, saying: "Be ye renewed in the spirit ofEph.iv.
your minds, and put on that new man, which after the
image of God is shapen in righteousness and true hoUness ;"
and in another place : " Lie not one to another, after that ^°^' "'¦
ye have put off the old man with his works, and put on the
new, which is renewed in knowledge after the image of hira
that made him."
These testimonies teach, that we lost the image of God
by the fall of Adam, whereby our reason was blinded, our
will wounded ; and that we recover it again by Christ, who
in this life amendeth reason by faith, and free will by
charity, and in the life to come, with perfect vision of his
glory. Hitherto it appeareth that God is a spiritual sub
stance or nature, not of corporal shape ne form, as the Hu-
maniformians would make us believe.

THE FOURTH CHAPTER.

God is a pure nature and immutable, and how he is otherwhiles angry,
otherwhiles pleased, sometime asleep, sometime awake, sometime for
getful, standing, sitting, walking, <^c.
God is also a pure nature, forsomuch as he is not
mixt nor compound. For, when no composition can be
without change, James affirmeth of God : " With whom James i.
there is no variableness, neither is he changed, &c." He
p Bodies, 1560 and 1560.]

26

THE IMAGE OF GOD,

[gh.

Psal. cii.

How anq;er
is in Goi.

Psal. ii.

ohangeth aU things as a vesture, but he himself is immu
table, unchangeable.
But some wiU say, " We read him oftentimes changed
in his word. He is sometime angry, otherwhiles pleased,
sometime awake, sometune asleep ; sometime he forgetteth;
sometime he remembereth; otherwhUes he sitteth, goeth;
he walketh, he standeth." God is said to be angry, ("kiss
the Son lest the Lord be angry,") when we break his
commandments, despise his threatenings, set light by his
promises, and foUow our own corrapt appetites; and so
we are changed, not he; we be mutable, he is immu
table : as the clear sun to sore eyes is painful, to good
and whole pleasant and comfortable, and yet the diversity
is in the eyes, not in the light. He is said to be paci
fied, when we forsake our naughty living, retuming unto
Jonah' iii. him, as did the good Ninivites. " Who can teU," saith
the king of the Ninivites, " whether God wiU tum, and
repent, and pacify his wrath, and preserve us ?" — where his
repentance, pacifying, and turning, is all one thing. And
he is said to laugh and scorn, as in the second Psalm:
Qui habitat in ccelis irridebit eos, et Dominus subsa/nndbit eos,
"He that dwelleth in heaven shall laugh them to scorn,
the Lord shall have them in derision." And in another
place : " As for the scornful, he shall laugh them to scorn."
God is not of such affection as man^ is, to be moved with
mockage and laughter ; for he rejoiceth not in the hurt of
man, but at his amendment : and it is written, Abom^
natio Domini omnis iUusor, " God abhorreth scornful per
sons:" but as that man which laugheth at other men is
farthest from a mind to help them, and to remedy their
griefs, so is God to such as despise his commandment^l
set light by his threatenings, and are not moved with his
promises : this is God's laughter and scorning. He ig: said
to sleep, when Christ lay dead m his grave, whose death is
called a sweet sleep of Hieremy ; or else when he is slow to
help his elect out of trouble, as in the psalm xUii. : "Arise,
wherefore dost thou sleep, O Lord?" And contrariwise,
he is said to awake when he doth straightway, -without any
tarrying, succour them, help them, and deliver them. He
P Jhon, 1660; Jonas, 1560.]
P Man, 1660; a man, 1560.]

Joel ii.
Jer. xviii.

How God
doth laugh.

Prov. iii.

I-Inw he is
s.'iid to
sleep. [Jer. xxxi.
26.]

Psal. xliv.
To awake.

IV.] OB layman's book. 27
is said to forget us, when he taketh his mercy from us, Forget.
forgetting' his statutes, ordinances, and commandments ;
and to remember us, when we change, not ho. Jesus Remember.
Christ, that is God yesterday and to-day, continueth the
same for ever. He sitteth not after human manner, but sit,
after another sort. To reign and to sit be one thing in
God, and of one signification and meaning. " God reign- Psai- xivii,
eth over the heathen, God sitteth in his holy seat." He
sitteth over cherubim, which is, by interpretation, fulness
of knowledge, by which word "angels" be meant, and "the
minds of good men," for in them God sitteth and reignetb,
as Salomon testifieth : " The soul of the righteous is the wisd, vii.
seat of wisdom." And scripture also attributeth standing To stand,
unto God for long-sufferance, wherewith he calleth us to re
pentance ; who is said also to go, and to walk, not by chang- ^°'
ing of place, for he fiUeth all places, but by occupying the
minds of the faithful, as in the prophet : " I wUl dwell 2 con^vi.
among them, and walk among them, and be their God,"
where dwelUng, walking, and to be their God, mean one.
When these things be spoken of God, the change is to
be understanded in us, and not in him; as if you and I should
drink both of one drink, and I should like it, and you
misUke it, the diversity is not in the drink, but in us :
even so God, after the* divers conditions of men, is said
to be pleased with one and discontented with another, to
' remember some and forget other : not that the very pas
sions of anger, of mercy, of remembrance, of forgetfulness,
take place in him, in whom is no affection, no passion ;
but the scripture useth these speeches for our weak un
derstandings, feeding us with milk, because we are not able i cor. iii.
to digest stronger meat. As long as we be in this life,
we must leam God= of such terms ; for our life is a sha
dow, our knowledge is imperfect, we see in a glass, in a
dark speaking, -with a corrapt eye. Nothing can be pro
perly spoken of God ; for then he should not be unspeak
able. Who cannot see better in the clear light than in
a shadow ? without a glass than in it ? We see in this life,
as it were with a pair of spectacles; but when the spec-
P Forgetting, 1560 ; for forgetting, 1560.]
[* The divers, 1550 ; divers, 1560.]
[^ God of, 1560; of God, 1660.]

Logic.

28 THE IMAGE OF GOD, [cH.
tacles shall be taken away, we shall see clearly God face
to face ; who was never seen yet with bodily eyes. Then
shadows, glasses, dark speeches, spectacles, milk, and the
corrupt eye, shall be taken away, according to the voice
of the trumpeter, " When that which is perfect cometh, thai;
which is imperfect shall be done away."

THE FIFTH CHAPTER.

God is unsearchable.
The scriptures teach him also to be ineffable in all
tongues, unsearchable in thought, nothing can attain unto
him ; insomuch that Paul crieth out, " 0 the deepness of
the righteousness, and wisdom, and knowledge of God ! How
unsearchable are his judgments, and his ways untraceable!"
If his judgments surmount our capacities, much more he
himself; and if Paul's, much more ours. Logic, the science
of reason, discussing aU doubts and controversies, confuting
aU men's wisdom, beholding the beams and brightness of
God's glorious visage, faileth in searching what he is, and
becometh foolishness. I speak not this, judging logic to be
unprofitable to the reader of God's word ; no, I think ra
ther such as jangle against it to be void of all reason, for
asmuch as they speak against the art of reason. Logic, is
an excellent gift of God, not to be despised, or discomr]
mended, lest ^ye be unthankful unto God, but to be dili
gently learned and commended. Many clatter and prate
that Peter and Paul never learnt logic, philosophy, and
such dregs, which I deny : for Christ said, he would send
them the Comforter, who should "teach them aU things^'
If the Holy Ghost taught them "all things," he taught
them also logic. There you have that the apostles learned
logic. But you will reply, that the Holy Ghost taught*
them all things necessary for a preacher. Paul also de-

v.] on layman's book. 29
clareth that logic is necessary for a jireacher, when ho saith,
that a bishop must be ^iSoktiko^, that is, apt to teach, i Tim. iii,
Christ and his apostles, in their sermons, disputations, and
letters, use all forms of arguments, all sorts of reasonings,
all ways and means of invention', as I would prove if I
thought it needful to stand in this matter. That which
Paul writeth to the Colossians, Videte ne quis, <^'c. "Be-Coi.ii.
ware lest any man come and spoil you through philosophy
and deceitful vanity," maketh for philosophy, not against it.
For Paul there biddeth them take heed of such men that
with their philosophy went about to hinder the gospel, to
stop the prosperous success of God's word, abusing- God's
gift to the destmction of themself and other ; rebuking the
ill conditions of men, and not dispraising the art ; for he
himself was a gi-eat philosopher. Now, if philosophy did set
forth a false and untrue matter, that it confounded the faith
of many, how much more is it able to set forth the truth ?

THE SIXTH CHAPTER.

God is invisible, and how nothwithstanding the faithful of the old
testament saw him divas times.
But to retunt unto our matter : as he is unsearchable,
so he is invisible, as Paul recordeth unto Timothy : " To i Tim, i.
the invisible God, and wise only, be honour and prai,so for
ever and ever." There be some things invisible, which not
withstanding be subject to mutabUity, as man's thought,
memory, will, and all spiritual creatures : and whatsoever
also is visible, is also mutable. God is said only to be in
visible, because he is void of all mutability. Ho saith unto
Moses : " No man shaU see me and live :" by John Bap- n.Md.xx.siii.
tist, " No man hath seen God at any time." If no man Joim i.
hath seen God, Iiow did the faithful of the old testament
see him? The scripture saith, that the Lord spake unto
P Invention, 1650 ; inventions, 1560.]

30 THE IMAGE OF GOD, [cH.
Exod.xxxiii. Moses " face to face, as a man speaketh unto his friend :"
I Kings' and Micheas affirmeth unto king Achab the wicked, " I saw
'™'' the Lord sit on his seat, and aU the company of heaven
standing about him." Stephen also, the first martyr that
Acts vii. we read of in the new testament, " looking up steadfastly
with his eyes unto heaven, saw the glory of God, and Jesus
How Moses, standing on his right hand." To these I answer, Moses
and Stephen saw uot God with his bodUy eyes, who is a spirit, nor thou
who is in- caunot gather any such thing of the text which saith that
" God spake unto him face to face, as a man unto his
friend," that is, "God talked familiarly with him;" not
that he saw him in that place, albeit we read oftentimes
that God appeared unto him and to aU the Israelites, but
not in his own nature and substance, but in his creatures'j
Exod..x.xxiii. and visible forms : for Moses desireth God afterward, " If
I have found favour in thy sight, shew me thyself mani
festly ;" wherefore he did not see him manifestly before, but
only talked with him. And as for Micheas and Stephen,
2 Cor. .xii. they saw God as Paul did, when he was carried up into
the third heaven, with the eyes of their belief ^ of their
mind, not of their body. As long as we continue in this
life, we shall never see the divine and blessed nature, be-
Matt. V. cause our hearts be unclean : " Blessed be the pure in
heart," saith Christ, "for they shall see God." This life
is a warfare, and a purifying of our hearts by faith from
sin. As long as the warfare endureth, there is no per
fect victory of sin, for victory maketh an end of war : the
victory of sin is the perfect vision of God's glory, which
is gotten by faith, as John the beloved disciple testifieth':
ijohnv. "This is the victory that overcometh the world, even our
faith. Who is he that overcometh the world, but he that
believeth that Jesus is the Son of God?" Of these it
appeareth, that God is a pure natm-e, unchangeable, un
searchable, invisible.
\} The reference in both editions is 3 Reg. xxxiii.]
P Beleue, 1560; belefe, 1660.]
P Testifieth, 1660; testified, 1660.]

Vll.] OK layman's book.

THE SEVENTH CHAPTER.

God is every where, and how Christ is in the sam'ament.
He is also every where by nature, not by grace, accord
ing to which he saith by Jeremy : " Heaven and earth jer, xxiii.
do I fill." For the heavens be his seat, and the earth
is his footstool. This thing belongeth only unto God, and
to no creature, neither spiritual nor corporal. A certain
christian man, being demanded of a philosopher where God
was, inquired of him, where he was not. Wherefore the
Son and the Holy Ghost be no creatures; for of the Son
it [is] said, " Wisdom reacheth from one end unto an- wisd, viii
other mightily, and ordereth all things lovingly;" and of
the Holy Comforter likewise, " The Spirit of the Lord wisd. i.
fiUeth the round compass of the world, and upholdeth all
things." There is a gTeat difference between man's soul
and his body, but exceeding more difference between God
and his creatures, who made both the soul and the body.
He is not said to fulfil the world as the water, the air,
the sun-light, which by division be in many places : he is
in all places*, without division, wholly, and contained in
no place. But as a sound or noise is heard more of some
and less of other some, being of equal distance from it,
as they be of quick or dull hearing ; so, albeit God be pre
sent with aU things, yet he is in some more plentifuUy,
in some less, not \vith partiality, but according to the di
versity^ of their capacities. If God be in all places, how
is it true that wisdom doth not enter into a froward soul wisd, i.
ne dwell in a body subdued unto sin? Surely sin doth
separate us from God; for what company hath light with
darkness ? What concord hath Christ with Belial ? What 2 cor. vi.
feUowship hath truth with falsehood ? I answer, God is said
to dwell, to enter, where he favoureth, where he loveth;
after which sort he is not in the wicked, but after another
[" Place, 1660; places, 1560.]
p Diversity, 1660 ; diversities, 1660.]

.32 THE IMAGE OF GOD, [cH.
^''' sort he is in them: for where he is not by his favour
and grace, he is by his righteousness; where he is not
a benefactor, he is a punisher ; where he is not a dweller,
John xiv. he is an avenger. But Christ saith, if a man love him,
that his Father and he will come to him: if they will
come to him, they were not with him before, and so God
is not in all places. This text sheweth how aU such things
are to be understanded in God. The words expound one
another, which be these: " If a man love me, he will keep
my word ; and my Father also will love him, and we will
come unto him, and dwell with him." Where the coming
of God the Father, and dwelling, is the same that goeth
immediately before, " my Father also wiU love him." These
words be a good commentary to the other words before:
we will come to him, we will dwell with him. Whereof
it is manifest that all such phrases, dark speeches, and
riddles, make nothing against the presence of God in all
places, but rather fortify and establish it : we can go no
cxxxix, whither from his Spirit, we can fly no where from his face :
if we climb up unto heaven, he is there : if we go down
unto hell, he is also there.
We must not imagine him to be contained in place,
and yet he is all thing in aU. He is to all men as he
findeth them : ho is good in them that he findeth good,
and ill to them that be ill: he is a helper in them that
be good, and a punisher in them that be evil. If thoii
lookest for any succour, help, or aid, at God's hand, for-
c!™eih the ^^'^e tli3,t is evil, and follow that is good. When thou
stealest, or goest about advoutry [adultery], thou tarriost for
the dark, thou lovest the night, because thy works be of
darkness, lest thou shouldst be seen and shamed, lest thoii
shouldst be taken and hanged. Thou goest unto the king's
highway, and takest a standing; thou goest to thy neigh
bour's house, and robbest him ; thou ridest up to Loiidoitl

dark

God seeth^ to suo thy neighbour, to rob him of his right": caU to re-

the wicked

everywhere, membrance that God is with thee everywhere: he is with^
thee going, he is with thee by the way, he is with thee*
when thou art doing thy xlevUish purpose : he standetlif
by and looketh on, writing thy fact as it were in a paii*
of tables, and at the last day he will make it known unto
all men to thy utter confusion, shame, and condemnation,!

^'"•] OR layman's book. 33
If thou be afraid of men that destroy the body, fear him ^?" ^"^
that hath power to throw both thy body and soul head
long into heU, into the lake that burneth with fire and
brimstone, which is the second death. Thou mayest es
cape the punishment of man, but thou canst not escape we cannot
God's hand, who punisheth more grievously than man. God's hand.
Whither wilt thou fly from God? Surely thou canst not
fly from him, but by flying unto him: thou canst not
escape his wrath, which is his righteousness, but by ap
pealing unto his mercy. David compareth' God to a man
that draweth a bow: the farther he draweth his shaft,
which is his punishment, the greater is the stroke thereof.
There is a great altercation now-a-days, whether God be ^o^""rai"'^
in the sacrament or not : he must needs be there, for he presence.
is in all places. But whether is he there by his divinity, Christ is not
or humanity ? Christ warneth us, that in the latter age crament
there shall arise many false prophets, and Pseudo-christi, humanity.
that is, false anointed, (which be the bishop of Rome's
greased butchers and sacrificers,) which shall say, Lo, here Mark xiii.
is Christ, and there is Christ. These Pseudo-christs be not
they of whom they speak afterward in the same chapters,
" Many shaU come in my name, saying, I am Christ," but Matt. xxiv.
another sort ; for these shall not challenge this to themselves,
but direct men^ to other : and of these false anointed, that
shall point us to other, he saith, Nolite credere, "Believe
them not :" and therefore I dare not say that he is tfiere
after his humanity, lest I be a false prophet ; for this is
spoken of his humanity, not of his divinity. Touching
his divinity, I say unto you, good people, Lo, here is Christ,
and there is Christ ; for it is here, there, in the town,
in the city, in the chapel, in the church, and wilderness,
and every where, as I have declared. The papists say, that ^^^"•'J^'^-
this place maketh not against the presence of Christ's body
upon earth, but against false prophets, which should preach
in the last age false doctrine. Trae it is, Christ speaketh The answer.
here against such : but what false doctrine shall they teach ?
Shall there come two at one time, in one age, of which false
prophets shall say, "he is Christ," and another shall say,
"no, this is Christ," pointing to some other? There were
P Compareth, 1650 ; compared, 1660.]
P Men, 1560; man, 1560.] o
[HUTCHINSON.]

34

THE IMAGE OF GOD,

[cH.

Pighiua's interpretation.

never yet two in one age, which both were said to be Christs
of any false prophets, nor the scriptures do not mention or
register any such thing to come; for the verity saith, that
many such shaU come. Now, we never read that many
have reported and said, "here is Christ, and there," un
less we take it to be spoken of the papists, which shew
Christ unto us in many places at once, in every chapel,
and on every altar. Many shaU say of themselves that they
are Christ; but these be other doctors. Compare their
words together, and thou shalt find that I say true. The
one text doth not expound the other, but they be two
diverse prophecies of two diverge things. This false doe-
trine, then, is nothing else but to teach Christ's body after
his ascension to be upon the earth, visibly or invisibly.
Pighius, who caUeth God's word " a nose of waxS" wresteth
this text to another purpose, taking Christ here for his
church. "Lo, here is Christ, and there is Christ," saith
Pighius, "that is, heretics shaU say, here is the churoh,
and there is the churchl" 0 wise exposition ! shaU heretics
say that Christ is here and there, touching his members
and church? No, verily, this is no heresy: for Christ''6
Matt. xxiv. church is in many places, in deserts and other. If Christ
[} Sed quoniam nullus scripturas locus ita planus est aut apertuS,
qui ab hsereticoi-um, scripturas adulterantium, torquentium, et ad suum
sensum depravantium, vi et injuria se prorsus vindicet. Sunt enim ills
(ut non minus vere, quam festive dixit quidam) velut nasus cereus, qui
se liorsum, illorsum, et in quam volueris partem, trahi, retrahi, fingique
facile permittit: et tanquam plumbea quaedam Lesbiae aedificationu
regula, quam non sit dif&cile accommodare ad quidvis volueris. Pighiulj
Hierarch. Eccles. Assertio, Lib. in. cap. 8. fol. 80. Edit. 1638.]
P Si quis dixerit tibi, Eoce bio est Christus, ecce iUic, ecce 'apud
nos est vera ecclesia Christi, vera proinde salus, quae expectatuijS
Christo, nostrae sententiae, nostrae fidei et doctrinse consortibus; nolite,
inquit, credere, nolite seduci, nolite exire ab illo corpore. Illius enim
solius corporis caput, vita, et salus Christus est. Ego, inquit, vobiscuffl
¦' ¦ ' sum omnibus diebus, usque ad consummationem saeculi. Itaque ab illd
corpore quisquis te seducere conatur in desertum Judaismum, in anguldi
domorum et penetralia, hoc est, in novas et singulares aliquas opinioneB,
a communi sensu illius corporis extraneas, et pugnantes cum doctrinB
catholicae ecclesiae, agnosoe, juxta salvatoris nostri doctrinam, pseudopio-
phetam ex operibus suis ; agnosce lupum obtectum velleribus ovium, e'
cave credas, cave exeas. Pighius, Hierarch. Eccles. Assertio, Lib. i
cap. 6. fol. 16 b. Edit. 1538.]

Mark xiii.

VII.] OR layman's book. 35
must be taken for his church in this text, then we are
compelled also to understand the church by him in the
text which immediately foUoweth, where he saith, " Be
lieve them not; Christ," that is, the church, "shall come
as lightning:" we must take Christ for the same through
out the chapter. Read diligently ; examine the circumstance
which is chiefly to be regarded in the exposition of doubtful
places ; open the scripture with the key, not with the pick- ThepSk-
lock ; that is, expound it by itself, not by private inter- ^°*'
pretation ; and thou shalt find that Christ there is taken
for Christ, not for the church, as Pighius would strain the
place, making of the scriptures " a nose of wax."
You wiU ask me then, whether we receive Christ's S,ri"'5|'™
body ? Yea, truly, from heaven, from the right hand of the ^gf^gn"'"
Father; not out of the bread, nor in the bread. For,
unless we eat his flesh, and drink his blood, we shall not
dweU in him ; we shall not arise at the last day ; we
shall not have etemal Ufe. Christ's humanity is the mean
whereby we must obtain aU things ; the way by which we
must climb up to heaven ; the ladder that Jacob saw,
going unto Mesopotamia, reaching up to heaven, with a|igels
ascending and descending upon it. Christ teacheth this ;
using not only his word and commandment in raising the
dead, as God, but also his flesh as a help and mean to the
same. In raising the daughter of one of the chief of the Matt. ix.
synagogue, he took her by the hand and raised her. When Matt. viii.
he cured one fuU of the leprosy, he stretched out his
hand and touched him. When he entered into the city
of Nairn, meeting a dead man carried out, the only son i-uke vii.
of a widow, having compassion on her, he touched the
bier, and raised him from dead. There be infinite places
of scripture which teach us, that Christ's flesh giveth life,
deUvereth from death, expelleth vice ; but this is notable,
forasmuch as this widow signifieth the church, and her dead
son representeth mankind, dead through the sin of Adam.
Christ is a vine, and we are the branches, as he witnesseth
himself: Ego sum mtis vera, Sfc, "I am the true vine, and johnxv.
my Father is a husbandman," et ms estis palmites. The
branches cannot live, unless they take nourishment of the
substance of the vine and his' juice : even so the soul of
p His, 1550; of his, 1560,]

36 THE IMAGE OF GOD, [CH.
a christian man must needs be fed with the sweet flesh
and comfortable blood of Jesus Christ. If we be branches,
we be nourished of the vine. I would leam whether he
be the vme after his humanity, or by his divinity. He
is not the vine touching his divine nature; for the vine
is not equal with the husbandman, but at his command-
Christ is the ment. Christ, touching his divinity, is the husbandman, and
Tnghisflesh. equal with his Father. Mark, he is the vine therefore
concerning that nature in which he is inferior to his Father,
which is, his humanity. If then Christ be the vine, not
by his divinity but by his humanity, and we the branches ;
then we must be refreshed of the vine, that is, of his
humanity. This metaphor hath been abused to many evil pur
poses, as to prove Christ not to be God, because he is
"I am the the vine : it hath been racked also to prove that these
"thi's[is]_,' words, Hoc est corpus meum, "This is my body," is a like
are diverse phrasc, a like spocch, as when Christ saith. Ego sum viti^,
P '¦''^^^' u J a,m the vine." They be no like phrases, but far dif
ferent and diverse : for the vine is no sacrament, neither
bod"'' ex™^ *^^^ door, nor the way, be no sacraments. The bread, of
pounded. 1 which Christ said, "This is my body," is a sacrament,
not a bare and naked metaphor ; the rock was a sacrament;
siSt. xxvi. the brasen serpent was a sacrament ; not metaphors only.
Mark xiv. ^hen Christ said, "This is my body," he ordained .a
sacrament, that is, he gave the name of the thing to the
sign ; so that, notwithstanding, the matter, nature, and sub-
The sub- stance of the sign remaineth : unless this substance remain,
stance of , ^ • i o A
bread re- the bread is no sacrament. For sacraments, saith St Au-
maineth. , „ , r. , , ,,, n i i-i
gustme, are so called of the similitude of those thmgs to
which they be sacraments^. Take away the matter, the sub-
P Wliich, 1550; the which, 1660.]
p Nonne semel immolatus est Christus in seipso, et tamen in ,
Sacramento non solum per omnes Paschse solemnitates, sed omni din
populis immolatur, nee utique mentitur, qui interrogatus eum respon-
derit immolari? Si enim sacramenta quamdam similitudinem earum
rerum, quarum sacramenta sunt, non haberent, omnino sacramenta non
essent. Ex hae autem similitudine plerumque etiam ipsarum rerum
nomina accipiunt. Sicut ergo secundum quemdam modum sacramentum
corporis Christi corpus Christi est, sacramentum sanguinis Christi sanguis
Christi est, ita sacramentum fidei fides est. Nihil est autem aliud cre
dere, quam fidem habere. Ac per hoc cum respondetur pai-\Tilns credeit.

vn.] OH layaian's book. 37
stance, and nature of bread and wine ; and there remaineth
no more similitude.
Now all the fathers that were before Gregory do con
fess, and" the scriptures do witness, that there must be TJuee simi-
,, . ... J . ,1 . . Jitudesin
three similitudes in this sacrament : a similitude of nour- *'•" s^cra-
ishing, a similitude of unity, and a similitude of conver
sion. The simiUtude of nourishing is this, that, as bread of nourish-
and wine do nourish our bodies ¦* and comfort our outward '"^
man, so the body and blood of Christ be the meat and
food of our souls, and do comfort our inward man. And of unity.
the simiUtude of unity is this, that, as the loaf of which
we eat was made of many corns of wheat, by the liquor
of water knoden into dough, and yet is but one loaf, and
as the wine was made of the juice of divers grapes, and
yet is but one cup of wine ; so all they that eat Christ's
body, and drink his blood, being many, are made one
body and one flesh by the liquor of charity and love ; the
mystical body of our Saviour Christ, which is his church,
not his natural body: for the bread is a sacrament not
only of Christ's natural body, but also of the congrega
tion and mystical body : and therefore Paul saith, that, i Cor. x.
albeit we be^ many, yet notwithstanding we are Unus
panis, unum corpus, " one loaf and one body." What a loaf
are we ? Verily, even Triticeus panis, " a wheaten loaf," by
the similitude of unity which I have declared. The simi
litude of conversion is this, that, as the bread and wine pf conver-
is turned into the substance of our bodies, so, by the re
ceiving of Christ's body and blood, we are turned into the
nature of them ; we are changed and made bones of his
bones, and flesh of his" flesh. "He that eateth my flesh,"
qui fidei nondum habet affectum, respondetur fidem habere propter fidei
sacramentum, et convertere se ad Deum propter conversionis sacra
mentum, quia et ipsa responsio ad celebrationem pertinet sacramenti.
Sicut de ipso baptismo Apostolus, ' Consepulti,' inquit, ' sumus Christo
per baptismum in mortem.' Non ait, sepulturam significavimus : sed
prorsus ait, 'Consepulti sumus.' Sacramentum ergo tantae rei nonnisi
ejusdem rei vocabulo nuncupavit. Augustmi Epist. ad Bonifacium,
Opera, ii. 267. Edit. Paris. 1679—1700.]
P And, 1660; that, 1560.]
I* Bodies, 1650; body, 1560.]
[= We, 1660 ; be, 1560.]
[" Of flesh, 1550; of his flesh, 1660.]

38 THE IMAGE OP GOD,

[CH.

saith Christ, " and drmketh my blood, he abideth in me,
and I in him ;" that is to say, we be made one flesh and
one blood, and the same nature that my flesh and my
. blood hath, the same getteth he that eateth me. These
sunUitudes must be in the bread and wine, or else they
be no sacraments. Now take away the substance, matter,
and nature of them, and what similitude remaineth either
of nourishing, or of unity, or of conversion? These simi
litudes be in the very substance and uiward nature of bread
and wme, not in the outward shew of accidents, which do
neither nourish, neither are they changed, neither have any
similitude of any unity.
Here percase, gentle reader, thou wilt demand of me,
seemg I teach the substance of bread and wine to remam
after the consecration, what I do answer to the doctors
and fathers, which oftentimes do say that the nature and
substance of bread and wine is altered, is turned mto the
Cyprian de j^gdy and blood of our Saviour Christ, as Cyprian*, in his
coena Do- J t\ • - ^ j.i T J'
™™- treatise which he writeth De ccena Domtm, "oi the Lords
supper," saith, Panis non effigie sed natura mutatus, "this
bread is changed, not in the outward shew, but in the
nature and substance;" and Ignatius saith the same, and
CyrU, and Ambrose, and Jerome, and Augustine, and Chry
sostom, whose doctrines we do foUow, and we do allow
and embrace them.
Sirtors^do ^^ ^^^ deceived, good people; they are nothing against '
say that the this doctriue, but the piUars and maintainors thereof, if
substance ' ':
of^readis their Writings be truly understand: mark their" phrases,
compare their sayings together one with another ; and you
shall find, that many do falsely slander them, and that they
which boast and prate most of the doctors and old fathers,
[} Panis iste quem Dominus discipulis porrigebat, non effigie sed
natura mutatus, omnipotentia verbi factus est caro : et sicut in persons
Christi humanitas videbatur, et latebat divinitas ; ita sacramento visibili
ineffabiliter divina se infudit essentia, ut esset religioni circa sacra
menta devotio, et ad veritatem, cujus corpus et sanguis saoramenta sunt,
sincerior pateret accessus, usque ad participationem spu-itus ; non quod
usque ad consubstantialitatem Christi, sed usque ad societatem germa-
' nissimam ejus, haec unitas pervenisset. Cypriani Opera, cxi. Ed. Parisiis,
1726. The treatise Be Ccena Domini was formerly attributed, but
erroneously, to Cyprian.]
[^ Ther, 1550; the, 1560.]

vn.] OR layman's book. 39
understand not the old fathers. So they say, that Eliseus 2 Kings vi.
changed and altered the nature of iron, when he made it
to swim above the water'; so they say, that EUas changed iki.°ss
the natm'e of fire, when through his prayer it fell from
heaven and consumed his sacrifice of wood, stones and dust. Ambrose de
mi o sacramen-
Ihe nature of fire was changed, (no man can deny it,) at t's.
what time God appeared unto Moses out of a bush in a Exod. iii.
flame ; for the bush was not consumed. He commanded
the fire not to hurt his faithful servants, Sidrach, Misak, Dan. iii.
and Abednago, and preserved them harmless from the hot
burning oven. There agam nature was altered.
Elias and Eliseus did not turn, alter, or change the very
substance and inward essence, or matter, either of iron or
of the fire, into any other substance, or nature, but the
natural property of them ; making the iron which is heavy ^f^^^jlf
to hove above the waters, and causing the fire which is property.
Ught to descend downward. Even so the doctors and old
fathers, which we allow and foUow, say, that the substance
of bread and wine is changed, that is, the natural property
of them ; so that whereas before they were only the meat
of the body, now, after the words rehearsed, they are the
food of the soul also, for so much as they deUver unto us
Christ's sweet flesh and comfortable blood : before it was
common bread and wine, now it is holy and sanctified;
before it was no sacrament, now it is a sacrament of the
blessed body and honourable blood of our Saviour Jesus
Christ. But, for a more manifest proof that the old fathers
beUeved the substance of bread to remain after the conse
cration, I wiU allege some of them. Irenseus'' saith, that irensens.
[7 Ceciderat femim securis in aquas, quasi ferrum sua consuetudine
demersum est: misit lignum Elisaeus, statim ferrum elevatum est, et
aquis supematavit : utique contra consuetudinem ferri; est enim materies
gravior, quam aquarum est elementum. Ambrosius de Sacramentis,
Opera, ii. 370. Edit. Paris. 1690.]
1^* n? yap diTO yrj<! apTon -TrpocrXaix/Savojievo^ Tr}v eKuXrtaiv tov
Qeov, 0UK6T1 Koivos apTOi etyrtv, dXX.' eu^apnTTia, ek iuo irpay-
paTtav o-vve<rTtjKvia, eiriyeiov t€ Kat ovpaviov' outw? Kat tu crUjUaTa
tjiituii iieTaXanfodvovTa Trji evj^aptarTta^, pijKETt eivat (pdapra, rnti
cXiriia rrji £i9 aitoi/ac ai/atrTcto-cuc 'e')(ovTa. Irenteus, adversus
Hsreses, lib. iv. cap. 34. p. 327. Ed. Oxon. 1702.]

40 THE IMAGE OP GOD, [cH;
every sacrament is made of two natures, of a heavenly
nature, and of a terrenal or earthly nature. Now, take
away the substance of bread, and what earthly nature or
substance remaineth in this holy sacrament? The papists
An objee- gay, that the earthly nature is Christ's body, which he took
of the earth when he was born of the blessed virgin
The answer. Mary : for she was earth, and all men be earth. To
this I answer, that Christ's body is earth in very deed, yet
it is not the earthly and terrenal nature of this sacra
ment, which must have three similitudes, of unity, of nu
trition, and of conversion, as is declared before, which si
militudes cannot be in Christ's body. Moreover, hear what
Origen. Origen* saith: Panis sanctificatus vadit in ventrem, "The
sacramental bread entereth into the belly." Wherefore en-
tereth it thither, but to nourish our bodies, to feed them,
to be the meat of the flesh? Wherefore the substanc?
thereof is not turned, not changed, not altered, but re
maineth and continueth : for accidents do neither feed nor
Augustine, nourish. St Augustine''' also subscribeth unto them, say
ing, Accedat verhum elemento, et fit sacramentum : he saith
not succedat, but accedat, which is this much to say : " Let
the word be added to the element, and then it is made a
sacrament." Thus it is evident that the bread and wine,
Q' Dai/ TO ela-TTopevofxevov £15 to a-TOfxa ek KotXiav ¦^ujpeT, ko! 61?
a(j)e6pa)va 6K/3dXXeTat' koi to dyta^ojxevov ppapa Sia Xoyov 6£o»
Kat evTev^euti, kut avTO jxev to vXikov, eU Ttjv KotXiav X^P^^' ""'
fi5 a^eopiava EK/JaXXeTUt' naTa ce t;;i/ iiriyivopevriv avTio eiytjii,
KOTa Trill avaXoytav Trji witTTeia^ lacpeXt/xov yivcTai, Kai Ttji tou
vou a'lTiov Sia/3\£'>//-eus, opuvTO^ eir\ to mipeXovv, kui ovv tj iiXri rou
apTov, aXX o eir avTta e'tpriftevoi; Xoyo': e'o-Tii/ o" io<peXav tov /ii;
ai/afi'ftxr tow Kup'tov eaQ'tovTa civtov, Origen. in Matth. Comment.
Opera, iii. 499. Edit. Paris. 1733.]
[^ Quare non ait, IVlundi estis propter baptismum quo loti estis, sed
ait, 'Propter verbum quod locutus sum vobis,' nisi quia et in aqus
verbummundat? Detrahe verbum, et quid est aqua nisi aqua? Accedit
verbum ad elementum, et fit sacramentum, etiam ipsum tamquam
visibile verbum. Nam et hoc utique dixerat, quando pedes discipulis
lavit, 'Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totui'
Unde ista tanta virtus aqua, ut corpus tangat et cor abluat, nisi faciente
verbo; non quia dicitur, sed quia creditur? Nam et in ipso veibo
aliud est sonus transiens, aliud virtus manens. Aug-ustin. in Johan,
Evang. Opera, iii. 703. Edit. Paris. 1679—1700.]

vn.] oa layman's book. 41
which is the element, remaineth, and is not transubstan
tiate, both by authentical scriptures, which do allow three
similitudes, and also by the consent of all the doctors
and elder fathers: for out of doubt Athanasius, Basil,
Nazianzen, Jerome, Chrysostom, and other, both Latinists
and Greeks, do not disagree with these. Moreover, the
rock was a sacrament of Christ's blood, and yet not tran
substantiate. They and we drink one spiritual drink, as i f^"'- ^•
Paul recordeth. Likewise manna was a sacrament of his
body, without any such mutation. You will ask me then, How our
whether our sacraments be better than the sacraments of »<¦« better
111 0-S7- 11 p thtin the
the old testament ? Yea truly, but not of their own sacraments
nature, but through the grace of God, through the fulness testament.
of time, because in this testament the face of Christ is
more clearly discovered and known, and not through any
transubstantiation. These be the days which the patri
archs and prophets desired to come, the days of salvation,
and the acceptable time.
I have opened the true meaning of Christ's words,
" This is my body ;" and declared the necessity, the use,
the fruit, the mary and sweetness of the holy communion,
which fruit is incomparable. For if all they which did *^*"- '^•
but touch the hem of Christ's garment, received their per
fect health, how much more shall we be made strong and
comforted, if we have Christ in us ! This holy communion
giveth life, destroyeth death, quickeneth our bodies, light
eneth our souls, banisheth sin, and increaseth virtue. For
as a little wax poured upon other wax is made all one with
it, even so they that receive this sacrament worthily abide
in Christ, and Christ in them. A little leaven soureth a
whole batch; but the seldom receiving of this sacrament,
if (I say) it be received worthily, bringeth remission of sins,
purgeth our souls, maketh clean our hearts, amendeth our
understandings : but the oftener, the better. All you that
approach unto this table, and desire to be branches of the
vine, and to be sealed into the feUowship of the congrega
tion, forsake your sinful living, intend to lead a new conver
sation from the bottom of your hearts, purge out the old ,'J^f,.™en-^°
leaven, and become new dough, bury all affections and live ^^J^'*"^
unto virtue : otherwise ye neither eat Christ's flesh, nor
drink his blood. He that eateth Christ's flesh hath eter- -ToI'" -<''¦

42 THE IMAGE OF GOD, [OH,
The first nal Ufe. " Yea, marry," saith the papists, " if he eat it
digne, worthily," adding unto the text, or else making it
false, " but he may receive it unworthily, as Judas did." Ex
amine this exposition with the touchstone, open the scripture
with the key, not with the picklock ; and thou shalt find, that
Christ's fiesh is not received unworthily: in aU the scrip*
The second tures tliis word indigne, " unworthily," is but once read con
cerning this sacrament ; and there, mark, the bread and the
wine is said to be received unworthily, not Christ's most
comfortable fiesh and blood. Quicunque manducaverit pa^
1 Cor. xi. jjgTO Jiunc, etc, " He that eateth of this bread, and drink
eth of this cup," saith Paul, " unworthily, he shaU be guilty
of the body and blood of Christ." Lo, he saith, " He that
eateth of this bread unworthily, and drinketh of this cup,"
not of the body and blood of Christ, which always be re
ceived unto health.
Choose now, gentle reader, whether thou wilt believe the
papists, which teach that Christ's flesh is received of evil
men unworthily, or Paul, which saith, " He that eateth of
this bread," that is, not common bread, not daily bread, but
sacramental bread, that is meant by the word, "this." If
they can shew in any place of scripture, where this word "un
worthily" is joined with the body of Christ, as I have shewed
where it is coupled with bread, I will be of their opinion. ;
Christ's flesh is meat, according to his own saying, Caro
John VI. ^jg^ ^gj,g ggf cibus, Sj-c, " My flesh is very meat and my blood
is very drink." Now meat doth hurt, where it findeth a
belly corrupt with naughty humours. Even so this spiritual
food, if it find a man defiled with sin, increaseth his dam
nation, bringeth him unto destmction, not of the nature of
it, but through the default of him that receiveth it. Yea,
if we be defiled with corrapt humours, we be no partakers i
of these dainties. |
But peradventure the papists wiU reply. If it be meat,
then is it received both of good and evU men ; for neither of
ttmailwer- ^°*^ ®°^^ ^^^ li^e without meat. To this I answer, it is the
meat of the soul, not of the body ; the food of the spirit, not
of the flesh ; and therefore it is not received of evU persons,
because the meat is good, and they be evil. So that this is
a strong argument : Christ's flesh and blood is meat ; ergo
it is not received of evil men.

The third
reason.

ed.

VII.] OR layman's book. 43
Moreover, Christ's flesh and blood is the vine, as I have Tiie fourth
proved before, and we be the branches.
Only the branches be fed of the vine : Asyuogism.
EvU men be not branches of the vine :
Ergo, evil men be not partakers of the vine, which is
Christ's flesh and blood.
Therefore let no Judas, no Simon Magus, no man with
a cloked mind, think that he is fed with these dainties. If
it were not lawful for the uncircumcised in flesh to eat the
figurative paschal lamb, how much more is it unlawful for
the uncircumcised and unclean in heart to taste of these
dainties ! " If he that despised Moses' law was condemned,
without any mercy, unto death under two or three wit
nesses, how more grievously shall he be punished, which
treadeth under foot the Son of God, and counteth the blood
of the new testament as an unholy thing, wherewith he is
sanctified !" Purge out the old leaven, or else thou mayest
not, nor thou canst not, eat this sweet bread. Paul testi
fieth, that many among the Corinthians, for the abusing of
this sacrament, were punished with weakness, with sickness,
yea, and many stricken with death ; the which he wrote for
our instraction. Against the coming of our friend we make
clean our houses, and look diligently that all things be trim :
and are we negligent in purifying of our minds against the
coming of the great King, who hath promised to dwell with
us after the receiving of this holy meat ? I would wish that Thanks
... ought to
men would give thanks more customably, immediately after be given for
the receiving thereof, unto God, for the redemption of of Christ.
mankind, and for aU his benefits, saying* the hundredth
psalm, " O be joyful in the Lord, all ye lands, serve the
Lord in gladness, and come before his presence with a
song;" and the psalm that beginneth, "0 come, let usFsai. xcv.^
sing unto the Lord, let us heartily rejoice in the strength
of our salvation ; let us come before his presence with thanks
giving :" with the hundred and third psalm, " Praise the
Lord, O my soul." For who cometh to the table of any
man, and departeth without any thanksgiving ? It is called
also a sacrament of thanksgiving. I would men would as
diligently dispose themselves to receive this sacrament, as
[} Saying, 1560 ; singing, 1560.]
P This reference is not in the margin of the edition of 1560.]

44 THE IMAGE OP GOD, [cH.
they do eftsoons delight to talk of it : if they would pre
pare themselves to receive it more oft, the Holy Ghost
would instruct them and become their schoolmaster; for
wisdom entereth not unto a soul subdued into sin.
mmtaTre ^^^ ^ ^^^^ soiue say, I wiU not come to receive the
ceiving is gacrameut, for I can, and do, receive the body and blood of
Christ at home, in the field, and in the church, yea, every
where, without the sacrament, believing upon his passion.
Truly, if thou be godly-minded, and do call his death for
thee* to remembrance, trusting to have pardon of thy sins
by the effusion of his blood, thou dost eat his body and 'drink
his blood. But thou art not godly-minded, but carnal, the
servant of sin, if thou despise the ordinance of God, and his
commandment, who biddeth thee take and eat : and carnal
and ungodly men do not receive the body of Christ, but the
spiritual and godly.
Sfon^of'the Thou maycst say likewise, I will not come at the mi-
minister. nigter for remission of my sins, and for absolution, for God
is not bound to his sacraments, he pardoneth without the
ceremony of ministration, as he^ did the thief, Mary Mag
dalene, and other. Sure it is, God forgiveth thy sins before
thou come to the priest, if thou have earnest repentance
and true intent of amendment ; for he saith. In quacumqm
hora, 4"c. " In what hour soever the unrighteous man doth
repent, &c." and yet nevertheless he himself commandeth
thee to come to them, for he hath given them authority
to loose and to bind, and to bless and curse. Now, what
their loosing, blessing, and absolution is, shaU be declared
hereafter, in the seventeenth chapter. So, albeit Christ's
body be received in faith without the sacrament, yet thou
must come unto the sacrament, because thou art conunand-
ed, or else thou art an evil man.
It is not enough to receive it spiritually, we must re
ceive it also sacramentally ; yea, he that wUl not receive it
sacramentally, neither doth he, neither can he, receive it in
faith spiritually : for I have proved before that evil men do
not eat these dainties. [* Death for the to, 1660; death to, 1560.]
I' He as, 1650; as he, 1560.]

vm,] OR lay.man's book. 4i5

THE EIGHTH CHAPTER.

God is fall ofvnderstanding.
God is also full of understanding. If any man lack
wisdom, James biddeth him " ask it of God, which giveth James i.
to all men indifferently, and casteth no man in the teeth;
and it shaU be given him, if he ask it without wavering,
without mistrust." David, asking with a sure faith, ob
tained his request; in so much that he had more under
standing than all his teachers, and was wiser than the aged ;
but what foUoweth ? " for because I keep thy command- P^ai. cxix.
ments." Thou askest not in faith, without keeping of God's
commandments. Ostende mihi fidem tuam ex operibus, "shew
me thy faith," saith James, " of thy works." Keep them, Psai, xcix.
and he will give thee understanding. His testimonies are Psai. xix.
a lantern, and give light even unto the babes. He gave
Salomon an understanding heart to judge his people, and * ^™ss '"•
to discern between good and bad; so that there was none
like him, neither afore nor after: he gave him also ho
nour and riches, and long life ; which be his gifts. He ^"''^ '^'^"¦
opened the minds of his disciples, that they might under
stand the scriptures. He took Paul up into the third hea- 2 cor. xii.
ven, and taught him things which cannot be uttered. He
fiUed BesaUel and Ahahab with the Spirit of God, with E'""^- '""''•
wisdom, understanding, and knowledge, to find out curious
works, to work in gold and sUver and brass, to carve in
wood, to grave in stone, to make the tabernacle of witness,
the ark, the mercy seat, the table, the pure candlesticks,
the altar of incense, vestiments to minister in, and the holy
garments for Aaron the priest. Wherefore he himself
must needs be full of all wisdom and all understanding.
But these things, as they were commanded to them of the
old law, so we of the new law are not bound to them,
because we have no commandment ; for, as Paul writeth Heb, xiii.
unto his nation, " we have an altar, whereof they may not
eat which serve in the tabernacle." The priesthood of the

46

THE IMAGE OF GOD,

[cH.

Levites, their sacrifices, and then- laws, be disannulled.
Christ's everlastmg priesthood hath made an end of aU the *
Levites' priesthood ; yea, and of aU other priesthood, save
only that which belongeth to aU christian men. The ob
lation of his body once for aU upon the altar of the cross,
which was a slain sacrifice for our sins, abolisheth aU other ;
and the law of his gospel hath blotted out the law of
the carnal commandment.
Maiachi But OUT Romaus aUege the prophet Malachy for the de-
Mthingfor fence of the sacrifice of their mass, and for their popish
of the^ra'ass° pricsthood ; by whom God saith : " I have no pleasure in
priSood. you; and as for an offering, I wUl not accept it at your
hands. For from the rising of the sun unto the going
down of the same, my name is great amongst the gentiles ;
yea, in every place shaU there sacrifice be done, and a clean
offering offered up in my name." Albertus Pighius', one
of the bishop of Rome's chief knights, laboureth to prove
that this text is meant of the oblation of the mass ; whose
reasons be these : first, that it cannot be taken for the
oblation of Christ's body on the cross, for God promis^t

Pighius'sargument.

[} Audis primum denunciari veteris UUu's, quod secundum ordinem
Aaron erat, sacerdotii abolitionem, succedente novo (de quo apostolus)
secundum ordinem IMelchisedec. Non est, inquit, mihi voluntas per-
petua in vobis, vobis, inquam, Aaroniticis sacerdotibus, nee ultra susci-
piam munus aut sacrificia de manibus vestris. Quid ita? Quoniam
non tantum in uno hoc populo Israel, cui serviebat illud vetus sacer-
dotium, sed in omnibus gentibus, ab ortu soils usque ad occasum, mag
num erit nomen meum. Neque ex una hae familia Aaron, sed ex
omnibus gentibus novos milii sacerdotes deligam, novo ordine, abrogate
veteri. Nee Vetera Ula vobis constituta et in uno loco offerenda sacrificia
amplius de manu vestra suscipiam : sed in omni orbis loco sacrificabitur,
et offeretur nomini meo oblatio munda: propheta enim de future, ob
certitudinem, ut solent, in praesenti loquitur: non sacrificia multa, sed
una et sola munda oblatio. Quid enim, ut Augustini verbis dicam,
tam mimdum pro mundanis vitiis mortalium, quam sine uUa contagione
camalis concupiscentiae caro nata in utero et ex utero virginali? Et
quid tam grate offerri et suscipi posset, quam caro sacrificii nostri,
corpus efFectum sacerdotis nostri? NuUam imaginari est oblationem
mundam aliam, quae per ecclesiam oifertur in omni orbis loco, quam in
eucharistiae sacramento caro et sanguis agni immaculati. Nam jejuniji
eleemosynae, orationes, sacrificium cordis contriti, breviter universse justi'
tia; nostra, sunt veluti pannus menstruatae. Pighius, Hierarch. Eccles,
Assertio, Lib. ii. cap. 5. fol. 54. Edit. 1638.]

VIII.] OR layman's book. 47
here such a sacrifice that should be offered in all places,
and of the heathen ; that was offered in one place, in Jewry
only, and of the Jews. Moreover, it cannot be such a sa
crifice as David commended ; that a troubled spirit, a Psai. u.
broken and a contrite heart, is a sacrifice unto God ; for
the prophet speaketh here of a clean sacrifice unto God :
all that we offer unto God, is spotted, unclean and defiled,
as the clothes stained with the flowers of a woman. The i^ai. ixiv.
prophet also speaketh of a new sacriflce, that was not be
fore, but should be used among the heathen, and offered
oidy of the priests ; but we have the sacrifice that David
praiseth, common with them of the old law, and it is to
be offered of all christian men and women : wherefore it
must needs be spoken of the mass.
This is Pighius's reason, yea, the principal argument of The answer.
aU the papists ; unto which, I beseech you hear patiently
my answer. I intend to write a commentary to Malachy,
but I wiU take it out of God's word, and I will open scrip
ture with the key. I defend, that Malachy meaneth none
other sacrifice, than an oblation of a pure and contrite
heart ; and I prove it thus : first, Malachy speaketh of The sacri-
such a sacrifice as shaU be offered in all places unto God ; thanks is
offGrcd. in
as, undoubtedly, this hath been, and shall be to the world's aii places.
end. He speaketh also of a clean sacrifice. Is not the sacrifice.
oblation of a contrite heart a clean sacrifice ? Yea, truly ;
or else it were not to be offered up unto God, to whom
no unclean thing is to be presented. Paul, speaking of
this sacrifice, calleth it a holy and an acceptable sacrifice,
saying, " I beseech you, therefore, bretliren, by the mercies Rom. xii.
of God, that you make your bodies a quick sacrifice, holy
and acceptable unto God," &c. He meaneth not, that we
should kUl our bodies, slay ourselves ; but kill all our car
nal lusts, unlawful desires, evil affections in the body;
which is a sacrifice of a contrite and humble heart. And
whereas Pighius affirmeth against this, that our hearts be
unclean, I deny it not: but, nevertheless, God accepteth
them as clean, and calleth them so in his word, as by
David, saying, " Make me a clean heart, and renew a Psai. u.
right spirit within me;" and by Christ, "Blessed be the Matt, v.
pure in heart, or clean-hearted, for they shall see God."
' We read in the Acts, when Peter was a-hungred at Cor- Acts xi.

48 THE image OF GOD, [cH,
nelius's house, that the heavens opened, and certain vessels
came down to him, as it had been a great sheet knit at
four corners, wherein were all manner of four-footed beasts,
and that he was bidden to arise and kUl : but he would
not, saying he did never eat no unclean things: but he
was answered, and commanded, not to esteem any thing
unclean which God hath cleansed. Even so I say unto
Pighius, that seeing Paul, David, and Christ, caU it a clean
sacrifice, and that God hath purified our hearts, it be
cometh not him to name it otherwise. For a good man.
Matt. vii. a good tree, out of the good treasure of his heart bring
eth out good fruit.
Ancwsacri- But the papists say, that this is no new sacrifice. . I
2Cor.v. affirm that it is; for as much as God saith, "Behold 1
make all things new." If all things be new, then this is
a new sacrifice, albeit we have it common with the fathers
of the old testament. The scripture useth to call things
new, when they be commanded anew ; as Christ, command
ing his disciples to love one another, before his passion,
John xiii. saith, "I givo you a new commandment that ye love one
1 John ii. another ;" and John likewise, " Again, a new command
ment I write to you." Not that these commandments were
not mentioned before ; but that they were, so necessary,
that it pleased God to renew them again. In whioh sig
nification, the oblation of a contrite heart may also be
called a new sacrifice, and that after the phrase of the holy
scripture, although Pighius spurn against it ; who, not
knowing, or not remembering, this acception of newness,
doth falsely affirm, that the sacrifice that Malachy en-
treateth, only appertaineth unto priests. I trust I have
sufficiently declared, by the testimonies of God's word, that
a contrite heart is that clean and new sacrifice offered in
all places, of which Malachy speaketh.
That the Lord's supper, which men call the mass, is not
a sacrifice for sin, St Paul declareth plainly, saying : Sim
^ sanguinis effusione, ^c. "that without shedding of blood no
S,tn„"' sacrifice can blot out sin." If Christ be sacrificed or offered
in his supper, for the expiation of sin, his precious and
most comfortable blood is shed again, is poured forth again;
Heb. ix. " for without bloodshed is no remission." It must be a
bloody sacrifice, not a dry sacrifice, for which sin is par-

vm.] OR layman's book. 49
doned. " Christ, (saith Paul,) by his own blood entered
once for all into the holy place, and found eternal redemp
tion :" so that all sin, both that is past, and that which is
to come, in the chosen, is and shall be pardohed by his
etemal sacrifice, which was offered once for all on the cross.
And sin being forgiven, as the apostle telleth, by the virtue of The second
it, "there remaineth no more sacrifice for sin," but only a Hcb?x.
commemoration and a memorial. For the love of God, and
of our own souls, let us keep and use this sacrament and
other in the church, as Christ the author of all sacraments
commandeth. He mentioneth no such use, or rather abuse The third
and profanation. That is a sacrament, in which God certi- ^'"^^°^'
fieth us, by some outward and sensible sign, that he giveth
unto us somewhat : as, for an example, in baptism there is
water, which preacheth unto us remission of sins by Christ's
blood. Now a sacrifice is another thing ; for in a sacrifice no sacra-
11-, 1 I'll- Tin ment is a
we give, dedicate, and present some thing unto him. Where- sacrifice.
fore the supper of the Lord is no sacrifice for sin, forasmuch
as it is a sacrament. Mark this difference, brethren, and be
no longer deceived. The parable of the thieves teacheth us. The fourth
that Christ's coming hath disannulled all such priesthood as
is caUed sacerdotium; but presbyterium remaineth. The priests Luke x.
and Levites pass by, and leave the wounded man, which was wounded
robbed going from Hierusalem to .Jericho, unholpen, unpro- """¦
vided for. Is not he succoured only of the Samaritan? The
wounded man signifieth all mankind, who descended from
Hierusalem to Jericho, when he was expulsed out of paradise
into this miserable world. For Hierusalem is as much to Jerusalem.
say as, visio pads, or, visio perfecta, " a peaceable vision of
God," which man had in paradise. The thieves that robbed Thieves.
and wounded him were the devils, that enticed him to eat"
of concupiscence, and robbed him of his understanding, of .
free wiU, of dominion and lordship over all creatures, of the
image of God after which he was made ; and made him after
the image of the devU himself. Tho priests, the Levites,
were not able to help him, but only the Samaritan ; that is,
Christ healeth him, and restored him to the image of God
again. Read over the four, five, seven, nine, and ten, to the Th« J^""
Hebrews, and thou .shalt find, that the mark that St Paul
P Eat of the tree of concupiscence, 1560.] 4
[hutchinson.]

50 the IMAGE OF GOD, [cH.
shooteth at in these chapters is only to fortify, that aU such
outward priesthood is taken away.
The sixth Moreovcr, mark what I say unto thee. Read over all
the new testament, and thou shalt not find once this word,
sacerdos, "priest," appUed or spoken of any one sort of
ministers (as the common sort do use it), but when it is
referred to the Pharisees, and to such as do appertain with
out aU doubt to the old testament. It is referred always
to aU christian people, which all be sacerdotes through
Ministers Christ : and ministers have no manner of sacrifice, but
have no i i j.i_ j. •
sacrifice but commou with the laity, both men and women ; that is to
common .' . . ., , . , i i- i
with the say, the sacrifice of thanksgiving, and the quick and lively
oblation of their own bodies. The new testament requir--
eth no other sacrifice. I do not mean, that every man,
or woman, may christen, marry, purify women, may loose
and bind consciences, may distribute the holy sacrament :
but I mean, that popish and outward priesthood is crept
into the church of God against the word of God; and
Three I do believe and confess no mo orders of ministers but
ministers three, that is, deacons, and presbyters, and bishops. These
three the scriptures alloweth, and shewed the manner of
their creation, and declareth their ofiices and duties. There
be mo ministrations, I will not denay; but they may be re-
frtos. duced aU to these three. The papists make seven orders; \
ostiaries or porters, readers, acolites, exorcists, subdeacons,
deacons, and priests; but neither of the names of five of
them, nor that which is meant by the names, nor their crea
tion, nor their offices, be expressed in [the scriptures. And ,
if I would recite the offices that they themselves assign, and
their form of creation, I think mo would laugh at them than
aUow them. Some of the doctors write, that there were
some so caUed in the church at their days ; but that then:
offices were such as they describe, they cannot shew out of
any doctor. They have kept the names, and changed the
duties and offices, and have appointed them other duties ; as
it is plain, namely, in the office of a deacon ; and so they do
not only rack the scriptures, but also deprave and corrapt
the doctors, to maintain their dreams and fantasies; and
by the name of antiquity and fathers they lead us from our
Father in heaven.

IX.] OR layman's book. ol

THE NINTH CHAPTER.

God is truth : and, wliether it be lawful or honest to lie for any
consideration.
God is also fuU of truth and mercy ; of whom David
witnesseth, that all his ways, or paths, are mercy and truth. Psai. xxv.
He destroyeth aU those that forge lies, and delighteth in John xiv.
such as be true, for he is truth itself. Salomon, among Prov.vi.
seven things which God hateth, reckoneth lying twice, as
that which God most abhorreth ; affirming also in another
place, that a false witness and lying lips shall not escape prov. xix.
punishment. There be that think it lawful to lie ; as the
merchantman, to seU his wares with more advantage ; and JJ|"'"'"*"
the PrisciUianists, who held this opinion, that for a greater
advantage lying is not forbidden: to cover their covetous
ness, and to excuse their daily lying, they make three sorts
of lies, jocosum, perniciosum, officiosum, " jesting lies," " per
nicious," and " officious ;" of the which they say two kinds
to be lawful, honest, and commendable, bringing these ex
amples: Nasica,-when he came to Ennius the poet's house Nasica.
to speak with him, Ennius, having earnest business, com- [clcero'de
manded his maid to meet him at the door, and to say that ii.'^c.°68.]
he was not within : who, knowing that her master had bid
den her to say so because of his business, departed. Soon
after, it fortuned that Ennius came to his house, and, knock
ing at the door, inquired for him. Nasica, hearing one
knock, and perceiving out of a window that it was En
nius, answered with a loud voice, that he was not at home.
But Ennius knew his voice, and came in. Then Nasica
came unto him, and said. You are impudent ; for I believed
your maid that you were not at home, and wiU not you
believe me myself? In this example be two lies; one of
Ennius's maid, at her master's commandment; the other of
Nasica, in the way of jest and mirth ; which both be de
fended to be honest. But I teU you aU lying is forbidden.
Sara also is aUeged ; who, when she had laughed, denied |,a/j^»^^^..j_
, it to three men which came unto Abraham : and he likewise
4—2

.52

THE IMAGE OF GOD,

[cH.

.\braham.Gen. xii.
Gen. XX.
Jacob. Gen. xxvii,

The mid-
wives. Exod. i.

Acts V.
Ptahab.
Josh. ii.
Josh. vi.
Heb. xi.

King Jehu.
2 Kings X.

Luke xxiv.

Acts xxii.
Acts xxiii.

The answer.

Abraham lied not.
Gen. XX.

is brought in, for caUing his wife his sister. And Jacob, the
patriarch, through the subtlety of lying, stole away his father's
blessing, and the title of inheritance, from his elder brother,
Esau, at the counsel of his mother Rebecca. The scripture
recordeth also, that God dealt well with the midwives of
Egypt, and made them houses, because with a lie they hin
dered the deviUsh intent of cruel king Pharao, and pre
served the babes of the Hebrues from death. How is it
true then, that he destroyeth all lying lips ? Ananias and
Sapphira his wife are slain for lying; but Rahab the harlot
is rewarded, and numbered of St Paul among the faithful,
because she by lying saved the messengers or spies of the
Israelites from the pursuers of the king of Jericho. Jehu,
the king of Israel, saying he had a great sacrifice to do unto
Baal, gathering his priests from all the coasts of Israel into
one temple, murdered them all through his lie, and is not
reproved for the same. Wherefore all lying is not forbidden.
We read of Christ himself, how he feigned that he would
go further than the town of Emaus; and the elect vessel,
St Paul, is not abashed to say he was a citizen of Rome,
and bom free.
With these examples lying is maintained, deceit and
falsehood allowed, and named policy and prudence. But I
say unto you, ye abuse God's word, ye rack it, ye make it
a nose of wax, ye open it not with the right key, but with a
picklock. Name not subtlety policy, nor lying jest, or duty.
AU crafty scoffing, all profitable lying, is damnable.
You bring, for the defence of your leasings, Nasicsf
Sara, Abraham, Jacob, the midwives of Egypt, Rahab, Jehu,
Paul, and Christ. As for Nasica, his saying was a jest, a
merry conceit, and no lie. Jests and merry conceits be
no lies, forasmuch as they be uttered not to harm, noy, of
hinder any man, but for mirth sake. A man may affirm
that which is false, and yet make no lie : for to lie is to
affirm an untruth with a mind to hurt, endamage, and
deceive, some man thereby.
Abraham said not to AbimUech, " She is not my wife,"
but, "She is my sister:" the' which was true, for she was
his sister by his father, but not by his mother ; the daughter
of Aran his brother, and consequently of his father ; foras-
[} The which, 1560; which, 1560.]

jx.j OR layman's book. 53
much a,B filii fiUontm dicuntur etiam fi Hi aroriim, "the son-
sons, or daughters, are called also the sons and daughters
of the grandfathei's*." And so slio was Abraham's sister,
because she was his father's daughter ; and she was his
father's daughter, because she was his brother's daughter.
Wherefore he spake nothing that was false, but he kept
that close which was true; saying she was his sister, and not
confessing her his wife : the which thing also his son Isaac Gen. xxvi,
did afterward. But this was no lying, to hide the truth,
but to afiimi that which is false. And otherwise, Sara lied
indeed, and her example is in that point to be eschewed;
for many tilings are written which are not to be followed.
The story of Jacob is no lie, but a mystery ; and tho The sayin;
mystery proved true afterward. When his father asked no ue, but
• -ii-i 1 in 1 1 T -n " mystery.
him, " >V ho art thou, son ', he answered, " 1 am Lsau, Gen. xxvii.
thy eldest son:" whereby nothing else is meant and signified,
than that which Christ saith, "Ye shall see Abraham, Luke xiii.
and Isaac, and Jacob, and all the prophets, in the kingdom
of God, and yourselves thrust out. And they shall come
from the east, and west, and north, and south, and sit in
the kingdom of GJod. And, behold, they be last which
shall be first ; and they be first which shall be last." This
thing now is come to pass; for we are "his people, which Rom, ix.
were not his people, and his beloved, which were not be
loved." St Paul nameth this a mystery : " I would not this Rom- '''•
mystery should be hidden from you, brethren, lest ye should
be wise in your own conceits ; forasmuch as blindness is
partly happened in Israel, till the fulness of the gentiles be
come in." Of these places it appeareth, that Jacob's say
ing, " I am Esau, thy eldest son," is as much to say as,
" The last shaU be first, and the first last ;" which is a true
saying and no lie, because it is a mystery. For if we count
mysteries to be lies, we must count likewise aU parables and
metaphors, all tropes and figures, to be no less; in which
the meaning is to be considered, and not the proper signi
fication of the word. Christ is called a lion, a rock, a Hev. v.
door, a lamb. The chUdren of the kingdom are called john'x.'
good seed ; and the wicked, tares. The father of heaven john'.\v. '
is named a husbandman ; and God's word a sword, a ham- jer. x.\iii.
Psal. cxliv.
mer, a key. Man's life is caUed a span, a shadow, &c. p's„r. xxxix.
l" Grandfather, 1650; grandfathers, 1560.]

54 THE image of god, [ch.
These manner of speeches be no lies, but plain demonstra
tions of hard matters, in easy and common terms. We be
taught by the lion, rock, and door, which we know, what
Christ is, whom we know not ; and by the husbandman, we
learn what God the Father is ; by the sword, the hammer,
the strength of God's word ; by the key, how it is to be ex
pounded ; by the span, the shadow, the shortness of man's
Ufe : which be fruitful matters. In semblable manner, in
this story we learn of Esau the blindness of the Jews ; and
of Jacob, the younger, the fulness of the gentiles.
Now, to speak of the midwives of Egypt and of Rahab :
God did not reward them for their lie, but for their mercy,
because they dealt kindly with his people ; for which also
he forgave them their lie, wherem they sinned undoubtedly
grievously : for the mouth which lieth killeth the soul.
Exod, i. If those midwives had been perfect women, they would have
refused that oflice whereunto Pharao appointed them ; for
Josh. ii. vi. it was to murder the infants of the Israelites. And Rahab
had done better, if she had not lied, but answered, " I know
where they be, but, because I fear God, I wiU never shew
it." They could have lost nothing by this answer, although
they had suffered death therefore. For " blessed be the
dead that die in the Lord." By the other way they gat
them houses upon the earth ; but this way they might have
purchased that house, of which it is written : " Blessed be
they which dwell in thy house, they shall praise thee ever-
BUhopFir- more." Stories make mention of one Firming, bishop of
ifeTendal Tagasta, who, making this answer in such a case, lost nought
S' Ope?™"" thereby. When the emperor sent his ofiicers to search after
v^l'.wn-^ certain man whom he had hidden, he, being inquired
1700.] for him, said, he would not deny but that he had hidded
him, because of lying ; but that he would never betray him.
For which answer he was grievously pained : but no pain
could cause him to disclose where the man was. The em
peror, marvelling at his stedfastness, delivered him.
Jehu in his lying is no more to be foUowed, than in
3 Kings X. the sin of Jeroboam the son of Nabat, which made Israel
sm with the golden calves in Bethel and Dan. For it is
written of him, that " he forced not himself to walk in
the law of the Lord God of Israel with aU his heart."
St Paul made no lie ; for he was indeed a citizen of

X.] OB layman's book. 55
Rome, because his father was free ; as at London, the How Paui
children of freemen be citizens and free. of Rome.
Now, as concerning our Saviour Jesus Christ, God for
bid that we should say he lied, in whose mouth no guile
could be found ; who speaketh of liimself, " I am the way,
the truth." His pretending to go further was no lying, Luke xxiv.
but a trae meaning ; for he went further afterward, when
he ascended up into the heaven in the sight of his apo
stles ; which thing only was meant, by his pretending to
go further : for it is a mystery. No man therefore can
affirm that Christ lied, but he that denieth him to have
ascended. Many false things are feigned, to signify and teach
trae things : which be no lies ; for they be not spoken as
things trae, as things done, but to teach us what we should
do : as the narration of Lazarus and the rich man ; the Luke xvi.
parable of him which had two sons, of the which one
abode at home with his father, the other went into far
countries ; the parable of trees in the book of Judges, Judg- ix.
which speak' one to another; the parable of the vineyard. Matt! xxv.
of the virgins, of ten groats, of the sheep, of the unright- Luke xyiji.
ecus judge, of mustard seed, and of the Pharisee and the Luke .xviii.
Publican. If all these be Ues, Christ is a great and no
table liar, who spake always in parables to the people; the
prophets are Uars ; yea, all the scripture is full of lies.
Not only the scripture, but all heathen writers use this man
ner of teaching ; as Horace, making the little mouse to Horace.
speak ; and Esop, giving language to fowls, fishes, and four- vi. so.]
footed beasts : and yet not any wise man slandered them
at any time of lying. Thus it is evident, that they which
maintain lying rack the scriptures, and open them not with
Peter's key, but with a picklock; and that the examples
brought for lying either be no lies, but jests, as Nasica ;
or mysteries, as Jacob's, Christ's ; or true sayings, as Abra
ham's, Isaac, and Paul ; or else, if they be lies, as Ennius'
maid, Sara, the midwives, Rahab, Jehu, they are earnestly
to be eschewed : fof no lie is of the truth ; and whatso- 1 john li.
ever is not of the truth, is naught, seeing God is truth.
[} Speak, 1560; spake, 1660.]

56 THE IMAGE OF GOD, [cH.

THE TENTH CHAPTER.

God is full of compassion.
He is also full of mercy; letting the sun shine upon
Psal. civ. good and evil, and sending rain to both sorts. "Thou,
most gracious Lord, bringest forth grass and herbs for cattle,
and food out of the earth ; thou givest us wine to make
our hearts glad, and oil to cheer our countenance, and bread
to strengthen the heart ; thou satisfiest all men's desires with
good things," and specially of those that be merciful; as
the only-begotten Son maketh proclamation in the mounr
Matt. V. tain : " Blessed are the merciful, for they shall receive
Psal. xxxiii. mcrcy." " The earth is full of thy mercies : and it, 0 Lord,
reacheth unto the heaven." No place is empty of thy mer
cies. The Origenists defend, that God's mercy pierceth into
hell, and that all men, the devils also, shall at length be
p'"',- '^'¦•|,. saved, alleging this scripture, " His mercy be upon all
Ecciis.xviii. his works," and. "'The mercy of God is upon aU flesh."
They bring also God's righteousness in judgment, which they
deny to punish sin everlastingly ; for then the punishment^
should be greater than the fault, which is temporal, and hath
an end. This is a merciful heresy : but God sheweth no
Matt. XXV, mercy against his truth. His truth saith : " Depart from
me, ve cursed, into everlasting fire, which is prepared for
tho devil and his angels." No man can here justly say,
that everlasting fire is taken for a long fire ; albeit the Latui
word, eternum, be sometime taken so, pro diiiturno ; for the
Greek is, eis to irup to a'lwviov, which word is never taken
The answer, but for evermorc, world without end. As for their argu
ment, that the punishment must be no greater than the
fault: I answer, that our least fault deserveth everlasting
fire, because it is committed against God, who is evoriast
ing,^ albeit the fault be begun and ended in time : so that
he is more to be considered against whose divine will it
is done, than what is done. For the scripture denieth him
.Matt. V. the kingdom of heaven, that breaketh one of the least com-

X.] on layman's book. 57
maudments. Doth it not cry, that "in hell there is no
redemption :" and, " In death who remembereth thee i and P^ai. vi.
who will give thee thanks in hell?" and, " Where the tree
faUeth, there it shall lie." The continuance of hell fire is
described notably of Christ, where he commandeth us to
cut off our hand, our foot, and to pluck out our eye ; that ^J*"''' '"-
is, to prefer heavenly things to our fathers, and mothers,
and famUiar friends ; saying, " If thy hand offend thee, cut
him off: it is better for thee to enter into life maimed,
than having two hands to go into hell, into fire unquench
able ; where their womi dieth not, and the fire never goeth
out." What can be more plainly, more vehemently spoken,
of the endless pain of the wicked, than these words, " Into
fire xmquenchable ; where their worm dieth not and the
fire never goeth out ?" which terms, in the same place, be re
peated twice more afterward.
If there be no redemption in heU, how is it written in ^"n?''''^*^'
the book of the Kings, " Our Lord bringeth folk down into jjan"];,!'"
hell, and bringeth them again ?" We read also, that Ana-
nia, Azaria, and Misael, blessed the Lord for delivering
them out of heU, and 'saving them from the power of death.
Tliis word, " heU," in the first place, doth not signify that Jl^"'-,^^'',-
' .¦¦ ... Hell hath
which is commonly meant thereby, but a grave or pit that is three signi-
digged : for the Hebrew word is sheol, " If any evil chance oeu. xiii.
unto my son Benjamin in the land whither you go, you
shall bring down mine hoar hairs with sorrow unto hell,"
that is, into my grave. In Daniel it signifieth adversity,
trouble, and misery ; as in many other places.

THE ELEVENTH CHAPTER.

God is full of righteousness : and, of the prosperity of evil men, and the
affliction of good men.
This endless punishment of the wicked is no derogation
to God's great mercy ; but rather a mirror of his righteous-
[} Savmg them from, 1550; saving from, 1560.]

58 THE IMAGE OF GOD, [cH„
ness. For as he is merciful, so is he righteous : as the
mercy endureth for ever toward the good, so his right-.
eousness endureth no less time toward the evU. David
psai.cxiv. testifieth him to be "just in aU his ways, and holy in all
his works." By his righteousness he hated Cain, Esau,
and the thief on the left hand ; and by his mercy he loved
Abel, Jacob, and him that hung on the right hand. Through
these two happened the blindness of the Jews, and the ful-
Rom. iii. ness of the gentUes. If he be unrighteous, how shaU he
judge the world ? His saints' judgments be righteous: he
shutteth the unrighteous out of heaven: he rewardeth right
dealers : wherefore he himself must needs be a righteous
God. Thou wilt say : " Why then doth he suffer the wicked
to prosper ; giving them riches, honour, and children ? And
why doth he punish the godly with poverty, sickness, and
all kind of misery ? Why doth he suffer wicked Manassas
to murder cruelly Esay? Why doth he let Jeremy be
slain of Apries, Zachary of the high priests, John Bap
tist of Herode, Christ of Pilate? Why doth he suffer the
devil to plague the patient man Job with all kind of ad
versity ? Why will he all good men to bear a cross in
1 Cor. xi. this world ?" St Paul telleth us, " When we are judged, we
are chastened of the Lord, lest we be damned with the
Psal. cxix. world." And, " It is good for me," said David, " that
I have been in trouble, that I may learn thy statutes."
Here two causes be rehearsed, why God layeth aflUctioUf
trouble, and the cross, upon the shoulders of his elect ; that
they may avoid damnation, and learn to keep his command
ments ; for trouble giveth understanding. " Lord," saith
isai'xxvf' '^^^y-' "™ trouble they cry unto thee." The adversity which
2Cor.iv.' they suffer is a lesson unto them. "When the outward
man perisheth, the inward is renewed day by day." More-
Gen. iii. over, "God hath set at the entering of the garden of plea
sure cherubim, with a fiery sword, moving in and out, to
keep the way to the tree of life;" to which there is no
access but by affliction, which is porter : as it is written,
" We must enter through much trouble into the kingdom of
Prov. iii. heaven." Wherefore, "God loveth them whom he troubleth ;
Heb. xii. and he scourgeth every son that he receiveth." "They
that are under no correction, are caUed bastards, no sons."

XI.] OR layman's book. 59
Cato, when Pompey was overthrown of valiant Julius Csesar,
began to be angry with God, thinking him partial : but we
christian men may not, do so, knowing adversity to be a
token of God's favour, an occasion of understanding, a cause
of amendment. These scriptures teach us, that God punish
eth his elect for their erudition and commodity, not' for
any unrighteousness ; albeit, , the holiest man that ever was
deserveth a cross in this life. His righteousness impover-
isheth us, plagueth us, and condemneth us: and his mercy
enricheth us, healeth us, and crowneth us.
But it is written of Jacob and Esau, that "or they were ^"„°''-'^'^'
born, or they had done good or evU, God loved the one, and
hated the other ;" which was contrary to all true judgment.
St Paul, in the same place, compareth God to a potter, and
men to clay. "The potter hath power over the clay, to The answer.
make, even of one and the same lump, one vessel unto
honour and another unto dishonour." And hath not God
power over us, which be but clay, that is naught, the children
of wrath, to condemn or to save? The Latin word here
declareth more plainly what we be, which is. Ex eodem Iuto.
We be aU become dirt by the faU of the first Adam. If
he crown dirt, it is his mercy through the second Adam.
If he condemn it, he giveth right judgment. Thou wilt
say then, " Why blameth he us ? For who can resist his Rom. ix.
will?" He made thee not clay, that is, the child of death;
but after the image of God, and without sin. Thou art
dirt and clay through the sin of Adam, not because of thy
creation; for God would have aU men saved. And why The cause
. . , . , . in us not m
be .they not? ihe cause is not in him, but in us: not God'.
that we be able to withstand his will, but because he will
save none against their wUl. He vrill save all ; that is, aU
that wUl take it when it is offered them; all that refuse
not the salvation of their ovm souls, as the Israelites did.
For Christ saith unto them, that " he would have gathered
them together, as the hen gathereth her chickens under
her wings, and they would not." Such be not saved ; for
God saveth no man against his will. There is, then, no
partiality, no unrighteousness with God, whose judgments
be unsearchable, but never against justice; above our ca-
P Not, 1550; nor 1660.]
P This passage is not in the edition of 1650.]

60 the IMAGE OF GOD, [cH.
pacity, but never against equity. Who is able to discuss,
why some die old, some young, some in middle age? why
some be poor, some rich, some gentlemen, some lords, some
kings, some of a base stock, and other infinite diversities?
If these things were necessary to be known, God would
have opened them in his scriptures : but, in that he speak
eth not of them, he judgeth them unprofitable for us to
know. Let us believe, that God worketh all these things,
and that therefore they must needs be right and just, be
cause he is the workman; not searching things above our
understandings ; but say, with St Paul, " 0 the deepness
of the riches, and wisdom, and knowledge of God! how
unsearchable are his judgments, and his ways untraceable!
for who hath known the mind of the Lord ? or who was
his counsellor ?"

THE TWELFTH CHAPTER.

God is full of compassion.
He is full of all goodness, St James witnessing of him,
James i. that " ovcry good gift is from above, and cometh down from
the father of light;" that is, father of good men; for they
Matt. v. are caUed light. Vos estis lux mundi, "you are the light
1 Cor. iv. of the world." " What have we, that we have not received!"
He is liberal, patient, merciful, wise, strong, constant, equal,
James i. faithful, iiiaguifical, affable. Liberal, "giving to all men in
differently, and casting no man in the teeth;" patient, "call-
Rom, ii. ing us through his long suffering unto repentance ;" merciful,
Psal. ciii. "Hot dealing with us after our sins, nor rewarding us accord
ing to our wickedness;" wise, for "of his wisdom," David
Psahfxiu"' ®'^'*^'^' "*^^^^e is no number;" strong, for "he is our buckler,
our shield, our strength and defence, the rock of our might,
James i. and castlc of our health;" constant, "with whom no man
Rorn.n. can provo any variableness;" equal, for "there is no parti
ality with God;" "there is no Jew neither Gentile, neither

XU.] OR layman's book. 61
bond nor free, neither man ne woman, but all be one in
Christ Jesu;" faithful, for "he is a strong God and a faith- »""• "'•
ful; stable in all his words;" magnifical, for "the work ofPsai. cxiv.
the Lord is great, and worthy to be praised;" "the hea- Psai. viii.
vens, the sun, and the stars, the waters, and great fishes
therein, are the work of thy fingers ;" affable, exhorting -'*iatt- vii.
us continually to ask, knock, and pray nnto him; and talking
with us most familiarly, first by holy fathers, his prophets
and patriarchs ; afterward by his only begotten Son, Jesus Heb. i.
Christ, walking here upon earth, to whom belongeth all
power, majesty, rule, and honour. We read of a certain Luke xviu.
ruler, which called Cluist " Good master ;" asking him what
he should do to obtain everlasting life : whom Christ re
buked, saying, " Why callest thou me good? None is good,
save God only." If God only be good, then all goodness is
in him.

THE THIRTEENTH CHAPTER.

God only is immortal ; and yet, nevertheless, the minds of men and
angels be immortal.
He is without beginning, without ending. How can he
have any beginning, of whom all things take their original?
How can he have any end, who is of himself, and by no
other thing ? Heaven and earth perisheth ; and all that is
in them shall fade away as grass, and as the flower of the
field: but our God liveth eternally; who speaketh of him
self, " I am Alpha and Omega, the beginning and the Rev. i.
ending ; which is, which was, and which is to come." Paul ^ ^'m. vi.
affirmeth the same unto his disciple Timothe ; giving all
honour and rale unto God, " who only hath immortality."
If only God have immortahty, why doth Christ forbid us How^oni^^^
to fear men, which slay the body, and cannot slay the soul ? to be im-
How is man formed after the image and similitude of God?
How can the immortality of the mind be defended, and of
P Only God, 1560; God only, 1660.]

62 THE IMAGE OF GOD, [cH.
Angels. angels? Truly man's soul is immortal, and yet only God
is immortal : for this word, " only," doth not deny this pri
vilege to other things, as to man's soul, to the angels ; but
God is said only to be immortal, as he is said only to be
Man's soul good, and only to forgive sin. Man's soul is immortal ; but
mortal and clean after another sort than God, who only hath immorta
lity. For the scripture testifieth of man's soul, that it dieth,
Matt. viii. saying, "Suffer the dead to bury their dead;" that is to
say, let the dead in soul bury the dead in body. It is
troubled with affections, with passions, and subject to mu
tability. But it so dieth through vice, that it ceaseth not
to live in his own nature. It is so mortal, that it is also
immortal. Wherefore God is only everlasting, immortal,
evermore, who is only immutable. And if this interpretaf*
Immortal tioH do Hot contcut thee, hear another. That is immortal
properly. . . .
properly, which is without beginning, without ending. All
creatures have a beginning ; of the which some nevertheless
are called immortal, because they have no ending ; as, the
angels, man's soul : but only God is properly immortal, who
Rev. i, speaketh of himself, " I am, which is, which was, which is
to come." This belongeth only to God; and to none of
his creatures, to none of the works of his fingers : of which,
some may truly say, that they be, and are to come; but
not, that they were ; because once they were not. '

THE FOURTEENTH CHAPTER.

God is the maker of all things : whereof he made them, by whom, and wk
made the devil : and, of the beginning of sin, and aW^ evil. .^
In the beginning God made aU things : wherefore he
hath no beginning; and that which never had beginning,
I^th^^vnk- ''^^^ot ^^^'^® ending. When I say, God made aU things, I
™™^hipj)f mean, that the Father, the Son, and the Holy Spirit, formed
Trinity. heavon and earth, angels and men, and aU other creatur««,
John i. of nothing. For of the Son it is ^v^itten, " AU things were
[' AU evil, 1550; evil, 1560.]

xiv.j OR layman's book. 63
made by him;" and of the holy Comforter, " By the word Psai.xxxjii.
of the Lord were the heavens made, and all the hosts of
them by the breath of his mouth :" where the Latin is
Spiritus, Yea, in the beginning of the book it is written
of them both, that they be no creatures. Of the Son : "In Christ
the beginning God created heaven and earth :" that is, in thereof.
Christ. For he answereth the Jews, asking what he was,
" I am the beginning which speak unto you ;"^ and in whose inthebe-
behalf David speaketh, " In the beginning of the book it fohn ™i.
is written of me." Paul to the Hebrews repeateth the latter i-ieb! x.'
text, and expoundeth it of Christ. And, Dixit Deus, fiat
lux, Sfc, " Grod said. Be there light :" " Be there a firma- Gen. i.
ment:" "God said. The waters be gathered together :" "God
said. Be there lights in the firmament." This phrase and
manner of speaking is joined with the creation of every thing.
What did God say ? What language did he speak ? Did he
speak Greek, Latin, Italian, French, Spanish, English, or
Hebrew? Mark, this was no audible voice, no sounding or
transitory noise, coining from the lights ; but God said. Be
there Ught, firmament, &c. : that is to say, God made these
things by his saying, by his word, by his voice; which is
Christ, as it is written, " In the beginning was the Word;" Johni.
that is, " In the Father was Christ ;" and all things were
made by it, and nothing was made without it ; as Moses
teacheth very weU, repeating these words, Deus dixit, "God
said," in the creation of every thing. And why is Christ
caUed his Father's Word ? Truly, because he is his image ; why Christ
1 i-nii named a
and no man cometh to the knowledge of the Father, but by word.
the Son. And as we do open, manifest, and declare our minds
one to another by our words and communication ; so God is
disclosed, opened, and discovered by Christ. " No man hath ''°''" '•
seen God at any time : the only begotten Son, which is in the
bosom of the Father, he hath declared him." In his sermons
he is sincerely published, and plainly painted and portrayed.
For this cause he is surnamed the saying of God, and an
audible and a transitory Word : not properly ; but by a me
taphor and borrowed speech. And this transitory Word made
aU things, upholdeth aU things, governeth all things.
Now, touching the Holy Spirit, we read in the first chap- The Holy
ter of Generation, Et Spiritus Domini ferebatur, " the Spirit m''akcr'of
[^ John viii. 25. Tt]v dp-xrjv o Tt Kal XaXia u'/j?!/.] Gen. i.

64 THE IMAGE OF GOD, [cH.
of the Lord was bome upon the waters." Many do expound
by the Spirit, in this text, the wind ; but it cannot be taken
so, for many causes. First, the wind is the exhalation, or
spirit, of the waters; this was the Spirit of God, as the text
doth say. Moreover, the wind then was uncreate, unmade.
For I think no man will defend, that the wind was made
before the first day, which is made after these words. And
the™ aters" othors do read, for ferebatur super aquas, — -fovebat, ml ex-
what it is. cludebot, aquas, "the Spirit did bring forth or hatch the
waters;" and so indeed the word signifieth in the Syrian
tongue. Wherefore, "was bome upon the waters," is no
blast of wind, but a metaphor of the hen, and a borrowed
speech. The hen is borne of her eggs, and sitteth upon them,
and so hatcheth her young : and so the Holy Ghost was
bome upon the waters ; sat upon them ; brought forth and
hatched all creatures, which there are caUed waters. For, as
Psal. civ. it is written, " When thou lettest thy Spirit go forth, they
Basil. are made." Basil', who for his great learning was surnamed
L E'l'ye TOvTO Xeyei to 'rrveifxa tov depoi tijv ¦^vartv, hi^at m
fiept] TOU Kotriiov KaTaptOjjiovvTa (rot tod <rvyypa(j>ea, on ETTOiijirfli
o 060? ovpavov, yt]v, iiOwp, aepa, tovtov yeofxevov rjdrj Ka\ peoiiTa'
e'tTe, a Kat /laXtaTU aXrjQeaTepov e(rTt koi Tors irpo tjpdv eyKptdet,
TTueu/xa Qeov to aytov e'tpijTat (2ia to TeTrjprjtrOai touto iSia^oi/-
Tuc Kat e^aipcTui^ Trji TotavTrji fxvijpt]'; i/Vo tij? ypacprj'! d^iouaSai,
Kat fxrjbev aXXo nrvevpa Qeov rj to aytov to Trji 6eiai Kal fxaxa-
p'tai TptaCoi a-vjXTTXripiiiTtKov ovoixd^ea-dat), Kal TauTtjv 7ri/0(r3f^o/i6?
vol Ttjt) ciavotav, nci^ova Ttjv air avriji w(peXetav evprj(Teti, Um
ovv eire^epeTO e-rravoi tov i/Saro? ; epia a-ot ovk epavTOV Xo'jOt,
aXXa '^vpov avcpdi <7o(p'ta<; KOtr/xtKiji toctoutov dd)ecrTrjKt}Tov, otrov
6771/? ijv Trji Ttoi' aXrj&tvoiv eiTKTTrjjxrii, "Y,Xeye To'tvvv Ttjv tw
"Zvpiav (pwvtjv e/xipaTtKODTepav Te eTi/ai, kui cia Ttjv irpoi Ttjv 'E/3/)0-
loa yetTvtaa-tv /xaXXuv ttwi tjj evvota tiuv ypa(j)wv tt poa-eyyiQit'
etvai ovv Ttjv itavotav tov pr]Tov TotavTt]v, To 'ETre^eoETO, i^ijirli',
e^tiyovvTat, dvTt tov 1,vvedaXire Kal it^woyovet Ttjv Tav viaTUi
(pvcrtv, KaTa Trjv eiKova Trji eiraai^ov(rtii opvtOoi, Kal ruiTiKtl'i/ TiW
Cvvapiv evteiarii toTi viroQaXirojxeuoti, ToioutoV Ttvd (pri<Ttv vvo, Tfl«
(piavfji TavTtji irapa^rtXova-dat tov vovv, lai etrtcpepopevou tov inci'
IxuToi- TOVTeiTTt iTpoi ^moyoviuv Ttjv TOV licaToi (j)vaiv ¦jrapamiva'
^ovToi, (oo-Te 'tKUvmi ex tovtov to irapd tiviov iirttjiToifim'
Oe'tKvva-dai, oTt ovce Trji ctjixtovpytKtji ivepyeiai to irvevpa to afoi
aVoAeiVfTai. Basil, in Hexam. Homil. ii. Opera, i. 21. Edit. Par.

XIV.] OR layman's book. 65
magnus, expoundeth this text thus, and saith that his pre
decessors took it so; and St Austin'' is of the same mind; Augustine.
and PhiUp Melancthon^ alloweth their interpretation. Thus Meianc-
it is evident, that the universal world is the workmanship of
the whole Trinity, whose works be inseparable, as thoy be
inseparable, and one almighty, everlasting, invisible, unsearch
able God, of one substance and nature, power and majesty,
who gathered the waters together as it were in a bottle,
who maketh the clouds his chariot and goeth upon the wings
of the wind, and who spreadoth out heaven like unto a cur
tain. After that he had finished all his works, ho beheld them ;
and, lo, they were exceeding good. Now there be many
things not good, unprofitable, unfruitful, perilous; for thorns
and thistles prick us ; the gout grieveth us ; the pocks, the
canker consumeth US; the sciatica paineth us; spasms, palsies,
fevers, noy us ; serpents do poison us ; flies do bite us ; cats
do scrat us ; fleas do eat us ; mountains weary us ; snow
doth let us; thunders do fear us; the cocodriles do kill our
bodies, and the devU our souls.
God made not these things, for all that he made was
good ; and if he made not these, he made not all things. The
earth bringeth forth thoms and thistles, and other venomous
P Non ita superferebatur sicut oleum aquae, vei aqua terrac, id est
quasi contineretur; sed, si ad hoc de visibUibus exempla capienda sunt,
sicut superfertur lux ista soils aut lunae his coi-poribus, qua; illurain.at iu
terra : non enim continetur illis ; sed cum coelo contineatur, istis super
fertur. Item cavendum est, ne quasi locoi-um spatiis Dei Spiritum super-
ferri materiae putemus, sed vi quadam efiectoria et fabricatoiia, ut illud
cui superfertur efficiatur et fabricetur; sicut superfertur voluntas artificis
ligno, vei cuiquo rei subjectae ad operandum, vei etiam ipsis membris
corporis sui, quae ad operandum movet. Et haec simUitudo cum jam sit
omni corpore excellentior, parva est tamen, et prope nihil ad intelli-
gendam superlationem Spiritus Dei, subjecta sibi ad operandum mundi
materia : sed non invenimus evidentiorem similitudinem et propinquiorem
rei, de qua loquimur, in iis rebus quae ab hominibus quomodocunque capi
possunt. August, de Grenes. Opera, iii. 98. edit. Paris. 1679 — 1700.]
P Spiritus Dei in scripturis Spiritum sanctum significat : ideo non
exponemus de aere, nam aer aqua est ; et pro ferebatur, fovebat legunt
Basilius, Ambrosius, et Hieronimus, et Syrum quendam testem citat
BasUius. Atque ita idem hie docetur, quod supra : conservationem aquae
non naturae esse, sed Spiritus sancti incubantis aquK. Melancthon, in
Geriesin, cap. i. Opera, ii. 3S0. edit. Witcbergce, 1601.] 5
[hutchinson.]

66 THE IMAGE OP GOD, [cH.
Sin the herbs, not by nature, but through the sin of man : unto whom
Sr'en-^ God spcakcth, " Because thou hast obeyed the voice of thy
Gem'iii. wife, and hast eaten of the tree, of which I commanded thee
not to eat, cursed be the earth in thy work ; in sorrow shalt
thou eat thereof aU the days of thy Ufe ; and it shaU bear
thorns and thistles unto thee ; and thou shalt eat the herbs
of the field ; in the sweat of thy face shalt thou eat bread."
Before sin, we read not that the earth brought forth thistles.
Gen. i. bushes, unfraitful trees ; but green grass, fruitful trees, and
herbs bearing wholesome seeds.
The cause The faU of Adam also caused all manner of griefs, pangs,
' sickness, disease ; which then began to torment man, when
God had said, " In sorrow shalt thou eat thereof aU the
days of thy life." By this word, " sorrow," all such things
Why God be meant and signified. If you ask me, why God suffered
cursed^ the . .
earth. the earth to bring forth thorns and unfraitful trees? my an
swer is, not to pain the earth with them, which feeleth no
pain ; but to admonish us of our sin ; to put us in remem
brance of our fault ; to be a warning unto us, as often as
we see them, to take heed that we sin no more. For if he
punish the earth for our sins, how much more wiU he punish
us ! Wherefore this memory shall continue until the sting of
death, which is sin, be taken away; and until that be brought
1 Cor. XV. to pass that is -written, " Death is consumed into victory.
Death, where is thy sting ? HeU, where is thy victory f By
unfraitful trees, he warneth us that we be not unfruitful.
For as husbandmen forsake their trees, not dunging, not
watering them, when they be barren, but do' burn them;
even so God ceaseth to pour his blessings upon the unfruit^
ful; for he is a husbandman. Hearken what his only Son
John XV. saith, whom we are commanded to hear : " I am the true
vine, and my father is the husbandman:" "He that abideth
not in me, is cast forth as a branch, and is withered ; and
men gather it, and cast it into the fire, and it burneth." This
fruit we may gather and learn of the unfraitful tree. By
sickness, partly he scourgeth us for our sin; partly he
Eccius. tryeth us, and leameth us his will; as it is written: "The
oven proveth the potter's vessel; so doth temptation of
trouble try righteous men."
[} Baxrenness, 1550; baraen, 1560.]
P Cursed, 1660; curseth, 1560.] [s Do, 1550; to, 1560.]

XXVU,

XIV.J OR layman's book. 67
Now we are come to those which demand, who made wiio made
serpents, cocodrUes, flies, worms, &c. ; of which much harm pent^s^, flies,
and no profit cometh ? Verily, he who made all things. Al- fiie.° '''
though they be hurtful unto us for our disobedience, yet be
they exceeding good in their own nature, and profit unto
the furnishing of the whole world; no less than the other,
which we recount more profitable and precious. If an ig
norant man chance to go into a cunning man's shop, and
happen to see many tools there that he knoweth not, he
thinketh them either to be unprofitable or not necessary.
Even so we, in Almighty God's shop, which is the world,
do judge many things to be naught, because we are ignorant.
The cocodrile, the little fly, the smaU flea, have their com
modity, albeit we know it not. Our ignorance doth not
argue God's works to be unprofltable. Yea, God's glory and
wonderful power is more marveUous in making the httle fly
to hear, to taste, and to feel, with a mouth, with legs, with
wings, a body, the stomach, the other inward parts, than
in an elephant ; and more marveUous in a frog, than in a
great whale; and in a mouse, than in a mighty horse. If
thou come into a rich man's house, and seest much stuff,
thou thinkest all to be to some purpose; and darest thou
judge, that God in his house hath made any thing to no
purpose! AU God's creatures either be profitable, or
hurtful, or not necessary : thank him for the profitable, take
heed of the hurtful, and question not, reason not, of things
not necessary. For although thy capacity cannot perceive
it, yet God hath made all things in measure, and number, wisd, xi.
and weight. He made not the devil, for he made him an Who made
o ' ^jjg devil.
angel ; and he made himself a devil by sinning, when he fell
from heaven as lightning. For the devil is as much to say !-"''« ".
as an accuser and a seducer ; of the Greek word diaballo,
which signifieth to accuse, to infame, to deceive. God made
man, but he made not man evil : so he made him an angel,
but not a devU. He made many angels, but they made
themselves evil ; for no evil cometh of him, as it is written :
" He beheld many things, yea, aU that he had made ; and, ^™- '•
lo, they were exceeding good." But why did he make
him an angel, knowing he would become a devU? Why
did he make other angels innumerable ? Why many thou
sands of men, women, and children, which he foreseeth

G8

THE IMAGE OF GOD,

[cm.

All thinefs
were made
of notTiing"
together, and' in six
days.

shall be damned? Verily, that he might declare himself
to be righteous in punishing the ungodly, as he is merciful
in rewarding the godly. No man can blame him there
fore, but rather magnify his righteousness. He compelleth
them not to sin, for which they are damned. Should God,
because he foresaw they would be evil, abstain from creating
them, which is good ? Is it not lawful for him to do what
Matt. XX. iiin^ listeth with his' own? Are their eyes evil because he is
good ? Should he not do well in making them, because they
would do ill in offending him ? Of this thing seek a further
Wisd, xii. answer in the twelfth of the book of Wisdom. But let us
return from whence we are strayed, albeit these questions
are annexed unto our purpose.
The smith is not able to make any thing without iron, nor
the carpenter without wood, nor the tailor without cloth, nor
the shoemaker without leather, nor the potter without clay:
but God, who is almighty, made all things of nothing. Be
fore any thing was, what could there be to make them of,
except he would have made them of himself? Jesus, the son
Eccius.xviii. of Sirach, saith: Qui vivit in wternum creavit omnia simul, "He
that liveth for evermore made all things, simul, together:"
that is, God made, first, a confused heap, called in Greek
chaos, of nothing; and of that heap he formed all things: as it
is written, Quifecisti mwndum ex materia informi, "Who hast
formed the world of a confused heap." He made this heap
altogether, where he saith, " In the beginning God created
aU things, heaven and earth ;" for the heap is called there
heaven and earth, as afterward also it is called the water ;
" The spirit of the Lord was bome upon the waters." So
far no time, no order of days, is mentioned. Afterward
God, of this heap, in six days, shapeth all thuigs. So that
both be true, that God made the world in six days, and
that he made all things together. This article of creation
is necessary to be known ; forasmuch as some deny God to
be the maker of the world, and giveth the glory thereof to
angels; as the Menandrians, Saturnians, Cerinthians, and
also the Nicolaitans ; and it is the first article of our creed.

Wisd. xi.

Gen

P Together and in, 1650 ; together in, 1660.]

xv.J OR layman's book. 69

THE FIFTEENTH CHAPTER.

God ruleth the world after his providence: and how he rested the
seventh day.
Other grant God to be maker of all things : but they
suppose that, as the shipwright, when he hath made the
ship, leaveth it to the mariners, and meddleth no more
therewith; and as the carpenter leaveth the house that he
hath made ; even so God, after he had formed all things,
left all his creatures to their own governance, or to the
governance of the stars ; not ruling the world after his
pro-\idence, but living in ease and quietness, as the Stoics,
Epicures, and divers astrologers; because it is wiitten, that
on the seventh day God rested from all his works.
To these I answer, with the prophet David : " God Psai. cxuii.
covereth the heaven with clouds, prepareth rain for the
earth, maketh the grass to grow upon the mountains, giveth
fodder unto the cattle, maketh fast the bars of the gates
of Sion, blesseth the children within, maketh peace in our
borders, fiUeth us with the flour of wheat, giveth us snow
like wool, scattereth the hoar frost like ashes, casteth forth
his ice like morsels, helpeth them to right that sustain wrong, Psai, cxui.
looseth men out of prison, giveth sight to the bUnd, raiseth
up them that are faUen, careth for strangers, defendeth the
fatherless, succoureth the widow :" wherefore he is not an
idle God. For as the body liveth through the life of the
soul, even so the world continueth by God's governance,
who ruleth it as the master doth his servant ; without whom
it perisheth in the twinkling of an eye. "All things wait ^^^'i- 1^'^-
upon him to receive food in due season. When he giveth
it them, they gather it; when he openeth his hand, they
are filled with good things : when he hideth his face, they
are sorrowful; if he take away his breath, they die, and
are turned again to dust." The commonwealth of the Is
raelites teacheth us, how wonderfuUy God provideth for
them that he hath chosen. He preserved Jacob from his Gen'.xiv!'"'
brother Esau; he sent Joseph into Egypt, to make pro- Psai. cv.

70 the image OF GOD, [CH,
Exod.x. vision against the seven dear years. He sent darkness
E.xod.vii. amongst the Egyptians; he turned their waters into blood,
Psal, Ixxviii. and slew their fish. Their lands brought forth frogs, flies,
Exod. viii. j.^^^ grasshoppers, caterpiUars, yea, even in their king's oham-
Exod. xii. bers. He brought them forth of the house of bondage and
Exod. xiv. slavery with silver and gold. He rebuked the sea, and dried
it up, and he led them through the deep as in the wilder-
Exod. xiii. ness. He spread out a cloud to be a covering, and fire
Exod.^xvi. to give light in the night season. At their desires came
quails, and he fiUed them with the bread of heaven. He
opened the rock of stone, and the waters flowed out, so
Josh, iii. that rivers came into the wilderness. He dried up the
waters of Jordan, that the people might pass over. He
Josh. vi. overthrew the walls of Jericho, and made the sun to stand
psli.cixxv. stiU, and the day was lengthened. He slew mighty kings,
Deut.' iii. ¦ SehoH, king of the Amorites, and Og, king of Basan, and
gave away their land for an heritage. Of which scriptures
it doth consequently follow, that he governeth the world
by his providence, and not by the wheel of fortune, or by
force of destiny. For if he governed them, he governeth*
Psal. x.xiv, us ; seeing the earth is the Lord's, and all that is therein,
the compass of the world, and all that dwell therein.
But some do say, that he governed the Israelites, the
iPet, ii. seed of Abraham, the chosen generation; but not the re
sidue of the earth, which he gave up to their own govern
ance. Verily God raled all, as he is Lord of all. For
Acts xiv. Paul preacheth to the Athenians, that " we live, move, and
Acts xvii. be in him." He gave them also rain, light, com, gra«s;
Job xxxviii, as he himself teacheth Job out of a storm, saying: "Who
divideth the abundance of waters into rivers? Or who maketh
a way for the stormy weather, that it watereth and moist-
ureth the dry and barren ground, to make grass grow where
nobody dv?elleth ? Who is the father of rain ? Or who
hath begotten the drops of our dew ? Out of whose womb
came the ice ? Who hath gendered the coldness of the air,
that the waters are as hard as stones, and lie congealed
above the deep ?" Did he not stir up Pharao among
1 Kings XX. the Egyptians, Benhadad among the Syrians, Salmanazar
among the Assyrians, Nabuchodonozer among the Babylo
nians, Darius among the Medes, Artaxarces among the
Parthians, Alejcander among the Macedonians, and Ves-

XV.] OR layman's book. 71
pasian among the Romans ? In the book of the Kmgs,
EUas is commanded to anoint Hasael king of Syria ; Jehu, i Kings .xix.
of Israel ; and Eliseus to be prophet in his room. Whereby
he teacheth us, that he maketh prophets and kings, and
taketh away their kingdoms; as it is written. Propter in-
justiiias, et injurias, et diversos dolos, <^c. " Because of eccIus. x.
unrighteous deaUng, wrong, and divers deceits, kingdoms
shaU be translated from one to another; for the power of
the earth is in the hand of God."
If kings would eamestly believe this, which is God's An exhorta-
own voice, and behold how many kings he deposed in the kings.'
book of Kings, and for what causes, they would be as earnest
to set forth God's glory, that is, to cause the gospel to be
preached through their dominions, and to relieve their poor
brethren, which be members of the same body that they be,
chUdren of the same father, and heirs of the same kingdom,
and that which is done to them is done to Christ, as they
have been diUgent, poUtic, yea, rather deceitful, in increasing
their revenues, in filling their hutches with gold and sUver:
they would first seek for the kingdom of God, and then Matt. vi.
God would be their castle, and cast aU other things upon
them, or else he is untrae of his promise. One being
demanded, how a king might rule safely and assuredly, an
swered : If he devise good laws, and see them dUigently
practised. This is a necessary lesson for all princes that
wUl Uve in quietness, or that wUl enjoy their crowns -with
long continuance. And a king ought to be a father to his
subjects; not only to the gentlemen, but rather to his
poor commons, for they have more need : he is the head
of them as well as of the other. What causeth uproars
and insurrections sooner than oppression of the poor? or
what provoketh the wrath of God more against them? If
I were demanded, how a king might not only pass his time
safely, but also aU his posterity and offspring continue in
possession of the kingdom, I would answer : If he seek the
glory of God unfeignedly. For if kingdoms be translated
for unrighteousness, they are preserved by righteousness:
if promotion come neither from the east nor ifrom the west,
but from the king of heaven, the way to attain it, and to
maintain and continue it, is to please the king of heaven.
Q This passage was added in the edition of 1560.]

72 THE IMAGE OF GOD, [cH,
The patient man. Job, saith, that Almighty God oftentimes,
for the -wickedness and sin of the people, suffereth an hy.
pocrite to reign over them. Now I think, that there wm
never more godly pretence, more outward shew of holiness,
more dissimulation in ralers, than now is ; and this is hy
pocrisy; and aU the people be like the ralers, I warrant
you. I would wish that aU kings would diligently read
over, and earnestly believe, the Chronicle of the kings,
Prov. viii. There they should find that which is written: "By me
kings do reign." Cyrus, king of Persie, caused a proola-
Ezrai. matioH to be made throughout his empire, that the Lord
God of heaven had given him all the kingdoms of the earth.
Is God of less ability now to do these things, than he was!
or is he of less knowledge and understanding?
But to the matter again : if he do not govern the world
by his providence, it is either because he cannot and he is
not able, or that he will not, or that he is ignorant what is
done here. But there is no ignorance with him, to whom
all things be naked and manifest ; and he lacketh no cun
ning, for ho is almighty, and nothing is impossible to him;
and he lacketh no will, for he is full of goodness, mercy
and compassion, and promiseth plenty of all good things
to the godly, and scarcity to the evil. Wherefore he
ruleth all by his providence. He causeth thunder, light-
ning, hail, frost, snow, darkness, life and death, barrenness
and fruitfulness, rain and fair weather, wind, hunger, battle,
rEccius. xi. peagg^ 3_jj^ pestUence ; as it is written, " Prosperity and
adversity, life and death, poverty and riches, come of the
Lord." God sendeth all these things, partly to admonish
us of our frailness, partly to punish the ill, and partly to,
try the good; as I have entreated before. I put case,
thou knewest not wherefore he ordained many things; as
thou art ignorant why he fonned thee a man, and not a
woman ; an Englishman, and no Italian ; were that a just
cause deny his providence ? Were it not a like thing, as if
thou shouldest deny that I would be at London at the be
ginning of Michaelmas term, because thou knowest not my
3od^work- suit? We must think Almighty God to form aU things
X'ises. *° Sood purposes, albeit his works surmount our capacitie^
^yj^gjj tjjQy lookegt upon a dial, which declareth how the day
passeth away, thou art moved to think that it is mad* bv art,

The dial.

xv.] OR layman's book. 73
and not by chance. If one would carry a globe into Ireland, The globe.
whose daily turnings would work the same thing in sun, the
moon, and the five moveable stars, which is done in heaven
every day and every night ; which of them would think, in
that wUd country, the globe to be made without singular cun
ning ? And do we think, that God governeth the world, the
which comprehendeth both the dial and the globe, and the
makers of both, by luck and fortune? Are the parts go
verned by reason, framed by art, finished by cunning, and
not the whole ? Or did Archimedes by art counterfeit the [Oicero,.
. Tusc.
movmgs of heaven, and God not rule the same by his pro- Quajst.
vidence ? If God do not rule it, there is something more
mightier than he, which doth it. But he is almighty, and
none is able to compare with him. Towns, cities, kingdoms. Towns.
empires, be governed by counsel ; much more the whole. Realms.
The world is called of wise men the city of all creatures.
Wherefore, as Athens, Lacedemon, Venice, Rome, Paris,
London, and York, have mayors, aldermen, baUiffs, and con
stables, to govern them after counsel, even so hath it. But
who is able to be mayor or constable thereof, but the high
est ? Therefore it is only ruled of him.
But, you wiU say, that city is not well governed where An objee-
vice is maintained, and virtue punished; as Telamon, who de- "«^"^''-
nieth God's providence because good men be pained, and evil
favoured. Why was Regulus tormented of the Carthaginians? Keguius.
Why did cruel Cinna kill so many noble men ? Why did C. Cinna.
Marius slay the good Quint.' Catulus ? Why did Dionysius, ^^F^^^:
, , '' *^ -^ . Dionysius.
Pisistratus, and Phalaris, put so many to death ? Diogenes Diogenes.
Cynicus was wont to say, that Harpalus, a strong thief upon [ciccro, De
the seas, bare witness against God that he was not mindful peoinm,
of us, because he continued so long. Albeit this objection capiat— 34.]
be partly resolved before, yet I will touch it again, that it
may be plentifully confuted ; taking an example of St Paul,
who unto the PhUippians writeth : "It grieveth rae not to
P In both editions of Hutchinson the word here printed "Quint."
stands " quene." It may admit of question whether this is not the old
English word " quene," in the sense of " colleague ;" but more probably
it is merely a misprint. The instances here cited by Hutchinson -were
all derived from the passage of Cicero refeiTcd to in the margin, and
there wo read, "cur omnium peifidiosissimus C. Marius Q. Catulum,
priEstantissima dignitatc virum, mori potuit juberel"]

74 THE IMAGE OF GOD, [cH.
write one thing oftentimes, for to you it is a sure thing." If
Paul, God's chosen vessel, to whom he gave no singular grace,
thought it needful to -write one thing oftentimes ; how much
more must we think the same of our small understandings-
and feeble brains, which be less able to paint God's secrets
at one time !
When thou seest one exceeding rich, and unworthy of
riches, think not him happy, condemn not God's providence,
judge not aU things to go by luck and fortune. Remember
Lazarus. Lazams and the rich glutton. The one was cruel, proud,
unmerciful, unpitiful, and yet stored with aU things: the
other humble, meek, full of patience, full of goodness, and
yet of notable poverty and sickness. He did not accuse
God, deny his providence, complaining with any such words
as these : " I have not greatly sinned against God, and yet
I am hunger-pined, pained with cold, and punished with
sickness ; but this evil man liveth in wealth, pleasure, ease
and health : how can it be, that God is mindful of us !
how is it true, that he governeth the world ?" No, truly ; he
took it patiently : he thought himself worthy of God's rod.
Luke xvi. Wherefore, he was carried by angels into Abraham's bosom.
The rich man was condemned to hell torments. The pros
perity of the evil in this life increaseth their damnation m
mea^re^ the other ; and the good have adversity in this world, that
afflicted, they be not damned in the world to come. There is a com
mon saymg, " The end trieth the deed." Many thieves in
this Ufe live wealthily; many advoutrers, many extortioners,
many idolaters, many tenderlings, &c. Is this a sufficient
cause to deny God's providence ? No, traly. If at the latter
day he condemn the good and crown the evU, then say that
he was unmindful of us : if not, say he is a righteous God,
mindful of both good and iU : for the end teacheth thee no
less. If, therefore, thou have affliction in this life, deny not
God's providence ; but comfort thyself with the example of
Lazarus, of Paul, of Christ. Think, that he punisheth sin in
this life, that thou be not damned for it in the other.
But now I wiU speak of evU rulers. God suffereth evil
men to reign over the people, because of their sin and abomir
nable living : as the common saying is, Qualis populus, taUs
princeps, that is, " Uke people, like prince." He scourgeth
them with tyrants, because they be a froward and overihwait

XV.] OR layman's book. 75
generation, going astray from him, and starting aside like a
broken bow. The book of the Judges registereth, that God J"<is- "'•
left, to scourge Israel, five lords of the Philistines, and all the
Sidonites and Hevites that dweU in mount Lybanon. He
stirred against them, when they sinned, Chusan-rasathaim,
king of Mesopotamia, and Eglon king of the Moabies, Jabin
king of Canaan ; and he suffered Abimelech, a cruel tyrant, Judg. iv.
to reign over them. Wherefore was Israel so oft sold into Judg. ix.
the hands of the Egyptians, Chaldees, Assyrians, but for
their wickedness ? If God spared not his chosen generation,
natural branches, and his o-wn house, wUl he forbear the wild
olives ? Cinna and Marius, Dionysius and Phalaris, Pisis
tratus and Harpalus, were rods and scourges, wherewith he
scourged the heathen for their idolatry, shameful lusts, and
unthankfulness : as Chusan, Eglon, and the PhiUstines were
unto the Israelites. If they would have forsaken their
¦vicious living, and returned unto God, whom they knew of
his works, but were unthankful, not glorifying him as God ;
he would have delivered them from those tyrants by good
rulers and magistrates, as he delivered the Israelites from
Chusan-rasathaim, king of Mesopotamia, by Othoniel, the Judg. m.
son of Kenes ; from Eglon, by Ahud ; and from Jabin, Judg. iv.
king of Canaan, by Barak and Debora. Wherefore these Judg. v.
examples do not deny God's providence ; but prove us to be
sinners, and declare his rightful judgments both upon the Jew
and gentile. Yea, rather, they do establish and fortify his
governance ; teaching him to be mindful of aU nations, in
giving them good kings for their virtue, or cruel tyrants for
their vice.
Diagoras, he that thought God to be unmindful of men, Diagoras
coining to Samothracia, a friend of his shewed him a table, [cicero de
wherein many were painted, which through vows had escaped ncorum.
shipwreck, and were come into the haven ; to whom he said: cap. 37.]
But they are not painted which vowed, and nevertheless
were drowned ; ascribing their deliverance unto the blind
ness of fortune, and not unto the goodness of God. Doth
Jonas so ? Doth Paul so in the Acts, when he and all that
were with him were in jeopardy of ship-wreck ? No, truly. He
biddeth them be of good comfort. He taketh bread, and Acts xxvii.
giveth thanks unto God, who had promised him by an angel,
that an hair should not faU from the head of any of them.

76 THE IMAGE OF GOD, [cH.
It chanced another time, Diagoras saUing upon the sea, that a
great flaAve of wind arose. The mariners thought that God
had sent them a tempest, because they had taken him into the
ship ; and agreed among themselves to cast him into the seas,
thinking that then they would be quiet. But Diagoras de
sired them to look about ; and shewing them other ships in
no less danger, he asked them, whether Diagoras was in those
other ships also : meaning, that tempests come not of God's
providence, but by fortune and luck. Hoav much wiser, and
more likely, is the opinion of the noble clerk and most ex-
cieanthes's cellcnt pliUosopher Cleanthes, who fortifieth God's providence
sons. .\vith four reasons ! One is, because he foreseeth aU things.
^sirvem The second, forasmuch as he giveth plenty and scarcity, cold
lib. ii. c. 5.] j^jj^ heat, corn, increase of cattle, and infinite other. The
third, because ho feareth us with thunder bolts ; poureth
do-wn showers, hail, snow ; causeth plagues, earthquakes, and
blazing stars. The fourth, and greatest, is the constant turn
ings of heaven ; the marvellous journeys of the sun, the moon,
and the stars ; tho glorious fairness of them ; the comely
order of all things.
Who, entering into a school where he seeth all things be
done in order, will not think it to be governed by some mse
schoolmaster ? If the school cannot keep a good order with
out a wise schoolmaster, much less the world, which com
prehendeth all schools and schoolmasters. But who is able
to be schoolmaster over all creatures, but God only? Where-
An^'iduc- fore, he ruleth them by his providence, as the schoolmaster
A house, doth his scholars. Is not that house best governed, best
stored with all things necessary, which is ruled by counsel!
An army, jg j^^t that army in better case, which hath a wise and politic
^ ^'"P- captain, than that which hath a rash and foolish ? The ship
likewise, that hath a singular cunning master, goeth safely
and' assuredly. But nothing is better ruled than the world,
in which the house, the army, and ship, be contained ; which,
of the comely order and great beauty that is in it, is called of
Greeks Koa-fxos, and of the Latinists Mundus, If we will
search the holy scriptures, which bear witness of God, we
shaU find that he governeth the whole world ; not as kings
do their realms, mindful of weighty matters, and unmindful
of small; but, that he is mindful both of great and smaU. The.
raven, the stork, the owl, the pelican, the kite, the sparrow,

xv.] OR layman's book. 77
the' little wren, the quail, the dove, the swallow, all four-
footed beasts, are preserved by his providence. Did not all ^<="- ^''•
manner of creatures enter into the ark by couples, at his
commandment, and were saved from drowning? " Doth not Jo"^ '""'i'"'-
he purvey meat for the raven, when his young flicker about
him?" Did not they, at his commandment, "bring bread and iKingsxvii.
flesh to EUas beside the brook Kerith ?" " Five sparrows are Luke xii.
sold for a farthing ; and yet none of them bo forgotten of
him." He fed his heritage with quaUs. He giveth pelicans, Exod. xvi.
storks, kites, possession in the court of this worid. He feedeth J"^ xxxviii.
the lions' W'helps in their dens, and lurking in their couches.
He shut their mouths that they should not hurt his servant ^an. vi.
Daniel. Yea, he numbereth the hairs of our head, andMat'-^-
clotheth the Ulies of the field.
I cannot here but somewhat rebuke such as curiously fjj''ie's.
marketh their birth-day and birth-star ; as if their life and fj,'JJ[;(,°'|,g'of
doings were governed of necessity by the influence and moving ""^ ^''"¦*-
of the stars. They teach, that there is such a pith and efficacy
in the signifier circle, caUed of the Greeks Zodiacos, that
every part thereof hath a several and vehement operation; the
which virtue is sundry and divers through the seven moveable
stars. By it they wiU aU things to be ruled, and specially
man, whose head, as they- say, is governed by Aries, the neck
by Taurus, the shoulders by Gemini, and his feet by Pisces ;
which be signs in heaven, so named of the similitude of those
things that they signify in earth : supposing Almighty God,
as one tired with six days' labour, the seventh day to work no
more. And if one be bom under Aries, they promise him that
he shall be rich and wealthy ; because wethers be profitable
beasts, rendering to their masters every year a good fleece".
If thou were born under Taurus, they say thou shalt be a
servant, a slave, a drudge, and an underling, all thy life ; for
so much as this beast is yoked in ploughs and carts, and set
to all drudgery. And if thou wert born under Scorpius, they
tell thee thou shalt be a murderer, a thief, a blasphemer;
because the scorpion is full of deadly poison ; deducing the
causes of governance in heaven of the properties of beasts in
earth. This opinion hath caused much idolatry, and giving
[1 The, 1560; and the, 1660.]
P They, 1550; the, 1560.]
P Fleece, 1550; flesh, 1560.]

78 THE IMAGE OF GOD, [OH.
the glory, belonging only to God, to the works of his fingerfc
For when men persuaded theirselves that all things were go
verned by stars, they worshipped the sun, the moon, and the
other moveable and unmoveable stars : and thinking that
riches come from them, they have not prayed unto God, of
whom only all good gifts are to be desired. The first chapter'
of Genesis witnesseth, wherefore they are formed and created:
not to rule man's life violently ; not to govern us, as the ty
rant doth his commons ; but, Ut sint in signa, et tempera, et
Gen, i. dies, et annos, Sfc. " To be for signs, and seasons, days, and
years; to shine upon the earth, and to divide light from
darkness." Many would excuse their vicious living by the influences
and virtue of the stars, saying that they constrain them
unto sin; as the servant of Zeno the philosopher
his master for striking him, because, as he said, the
compelled him to sin. If our birth-star cause us to sin,
and to do that is honest, wherefore should we be blamed
when we do ill, or praised when we do well ; seeing it is
our nature and fatal destiny to do both, and not in our
power to do otherwise ? Who blameth the sun, because he
burneth the grass of the field, making it unwholesome for
cattle ? Who praiseth the water for quenching of men's
thirst, or the sun for warming them ? Because they cannot do
otherwise, they are neither^ praised ne blamed. And shall we
be blamed, or praised, for that which is not in our power?
Lukex. If Christ, the lively image of the Father, praised Mary Mag-
john xi. dalene justly for choosing the better part, for pouring a box
of precious ointment upon him before his burial ; if he
Mark viii. justly rcprovcd Peter for counseUing him not to come at Je-
John xviii, rusalem, and for using the temporal sword against the servant
of the high priest's ; this is an untrae doctrine, which taketh
away both praise and dispraise. We read in the scripture,
Mark ix. that God hath prepared unspeakable torments for such as
break his commandments. Wherefore doth he so, if destiny
compel them to sin ? If thou be accused before an oflicer of
murder, and layest for thyself that thou hast done it against
thy wiU, if thou can prove it, thou art discharged. If the
hangman of Calais put a man to death at the commandmen|
[1 First chapter of, 1660; first of 1660.]
P Nother, 1660; neither, 1560.]

XV.] OR layman's book. 79
of an officer, he is not blamed therefore. Yea, mine enemy
will forgive me, if I hurt him against my wUl. And will
Almighty God punish us so grievously, for breaking his com
mandments through fate and destiny ?
You justices, sheriffs, bailiffs, and constables, why pre
sume ye to punish evil doers ? If a thief come before you,
he is not to be blamed, but his destiny. If an adulterer,
an idolater, an extortioner, you can lay nothing to his charge,
but to the stars, which cause him to be naught, wUl he,
nUl he. No man escapeth punishment by laying of des
tiny for him. No officer wUl accept^ this answer of an
evil doer. No master wiU aUow his servant laying this for
him, nor the mistress her maid, nor the schoolmaster his
disciple, nor the merchantman his prentice. Whereof it is
evident, that aU men condemn this damnable opinion, by
natural reason, in their deeds, albeit the words of some
sound to the contrary.
If we think all thing to be governed by destiny, we must
needs agree to the Libertines, which make no difference be- Libertines.
tween good and bad, between right and wrong, between light
and darkness ; but defend aU things to be lawful and honest,
calling notable vices vocations commanded of God : if they
spy a thief, they blame him not, but exhort him to continue
in his vocation : they bid the bawd, the strong whore, apply
their vocations : for St Paul saith, aU things be lawful unto i cor. vi.
him ; if unto him, to us. They ground this doctrine of the
regeneration; the which, they say, is a full recoverance by
Christ of that which we lost by Adam. He before his fall
knew no difference between good and ill ; but fell by know- Gen. iii.
ledge of good and evU^. Now, they say, that Christ hath taken
away evil; and, therefore, aU that we do is good. For "he i John iii.
that is bom of him sinneth not, because his seed remaineth
in him, and he cannot sin. Whosoever sinneth, hath not seen
him, neither hath known him." Wherefore, they that wiU
be the sons and chUdren of God, must be like unto chUdren,
which neither know nor do neither good nor iU : for the Luke .xviii.
kingdom of God belongeth unto such. Doth not fate and des- Matt. xix.
tiny teach the same ? Nothing is good ne bad, except it be
voluntary ; nothmg is to be praised or dispraised, nothing is
P Except, 1650; accept, 1660.]
P Evil, 1650; 111,1560.]

80 THE IMAGE OF GOD, [cD,
to be punished or recompensed. It taketh away aU laws,
statutes, acts, proclamations ; for all men be born to obey
them or to break them: if to obey them, they need not; if
to break them, they profit not. But thou wilt answer: It is
profitable that acts be put forth, that such as be disobedient
escape not unpunished. O cruel destiny! which both causeth
us to do evil, and punisheth us therefore. Is it not a hke
thing, as if a man should throw thee down headlong from
the top of Paul's steeple, and, after finding thee alive, would
all-to beat thee therefore ? I would fain learn, whether all
Gen. vii. men and women in the time of the holy man Noe, and
Exod, xiv. the host of Pharao which pursued the Israelites, had one
fate and destiny. They were destroyed with one Idnd of
Gen, xix. punishment. I would know, whether all the Sodomits and
Gomorrians were born under one planet, which aU at one
time, and after one fashion, were consumed with fire falling
from heaven.
Exod, xxxii. The idolatrers, which worshipped the golden calf, were
slain therefore. The earth opened her mouth, and swallowed
Num. xvi. Chore \ Dathan, and Abiram, and all their adherents, for
their rebellion and insurrection against Moses, their head and
ruler. If all things were governed by the stars, these men
should have had divers punishments, because their destinies
were unlike. Who knoweth not, that there have been divers
excellent in many faculties and sciences, and that many were
born at the same time with them ? For at all times an in
finite number are born, and yet we have none like Homer, in
poetry ; like Samson, in strength ; like Aristotle, in philo
sophy ; like Salomon, in wisdom ; like Apelles, in painting
like Euclid, in geometry; like Tully, in eloquence. Werenoiie
bom under the same constellation- that our Saviour Christ
Matt.ii. was? It is likely, that both some of those babes which Herode
murdered were bom at the same. time, and also divers in
1^^^'^°°' 0*1^6^ regions. Stories make relation, that Anaxagoras,'"a
noble philosopher, was trussed in a football and spurned to
death, at the commandment of a cruel king. If it had been
p Swallowed Dathan, 1550 ; swallo-sved. Choree, Dathan, 1660.]'
P Instillation, in both editions.]
P This should prob.ably bo Anaxarchus, instead of AnaxagoMS. j
Vide Ciccro do Nat. Deor. Lib. iii. cap. 33. Tusc. Quaest. Lib. »•
cap. 21.]

ras

XV.] OR l.vyman's cook. 81
his destiny, it would have chanced as well to other born
under the same star.
But you wiU say : If the stars do not govern us, why why a star^
did such a notable star appear when Christ was born ? A "i« !>>>-"> of
star governed his nativity; for the wise men say. Vidimus
enim stellam ejus in oriente, &c. "We have seen his star^^""-"-
in the east." Truly, that star was none of the moveable
or unmoveable stars ; -but a new star, in a new and mar
veUous case, never seen before ne afterward. As we read
in the chronicles of many wonders which happened, com
monly before great battles and conquests, as in the time
of P. Crassus and L. Scsevola, milk rained from heaven ; [Cicero, de
in the time of L. Domitius and C. Lselius [Ccelius], a maid
was born with two heads, four hands, and four feet ; and in
the time of M. Antony, and P. Dolabella, there was seen a
great blazing star and a trinity oP suns ; even so at Christ's
birth, which was wonderful, appeared this star : who, as
touching his divinity, had no mother ; and, concerning his
humanity, was born -without a father. The wise men which,
moved by this star, came to seek after Christ, signify the
wisdom of man ; which in matters of religion is foolish
ness. Wherefore God, of his infinite mercy, opened the
incarnation of his Son by this star ; and therewith stirred
the wise to offer unto him aurum, thus, et myrrham, " gold. Matt. ii.
frankincense, and myrrh." By gold, is signified that he is
a king; by frankincense, that he is God; and by myrrh,
that he is man. If God had not opened it unto them,
they could never have known his incarnation : the which
St Paul caUeth mysterium absconditvm, a seculis, " a mys- coi. i.
tery hid since the world begun, and since the beginning of
generations; but now it is opened to his saints, to whom
God would make known the glorious riches of his goodness."
For this cause the star appeared, and not to govern all
the doings of our Saviour Christ violently. AU things be ps. viii.
cast under his feet, and he made the stars ; therefore he
is not subject to the stars. But because heavenly matters
surmount our capacities, his coining into this world was
declared unto the Jews by the patriarchs, prophets, shep
herds, and the holy word of God, and unto the gentiles
P A star, 1550; stars, 1660.]
P A trinity of, 1650; three, 1660.] 6
[hutchinson.J

82

THE IMAGE OF GOD, [oH.

by this Star and his apostles : which star went before the
wise and prudent men, till it came and stood over the place
where Christ was. What wise man wiU impute aU that
Christ did afterward to this star? which, after it had brought
the wise men unto him, appeared no more. Do our birth-
stars cease to appear after a certain space ? Do they stand
over the place where we be born, or do they leave their ac
customed circuit? Wherefore it is evident, that this star
was ordained to preach Cluist, and not for fate and des
tiny ; to serve him, and not to force him who cannot be
forced ; for he worketh what he will in heaven and earth.
Three and all the world is his workmanship. Many doubt whe-
toudTng ther this star were a true star, or an angel, or the Holy
Ghost. I leave every man in this matter to his own judg
ment, so that his verdict disagree not with the scripture, ,
but edify and instruct the hearer. Nevertheless, I wiU talk
my simple phantasy therein.
If it were a very star, why did he leave his accustomed
progress? Or how could he be a guide unto the wise
men between Bethleem and Hierusalem, being placed with
the other stars in the firmament of heaven ? We read, that
2 Kin'^s XX t^s ^'^'^ stood uudcr Josue, and went backward under Ese-
chias ; but never of no star that left his ordained circuit,
Angels and wandered as one that loseth his way. Peradventure
^ms '" an angel appeared unto the wise men, in the likeness of
^ '^^^^' a star ; for they appear in divers likenesses and shapes.'
Exod, iii. At mouut Oreb an angel spake unto Moses out of a bush,
Josh. v. in the likeness of fire ; and at Galgal, to Josue the son
2 Kings ii. of NuH, Uko a man of arms. HeUas is carried up to heaven
in a chariot of fire, and with horses of fire. The chariot
and the horse be the angels of God ; which be muliste^
Gen, xviii. ing Spirits, accomplishing all his commandments. The angels
appear unto Abraham and Lot like three wayfaring men,
Judg. xiii. Manue and his wife saw an angel talking with them, M
he had been a prophet. So it may well be, that an angel,
in the similitude of a star, was a guide to the wise men,
For angels are called stars in the scriptures, as in the Be-
Rev.i. velation of John, Stellce septem ecclesiarum angeli, "The
seven stars are the angels of the seven congregations.-
Other think, that this star was neither angel, nor a mate
rial star, but the Holy Spirit, which opened the incarna-

XV.] OR layman's book. 83
tion of Chiist both unto the Jews and to the gentiles ;
but unto the Jews in the Ukeness of a dove, and to the
gentUes in the shape and simiUtude of a star; of which
Balaam, an astronomer, prophesied long before, Orietiw
Stella ex Jacob, " There shall come a star of Jacob ;" that ^i""' '^'^'v-
is, a shining Ught of the Holy Ghost, the which shaU lead
the heathen to the kno-niedge of Christ in the hkeness of
a star, as he feU upon the apostles in the shape of fire. Actsii.
This' much I have spoken of the star that appeared at
the nativity of Christ, because many by it would prove fate
and destiny. But what^ is fate and destiny I A stedfast what fate
and immutable order of causes, whereby aU things chance^
of necessity ; caUed in Greek einapfxevr]. True it is, no
thing is done without a cause ; but yet many things are
done'' without any necessary cause. For some causes be Perfect
perfect, and some again be imperfect'. Fire causeth heat
perfectly, and water cold. But surfeiting causeth sickness, imperfect.
a wound causeth death, study causeth leaming, imperfectly :
for a man may surfeit, be wounded, and apply his study,
and yet neither be sick, needy, ne leamed. If aU causes
were necessary-, if" they were, yet I would deny aU things to
be ruled by necessity, by fate" and destiny ; for Almighty
God worketh what he wUl in them^. He appeared unto
Moses out of a bush in a flame of fire, and yet the bush Exod. m.
consumed not. He commanded the fire not to hurt Ana- Dan. iii.
nias, Azarias, and ]\Iisael; and saved them harmless from
the hot buming oven. Did necessity, or^ fate and destiny,
make Sara and Elizabeth, which were barren and past Gen. xvU. s
' ^ XVIU.
chUdren, fruitful ? Did destiny make Aaron's rod bud, the Lui^e '• ..
' . . ISum. XVU.
sun to so backward, a maid to conceive, the blind to see, Jpsh..x.
the deaf to hear, the dead to arise? If Almighty God'" did
P This, 1550; thus, 1560.]
P ^Vha.t is, 1550; what, say they, is, 1560.]
P Chance, 1550 ; are done, 1560.]
P Are done, 1550; may seem to be done, 1560.]
p So 1660; some in oui judgment again may seem to be, 1660.]
P If, 1550; but presuppose, 1560.]
P So 1550; by their necessity of fate, 1660.]
P Of his good pleasure, added in 1560.]
P Or, 1550; of, 1560.]
P" God did, 1560; God then did, 1660.]
6 — 2

84 THE IMAGE OF GOD, [cH.
Matt. Viii. & all those things, he leaveth not his creatures to their own
governance', but ruleth them at his pleasure.
Whether a Jf ^e be governed by destiny, our life cannot be length-
Rhorten"h?3' ^^^^ "^ shortened ; for destiny is immutable*. Salomon
own Ufe. witnesseth of God, that he doth lengthen the Ufe of his, and
Prov.x. shorten the life of the wicked, saying, "The fear of the
Lord maketh a long life, but the years of the ungodly shall
be shortened," There be many examples of this in the bible,
2 Kings XX. The prophet Esay commandeth king Esechias to "put his
household in an order, because he should die out of hand,
and not live :" and yet, at his earnest request, God length-
2 Kings iv. cued his life fifteen years. ^[We read how Eliseus the pro
phet lengthened the years of the son of a Sunammite, a rich
Luke vii. womau, restoring him to life. Our Saviour Christ length
ened the life of the only begotten son of a widow, at the city
Actlxx. Naim; Ukewise of Jairus's daughter, [and] of Lazarus. Peter
lengthened the life of Dorcas, and Paul of Eutychus. Away
therefore with destiny, unless we will deny the resurrection
of many. Yea, the physician lengtheneth the life of the
patient, whiles he healeth his infirmity. Did not Christ ,
lengthen the days of many, which he made whole from all j
disease ?
But thou wilt say, I myself cannot lengthen my days.
F«)d xx' ^^ *'^^" °^^ honour thy father and mother, thou mayest
lengthen thy life ; for that causeth long life ; as it is
written, " Honour thy father and mother, that thou mayest
live long upon the earth." If thou canst keep the commanfl-
Prov. iii. ments of Almighty God, thou mayest increase thy days ; for
they prolong the days and years of thy life, and bring
peace. If thou canst find wisdom, thou mayest prolong
thy Ufe; for " upon her right hand is long life, and upon her
left hand is riches and honour." Thou wilt deny that we be
able to do these things. We be able by God, by his help and
P To their own governance, 1650; to be governed of causes which
depend one on another, 1560.]
P The preceding sentence is omitted in the edition of 1560.]
P The passage within brackets, commencmg at this place and
ending at p. 87, is all omitted in the edition of 1560, and its place sup
plied thus: "Thus we deny that the creatures are governed by stoical
destiny, either in their birth, death, or any of their actions, but only
by the providence of God; as the examples of the scriptures concerning
the birth of Jacob and Esau, Pharez and Zara, do -ivitness; for-"]

XV.] OR l.\yman's book. 85
grace, by privilege, not by our own strength and nature ; who
sent his Son unto us, to make us able to accomplish his com
mandments. Is it in the physician to lengthen our lives, and
not in us ? Thou wilt not deny but that we may shorten our
time ; for it is in our own power to do that is ill, which
maketh short life, as David witnesseth, Viri sanguimmi et I's- iv-
impii non dimidialunt dies suos, " The blood-thirsty and un
godly shall not live half their days." I ask thee, whether the
ungodly may become good, and keepers of God's command
ments. If they cannot, why are they punished ? If they can,
they can prolong their time. For the keeping of his com
mandments giveth long life, as is proved before sufficiently.
I heard a man once move this question, whether a man
might kill himself : of whom I asked, whether a man might
do evil. If he might do evil, I said, he might do that.
But Job saith, " The days of man be short. The number Job xiv.
of his months are known only unto thee." If he know the num
ber of our months, we cannot go beyond them, nor shorten
them ; for God is not deceived. He knew likewise that Abel
wonld be his servant, and that Cain would be a murderer;
that Paul would be a faithful minister, and that Judas
Iscariot would prove a false traitor. And yet they might
have been otherwise. For a vessel of gold may become a
vessel of wood, a vessel of silver may become a vessel of earth,
a vessel of honour may be a vessel unto dishonour. The first
Adam was made a vessel unto honour, and all his offspring
in him : but after he had tasted of the apple that was for
bidden him, he was no longer a vessel unto honour, but the
chUd of death, that is, a vessel of God's wrath and of dis
honour ; and all liis posterity likewise, for they sinned in him.
But the second Adam hath made us all again vessels of
hohness, of sanctification ; washing our sins with hyssop, that
is, with his precious blood, and offering his most sweet flesh
upon the altar of the cross once for all. Wherefore St Paul
crieth. Si quis emundaverit se ab istis, erit vas in honorem, " If 2 Tim. ii.
a man purge himself from such, that is, from sin, he shall be
a vessel sanctified unto honour, meet for the Lord, and pre
pared unto aU good works." God, I say, knew before, what ^°o,!f,|f^!;.e
Abel and Cain, what Paul and Judas, what all mankind j^sj°.jause
would do ; and yet they might have done otherwise : for
else he could not reward the godly, nor punish the ungodly.

86 THE IMAGE 01' OOD, [cH.
Evon so ho foreseeth tho timo of our lifo ; and yet we may
prolong .and shorten the same. 1 put a case : T know that
thou wilt dino to morrow in St John'H college at Cambridge,
and that thou wilt sup tho next day at Rickmansworth;
albeit T know this before, I am not tho cause thereof. Even
so (Jod's foi-oknowlodgn causeth neither long lifo no short,
albeit nothing bo unknown to him. The saying of Job, of
which thoy gather that ho hath .appointed us our bounds, and
that wo cannot go beyond thom, maketh nothing for the
contrary, if it be truly taken. For without God we cannot
Acts xvii. lengthen our time ; forsomuch as " we live, move, and be in
him," and long lifo is his gift : but by his help we may,
Hezekiah. by whom many have prolonged their days. Ezechias by
sai, xxxvi]]. gjjj,j^ggt prayer obtained fifteen years, but at the hand of
Almighty God, who is tho givor of all good gifts, and with
out whom wo can onjoy no good thing. He would not be-
lievo that he should recover, bocauso tho Lord had spoken it
that ho should die straightways ; wheroforo God used a mar-
2 Kings .XX, voUous slgu to persuado hiin. " Ho brought tho shadow ton
degrees backward, by which it had gono down in tho dial of
Acli.-iH." This sign was given, not only for him, but for as
ni;iny .-is b(!;ir like opinion, thinking that their Ufe cannot bo
shortened no prolonged. If there bo not a certain timo
,'ippointod, you will ask mo why our Saviour Christ saith,
johiiviii, " ^'10 hour is not yet come ;" and, " Thoro bo twelve hours
John xi. ;„ the day." Christ meaneth not an hour prefixed by fate
and destiny, lint an hour of his own will, in which ho suffered
him,solf to 1)0 betrayed and robbed of his life ; as he wit-
Johnx, nosseth of himself : " No man taketh it from mo, but I put it
away of myself. I have power to put it from me, and have
power to take it again."
What thing is more contrary to God, than fate and do«-
Isai. i. tiny ? God saith : " If you will, you shall hearken unto me,
you shall eat tho fruits of tho earth ; but if you will not, nor
hoar me, the sword shall devour you : tho mouth of tho Lord
speaketh thus." God leaveth in our power to will and tfl
nill, to tako and to forsake. But destiny saith: "Thou
cioti.'o'.''' *'^"''.* ""* ^^''''' I^achesis, thou canst not disappoint Clotho,
albeit thou would never so earnestly, albeit thou strive con-
Eccius, XV, tinually." God saith: "T have sot before thoo fire and water, \
life and death ; stretch thy hand to which thou wUt." But

XV.] OK LAYMAN-'* BOOK. S7
destiny saith : " It is not in thee to stretch forth thy hand ;
for thou art governed, thou art led, and forced by tho in
fluence of the stars." Expcriouee doth teaoh us that this is
false ; for destiny doth not change, and yet many things are
changed. Abraham first was an idolater ; but afterward, Abraham.
being justified by faith, he became the servant of God, Zac- zaccheus.
cheus also forsook liis sinful living, and walked alter the
spirit. St Paul fii-st was a cruel enemy to God's word ; but prui.
after he became a chosen vessel, and an earnest preacher
of the same. If those thing-s chanced by destmy, then des-
tinv was altered ; and destinv is not dostinv which is im- [Piin- Hist.
¦ , 1 . , * T^ * p ^^'^. Lib.
mutable. Among the ancient Romans -ft'omen were for- xiv. c. is.]
bidden to drink wine ; but now they gidl it in continuaUy.
Is destinv changed \ Manv cities banish astronomers, and Astrono-
• 1 ' 1 '- 1 ' - T.. • niersba-
punish such as teach necessity. It necessity govern all nished.
things, it causeth also this. If it do so, then destiny is
agauist itseff. ^^'e read that Crassus was eaUed Agelastus. crassns.
because he laughed but once in aU his life. Junius was xat. Lib.vii.
named Brutus, because he feigned folly for the safeguard of Biutiis.
his life. In the time of Constantine, one Samatius feigned Haiicir.
himself to be a fool thirty year, to be in the presence of the "lib.'n. ""'
emperor. ^Miat nde beareth destiny, when every man did siiinatms.
wh,"»t he woidd ? Truly, free -wUl denieth that she hath anv
thing ado with man. If she govern man, why have t^ins un- Xmns.
like fortime ? Proeles and Eurysthenes. two kings of the Lace- Prcc!e.«.
demonians, were bora both at one burthen, and yet they had nos.' '
several fortunes ; for Proeles was both of shorter Ufe, and of
more famous memory. If thou deUght in examples of scrip
ture, J the notable birth of Jacob and Esau doth confute g™. xxv.
destiny, and destroy the influence of the stars ; for they were
born both at one time, in one place, of one woman, by one
man ; and yet they were as unlike as fire and water, as light
and darkness, as black and white. So were Pharez and Gon.xxxviii.
Zara, two twins ; also the children of Judas by his daughter
Thamar. These examples declare destiny, and the influence '
of the stai-s, to be but a fable. Yea, they fortify God's pro
vidence ; teaching him to be a giver of divers graces, imlike
fortunes, and several blessings. I grant, that an astronomer
may tell, by the obsen-ation of the stars, to what occupation,
to what estate of life, every man is most foat, most apt by
P The influence, 1550; and influence, loLiO,]

88 THE IMAGE OF GOD, [cH,
nature. But that he can tell man's fortune by any of his
art or cunning, I deny utterly. For our life is not ruled
by the moving of the stars, but by God's providence, who
worketh aU things in heaven and earth.
How then is that true, which is written in the book of
Gen. ii. Generation, Gomplevit Deus die septimo opus suum, et reqm-
saidtohave evit ob uuiwrso opcre, &c. " He finished and he rested the
rested tlie -^ o
seventhday. seventh day from all his works"? God rested the seventhday
from the works of creation ; from forming of new creatures,
but not from governing of them.
The carpenter, after he hath finished the house, meddleth
no more therewith. If God should do so, all creatures would
perish. If man's body can live without quickening of the
soul, the world may continue without his providence. For he
is that to^ the world that the soul is to the body ; and more
necessary to the governance of it, than the soul to the go
vernance of the body ; forasmuch as he is the maker both of
soul and body. Thou must not imagine that God was weary
with six days' labour, because he is said to have rested the
seventh day ; who made all things, and governeth them with
out labour, and rested without weariness. For resting signi
fieth ending. In the seventh day God rested from all his
works : that is, he ended, he finished the creation of the
world. Why then doth not the scripture say he ended all
his works, but that he rested from them ? Traly, not with
out an urgent cause. For God is said to have rested from
all his works, which he made exceeding good ; for because he
will give us rest and quietness from our travail, if we will do
all good works, as he made aU things exceeding good. Thia
phrase of speaking is used much in the scripture ; as of the
apostle : " We know not what to desire as we ought ;" ;S^
ritus intercedit pro nobis gemitibus inenarrabilibus, "but the
Spirit maketh intercession mightily for us, with groanings
which cannot be expressed with tongue." The Holy Ghost
doth not groan, but maketh us to groan, and lament our
sins; nor make intercession, but stirreth us unto prayer.
Moses useth the same manner of speaking unto the Israelites,
saying : " The Lord your God tempteth you, to know whe
ther you love him." God doth not tempt his, to know any
thing thereby, who knoweth all things ; but to make them
P That to, 1650; is to, 1560.]

Rom. viii.

Deut. xiii.

XV.] OR layman's BOOK. 89
to know how much they love him. He crieth unto Abraham,
" Now I know that thou fearest God, in that thou hast not Gen. xxii.
spared thine only son for my sake :" that is, I have made
thee to know. So he is said to have rested, because ho will
make us to rest with him in glor}% if we endeavour ourselves
to foUow him in goodness, who made nothing but it was good.
Wherefore this resting of God doth rather establish his pro-
-ridence, than make against it ; declaring him to be mindful
of good men, and to have prepared them a resting place
where they shall behold his glorious countenance evermore.
For he is caUed in Latin Deus, in Greek 9eo9, diro tov
Beeiv, which word signifieth to run; because he hasteth unto
every place, to govern and order aU creatures.

THE SIXTEENTH CHAPTER.

God only knoweth all things.
As we be sufficiently taught, that God is the worker of wisd.xix.
all things ; so, if we search the scriptures, we shall find
that he only knoweth aU things, and is ignorant of nothing ;
as Jesus the Son of Sirach witnesseth, " The Lord knoweth Eccius.xUii.
aU science." " The knowledge of men is imperfect, and in- wisd. ix.
creaseth by diUgence ; for the mortal and corraptible body
is heavy unto the soul, and our earthly mansion keepeth
down understanding; so that we cannot perfectly judge of
earthly things, much less of heavenly matters." Angels have
a more plentiful knowledge than we, and yet they be igno- Mark xiii.
rant of many things, as of the last day and hour, which the
Father knoweth only. But God knoweth all things per- i Kings ii.
fectly ; who is the Lord of knowledge ; " whose wisdom can wisd. vm.
tell things that are past, and discern things to come." The
works of aU flesh are before him, and there is nothing hid
from liis eyes. " His wisdom knoweth the subtlety of words, Eccius. xiii.
and can expound dark sentences." " He seeketh out the
ground of the heart, and understandeth all imagination.

90 THE IMAGE OF GOD, [CH,
No thought may escape him, neither may any word be hid
from him." He caUed unto Adam, and said unto him.
Gen. iii. Adam, ubi es, " where art thou ?" — not because he was igno
rant, but to teach him what he had lost, and to move him
unto earnest repentance for his sin. After like sort he
Gen.iv. asketh' Cain, " Where is Abel thy brother?" — not for to
learn that he knew not, but for to punish and dismay him.
The scripture teUeth, that penituit Deum quod hominem fe-
H9wGodis cisset in terra: "God repented that he had made man upon
pent!" ''^' the earth, and sorrowed in his heart ;" who repenteth also
I'sam.^xV?'-' of making Saul king of the Israelites. He is said to re
pent, not that he is ignorant of things to come, who fore
saw that Saul and all mankind would become abominable;
but, when we change and go astray from him, or return to
him, and are either punished for our sin, or rewarded of
his mercy. After the first sort, he repented of making man
kind ; of making disobedient Saul king ; and of the choosing
of the Jews, who once ¦ were the people of God, and now
the members of antichrist. After the other sort, the hea-
Psal. xxii. then are become the worshippers of God, through the fa
vourable regard of Jesus Christ ; which once were the sons
of wrath, and the sheep going astray. Through it, the
traitor Judas lost his apostleship, and is justly damned in
hell ; and the thief, after great robbery, is delivered from
the cross, and mercifully crowned in paradise. This change
from good to iU, or from ill to good, which is done by the
secret and most rightful judgments of Almighty God, in
the scripture is called his repentance ; and the change is in
us, and not in him. David, a man according to God's heart's
Psal. xxii, desire, witnesseth of him, saying : " The generation which is
to come shaU be told to the Lord, they shaU teU his right
eousness." He doth not say : The Lord shaU be told to the
generation ; but, " the generation to the Lord." Of which
words we cannot gather that anything is told God where
of he is ignorant, that he may know it; but that he is
told that which he knoweth already ; as the angels teU unto
him our prayers and alms deeds, and as we shew God our
griefs, and what we desire, in our prayers. Raphael, one
of the seven angels that stand before God, saith unto
Tobitxii. Toby, "I have offered thy prayer before the Lord:"
P Asketh, 1560; asked, 1560.]

XVI.] OR layman's book. 91
whereby is meant, that they be ministering spirits for their Heb. i.
sakes which shall be heirs of salvation; not, that God
learneth our need by them, who knoweth what is necessary Matt.vi.
for us, before we ask it of him. Nevertheless, he willeth
us to ask, that we may receive ; as it is written, " Ask, Matt. vii.
and it shall be given you. Every one that asketh, receiveth ;
and he that seeketh, findeth ; and to him that knocketh, it
shaU be opened."
After this sort St Paul is to be taken, saying, Peti-
tiones vestrce innotescant apud Deum, " Let your requests be E'"}'-.'^-
known unto God." Why dost thou marvel, that God is
shewed that he knoweth ; seeing that men oftentimes are
told of other, that which they knew before ? If thou mis-
like this exposition, hear another. These words, " The ge
neration to come shaU be told the Lord," be as much to say
as, " The Lord shaU be praised in it." For, " To tell unto
the Lord," is to praise, knowledge, and magnify him; as, " To
live unto the Lord," " To eat unto the Lord." St Paul ex
poundeth " eating to the Lord," to be giving of thanks, and
praising him when thou eatest, saying : " He that eateth, '^'""- ^'^•
doth it to the Lord, for he giveth God thanks." If doing to
the Lord be giving of thanks, as St Paul declareth, saying,
" He doth it to the Lord, for he giveth thanks ;" then of
necessity, teUing to the Lord is thanking of him, forasmuch
as all telling is doing.
We read of the Son of God, in the Revelation of John,
that " He hath eyes like the flame of fire, and on his head ^^"^ x«.
many crowns, and a name -written, that none knew but he
himself." If none knew it but he himself, the Father know
eth it not : whereof followeth, that God knoweth not all
things. To this I answer, because the Father and Christ John x,
be one, that the Father knoweth it, forasmuch as Christ
knoweth it. Nor the text doth not exclude the Father
from the knowledge thereof, saying, " None know^ it but
he himself;" for the Latin is. Nemo scit, that is, " No man
knoweth." Moreover, this saying, " No man knoweth it,
but he himself," teacheth us, that only his divinity know
eth it, not his humanity*; for that is excluded by these
words, "No man knoweth it." But Christ's divinity is
the Father's divinity, who both are aU one by nature, not
P Know, 1550; knoweth, 1660.]

92 THE IMAGE OF GOD, [cil.
by person : wherefore, that which Christ knoweth, the Fa-
ther knoweth also. This text doth not diminish the Father's
knowledge; but rather establisheth only God to know all
things, saying, that only he himself knoweth this name.
Where by these words, " he himself," we are compelled to
understand the divinity, the nature, and majesty of God, to
know it only ; and Christ's humanity to be ignorant of it,
which also doth not know the last day.

THE SEVENTEENTH CHAPTER.

God only forgiveth sin : our pardoning, what it is : the loosing and
binding of ministers.
Isai. xliv. He is Said also only to forgive sin ; " who driveth away
our offences like the clouds, and misdeeds as the mists." The
Isai. xliii. Lord saith: "I am even he only, that for mine own selfs
sake do away thine offences, and forget thy sins." The un
faithful Jews acknowledge this ; laying blasphemy to our
Saviour Christ's charge, because he said to one sick of the
Mark ii. palsy, " Son, thy sins are forgiven thee." Likewise, when he
Luke vii. forgiveth many sins to Mary Magdalene in the house of
Simon, because she loved much, they ask " who he is, which
forgiveth sins also." The stiffnecked Jews found fault with
Christ in forgiving of sins, because they believed not him
to be God; to whom that only belongeth, and to no creature.
" For who can forgive sins, but God only ?" They should
rather have gathered him to be very God, than a blas
phemer ; forasmuch as he proveth this to belong unto him
upon the earth, restoring strength and health unto the sick
man, to carry his bed home, whence he was brought of four
Mary Mag- mcu. When he saith of Mary Magdalene washing his feet
with tears, and wiping them with her hairs, Bemittwntwr d
peccata multa, quoniam dilexit multum, " Many sins are for
given her, because she loved much," we may not think that
love causeth remission of sins, but that remission of sins
causeth love. For that our love followeth, and goeth not

XVII.] pR layman's book. 93
before, Christ declareth in the same place, saying, " He mtilfoyf'
that hath much forgiven, loveth more ; and to whom less olJ^'iovef ""
is forgiven, he loveth less." Doth not Christ here mani
festly teach, that God's forgiving engendereth in us much
love, or Uttle ? If we examine the circumstance of the place,
and ponder it diUgently, we shaU find it to be no otherwise.
Simon, who bade Christ unto his house, is offended that
Mary Magdalene touched Christ ; and marveUeth that he will
suffer a miss-woman to be so homely with him, as to wash
his feet and anoint them. Christ therefore said unto him,
" Many sins are forgiven her, because she loveth much : to
whom less is forgiven, he loveth less." As if he should say :
" Simon, thou art offended, that I let a sinful woman touch
me. Be no more offended. She is no longer a sinful wo
man ; for I have forgiven her many sins ; and because many
sins are forgiven her, she loveth much. ' For he, to whom
much is forgiven, loveth more.' ^Yherefore marvel not that
I let an honest woman, which hath her sins forgiven her,
and therefore loveth me greatly, touch me : marvel not that
I let a penitent woman wash my feet, wipe them with her
hairs, and anoint the same."
I would the clergy and laity would wash Christ. AVhat chrij^''
is that ? Truly, to be penitent for their iU Uving, to mourn,
to weep, to lament their covetousness and greedy ambition,
their pluralities of personages, non-residences, farming of
benefices, tot-quots, negUgence in their vocations, and ab
sence from their cures. Vce mihi, quia tacui : " ^Voe be
unto me for holding my peace." AU men and women, yea
kings, queens, lords, and ladies, foUow good Mary Magdalene
in this point ; and cry not, caU not unto her, " Pray for us,
pray for us." But the devU is crafty. He maketh us omit
to foUow the saints, for which their Uves were written ; and
persuadeth us by his ministers, which be heretics, to pray
unto saints, which cannot help us. This is the tme meaning
of these words ; not that her love went before, to deserve,
or to be a cause of, remission of sins ; but that she might
hon^ly wash Christ, whom she loved much for her sins par
doned. The parable of two debtors declareth this to be
trae; by which Christ proveth imto Simon the great love
that she bare unto him. For if the debtor, to whom the
creditor forgiveth five hundred ducats, loveth him better

94 THE IMAGE OF GOI}, [cH,
than he to whom he forgiveth but fifty ; then Mary loved
Christ heartily, who blotted out aU her sins. Do not the
debtors love the creditor because of his liberality ? Even so,
Mary was not forgiven through the merit of her love ; but
she loved, because she was forgiven. Christ witnesseth, that
the creditor forgave his debtors, when they had nothing to
pay. What is this, but that Almighty God pardoneth our
sins, not for any crumb of love in us, but of his tender and
gracious favom- ? For we are the debtors, and he is the li
beral creditor.
But how shall we answer the phrase of scripture whioh
saith, that " many sins were forgiven her, because she loved
much?" Do we not use to say. Summer is nigh, because
the trees blossom? And yet the blossoming of the trees
doth not cause summer, but summer causeth them. So
winter causeth cold, and not cold winter : and yet we com
plain of winter, because it is so cold. So we say, the tree is
good, because the fruit is good. But Christ, teaching his
Matt. vi. disciples to pray, willeth them to ask pardon of God as
How we do - , 1 T-1 ¦ p I, ' J 1 J 1 •
forgive one they pardou other, t or it we forgive other men their tres-
kom, vi'. passes, our heavenly Father will also forgive us. Wherefore
it is not a thing belonging only to God. Man is said to for
give his neighbour; not by pardoning the everlasting punish
ment, which is the reward of all sin, and is pardoned neither
of thy neighbour, ne yet of priest, but of God alone ; but
by refraining his anger, by pacifying himself, by assuaging
his fury. St Paul sheweth what our forgiving is, saying:
Eph. iv. " Let not the sun go down upon your wrath." " He that
Eccius, seeketh vengeance," saith the preacher, "shall find vengeance
of the Lord." To seek vengeance is not to forgive thy
neighbour. But this vengeance is nothing but a displeasure
in this life : wherefore, to forgive is to seek no vengeance in
this life. We have nothing ado with the other life. After
Matt, V. this sort Christ commandeth the Jews, when they offer any
gift at the altar, if they be out with their brethren, first to
labour a reconciUation ; and then to offer. After this sort
Matt, xviii, St Peter is charged to forgive his brother, sinning against
him, not only seven times, but seventy times seven times.
This commandment belongeth also unto us; for St Peter
asketh Christ in the name of the congregation. God only
forgiveth the punishment which is prepared for the devil and

XVII.] OR layman's book. 95
his angels, and for lU-living men ; as he only crowneth such
as he forgiveth. Of whom is it spoken, but of God only,
" The Lord kUleth, and maketh alive ; bringeth down to hell, isam.ii.
and fetcheth up again" ?
Some also reason of this place in the Lord's prayer, that m?s*sfon^'
we must forgive first, and then ask forgiveness of God ; per- |°r'paX°r
verting the true meaning thereof. Christ, teaching us to '"S-
pray for pardon of our trespasses, as we forgive them that
trespass against us, meaneth not, that by forgiving we merit
or deserve remission of our misdeeds, for we be all debtors
unto God, some of five hundred pence, and some of fifty,
and have nothing to pay. No : rather lie certifieth our
weak faith by these words, and biddeth us to be as' well
assured that God forgiveth us, as we be sure that we for
give other ; maldng our pardoning a sign, a token, that God
pardoneth us, and not a cause thereof. For except God
forgive us first, and pour the dew of his blessing upon us,
our nature will not forgive, but revenge and punish. The
example of the servant which ought his master ten thousand
talents, who was first forgiven the whole debt, and after im
prisoned because he forgave not his fellow, maketh nothing
against this interpretation. For he was first released and
pardoned ; but afterward, when he would not pardon his
feUow, he became a debtor unto God again, and was thro^vn
into prison. For when thou sayest, " Forgive me, as I
forgive them that trespass against me," thou makest a pro
mise to God, if he be merciful to thee, to be merciful unto
thy brother. The which thing if thou do, ascertain thy
self, that God hath melted thy sins, as the fire doth the
wax ; and let thy doing be a token unto thy conscience,
that thou art in his favour. This is the cause why Christ
taught his to pray thus ; not that our remission deserveth
any thing at God's hand, who giveth us all things through
Christ, in whose name whatsoever we ask, we shall have it.
He that asketh forgiveness of God, and cannot enforce his
heart to forgive his brother, let him think that he hath
asked, but not received, because he asked amiss ; and that
he rather kindleth God's wrath and indignation against him,
than pacify it.
For he deserveth forgiveness, .as . he forgiveth. If he
P Be as well, 1650; be well, 1560.]

Qd THE IMAGE OF GOD, [ciL
cannot find in his heart to forgive his fellow, but layeth
hand on him, and taketh him by the throat, and casteth
him into prison, let him think that God will deliver him
likewise unto the jaUer for breaking his promise, tiU pay-
ment be made. For sin is called debt in scripture, be
cause a punishment is due for it. For this cause we are
commanded to ask forgiveness, as we forgive ; that it may
be a seal unto us, a token, and a certificate, of God's mercy
and favour, or of his displeasure and anger. This I have
spoken, partly constrained by my matter, and partly, be
cause Stephen Winchester straineth this place for the justifi
cation of works.
How minis- As every private man forgiveth his brother, so much more
forgive and the ministers of God's word have power to do the same, for to
retain sin. .. ,. ,.,. ii..
them belongeth forgiving and retaining, binding and loosing
Matt. xvi. of the whole congregation. To them Christ gave the keys of
the kingdom of heaven. How then doth God only forgive
sin ? Truly, they are only ministers of the forgiveness, and
preachers of his mercy, or of his wrath. Their forgiving and
loosing is to declare the sweet and comfortable promises that
are made through Jesus Christ in God's book to such as be
penitent ; and their binding and retaining is to preach the
Rom. iv. law, which causeth anger to such as be impenitent. Or, their
loosing is to declare before the congregation, that God forgiv
eth the believing ; and their binding is to shew, that God will
not pardon the unbelieving, because they are without purpose
to amend and reform their livings. The common sort sup
pose, that God forgiveth them, as soon as the minister layeth
his hands upon their heads, although they return to their
old living. Be not deceived. Except thou repent, he hath
no authority to forgive thee ; for he is a minister of forgive-
^v™!™!" °®®® °"'y *^ ^^'^^ ^® repent and wiU amend. His com-
when.'i mission stretcheth no further. If thou, from the bottom of
thy heart, be sorry for thy trespass, if thou be without all
desire to sin, if thou earnestly mind to amend, God for
giveth thee before thou come at the minister; who first
Lukev"'" *'^^^°^^<i t^e man from leprosy, and after commanded him
to shew him to the priest, for a witness to the congregaticto^
So he raised Lazarus first, and afterward bade his discipfes
Johnxi. loose liis grave-bonds. As the priest of the old law made
P This is not in the Edition of 1550.]

xvH.] Oil layman's book. 97
the lepers clean or unclean ; so bindeth and unbindeth, for
giveth and retaineth, curseth and blesseth, the ministers of
the new law. They put the name of God upon the people. Num. vi.
but he only doth bless them : they minister the sacrament of
forgiveness, but he only doth forgive ; as St Paul fortifieth
unto the Corinthians, saying : " Neither is he that planteth i cor. m.
any thing, neither he that watereth; but God which giveth
the increase." As an ambassador maketh peace with a
strange king, to whom he is sent with a message, but they
which bear witness of the peace make it not ; no more do
they forgive sin, but be witnesses thereof, that God par- Acts i.
doneth them through the ambassage of Jesus Christ, who is
our high ambassador. Wherefore Paul caUeth the preach
ing of the glad tidings of the gospel, ministration of theacor.iii,
spirit and righteousness; and he nameth the preaching of
the law, ministration of death and damnation: by which
two he meaneth nothing else but loosing and binding ; as he
teacheth us, binding and loosing him that held his father's i Cor. v.
wife. The Anabaptists and Donatists teach, that evil ministers Against
1 ^ .,,,,, , , , the Ana-
cannot loose, because God saith that he heareth no sinners, baptists.
I grant, that God heareth not their prayers. Yet the sin
of the ininister doth not disannul the sweet promises, which
are made to such as repent and believe Christ. Be he good
or bad, God performeth the words spoken of him, not pre
suming beyond his commission. Doth God's mercy depend
of the goodness of the minister? Then our faith cannot be
stedfast and sure, but wavering and uncertain; forasmuch
as no man can discern who is a good minister ; for he that
seemeth good may be an hypocrite. The scribes and Pha
risees were evil ministers; and yet were we commanded
to believe them, " whatsoever they say, sitting in Moses' Matt, xxiii.
seat ;" that is, " as long as they teach Moses, and not
then* own inventions.' Sacraments be seals. Doth not the
seal make like print, whether it be of gold, silver, or iron ?
If it seal deeper or shaUower, that which is sealed is cause
thereof, not the stuff. So the difference is in them which
come to the minister, and not in the ministration of good
or evil, which both make one print ; for ministration is a
seal. Why doth Paul rebuke the Corinthians, because, one icor.iii.
said he held of Paul, another said he was of Apollo, but
7
[hutchinson.J

98

the IMAGE OF GOD,

[cH.

What the
key is.
Matt, xvi.

Against
Peter*s supremacy.

John XX.
Matt. XX.
John vi.
Matt, x\ii,
Rom, XV.
Luke xii.
Matt.x.
Matt. xvii.
Acts viii.

Acts xi.
Acts i.

because they thought the virtue of the sacraments to hang
of the worthiness of the minister? If their worthiness or
unworthiness make the sacraments effectual or not, then, of
two good, the more worthy maketh them more effectual s
and it were better to be christened of John, than of Thomas
of Ind; better to be §ent of Cephas, than of Timothe;
better to receive the communion at Paul's hand, than of
ApoUo. But their ministration differeth not. And we are
forbidden to rejoice in men; for "neither he that planteth
is any thing, neither he that watereth." 'Wlierefore all
hangeth of God, who giveth the increase, who only for
giveth SUI ; and not of the worthiness or unworthiness of the
minister. The key, which Christ promised unto Peter, saymg, TiM
dabo claves regni coslorum, " To thee I wUl give the keys of
the kingdom of heaven," (who answered in that behalf of all,
as all were asked,) is God's holy word, wherewith the minister
bindeth and unbindeth us, as the key doth shut and open the
door. The papists expound the keys to signify a general
authority and supremity, granted unto Peter above the other
.apostles and all kirigs ; the which now they give to their great
sire of Rome, as to the only successor of Peter. To these 1
answer, that Christ gave none of his apostles further autho'
rity than he had himself. For when he sendeth them, he
saith : " As my father sent me, so I send you." Wherefore
was he sent ? " Not to be ministered unto, but to minister"
unto other. The people would have made him their king and
head, but he refused it. He paid tribute to Csesar at Caperr
naum. He was a minister of circumcision many years. He
saith unto him which desired part of his brother's niherit-
ance, " Who made me a judge or divider over you?" Where
fore the keys be no temporal authority. Hath the disciple a
further authority than his master ? Or is the servant above
his lord? Christ commandeth Peter to pay tribute unto
Csesar ; to put up his sword : who, in the Acts, sendeth not
other, but he himself is sent of the apostles, to lay hand!
upon them in Samaria which beUeved through the preaching
of PhiUp ; and he is asked account afterward, why he went
and eat with the uncircumcised. He appointeth no man in
the room of Judas, but aU the apostles chose two indifferently,
and cast lots, beseeching God to temper them, that the lot

XVII.] OR layman's book. 99
might fall on the most ablest. AVherefore he was not head
of apostles, kings, and emperors, but a fellow minister ; as
he witnesseth of himself, saying, "I exhort the ministers i Pet. v.
among you, which am their fellow minister."
Albertus Pighius', the bishop of Rome's chief knight in
his controversy of the congregation, perverteth the scriptures
to prove that Christ, at his departing, made him head of the
church and general shepherd of his flock. First, touching the
keys, he saith that the civil lawyers with the keys give pos
session of house, borough, town, and city. As, for an example,
king Henry the eighth, of most famous memory, was made
lord of BuUoin, when they delivered the keys thereof to
his majesty. Moreover, Christ commonly calleth his church
regnum, " a kingdom or monarchy." ' If it be a kingdom,' Matt. iU. iv.
saith Pighius, •• one must be head thereof, not many: for that Lukex.
is a kingdom, where one governeth. If one must be head,
who is that but he and his successors, that had the keys of
the kingdom given him?' These be reasons of deceitful
vanity, and after the ordinances of the world, and not after
Christ ; of which St Paul warneth the Colossians to take coi. ii.
P Et tibi, inquit, dabo claves regni coelorum. Quod regnum coslo
rum hoc loco intelligat ecclesiam suam, indubitatum est, ut quam bis
decies in evangelio regnum coelorum appellat. Porro in clavium tradi-
tione, ex more civili, traditur domus, castri, aut civitatis gubernandae
authoritas : et qui vei ecclesise alicujus, vei domus, castri, civitatis, pos-
sessione et gubemandi eaudem authoritate investiuntur, ut hoc cum
clavium traditione acceptioneque fiat, etiam in hodiemum diem usus
retinet. Hoc est ergo, quod Uhs verbis Christus sub omnium apos-
tolorum praesentia significavit, uni Petro se traditurum authoritatem
gubemandi suum regnum aut ecclesiam ; quam ubique regnum dicens,
etiam hoc innuit, variis ofiSciorum magistratuumque ordinibus ad unum
rectorem necessario ordinatam eandem esse oportere, quod perficiendum
suis apostolis reliquit. Has claves, banc authoritatem, quam hie promisit,
gubemandi regnum suum et ecclesiam, post resurrectionem suam,
jamjam ascensurus ad patrem, tunc dedit Petro, cum eidem tema, ut
diximus, commissione ejusdem curam mandavit et regimen. Que
autem hujus ipsius authoritatis esset energia et efiicacia, consequenter
explicare pergens, Quodcunque, inquit, in hoc regno meo super terram
Hgaveris praeceptionum tuarum vinculis, hoc ipsum ita alligatum habe-
bitur a Deo et in coelis ; et quodcunque solveris, solutum. Nihil dis-
tinguit, nihil excipit omnium; sed quodcunque iUud fnerit, quod Petro,
aut qui ejus inter nos gerit officium et locum tenet, videbitur ligare aut
constituere, ad hoc ipsum obligates nos ille affirmat coram Deo. Pighius,
Controvers. PrEcipuar, Explieatio, fol. 98 b. Edit. Paris. 1549.]

100 THE IMAGE OF GOD, [cH.
heed. Among lawyers, possession and dominions is given
by the key. But we must learn what the key is, of him that
gave it, and not of lawyers ; who telleth us what the key is,
Luke xi. saying, " Woe be to you lawyers ; for ye have taken away
that key of knowledge." Where no man can deny, but
that by the key of knowledge God's word is meant and sig
nified ; which is the only key given to the apostles. This is
the key wherewith the ministers are commanded to loose and
to bind, to forgive and retain ', to bless and to curse. The
bishop of Rome, loosing and justifying men through tradi
tions and ceremonies, and not with the key of God's word,
hath not Peter's key, but a picklock ; of which he boasteth
himself to be head of the church. This key is the two tes
taments, which Christ commanded his apostles to preach to
aU nations. And because there be two testaments, he call-
Matt, xiu. eth them ' keys.' " For every scribe of this kingdom bringeth
forth of his treasure things both new and old." New things;
that is, the sweet tidings of the gospel, to unbind us: and old
thmgs ; that is, the old testament and Moses' law, to bind
us. And every ininister hath this key, as well as Peter. '
If Peter be head of the church because it is a kingdom,
and scriptures are to be expounded after the law and ordi
nances of the world, then Peter's son should have been head
after his father; or, if he had no son, the next of his kindred,
not the pope : for in all kingdoms the son, or the next of the
kindred, is heir to the crown. But neither Peter, nor the
pope, be heads thereof, nor no other upon the earth ; but
the everlasting Jesus Christ, who needeth no heir, who hath
Matt, xxviii. promised to be present with his congregation unto the world's
end ; who nameth his congregation a kingdom, not that he
made Peter lord over us, or the pope, but because he is Lord,
and we have promised obedience unto him. Peter caUeth him
1 Pet. v. our chief shepherd, and forbiddeth priests to be lords over
Matt. xvi. , , • 1 mi .
the parishes. The pope saith, that Peter is the rock upon
which the congregation is founded ; and then he will be
Peter's heir, because Peter was once at Rome. But the
scriptures, which are the true touchstone to examine all in-
who is the terpretations by, teach us that Christ is the rock, and not
Peter, when he saith unto Christ, " Thou art the Son of the
living God," and is answered, " Thou art Peter, and upon
P And retam, 1560; and to retain, 1560.]

XVII.] OR layman's book. 101
this rock I wiU buUd my congregation." These words, " upon
this rock," are not to be understand of Peter, who was so in
constant that he denied his master thrice, but of Christ, who
is the Son of the living God : as St Paul teacheth us, saying,
Petra autem erat Christus, that is, "Christ was the rock;" 'Cff''^.
whom in another place he caUeth our foundation, and saith,
" No man can lay another foundation." If no man can lay i Cor.iii.
another foundation, then Peter is not the foundation. The
scriptures use to liken Christ and the congregation to a
bridegroom and his wife : for he is called the bridegroom, and
the church is called his spouse. Wherefore St Paul maketh ^ph. v.
matrimony a high mystery. The husband appointeth no
other to be head over his wife, but he only is her head ; for
else she should be under two heads. No more doth Christ
over the congregation ; to which he is only husband, and a
jealous husband. If Peter be general head, and the pope
after him, the congregation is married to many husbands,
and hath many heads, contrary to the order of honourable
wedlock. Christ only is the door, the way, the truth, and the life ; John x.
the trae vine. So he only is the rock and foundation, in whom John xv.
every building coupled together groweth up to an holy tem- Eph.M.
pie in the Lord : as St Peter witnesseth, calling him a living i Pet.ii.
and head corner-stone, disaUowed of men, but chosen of God;
refused of the buUders, and upholding the buUding that it fall
not flat upon the ground. In the same place Peter caUeth
Christ the rock, and not himself; if you look for the self
same word. But the papists reply, that we aU, as living i Pet.ii.
stones, are made a spiritual house by Christ. Why then,
say they, may not Peter be the stone whom Christ named John i.
Cephas; which is, by interpretation, a stone? This text
granteth other to be the stone, as well as Peter : for it is
generally spoken of aU christian men. If thou be not a
stone, thou hast no feUowship with Christ. He named Peter
Cephas, that is, " a stone," because when he beUeved him to wiiy Peter
^ ' ' ' , was named
be Messias, he became a stone of the congregation : as he Cephas, a
gave Boanerges to name, which is, " The sons of thunder," to
James and John ; not that they were to be thundered and
preached, but that they should be earnest preachers of
God's word. Andrew brmgeth him to Christ, in whom he
beUeved through his preaching. Christ welcomed him with

102 THE IMAGE OP GOD, [cH.
most sweet words, saying : " Thou art Simon, the son of
Jonas ; thou shalt be called Cephas, which is, by interpre
tation, a stone." What meaneth Christ by these words but
this ? " Simon, before thou wast the son of Jonas," that is,
" the son of death, as thy father^ was; thou shalt no more be
so, but a stone of my congregation, for which I am come to
suffer, because thou believest m me." This is Christ's mean
ing ; not that Peter is the stone whereon we be builded, but
a stone of the building, a sheep which is lost and recovered
again, a member of his congregation. Christ only is the
stone whereon the building is founded. We are smaU stones
of the bmlding founded on him. He only is the rock, whioh
saveth his church from rain, floods, and the winds, from hell
gates, from sin and death ; as he teacheth us, saying, " He
Matt. vu. that heareth my word, and doth thereafter, is like a man that
buUdeth ^ on a rock." Some may understand this text other
wise ; that Christ called Peter a stone, not that he only is,
that, but in the behalf of the whole congregation.
Why Christ Jf Peter were not head of the church, why doth Christ
biddeth , , .
Peter thrice, ask him thrico, Pctrc, amas me? 'whether he loved him?'
" Feed my . .
sheep," and command him only thrice to feed his sheep ? Lo, saith
John XXI. Ti . .
the Romanists, here is he made head of the church : here
Christ, going to his Father, committeth the congregation
to his governance. This place doth not estabUsh Peter's
supremacy, but rather deny it ; forasmuch as Christ giveth
him no commandment, no authority, but such as belongeth
to aU the apostles ; bidding him shew his love in feeding
his flock, and preaching him: for no man wiU preach
him whom he loveth not. Doth not he give like com-
Mark xvi. maudmeut to aU the apostles, saying, " Go and preach
throughout aU the world, and to aU creatures?" Then
why doth he ask Peter only thrice, and command him.;,
thrice, and not the other ? He asked him thrice, because
he denied him thrice ; that his three nays might be recom-
Augustine. pensed with three confessions. St Augustine saith' upon
P Father, 1560; fathers, 1560.]
P BuUdeth, 1650; builded, 1660.]
P Sed prius Dominus quod sciebat interrogat, nee semel, sed iterum
ac tertio, utrum Petms eum dUigat; nee aliud totiens audit a Petro,
quam se diligi; nee aliud totiens commendat Petro, quam suas eves
pasei. Redditur negationi trina trina confessio, ne minus amori Ungna

xvii.] OR layman's book. 103
this place, " Three confessions are required for three nays ;
that the tongue might do as much for love, as it had done
for fear." And C}Til * saith the same. They expound it cyrii.
thus ; not for Peter's primacy.
But I wiU speak this more plainly. Christ did ask
and command Peter thrice, for two causes : the one was,
that by his confession the rest of the apostles should know -what is
that he was restored into favour again, from whicli he had sary in a
faUen : the other is, that aU men might learn by Peter,
what thing is most necessary in a preacher ; which is, that
he love him entirely and heartUy whom he preacheth. Paul,
speaking of ministers, saith, " It is required of them that ^ ^or. iv.
they be found faithful :" but who is faithful to him whom
serviat quam timori, et plus vocis eUcuisse videatur mors imminens,
quam -vita prsesens. Sit amoris officium, pascere Dominicum gregem ;
si fiiit timoris indicium, negare pastorem. Qui hoe animo pascunt
oves Christi, ut suas velint esse, non Christi, se con-rincimtur amare,
non Christum; vei glorismdi, vei dominandi, vei adquirendi cupiditate,
non obediendi et subveniendi et Deo placendi caritate. Augustin. in
Johan. Evang. Tract, cxxiii. Opera m. 817. Edit. Paris. 1679—1700.]
P OTpat te eymye (^pijvai yap ovTtai (prju't Ka\ Ttjv KeKpvpifxevrjv
ev TOVToti itepevv^trai Biai/oiai/) ovk eiVp yeypa^dai KOt TavTa,
laZtvet Se ti irdXtv o Xoyoi, Kal Tiav irpoKetfxevtav o voui e^ci ti
wdvTboi TO evoopvyovv. H yap ovk eoe? Tti evXoyui, fxovov eptoTa
TOV ^'tpava, Ka'tTOt tiov aXXiav irapeiTTiaTtav fxadtiTav, Sia iro'tav
atTtav j Tt ?' av povXotTO ct]Xovv to *' Boo-Ke Ta apvia pov," Kat Ta
TovTOii a^eX^a ; ^afxev ovv, oti KeyeipoTovrjTo pev tjorj irpoi Ttfv
detav dwo<rToXrjv ofxov to7i eTepoti ^adtjTa7i o detr'jreatoi YleTpoi,
AvToi yap avTOvi o Kvptoi i^ixiov \t}trovi o Xpio-TO? ottoo-toAou?
(ovo/xaiTe Kara to yeypappevov, 'ETreiSi; 8e irpa')^dtjvat <rvixl3e/3t]Ke Ta
Tiji 'lovSai'idi' eTTtfiovXtji, Kai Tt pcTa^v hteirTai<rdtj, kqi yeyovev, (oKpa-
Tia yap ZeipaTt KaTaXr;(pde\i 6 Betrirea'toi YleTpoi ripvria-aTo Tpii tov
KJpioi/,) depaireuet to wewovdoi, Koi avratratTeT irotKtXuii Tt/v eti Tp'tTov
OfXoXoytav, dvTitrTaOpov wtr'trep €K€ivia tovto Ttdeti, Kat avTippoirov
Toll iTTa'ta'paa'tv i^apTvav Tr]v ewavopOtao'iv, To yap Xoyta diaTTaia--
dtv Kal ev 'yjfiX.oTi e')(ov pripaart Tav eyKXijpaTiav tijv cvvafxtv, Kara tov
Itrov ^oirf Ttl av diroXveo'Oai Tpoirov.  yJvKOvv cia pev Tt^i e\i Tp'tTov
ojxoXoylai tou paKap'tov Ylerpov to ev TptwXw yeyovoi ek airapvt)(rtv
KaTtjpyridtj irXr]ppeXripa, Aia Se tou (pdvat tov li.vptov, "Boo-k6 Ta
apvia pov," dvavewa-ti taffvep th Trji tjorj oo6ei(Ttji airotTToXrji avTtp
yevetrOai voe^Tat, tov peTa^v Xvovtra rail/ irTanr^aTiav oveicitr/xov, kol
Ttjv eK Ttji dv6pai'trtv>]i da-deve'tai ptKpo\f/^v)(iau e^a(pavi^ova-a. C\Til.
Comment, in Joan. Evang. Lib. xn. Opera iv. 1118. Edit. Paris. 1638.]

104 THE IMAGE OF GOD, [cH.
he loveth not ? Moreover, diUgence is required in a preacher,
3 Tim. iv. as St Paul teacheth his beloved son Timothe : " Preach
thou the word ; be fervent, be it in season or out of season ;
improve, control, exhort with aU long suffering and doe-
trine." What thing causeth diligence, so much as love?
Through love, shed abroad in our hearts by the Holy Ghost,
aU things are made easy and sweet unto us, which before
1 Cor. xiii. were both hard and unpleasant. For " love suffereth all
things, believeth all things, hopeth all things, endureth all
things." There is a common saying, that nothing is hard
to him which loveth. Love maketh labour, travail, and
pain, light and sweet to the hunter, yea, in snow and foul
weather, in cold and frost, at all seasons. But they which
love not the pastime, neither will ne can abide such pains,
as to run through thick and thin, to leap hedges and ditches,
&c. Through love, Christ was sent of his Father, and hum
bled himself to our nature, and was whipped, scorned,
Rom... wounded, and slain, for our sins; as it is written: "God
setteth forth his love towards us, forasmuch as while we were
yet sinners, Christ died for us." These things were sweet and
Actsv. pleasant unto Christ. Through love, the apostles rejoice that
3 Cor. xi. they are beaten, in the Acts. Through love, St Paul " was
beaten with rods, was often in hunger, in watching, in thirst,
in labour, in cold, in nakedness ; often in perils of robbery,
in perils of wilderness, in perils of the sea, in perils of false
brethren." Through love, many holy men have been burnt
Heb, xi. for the truth, racked, stoned, hewn in sunder, slain with
swords, hunger-pined, and drowned. Fire and water is not
more necessary for the preservation of this terrenal life, than
love in a preacher ; which is the mother of faithfulness, of di
ligence, of patience, and of aU virtue. We read in Matthew,
how Christ, before he sent his disciples to preach, examined
Matt, xvi, them what they thought of him, saying, " Whom say ye
that I am ?" — ^not that he was ignorant thereof, from whom
nothing is hidden ; but to give an example to our bishops to
1 Tim. V. "lay hands suddenly upon no man," and to try their doctrine,
to examine their learnings ; for learning also is a quality most
necessary in a preacher. So in this place he examineth
Peter whether he love him, because love is so necessary.
I would wish that our magistrates, and the overseers of
Israel, would set this example of our Saviour Christ before

XVII.

] OR l.4yman's book. 105

their eyes, and diligently foUow it. The captain going to
battle mustereth, gathering many together; and chooseth out
the most ablest to serve his prince. What merchantman will
take any to be his prentice, unless he have certain qualities
necessary for his occupation? ColUgeners in their elections
pose their scholars, assay their wits, try their learnings, ask
of their ^ conditions, before they choose them. If bishops ap- Bishops.
plied their vocations as diligently as other do their occupa
tions, the heritage of the Lord should be in much better case :
his vineyard should not be rooted up and destroyed with
beasts of the field : the hill of Sion would wax green and
beautiful. The noble orator, Demosthenes, was wont to say. Demos-
that he was greatly ashamed of his small study, when he con- fcicero.
sidered the great pains which artificers took at Athens to get }^^i
money ; and that he was moved to more earnest study ^^\g\'
thereby. Have not the overseers of the house of Israel much
more cause to be abashed for their great negligence ? They
foUow not the noble captain, which mustereth before he goeth
to war, and chooseth out taU and able men ; but they send
aU that come, and refuse none. They esteem preaching
often and diligently, to be against their honour and dignity.
They allure learned men from their cures, and make them
stewards of their lands. They give them benefice upon bene
fice, but they wiU not suffer them to come at their parishes,
to preach, to exhort, to instruct. And this practice is cus
tomable, not only in them, but in the most part of great men
and women. For commonly they take beneficed men to be
their chaplains, and cause them to lie from their benefices :
the which when they have done a good whUe in their service,
then they give them another benefice for their pains, and
then cause them to lie from two benefices, and after from
three, and then from four ; and to put holy-water-swingers
in their rooms and cures. I speak not this against all lords
and bishops ; but against unpreaching prelates and covetous
lords, which find their chaplains at the costs of poor parishes,
and not of their own lands. WeU, the blood of aU souls that
perish for lack of instruction, my lords, shaU fall on your
heads. Beware, and amend betimes. Give your chaplains
sufficient wages, and pUl not poor parishes. I accuse no man.
Every man's conscience, at the last day, before the bar of the
P Ask of their, 1550 ; ask their, 1560.]

106 THE IMAGE OP GOD, [cH,
terrible judge, shaU either deUver and quit, or condemn and
cast him.
But Pighius^ replieth further for Peter's supremity,
because Christ sheweth him that Sathan desired to sift all
the apostles, and biddeth him strengthen them, saying,
Luke xxii, " Simou, SimoH, behold, Sathan hath desired to sift you, as
it were wheat ; but I have prayed for thee, that thy faith
fail not : when thou art converted, strengthen thy brethren,"
Before trouble Christ useth to give his disciples warning,
that they be not dismayed, mated, or discouraged, but armed
Matt, xvi. with patience : as in telling them that he must go to Jeru
salem, and be slain of the high priests and lawyers ; in shew
ing them the destruction of Salomon's temple, and tokens of
the latter days. And wherefore he shewed them, he teacheth,
Matt, xxiv, saying : " But see that ye be not troubled, and take heed ;
I have told you before." In the mount Olivet he sheweth*
them, that all they shall be offended by him the night fol-
P Ad haec, divinae assistentiae singularem praerogativam et inde.-
fectibUis fidei privilegium, regni Christi aut ecclesiee pastori prorsus
necessarium, .... idem iUe nobis commenda-yit, et de eadem secures
reddidit, cum de praslatura contendentibus apostolis, post pleraque multa,
quibus camalem adhuc ambitionem eorum benigne repressit, uni Simoni
commune fratrum et totius ecclesise periculum, ut ejus pastori et rectori,
enuncians, adjtmgit rogasse pro eodem, ne ejus fides deficeret, ut cujus
esset fratres confirmare in fide. Simon, inquit, ecce Satanas expetivit
vos, ut cribraret, sicut triticum. Non dicit te, sed vos : confratres ejus,
universamque ecclesiam, una significans. Quid tum denique ? Ego autem
rogavi, inquit, pro te, ut non deficiat fides tua. Omnes expetitos a
Satana uni Petro denunciavit singulariter ; et Uli, et aliis, preesentibus et
posteris, significans, omnium curam ad ipsum prsecipue pertinere. Pro
inde et pro uno ipso, velut omnium pastore, singulariter rogavit, ne ejus
fides deficeret. Et exauditus pro sua reverentia, uni ecclesiastics hierar-
chiae praesidi, ad formam et modum, quem etiam in veteri synagoga ex-
presserat, impetravit indefectibilis fidei privilegium. Subjungens proinde,
cujus esset, in subortis ejusmodi hEeretioi turbinis fluctibus ac agitationi-
bus, confirmare fluctuantes fi-atres in fide. Et tu, inquit, aliquando con-
versus, confirma fratres tuos. Omnia haec in illud tempus retulit, cum
post Domini sui (quam hie adhuc futuram subinnuebat) abnegationem>
post conversionem rursus ad eundem, ab eodem jamjam ascensuro ad
coelum commissionem accepit pascendi regendique gregis sui; ut in
eadem et inclusa et data intelligantur universa, quamvis ante expliaata,
qusecunque ad hoc ipsum erant necessaria. Pighius, Controversiar. Prffi-
cipuar. Explieatio, fol. 99 b. Edit. Paris, :1549.]
P Sheweth, 1550; shewed, 1660.]

xvn.] OR layman's book. 107

lowing, as it was written, " I will smite the shepherd, and Matt. xxvi.
the sheep of the flock shall be scattered abroad." That
which was said to them all in mount Olivet is spoken now
severaUy unto Peter ; because he had more need of warning
than the rest, because he offended more, because he trusted
much in himself. Therefore Christ saith : " Simon, Simon,
behold, Sathan hath desired to sift you; but I have prayed
for thee." The meaning of which words is : 'The devil shall
busily tempt you all at the time of my passion; and spe
ciaUy thee, Peter, more than the rest. He shall not prevail ;
for I have prayed for thee. Trust not in thine own strength,
but in my prayer. Unless I had prayed, thou shouldest
have been the son of damnation, and not have repented.'
For it is written, " The Lord turned back, and looked ^^^ '^i-
upon Peter ; and then he went out, and wept bitterly."
He denied him once, and wept not ; for the Lord had not
looked upon him. He denied him again, and wept not;
for Christ did not yet look upon him. When he denied
him the third time, Christ's look moved him to lament his
offence with abundant tears.
But there riseth a question, whether Christ looked upon )^°ked u"on
him with corporal eyes, and admonished him visibly, or not. ^^^^^> ™r-
If we read the gospel dUigently, we shall find that Christ spirituaUy.
was in a chamber within, and many about him which spat
in his face, and buffeted him with their fists ; and that the
apostle Peter was without in the haU, sometime sitting,
sometune standing at the fire with the servants ; as all the
evangelists agree. Wherefore Christ did not look on him
with corporal eyes, but as he looked upon the low degree ^^^^ ¦•
of his handmaid : that is to say, he did help him with his
mercy secretly ; he touched his heart ; he visited him with
his inward grace, which caused him to pour forth outward
tears. He biddeth him strengthen his brethren, when he is
converted ; not as head of them, but as a labourer in his
vineyard : for these words, " Strengthen thy brethren," be
as much to say as, ' Feed my sheep, preach the glad tidings
of the gospel, which strengtheneth the sick soul ;' as it is Matt. iv.
-written, " Man shaU not live by bread only, but by every
word that cometh out of the mouth of God." David wit- Psai. civ.
nesseth, and experience teacheth us, that bread comforteth
and strengtheneth the heart of man: and yet, "the life is Matt. vi.

108 THE 1M.\GE OP GOD, [cH.
more worth than bread, and the body more of value than
any meat." Wherefore, these words give no authority to
him above the rest of the apostles ; but rather be a narra
tion of his fall through presumption, and of his rising again
only by Christ.
If Peter were head of the church, yet that doth not
stablish the pope's supremity; unless he can shew Peter's
last wUl and lawful testament, wherein this is given him. I
have spoken this of the primacy ; partly because the papists,
with subtle and crafty reasoning, and wrong leavening of the
scriptures, aUure the consciences of many into this damnable
opinion ; partly also being occasioned of my matter : for he
hath presumed, many years, to forgive the sins of suoh as
would give him money to loose and to bless them ; and to
curse, and hold the sins of them which were against his mind.
3 Thess. ii. According to St Paul's prophesying, "He shaU sit in the
temple of God, and shew himself as God." What is, to
" sit in the temple of God, and boast himself as God," but
to reign in the consciences of men, and to take upon him
that which belongeth only to God?
Now, to make a brief rehearsal of tliis matter, there
be four things necessary to be known concerning remission
of sins. Who forgiveth the sin? wherefore, or for whom?
by whom ? to whom ? The scripture answereth these four
questions. We learn who forgiveth sin of it, saying:
Mark ii. " Wlio Can forgivo sin, but God only ?" And for whom
we are pardoned our misdeeds, St Paul teacheth us,
Heb. i. writing to his countrymen of Christ : " For this cause is
he mediator of the new testament ; that through death,
which chanced for redemption of those transgressions that
were in the first testament, they which were caUed might
receive the promise of eternal inheritance." And to the
Rom. viii. Romaus : "He which spared not his own Son, but gave
him for us all, how will he not with him give us all
things also ?" If God give us aU things for Christ's sake,
we have remission of our sins also by him. By whom God
forgiveth, Christ teUeth us, saying, " Whose sins ye forgive,
shall be forgiven ; and whose ye hold, shall be holden :"
which words be spoken to ministers. Sometime he doth
forgive without the certificate of the minister; for he is
not bound to his sacraments, but worketh what he will, and

John XX.

XVII,] OR layman's book. 109
how he wUl. Paul, after he had heard Christ speak, was Acts ix.
sent to a minister ; yet he was lightened from above, before
Ananias, who laid hands on him, knew thereof. The thief L"''^^"''''
which hung on the right hand, was straight carried into
paradise, without any ceremony of ministration ; which God
hath ordained for our infu'mities, not that it is a necessary
mean unto him. Now he promiseth forgiveness to all those
which repent, and intend to lead a new conversation, and
to make their bodies a lively, holy, and acceptable sacrifice
unto him ; as the coming of John the christener, before our
Saviour Christ, teacheth us ; who began his preaching at
repentance, saying, " Repent ; for the kingdom of heaven ^^^'^ ii'-
is at hand." He baptized many in Bethabara beyond
Jordan ; but they confessed their sins first. He reviled the
Pharisees and Sadducees, and bade them do fruits worthy
repentance. Christ also, when it was told him that Herod
had laid hands on John, coming to the coasts of Zabulon Mark i.
and Nepthalem, began with the same : and not only that,
but he commandeth his apostles to begin with it, when he
doth authorise them to preach. He sendeth by and by Mark vi.
after them other seventy, to preach the same. I would J^"'"' '"•
our magistrates were as diligent in sending forth preachers.
But they have no leisure to muse of the commonwealth,
they are so greedy of private wealth. In the Acts many. Acts ii.
being pricked in their hearts through Peter's preaching, ask
him and the other apostles, what they should do to achieve
and get remission of their sins : and Peter answereth them,
saying, " Repent, and be baptized every one of you in the
name of Jesus Christ, for remission of sins." Of which texts
and examples it is evident, that God doth not forgive our
sins, pardon our trespasses, and wipe out our misdeeds and
offences, unless we have an earnest purpose and fervent mind
to cracify our old man, and to become new dough and sweet
bread, albeit the minister lay hands on us an hundred times :
for he regardeth the heart, not the ceremony of mini.stra-
tion, searching the bottom and ground of it, and trying the
reins; rewarding every man according to the fruit of his
counsels.

no

THE IMAGE OF GOD,

[CH.

THE EIGHTEENTH CHAPTER.

God only is Almighty : and whether he ean sin, die, or lie : with other
mo properties.
The next property belonging to the majesty of the god
head is, that he is almighty, and can do what hun list m
Wisd. xi. heaven and earth; as the book of Wisdom teUeth us: "Unto
thy almighty hand, that made the world of nought," or a«
other translate, "of a confused heap, it was not impossible to
send among them a heap of bears, or wood lions, or cruel
beasts of a strange kind, such as are unknown, spouting fire,
or casting out' a smoking breath, and shooting horrible
sparks out of their eyes ; which might not only destroy them
with hurting, but also kiU them with their horrible looking,
Like as the smaU thing that the balance weigheth, so is the
world before him ; yea, as a drop of the morning dew, that
falleth down upon the earth: for he hath power of all things."
The glorious and famous deliverance of Israel shew his hand
to be almighty, his arm to be strong and infinite: who
raised up Pharao for this only purpose, to shew his might
on him ; and that his name, which is his power and right
eousness, might be declared throughout all the world. He
punished the ungodly, that would not know him, with strange
waters, hails, rains, frogs, lice, flies, murrain, sores, grass
hoppers, thick darkness. He drowned Pharao in the Red
Sea, and led his people through the middle thereof. He fed
them with angels' food, and sent them bread from heaven.
He took away the heritage of kings, and gave it them. We
read, that the angel answered the holy virgin Mary, asking
how she could conceive sithen she knew no man, that "the
power of the Highest should overshadow her," and that by
the same power " her cousin Ehzabeth should have a son in
her age ; for with God can nothing be impossible." Christ
Marl. X. saith : " It is easier for a great camel to go through the
eye of a needle, than for a rich man to enter into the king
dom of heaven :" notwithstanding, many rich men have en-
P Casting out a, 1560; easting but of a, 1660.]

Exod. ix.
Rom. ix.
Wisd. xvi.
Exod. vii.
Exod, viii.
ix.
Exod. X. xiv,
Exod. xvi.
Wisd. xvi.

Luke i.

XVIII.] OR layman's book. Ill
tered thither, as Abraham, Isaac, and Jacob, king David,
the patient man Job, in the old testament ; and Matthew,
Zaccheus, and Joseph of Arimathie, in the new. We may
gather, then, that God can easUy cause a mighty camel to
go through the eye of a fine needle : wherefore aU things be
possible to him ; as Jesus teacheth his disciples, that with
men to be impossible, but not with God ; for with him all
things are possible.
Some deny him to be almighty ; for he cannot sin, he whether
cannot lie, he cannot be deceived, he cannot die. Yea sin or ue,
rather, he is almighty, because these things have no stroke /
in him; which be infirmities, not powers, and include a
certain weakness and feebleness, and no omnipotency. If
he could either sin, or die, or be deluded and lie, he were
not almighty ; for he that sinneth becometh the servant of
sin. " Remember ye not," saith Paul, "that to whomsoever Rom, vi.
ye commit yourselves as servants to obey, his servants ye are
to whom ye obey ; whether it be of sin unto death, or of
obedience unto righteousness?" Christ also answereth the
Jews, denying that they were bond, but Abraham's seed :
" Verily I say unto you, whosoever committeth sin is the John viii.
servant of sin." St Augustine, a noble member of the chris
tian congregation, saith : Magna Dei potentia est non posse
mentiri^, "It is a great power of God, that he cannot he."
The same may be said of deceiving, of aU sin, of dying ; the
which cannot be in God, because he is almighty.
.Other reply, that we can do many things which the Deity
cannot ; as walk, speak, eat and drink. To which I answer,
that albeit God, by himself, do not these things, yet he work
eth them aU in his creatures: for he maketh them to walk,
P These -words have not been found; but sinular passages are of
frequent occurrence in the works of St Augustine ; as, in De Civ. Dei,
Lib. XXII. cap. 25. Si volunt invenire quod omnipotens non potest,
habent prorsus, ego dicam: mentiri non potest. Op. vii. 693. And
In traditione Symboli, Serm. 2. Omnipotens... non potest mori, non
potest peccare, non potest mentiri, non potest falli. Tanta non potest:
qu£e si posset, non esset omnipotens. Op. v. 939. And in his sermon
ad Catechumenos, de Symbolo, cap. 1. Deus omnipotens est; et cum sit
omnipotens, mori non potest, faUi non potest, inentiri non potest; et,
quod ait apostolus, 'negare se ipsum non potest.' Quam multa non
potest, et omnipotens est: et ideo omnipotens est, quia ista non potest.
Op. VI. 647.]

112 THE IMAGE OP GOD, [cH.
speak, eat and drink. If he should do these things in his
own nature, he should be like unto man, and so not almighty.
Christ teUeth a man whose son was vexed with a dumb
Mark ix. spirit, that all things are possible to him that believeth: much
more, aU things are possible unto God. But thou wilt say.
If I believe, nothing is impossible unto me : then, only God is
not almighty. Nothing is impossible unto believers, notwith
standing they be not almighty, because they can do nothing
of themselves, which is an infirmity, and no almigbtiness; but
live, move, and be, in him. St Paul, in his letter unto the
Phil. iv. PhiUppians, saith, that he can both cast down himself and
exceed, be hungry and suffer need ; yea, that he can do all
things ; but through the help of Christ, which strengtheneth
John XV. him, without whom we can do nothing. Wherefore Christ
is almighty; and therefore God, by nature, not by nuncu
pation only.
Heb. vi. We read, in Paul to the Hebrews, Impossibile est eos
qui semel, ^c, that "it is impossible that they which were
once Ughtened, and have tasted of the heavenly gift, and
were become partakers of the Holy Ghost, &c., if they
fall, should be renewed again unto repentance, crucifying
Against unto themsclves again the Son of God, and making a mock
baptists, of him." If this be impossible, where is God's almighty
hand and omnipotent arm ? ' Impossible,' in this text, is not
to be taken for that which cannot be or come to pass ; but
for that which seldom and very hardly is done. For Paul
speaketh the very same thing again straightway in a simili
tude, that "the earth, which drinketh in the rain that cometh
oft upon it, and bringeth forth herbs convenient for them
that dress it, receiveth blessing of God; but that the ground,
which beareth thorns and briars, is reproved, and nigh unto
cursing." The barren ground here, which resembleth man,
with thorns and thistles resembling sin, is not already ao-
cursed, but rebuked, and nigh unto cursing: so the man
which faUeth after he is lightened, is not without aU possi
bility of amendment, but in great peril of damnation. For
as the barren ground, bearing thorns and thistles, may be
come fruitful ; so such one may be renewed, and rise again.
Methink Paul by this simUitude, which immediately doth
follow, sheweth what he meaneth by this word ' impossible.'
Weigh the simiUtude, and the purpose why it is brought.

XVIII.] OR layman's book. 113
and I think you will not refuse this interpretation. The dis
ciples use the same word, in effect, unto Christ, asking him
who can be saved ; which is as much to say as, ' It is im
possible for any to be saved.' But he answereth them, that
"with men it is impossible, but not with God:" teaching us, Markx.
that rich men have hard access unto heaven. And for
these words, " with men it is impossible," before he saith,
"ChUdren, how hard is it for them that trust in riches ^"1=^ "^"i-
to enter into the kingdom of God !" Wherefore it is not J™^ij°',,j''''
against the phrase of the scripture, to call that impossible,
which is hard and seldom.
The Novatians, Anabaptists, and Catharoi, abuse this
place, to prove, that all such as do fall after baptism can
not rise again, but are damned and not recoverable. I
trast my exposition do more accord to the truth, than this
damnable assertion, against which I think it necessary
somewhat to speak ; for I have heard say, that there be
many of this opinion in England, and partly I do believe
it. After the triumphant deliverance of the Israelites out
of Egypt, God ordained two manner of offerings among
them : one, for sins done of ignorance ; another, for tres- Levit. v.
passes done wiUingly : promising forgiveness unto both. If Levit. vi.
some Anabaptist say, that these were not done after bap
tism, for the Israelites lacked baptism, Paul answered him,
saying, " Brethren, I would not ye should be ignorant of i Cor. x.
this, how our fathers were all under a cloud, and all passed
through the sea, and were all baptized under Moses in the
cloud and in the sea, &c." Wherefore after baptism God
forgiveth sin, done both of ignorance and also wUUngly. If
he say, that under the law such might be restored, but not
under grace ; I would know of him, whether the mercy of
God be augmented or diminished through the coming of
our Saviour Christ. Epiphanius, an ancient writer and of J^^pJUJ^'J,"'"''
famous memory, teUeth that one Meletius, an arch heretic, "|,°^';f ^/„'p_
spread this opinion over a great part of Egypt and Syria, f33i,''';5eo^
and prevaUed against Peter, bishop of Alexandria; who"- 321]
was slain afterward of the cruel tyrant Maximin. But
thanks be to God, there be innumerable examples which
notably confute and vanish it ; and among all, none more
worthy than one in the history of St John, the beloved apo
stle. Eusebius, in his third book and twenty-third chapter, 8
[hutchinson.]

114 the IMAGE OP GOD, [cH.
HisLEccies. writeth of him, that he tumed marvellously a certain young
ax'LpI'ns?' man from stealing unto Christ, which had fallen from Christ
ub.'i72o"]', to steaUng. In the old testament, the patriarchs conspire
G™: Sy"' the death of Joseph, and rise again ; Reuben, defUeth his fa-
Num!?xvii.' ther's bed; Judas committeth fornication; Moses displeaseth
2Sam.xi. God at the waters of strife; David faUeth into advoutery;
LiikeSiT"' Manasses into idolatry. In the new, Peter denieth his master
thrice; the Galatians follow another gospel, and are recovered
Acts viii. hy Paul; Peter exhorteth Simon Magus unto amendments
2Cor.ii. Paul desireth the Corinthians to receive him again whom he
Matt, xviii. had excominunicatc ; Christ biddeth us forgive our brethren
Luke XV. seventy times seven times ; the angels in heaven rejoice at
the conversion of a sinner. These examples and authorities
be very plain against the blasphemy of the Novatians and
Anabaptists, which would bring men unto desperation and
infidelity. If they, cleaving to this word ' impossible,' refuse to
take it for ' that which is hard,' as it doth signify often in
the scriptures ; yet this place maketh nothing, for their de-
Another spcratc opiuiou, but rather destroyeth and vanquisheth it ; as
tion. the circumstance of it declareth. For Paul denieth, that he
which is baptized can be re-christened ; so that these words,
" It is impossible that they should be renewed again," be the
Eph. iv. same in effect which he hath in another place, " One Lord,
one faith, one baptism." And that it is so, and no other-
Slon"* '"'^®®' ^ ^''^^ prove with three manifest i-easons. One is, be
cause, as the words immediately before do teach, he speaketh
there of doctrine pertaining to the beginning of a christian
man ; as "the foundation of repentance from dead works, and
of faith toward God, and of the doctrine of baptism, of lay
ing on of hands, of resurrection and judgment;" and mounteth
afterward unto perfection; that is, toucheth Christ's ever
lasting priesthood, his death, and the disannulling of the law.
By which words he teacheth us, that he speaketh not of re
pentance alone ; but of the whole foundation of a christian
man; which is baptism, and those things which he doth annex
unto baptism. For in the primitive church, as this place and
other sheweth, men first were moved unto repentance; then
unto faith in Christ ; then sealed with the sacrament of bap
tism ; then confirmed with laying on of hands ; and last of
all, certified of the resurrection and general judgment : and

xvni.] OR layman's book. llo
that all at the time of their christening. Now, after that he
hath declared this manner of christening, and beginning of a
christian man, this form and fashion of the primitive church,
he saith incontinent, that " it is impossible for such, as fall
after this lightening, to be renewed again unto repentance."
Who doth not see, considering what goeth before and why
these words be brought in, that he speaketh of the whole
order and form of baptism ; and denieth that this form and
fashion can be iterate ? My next reason is, that he must The second
needs mean so, because the text doth not say, that it is im
possible for such to repent ; but rursus renovari, "to be
renewed unto repentance ;" requiring a renewing with the
repentance. What is "to be renewed" then ? " To be born
again ;" the which is done only by baptism. We may repent
without baptism, before and after ; but renewed unto repent
ance we cannot be, without this noble sacrament. Where
fore St Paul, in this place, forbiddeth all iteration of bap
tism, not of repentance. Thirdly, it appeareth to be so also The third.
of these words : Rursum crucifigentes sibimetipsis Filium Dei,
" Crucifying unto themselves again the Son of God, and
making a mock of him." For aU such as will be christ
ened more than once, crucify Christ again in a figure, and
scorn his death, as insufficient to take away their sins. For
baptism is a figure of it ; as St Paul witnesseth, saying, Rom. vi.
" Remember ye not, that aU we, which be baptized in the
name of Jesus Christ, are baptized to die with Christ?"
Wherefore, as Christ died but once, making full satisfaction
for sins, so baptism is but once to be ministered. But they
deny this also. If any man would know the use of the pri
mitive church in this point, Eusebius ' registereth, that ,f|j**,;^^f '^^¦
14.'
P Tempore quo apud Alexandriam Petri martyris diem Alexander
episcopus agebat, cum post expleta solennia conventuros ad convivium
suum clericos expectaret in loco mari vicino, videt eminus puerorum
supra Oram maris ludum, imitantium, ut fieri solet, episcopum, atque
ea quae in ecclesiis geri mos est. Sed cum intentius diutine pueros
inspectaret, videt ab his geri quaedam etiam secretiora et mystica. Per-
turbatus Ulico, vocari ad se clericos jubet, atque eis quid eminus ipse
videret, ostendit. Tum abire eos, et comprehensos ad se perdueere
omnes pueros iinperat. Cumque adessent, quis eis Indus, et quid egis-
sent, vei quomodo, percunctatur. lUi, ut talis habet aetas, pavidi, negare
primo, delude rem gestam per ordinem pandunt, et baptizatos a se esse
quosdam catechumenos confitentur per Athanasiuro, qui ludi illius
8—2

116

THE IMAGE OP GOD, [cH,

Alexander, bishop of Alexandria, calUng a councU of leamed
Athanasius. ^^^^ enacted, that aU those which Athanasius christened
in the way of pastime, being chosen bishop by a company
of lads, and being but a boy himself, ought liot to be re-
Acts .xix. christened. The Anabaptists aUege the ninth' of the Acts,
where it is written, that I'aul, finding certain disciples at
Ephesus which had not received the Holy Ghost, baptized
them again in the name of the Lord Jesu. Paul's bap
tizing in this place is nothing but giving the Holy Ghost
by laying on of hands, as the text expoundeth itself. For
first, Paul is said to baptize them in the name of Christ, and
then these words, according to the use of scriptures, be ex
pounded with them which follow : that is, Paul laid hands
upon them, and the Holy Ghost came on them. If thou
think, that baptism cannot be taken for giving of the Holy
Ghost, hearken what John the Baptist saith of our Saviour
Matt. iii. Christ and himself: "I baptize you in water, in token of
repentance ; but he that cometh after me, shaU baptize you
Johniv. with the Holy Ghost, and with fire." Christ never baptized
any with water; and yet the scripture saith he baptized,
because he gave the Holy Ghost. In this signification, Paul
baptized them again in the name of Jesus Christ, without
all iteration of the sacrament. Melancthon^ taketh this
puerHis episcopus fuerat simulatus. Tum ille diligenter inquirens ab
his qui baptizati dicebantur, quid interrogati fuermt, quidve respon-
derint, simul et ab eo qui interrogaverat, ubi videt secundum religlonis
nostrae ritum cuncta constare, conlocutus cum concUio clericorum, sta-
tuisse traditur, illis, quibus integris interrogationibus et responsionibus
aqua fuerat infusa, iterari baptismum non debere, sed adimpleri ea qua
a sacerdotibus mos est. Athanasium vero, atque eos quos Indus ille
vei presbyteros habere visus fuerat vei ministros, convocatis parentibus,
sub Dei obtestatione tradit ecclesiae suae nutriendos. Parvo autem tem
pore, cum a Notario integre, et a Grammatico sufficienter Athanasius
fiiisset instructus, continue tanquam fidele Domini commendatum, a pa
rentibus restituitur sacerdoti, ac velut Samuel quidam in templo Domim
nutritur, et ab eo pergente ad patres in senectute bona, ad portandum
post se ephod sacerdotale deligitur. Autores Hist. Eccl. Ed. Basil. 1535.
p. 230. This passage -was not written by Eusebius, but by Ruffinus,
the translator and continuator of Eusebius's history.]
P This is ninth, instead of nineteenth, in both Editions.]
p Sed Novatiani duos locos ex Epistola ad Hebraeos objiciunt. Hebr.fi-
' Impossibile est eos, qui semel illuminati sunt, revocari ad poenitentiam,
&c.' Quamlibet durus videtur hie locuis, tamen si conscientia communita

XVUI.] OK L.VYMAx's BOOK. 117
place unto the Hebrews, which the late Novatians would
wrest to maintain then- opinion, to be of the sin against tho
Holy Ghost ; out of which no man can rise, for it is never
forgiven. Thou hast now, gentle reader, two interpretations
of the terrible saying of St Paul : foUow that which thou
judgest to be most true.
But to return to our matter: many deny God's om
nipotency, because he cannot revoke that which is past.
The Greek poet saith,
^lovov yap avroi sai 6c6i <7Tept<TKeTat,
Ayevt]Ta ivoteTv, otrar' av i; TreTrpay/xeva,
" The power of God doth fail in nought, save this ;
To make undone, that thing that once done is."
Yes, truly, God can do this, if he wUl ; albeit we judge
contrary of his infinite might and power : but it shall never
come so to pass ; because it is to be supposed, that God
never will that thing to be undone, which he hath once done :
for he worketh all things ; and that without repentance.
If he would that thing to be undone which is gone and past,
or that word to be unspoken which is spoken, repentance
should take place in him. Yet can he do it ; albeit it be
impossible unto our understanding. The infirmity is in us,
which cannot comprehend such a power, such a majesty, not
in him. Through like infirmity the heathen supposed there
were many gods, because it seemed to them impossible for
est vei-is testimoniis supra citatis, non potest hoc loco perturbari. Sed
postquam ex superioribus testimoniis cei'to constat, lapsis non negandam
esse veniam, facUe judicari potest, non posse hie retineri to prjTov, sed
addendam esse commodam interpretationem. Alii aliter mitigant hunc
locum, ut fit in obscuris et ambiguis; Greece non sonat usque adeo incom
mode. Ait enim : Non est possibile renovari eos qui Christum crucifi-
gunt, et ludibrio habent. Hoc simplicissime intelligo in banc sententiam.
Tales non possunt renovari, qui non auscultant amplius evangelio, sed
eontemnunt, nee ilia initia pietatis, de quibus dixit, retinere student,
scilicet baptism! et poenitentiae doctrinam. Hsec est, ut mihi quidem
videtur, germana ejus loci sententia, et nihil habet incommodi: tantis-
per non possunt renovari, dum non auscultant evangelio, sed crucifigunt
Christum, et ludibrio habent. Fatendum est etiam esse aliquod irremis-
sibile peccatum, quia id expresse affirmat Christus. Ad id accommo-
detur et hie locus Epistolae ad Hebraeos. Melancthon, De Pcenitentia,
Opera i. 245. Edit. Witeberg. 1601.]

118 THE IMAGE OF GOD, [cH.
one to rule and govern aU things. Therefore they divided
the governance of the world between three ; giving heaven
and earth to Jupiter, the seas to Neptune, the low places and
heU to Pluto. They craved plenty of corn of Ceres, riches
of Plutus, wine of Bacchus, luck in hunting of Diana, good
fortune in wooing of Venus and Cupido, learning and utter
ance of Mercury, and victory in battle of Minerva and Mars.
Through like infirmity the papists brought in pilgrimages,
dedications, prayings to saints ; thinking God either not so
able, or else not so willing and merciful, to hear our requests
and accomplish them. Some, because they wUl rather deny
his omnipotency than confess their own infirmity, say, that
he is called omnipotent, because he can do whatsoever he
wiU, and not all things. I had rather acknowledge my infir
mity, than diminish his omnipotency.

THE NINETEENTH CHAPTER.

God is defined out of his scriptures.
Heb.vi. There be many other things also, belonging only unto
Deut. V. the Deity, mentioned in the scripture ; as, " I am the Lord
thy God, which brought thee out of the land of Egypt, the
Prov. xviii. house of bondage and slavery ;" and, " The name of the
Lord is a strong castle: the righteous flieth unto it and
Kom. viii. shaU be saved;" and, "It is God that justifieth." "God
Heb. xiii. "S^orketh in us both the wiU and the deed ;" " God is a con-
ijohniV. ^"™"g fi"^^;" "<^od is light;" "God is charity;" "Thou
Elu'-.x!' ^^^^* worship the Lord thy God, and him only shalt thou
Matt. iv. serve;" '' When I call upon the Lord, he heareth me." For
nothing is to be honoured, caUed upon ; nothing heareth our
prayers ; nothing is charity, light, consuming fire ; nothing
justifieth and saveth the righteous, save God only. The
scripture doth attribute these properties to no manner of
creature. Hitherto, leaving all superfluous questions which have
rather curiosity than profit, I have appUed my kind of

XIX.] OR l.vyman's hook. 119
writing to the capacities of the congregation, of which the
most part be lay ; and declared what God is, out of his most
sacred and holy word ; which is the only way leading us to
the knowledge of him, the only light Ulumining our darkness,
the only " fire and hammer that breaketh the hard stone ;" a hammer.
J PI* XXlll
that is, vanquisheth ill doctrine, and confoundeth all heresies.
They which seek him without it, not content with " the whole- 1 Tim. vi.
some words of our Lord Jesus Christ, nor with the doctrine
of godliness," go out of their way, walk in darkness, overwhelm
themselves with reasons of man's wisdom, leam always and
never can get the knowledge of him, waste their brains about
" unprofitable questions and strife of words ; whereof spring 3 Tim, ii.
en-vy, raUings, evU surmisings, vain disputations of men with
Corrapt minds and destitute of the truth." Wherefore as
the chUd, before he is born into the world, abideth in his The chUd.
mother's womb and taketh all nourishment of her; so we
must learn what God is within the bounds of his word, not
at rovers ; untU he mercifully deliver us from this bondage,
and out. of the dungeon of the body, and grant us to behold
him face to face. Now, gathering a sum of my sayings, I
will define what God is : not that any perfect definition can
be made of him, for he is unsearchable ; but for the capa
cities of the laity, for whose sakes I write this, that they may
behold him in a glass and a shadow, who cannot be seen in
this life perfectly.
God is a spiritual and pure substance or nature ; im
mutable, invisible, unsearchable ; filUng heaven and earth ;
full of understandmg, of trath and righteousness, of mercy,
of -wisdom, of all manner of goodness ; without beginning,
without ending ; not create, not made, and maker of all
things ; subject to nothing, and governing all things ; know
ing aU things, yea, even the inward thoughts, intents, and
hearts of men; forgiving sin; only to be honoured, caUed
upon ; only hearing, justifying, and saving us ; of an al
mighty arm and majesty ; the Father unbegotten, the Son
begotten, the Holy Spirit proceeding from them both. I
have declared before all these things to be attributed unto
God in his holy word. And the scripture doth not only not
deny, but eftsoons grant the same, aU and every one, unto
Jesus Christ our Saviour, and to the Holy Ghost our Com
forter : as it shall appear more evidently hereafter. Where-

1:20 THE IMAGE OF GOD, [cu-
upon it must needs foUow, that both Christ is God, and
the almighty Comforter also, by nature, and not by name
only; as they of whom it is written, Ego dixi, Dii estis;
"I have spoken, You are gods."

THE TWENTIETH CHAPTER.

In what order he will write of a person.
Now, seeing that I have shewed what God is, accord
ing to the talent of my knowledge, I think it convenient
unto my matter to declare, what this word person signi
fieth in this place ; forasmuch as the signification thereof is
referred to diverse things. And because many heretics do
mistake, and wrongly expound this word, in the glorious and
blessed Trinity, as they know which have read ancient
chronicles of times past ; I will first shew what a person
is not, the which is easier ; and with the same, that there be
three persons in the superglorious Deity. For wo must
learn weighty and hard matters by foreknowledge of easy
things. This done, I will shew what the word persmi doth
signify in the Godhead: then I will apply the definition
thereof to Christ ; and then I will refer the same to the
Holy Comforter. I will prove Christ to be a substance, and
I wiU fortify the Holy Spirit to be a substance ; and Christ
to be unconfounded, and the Holy Spirit to be unconfounded.
Finally, I wiU portray and paint the three persons, that is,
the Trinity, by corporal simiUtudes ; whose nature in itself
is ineffable and unsearchable. And albeit these things be
profound and high mysteries, and as hard as they be neces
sary, and unknown, and never yet disclosed in our mother's
tongue; yet I will so shape and order my oration and speech
after such a homely and perceivable fashion, as shaU be most
meet and agreeing to the capacity of those that be simple.

XXI.] OR layman's hook. 121

THE TWENTY-FIRST CHAPTER.

.4 person is not a difference of vocation and office: and that the fathers
of the old testament worshipped a Trinity,
The Patripassians and Sabellians, and after them Photi- pftripas-''*
nus', and of late Servetus,'-' define a person to be a certain '*'^"^-
condition and difference of office: as when we say, Roscius
sometime sustained the person of AchUles, and sometime of
Ulysses ; or, that a king and a prophet be divers persons.
For as one man may represent the person of Achilles and
Ulysses, and nothing letteth but one man may be a king
and a prophet, as David was ; so they say, that the Father
is the Son, and the Holy Spirit also, and that they be not
three several persons. The story of Christ's christening Matt. ii.
banisheth this opinion ; where we see a notable difference of
the three persons. The Father soiindeth these words, " This
is my beloved Son :" the Son is seen standing in Jordan :
the Holy Ghost lighteth upon him in the likeness of a dove.
If the Father, the Son, and the Holy Ghost be three names
and one thing, as of this heretical definition of a person it
P OvKouv trpioToi ^afSeXXtoi d Ai/3vi waprj^da, Ti ovv ovtoi
(ptitTtv ; OTt TO iraTtip, Kcit vtoi, Kal aytov irveufxa, ovojxaTa ean \p-iXa
KCtd' evoi ¦jrpoa-onrov Keipeva. NapKiwv ce d YlovTtKoi (prjcrtv, oti
o 6eoi o iravTa avfTTtjfyapevoi ovk e(JTtv ayaOoi, ovOe iraTrip tov
clyaOov XoKTTOu, dXX! eTCpdi Ttl CtKatoi, kki (rdpKa ovk dveXaj3ev
vwep tjptijv d viol, ^lapKeXXoi ce Kat '^lOTetvoi Kat '^tti^povtoi tov
\dyov evepyetav eivai tpatri, Ttjv ce evepyetav TavTriv evoiKrjarai tw (k
o-irep/xaToi AauiS, ovk ov<riav evvtroa-TaTov. Chrysostom. In Epist.
ad PhiHpp. Homil. vi. Opera xi. 234. Ed. Paris. 1718—1738.]
P Scripturis item ea est de persona loquendi ratio, ut una res di-
catur gerere personam alterius ; ad quem modum socii Job, sumpta Dei
persona, quasi ipsi essent Dii, volebant loqui et judicare. Angelus in
persona Dei tota lege loquitur. Pseudoapostoli in persona apostolorum
loquebantur. Satanas in persona boni angeli loquitur, cum se trans-
figurat in angelum lucis. Sapientia ipsa, angelus, David, et alii propheta;
in persona Christi saepe loquuntur. Ad hunc modum, -Verbum illud
in persona Christi oHm fuisse Filium dicimus, et Christum hunc olim in
peraona Verbi apud Patrem fuisse. De Trinit. Divina, lib. iii. p. 92.]

12^

THE IMAGE OF GOD,

[cH,

must needs foUow ; then the Father both soundeth the fore
said words, was baptized of John in the famous river of Jor
dan, and appeared also in the likeness of a dove. But this
doctrine is contrary to the truth of the gospel. Wherefore,
a person is not a difference of office. Furthermore, the
Matt, xxviii. apostlcs are commanded to christen in the name of the
Father, the Son, and the Holy Ghost. If the Father be all
three, he is named thrice, and so it is tautologia otiosa, "a
foolish and vain repetition." And this of St Paul likewise:
"Grace be with you and peace from God our Father, and
from the Lord Jesus Christ ;" who useth this manner of sa
lutation in all his epistles : the which is vain and superfluous,
if we credit this damnable opinion. Hearken what he saith
in another place : " Unto us there is but one God, which is
the Father, of whom are aU things, and we in him ; and one
Lord Jesus Christ, by whom are aU things, and we by him."
Doth not he teach us here, that there be two persons, one of
the Father, the other of the Son, not confounded together ;
and that these two persons be but one God ? Christ saith :
"My doctrine is not mine, but my Father's which sent me."
Wherefore he and his Father be several persons, and not
one thing. Isaac was a figure of Christ. For as Abraham,
at the commandment of God, led him unto his death ; so
Christ was sent of God, to be slain for our sins. And
Sampson likewise, and many others. But Abraham, Isaac,
Manoad, Sampson, were several persons : wherefore the Far
ther and Christ be not all one thing.
But I wiU speak of all the three persons of the glorious
Trmity : and forsomuch as many hold opinion, that they of
the old testament neither worshipped ne knew any Trinity,
but honoured only an unity, and sought no further ; I will
first begin with the testunonies of the old testament ; that it
may appear that this doctrine was preached from the creation
of the world. The begmnmg of the book of Generation teach
eth us, that there be three several persons, saying: "In the
beginning God created heaven and earth." Where evidently,
by the name of ' God,' the Father, and by ' the beginning,'
his Son, by whom he made aU thmgs, are to be understand.
For who is ' the beginning,' but Christ, who answereth the
Jews, askmg what he was, " I am the beginning, which
spake unto you ;" and in whose behalf Dayid speaketh, " In

Rom. i.
2 Cor. i.
Phil. i.
Col. i.

1 Cor. viii.
Of whom.
By whom.

John vii.

Isaac.
Gen. xxii.

Christ.

Sampson.

Gen, 1.

John viii.

Psal. xl.

XXI. J OR layman's book. 123
the beginning of the book it is -written of me ?" After these Heb. x.
words of the Father and the Son, it foUoweth immediately,
" The Spirit of God was borne upon the waters :" the which Gen. i.
is the third person in the glorious Trinity. Some take the
Spirit here for the wind blowing upon the waters. If they
examine the text dUigently, they shall find that wind was
yet unmade ; and that the waters there do not signify
that which we call water commonly, but the confused heap
of which God formed all things. If God were not a Trinity,
he would not have said, " Let us make man to our simili
tude, and after our Ukeness." For these words 'let us,'
' our similitude,' ' our likeness,' cannot be spoken of one
person. Neither they, which are spoken after the miserable
captivity and fall of Adam, "The Lord God said, Lo, Adam
is become as one of us, in knowledge of good and evil."
But here thou wilt say: These phrases do not prove' ^oy6<=Jion
¦' '¦ ^ answered.
many persons. For doth not the king use to say^, ' We
-wUl that this or that be done;' and yet he is but one?
Kings and, emperors use to say so, because they have coun
sellors commonly, whose pradent advices they follow. But of
God it is written, Quis cognovit mentem Domini, aut quis UK
fuit a consiliis, " Who hath known the mind of the Lord, or
who is his counseUor ?" And therefore, he doth not say so for
like consideration, but because that, as Pythagoras saith, he Pythagoras.
is ternarius numerus, ' the third number ;' which containeth
all other numbers, both unity, evens, and odds. Esayas teach- isai. vi.
eth us the same, where he saith, that he saw the seraphins
flacker from above, and cry each one to other, " Holy, Holy,
Holy, is the Lord of hosts." By this word ' Holy' thrice
repeated we are taught that there be three persons ; and
by the words following, ' the Lord of hosts' not iterate, that
there is but one Lord.
I will prove the same by the properties of the three
persons. The congregation confesseth the Father to be un- unbegotten.
begotten; and no heretic can deny it. And the scripture
teUeth us, that the Son is begotten; to whom the Father Begotten.
saith, "Thou art my Son, this day I begat thee." Not that
the Father is elder than Christ ; for as he was always a
Father, so he was never without a Son, but begat him

P Do not prove, 1560 ; prove not, 1560.]
[" King use to say, 1550 ; king say, 1560.]

12-1 THE IMAGE OF GOD, [cH.
Psal. ex. without time : "Also of my womb, before the morning star,
begat I thee'." God the Father hath no womb, or corporal
form : but by his womb we must understand his substance;
as if he said, ' Of my substance, of my own nature, I begat
thee.' If God the Father begat Christ of his own substance,
which is immutable, how could of the same substance his
mutable flesh be made, as our late Anabaptists defend ? God
begat God, and light begat light ; as a man getteth a man,
and a dog getteth a dog ; for a man cannot get a dog. The
Holy Ghost is neither called unbegotten, nor gotten. For
if we call him unbegotten, we bring in two Fathers; if we
Proceeding, name liiiu gotten^, we make two Christs. He is said to
proceed equally from the Father and from the Son; as he is
equally God, and equally almighty, to be honoured equally,
and everywhere equaUy.
proving the Pcradveuture some wUl require proof out of scripture,
of the Holy ^^ *^® proceeding of the Holy Comforter ; because we say.
Spirit. that nothing is to be believed upon pain of damnation, which
is not in the scriptures. For many do allege this procession
of the Holy Spirit for unwritten verities : therefore I say, I
will prove it by certain testimonies ; albeit I will not deny
but that many things be true verities, which be not in the
scriptures : as it is true that I -wrote this book, and not
written ; it is true that king Edward the sixth, (God save
his noble grace !) is king of England, and unwritten. But
verities.''" mark, good christian people. When we disallow unwritten
verities, we except such, and do speak only of such things
as be needful and necessary for the saving of our souls.
All such things, we say, be written in God's book. For
John saith, " These are written, that ye might beheve,
and have eternal life." If we observe these things, we
shall have eternal life; and what can we desire more? All
such necessaiy points be written. Away therefore with
unwritten verities.
"But how prove ye the procession of the Holy Spirit
by scripture?" That he proceedeth from the Father, Christ
Johnxv. teacheth his disciples, saying: "When the Comforter is
come, whom I will send unto you from the Father, he shall
bear witness of me." That he proceedeth also of Christ,
[ Ps. ex. 3. Sept. eK yacrTpdi irpd eai<r(jidpov eyevvrjad ae.]
P Gotten, 1550; begotten, 1560.]

XXI.] or layman's book. 125
these St Paul's words be a sufficient record : " If there be Rom. viii.
any man that hath not the Spirit of Christ, the same is
none of his." For he cannot be Christ's Spirit, not pro
ceeding of him. He is the virtue, which went out of him, Luite "¦'''¦
and healed the people of Jerusalem, of Tyre, and of Sidon.
Further, our Saviour Christ, after his victorious and glorious
resurrection, to teach us that the Holy Ghost proceedeth
from him equaUy as he doth from the Father, breathed on
his disciples, and said, "Receive the Holy Ghost;" and, John xx.
" Lo, I send the promise of my Father upon you." Luke xxiv.
If therefore the Father be unbegotten; the Son be
gotten, not made; the Holy Comforter proceeding; there be
three persons not confounded together. The Father is a
spirit, and the Son likewise ; and the Father is holy, and the
Son likewise ; but neither of both is the Holy Spirit, the
Holy Ghost. He is an unspeakable communion of the Fa
ther and Son also : therefore these two words be traly veri
fied severally of them both, but not together. If the Holy
Ghost be the Father, he sendeth himself; that is, he pro
ceedeth from himself. If he be the Son, he is the Son of the
Father, and of Christ also: for every son is the son of twain,
of the father and of the mother. But God forbid that we
should imagine any such kind of thing in the Father and
Christ. If he be neither of both, he is a several person. No
earthly man is able to discuss this nativity of Christ, and
procession of the Holy Ghost, after what manner both be
done; for both be unspeakable, as it is written, "Who can isai. uii.
declare his generation ?" Of the Holy Comforter it may be
said also : ' Who can declare his proceeding ?' Wherefore we
must eschew curious talking of these mysteries; and sted
fastly beUeve, because of the scriptures. Christ saith : " The John xiv.
Father is greater than I." If he be greater, either they be
two several persons, or else the Father is greater than him
self. David witnesseth, that the Father setteth Christ on
his right hand : " The Lord said unto my Lord, Sit thou Psai. ex.
on my right hand, until I make thine enemies thy footstool."
And that he sitteth there, we learn of St Paul, who exhort
eth us to " seek those things which are above, where Christ coi. iii.
sitteth on the right hand of God." Then, either they be two
persons, or else the Father speaketh to himself, and sitteth
on his own right hand. The Father heareth, and Christ John xi.

126 THE IMAGE OF GOD, [cH.
j'hnxvfi PJ'^y®t^5 'i6 blesseth, and Christ giveth thanks; he com-
johu xiv.' mandeth, and Christ obeyed ; he teacheth, and Christ learn-
johnvii. eth: for Christ recordeth this of himself, "As my Father
taught me, so I speak." These properties learn us, that they
be two persons unconfounded, forsomuch as we cannot ap
ply or refer them to one person.
The vision which appeared to Abraham in the oak grove
Abraham's of Mambre, declareth unto us a manifest distinction of the
vision. ' . • p /-I 1 T-, 1
Gen. xviii. godhead, and yet not a trinity of Gods. For he saw three
men, and yet he called them Lord, not lords. If that vision
be pondered deeply, it is a glass, wherein we may behold the
A glass. face of the glorious Trinity, the majesty and nature of God
himself. For as those three men were three several persons,
and yet were named but one Lord; so the Father, the Son,
and the Holy Ghost be three persons, and one God. Some
will reply, that Abraham spake to one of the three, when he
said "Lord ;" whom he acknowledged to be the chief, taking
the other for his ministers and servants. This is proved to be
false, of that which followeth : "And the Lord went his way,
as soon as he had left talking with Abraham ; and Abraham
returned to his place. And there went two angels to Sodom
at even ; and Lot sat at the gate of the city." Lot calleth
these two men, after they had brought him without the city,
commanding him not to look backward, "Lord," not "lords."
Wherefore he which departed was not chief, and their lord.
If he had been chief, the scripture would not name the
Gen. XLX. twain remaining Lord ; which, in calling the twain Lord also,
signifieth unto us, that there was no superiority, no pre
eminence, no prerogative among them ; but equality, as in the
Trinity, which is figured by these three men. Some wiU say,
that Lot speaketh not to both, but to one of them. Why
then doth the scripture say, "Loth said unto them. Oh! nay,
my Lord, behold, forasmuch as thy servant hath found grace
in thy sight, &c ?" These two men signify Christ and the
Holy Ghost, not the Father; forsomuch as they say, that
" the Lord sent them to destroy that place." For Christ
and the Holy Comforter are sent ; but the Father is never
sent, but sendeth. Notwithstanding, he which departed
before they came to Sodome, sending them twain thither,
representeth the Father of heaven ; of whom Christ and the
Holy Ghost both be sent.

XXI.] OR l.a.yman's book. 127
Now, let us see, good christian people, how this vision
doth portray or paint the Trinity. As three men appeared,
so there be three persons. As these three persons are
named one Lord, so the Trinity is one Lord, one God. As
the Father is unsent, so one of these is not sent. And as
the Father sendeth Christ and the Holy Ghost into this
world, so here twain be sent of one unto Sodome and Go
morrah. As the twain which were sent are called one
Lord, so Christ and the Holy Ghost are but one God. Pro-
togenes never painted lalysus at Rhodes so excellently ; nor
Apelles Venus ; nor Polycletus the image of Doryphorus;
as this vision doth lively declare the properties of the glo
rious Trinity, of which, through which, and for which, all '*om. xi.
things are.
But let us search how the scripture useth to speak of the
Trinity. John saith: "There are three which bear record ' ¦'o'"' ^•
on earth, the spirit, water, and blood ; and these three are
one." The Trinity is signified by these three. The spirit spivit.
is the Father, for Christ caUeth him so, speaking of the
true worshipping : " God is a spirit." And by the name of
blood we may understand Christ ; who for our sakes is ^lood.
become flesh and blood. By the name of water the Holy w'ater.
Ghost is meant; whom our Saviour Christ calleth water,
saying, " If any man thirst, let him come unto me and ¦'°^'^ '^¦
drink." " He that believeth on me, saith the scripture, out •'o'"' ™-
of his beUy shaU flow streams of water of Ufe." " This spake
he," saith John the evangeUst, " of the Spirit, which they
that beUeved on him should receive." Wherefore, as a spirit John x.
is not blood ne water, no more is the Father, the Son, or i cor. x.
the Holy Ghost, but a distinct person. Christ is named also ooor!''
a door, a rock, a vine, bread, a bridegroom, a king, a physi- vf^.'
cian ; and his Father a husbandman. If the Father be grfde-
Christ, he is the door, the rock, the vine. Yea, rather, as a fjj°°"-
husbandman and a vine be diverse things, so Christ is not the jo^n'^-*""
Father. The Holy Comforter is called fire, and the finger J'^||'^^[-
of God, and the oil of gladness, and anointing ; which all be |Pi^''-
divers things from those oftentimes that figurately be spoken ^Jj^^'J-j;
of the Father'. Lukfx?'"Heb. i."
P This sentence stands, in both editions, as follows : " The Holy ' John ii.
Comforter is called fire, wliich all be divers things from those often
times, and the finger of God, and the oil of gladness, and anointing, that

128 THE IMAGE OF GOD, [cil.
An But methink I hear some subtle, searching, and crafty-
aniwered. witted man reply, that as Christ and the vine, the door,
the rock, be divers names of one thing ; and the Holy
Ghost, and oil, and fire, and anointing ; that so the Father,
the Son, and the Holy Ghost, be three names and one
thing : and that the Father is called by these names, as he
is called afore by the name of a husbandman. This were
somewhat, if we had evident scripture that the Father is
Christ, or the Holy Ghost ; as we have that he is a hus
bandman. "And so we have", say they ; " for Christ saith,
JohS xiv. ' I and my Father are one ;' and, ' Whosoever seeth me,
seeth my Father'." These texts pluck up this opinion by the
We are. roots. For in that he saith ' we are,' he teacheth us, that
he and his Father be not one person ; forasmuch as ' are'
Ooe. cannot be spoken of one person. And in that he saith ' one,'
he declareth that he is of the self- same substance.. 0 the
deepness and exceeding power of God's word; which with
two syUables, ' are' and ' one,' confoundeth two heretics, the
Fa'ther'u Ariau and Patripassian ! The other text, declaring the Fa-
christ! ^^^^ *^ ^^ ®®^n 'n Christ, doth not prove them one person,
but rather twain ; teaching us that which St Paul writeth to
Heb. i. his countrymen, that " he is the brightness of the Father's
glory, and express image of his substance." When men look
A glass. jjj ^ glass, and behold their own faces, they use to say that
they see themselves ; and they, and that which they see, be
not all one. When they see the picture of Christ in a painted
cloth, they say they see Christ. If we see Christ in his
picture, if we see ourselves in a glass, much more the Father
Wisd. vii. i,,5 seen in Christ ; who is no counterfeit, but " the brightness
of the everlasting light, the undefiled mirror of God's ma^
jesty, the lively image of the Father's substance." And for
asmuch as he is the image of the Father, he is not one
person with him ; no more than the image of your person is
yourself; or the image of my father, WiUiam Hutchinson, is
my father ; or the image of our noble king, Edward the
sixth, is the king. God grant that virtue and knowledge
may meet in his royal heart, to the confusion of evU doers
and heretics ! They be two persons, not two gods. For the
king's image is caUed the king, and yet they be not two kings.
figurately be spoken of the Father." The above transposition, by which
the sense is restored, seems necessary and satisfactory.]

xxl] ob layman's book. 129
St John speaketh after the same manner, of all three to
gether : " There are three which bear record in heaven, the i John v.
Father, the Word, and the Holy Ghost, and these three are
one." Doth he not teach us plainly, that God is a Trinity ?
Thus, to conclude this chapter : If the Father be both the
Son and the Holy Ghost, he took our nature upon him, he
was tempted of the devil, he suffered hunger and thirst, he
was buffeted and scourged of the Jews, and put to death
crueUy ; and he also came down in the likeness of a dove,
and in the similitude of fiery tongues ; he begat himself, he
sent himself, he granted himself a seat of the right hand of
himself, he is an image, he is greater than himself, he is God
to himself. If he cannot be these things, we may easily per
ceive that he, and' his Son, and the Spirit, be distinct and
unconfounded persons ; and that this word ' person,' in the
glorious Trinity, doth not signify a difference of vocation.

THE TWENTY-SECOND CHAPTER.

A person is no outward thing : and what a person is in the godhead :
and why the church hath used this word concerning God,
This word also is used for aU such things as do cause
favour, partiaUty, regard and friendship ; or anger, hatred,
displeasure, enmity ; both in the old and new testament :
as, for riches, authority, office, country, beauty ; and poverty,
bondage, scarcity, deformity. After this signification and
acception king Josaphat, a worthy prince, an earnest pro- ^chron.
meter of godUness and leaming, witnesseth, that " with God
there is no unrighteousness, no regarding of persons." St
Paul also teUeth the Galatians, that "he looketh on nooaUi.^^
man's person;" and that without partiality he regardeth^
both Jew and Gentile, bond and free, man and woman. And
James biddeth us to avoid such consideration and regard, james ii.
But in the glorious Trinity a person is neither any out
ward thing, neither any condition, or difference of vocation ;
but, as we may gather of the scriptures, and as men learned y
[hutchinson.]

Rom. 111.

130 the IMAGE OF GOD, [cil,
in them teach, a person in the Trinity is an unconfounded
Person. substauce : or, as other define with many words, a person
is a singular substance, indivisible, not confounded, declar
ing unto us a distinction of the godhead, and not a Trinity of
gods.
wiiythis I suppose it necessary, for the understanding of this defi-
in the god- nition, to declare for what consideration and skiU the faith
ful congregation hath evermore used this word. Forasmuch
as the scripture teacheth us, and our belief telleth us, that
God is three, they thought it necessary to declare what three
God is : who is not three Fathers ; for neither Christ is
the Father, nor the Holy Comforter : nor three Sons ; for
the Father is not the Son, nor the Holy Ghost : nor three
Holy Comforters. Then, what three is God ? Hear an ex
ample. When we say, Sidrack is not Misack, nor Mi-
sack Abednago, we grant they be three. But if we will
know what three they be, we must find out a more general
word ; that is, three men. Likewise Mary, our Saviour
Christ's mother, and Mary Magdalene, and Mary of James,
be three : and if we be further demanded what three they
be, we answer with general word, that they be three women.
Even so the congregation answereth this question, what
three is God? with this general word 'person,' to declare
that there is a distinction between Christ, and his Father,
and the Holy Spirit. For a person is a general word, be
longing also unto men, forasmuch as one man is a substance
unconfounded with another ; as Abraham is not Isaac, and
he is not Jacob, ne Jacob is Abraham. But here we mu^t
note, that as Abraham, Isaac and Jacob are one substance,
touching man's nature, that so God, albeit he be three per
sons, yet he is not three substances, but only one substanca.
If there be three substances, there be three Gods.
Some clatter and prate, that no such words as 'substance,'
and 'person,' be found in God's book ; and therefore that
they be not to be used concerning God. What, if I shew
and find them in God's book, in the bible-book, wilt thou
then use them ? I wiU shew this first ; after, I wiU prove,
that the meaning of these words may be gathered of infinite
texts of scripture ; thirdly, and finally concerning this treatise
of a person, I will paint the Trinity by corporal simiUtude,
whose nature itself is ineffable and incomprehensible. We

XXII.] OR layman's book. 131
find the word substance, spoken of God, in Paul's letter to The word
the Israelites ; where he recordeth, that " our Saviour Christ Heb.i.
is a lively image of the Father's substance." Also, in his
letters to the Corinthians, he witnesseth, that to God only 2 Cor. i.
that belongeth whicli the Grecians call on, the Latinists est ;
saying, Non est in illo est et non, sed est in illo est. We
may find in the same apostle the word ' person' in the fore- The word
" -^  ¦•¦ person
said acception and signification. For in his letter to the
Colossians he writeth of Christ: 'Ei' avrip naToiKel irav xoC^"'""-]
¦TrXr'ipwfxa t^s OeoTr/Tos o-aiiuaTwws-, " In him, in Christ,
dweUeth aU the fulness of the godhead corporally, or bodily:"
that is, Christ is a divine person. For corporally in this CorporaUy.
place is as much to say, as that we call in the glorious and
blessed Trinity' personally : as the Greek word, awfxaTiKws, Personally.
doth manifestly prove. We find also the word, aai/ua, spoken '
of the godhead in the book of the second law, otherwise
named Deuteronomie. Moses, exhorting the people unto
obedience and fulfiUing the law, saith : " The Lord spake Deut. iv.
unto you out of fire ; and you heard his voice, but you saw
no image." Where the Latin text of these words, "Ye saw
no image," is Corpus non vidistis. For the Grecians, in whose
language St Paul did write this letter, at that time used this
word, crwpLa, for that which we call now a person: and as
we say there be three persons, so they acknowledged Tp'ia
aioixara, " three bodies." Therefore, as auifxa signifieth a Three
person, so o-w/iaxj/caJs must needs signify personaUy. But
because many heretics racked this word, to prove the three
persons to be of corporal form and shape, the successors of
the apostles were constrained to use another word for tho
same meaning; and so they used for it inroaTacxi^, which
word continued in use many years. But now also this word
is not used ; forasmuch as some heretics would prove by it
that God is three substances. For which considerations, the
Grecians of more latter time use for it the word person ;
saying, there be -rpia Trpoaunra, in the same meaning and un
derstanding in which they of more ancient time confessed
Tpla (TcofxaTa, or Tpeh vTroaTdcreK, This is the doctrine of
the apostles, the confession of martyrs, the cathoUc church,
and general faith of the congregation.
P Glorious and blessed Trinity, 1560; glorious Trinity, 1660.]
9—2

132 THE IMAGE OF GOD, [cH,
THE TWENTY-THIRD CHAPTER.

That Christ is a substance.
Now I will prove, that the scripture granteth unto Christ,
and to the Holy Ghost, the meaning of these words, 'sub
stance', and 'person': that is, that Christ is an unconfounded
substance, and the Holy Ghost likewise. And first I will
prove, that Christ is a substance ; and afterward, that they
be unconfounded ; and so it shall be sufficiently declared, that
God is three. For a ' person' is an unconfounded substance.
The word, or thought of man, is no substance, but a tran-
John i. sitory thing. But John recordeth, that Christ is the Word
of the Father : how then can he be a substance ? The arch-
Samosaten. heretic Samosaten' made this argument ; who also denieth the
three persons, saying, that the Father is Christ and the Holy
Ghost both. To him I make this answer : St John in the
same place telleth us, that Christ, who is the Word, is God;
and that God is a substance. I have proved before in my
treatise, what God is : wherefore we must needs grant, that
Christ is a substance, or else deny him to be God.
Tell me, Samosaten, what thou believest of the Father.
Is the Father a substance, or not ? Both Photinus and Ser-
vetus, thy adherents, grant this. Thou sayest also that Christ
is the Father. Dost thou not confess him to be a substance,
in that thou sayest he is the Father ? Again, in denying hun
to be a substance, dost thou not deny him to be the Father?
P Samosatensis, i. e. Paul of Samosata. Quod vero ad ejus impia
improbataque ab omnibus dogmata pertinet ; videtur aliqua ex parte a
SabeDio Paulus mutuatus esse venenum, dum nuUam admittens in
divinitatis substantia personarum distinctionem, sed sicut unum Deum,
ita pariter unam personam in divinis statuens, totum S. Ecclesiae traditum
cultum atque doctrinam sanotissimae Trinitatispenitus auferebat: sapiebat
hsc namque Paulus cum Sabellio atque Judsis, sed a SabeEio discrepabat
in eo, quod iUe, cum unam tantum affirmaret divinam esse personam,
hae assumpta propositione mendacii, iUud falsissimum sequeretur, Par
trem simul et Spiritum sanctum cum Filio carnem humanam sumpsisse,
ac etiam crucifixes esse; Paulus vero, omnem prorsus auferens dirins
nature cum humana conjunctionem, Christum hominem tantum, sed
justitia pi-ffiditum fuisse, impudentissime diceret. Baronius, Annates
Eccles. A.D, 266, Vol. ii. p. 607. Edit. 1597.]

xxiil] or layman's book. 133
for the Father is a substance. Thy own sayings prove Christ
to be a substance, and not to be the Father. If he be the
Father, as thou grantest, then is he a substance. I grant thee
so much : but I deny that, of which thy assertion proveth him
a substance. For no man is his word, no man is his own
thought ; but Christ is the Word and Thought of the Father;
wherefore he is not the Father, no more than the words of
Joseph to his brethren are Joseph himself. St John witness- Gen. xiii.
eth, that the Word, which is Christ, is not a transitory word, John i.
a sounding word coming from the lights, but by a metaphor ;
but an everlasting Word, by which all things were create,
things that are in heaven, and things that are in earth, things
visible and invisible, whether they be majesty, or lordship,
either rule, or power ; saying, " all were made by it, and no- Coi. i.
thing without it." He saith also, that this Word is God. It
upholdeth things, disposeth all things, governeth all : where
fore it is a substance ; for these things cannot be applied to
any thing which is no substance. And if so be it be a sub
stance^, then Christ is a substance; for Christ is the Word.
Christ is figured in the scripture by divers things. Abra- Christ."'
ham and Isaac were figures of him, and the wether which was *^™- '""•
slain for Isaac ; the stone which Jacob anointed, the ladder, ^ss"- '«""•
Joseph sold into Egypt, Moses' rod, Josue, Sampson, the |^"j^^^"""
brazen serpent, a cluster of grapes, be figures of him ; which Num. xxi.
all be substances: and is he himself no substance? We read
not in holy writ, that substances and no substances be likened
and compared together. The scripture beareth record of him,
that he is no dead image of the Father, for " he is life and John xi.
• p 1 • 1 T-i 1 1 John i.
resurrection ;" neither a dumb image, for he is the Father s
Word ; nor insensible, for he is wisdom ; nor counterfeit, for
he is trath : but a lively and express image, and therefore a john xiv.
substance, forsomuch as all living things be substances. He
answereth the Jews, reviUng him that he said, "Abraham had John viii.
seen his days," "Verily, verily, I say unto you, ere Abraham
was born, I am." By which words we learn, not only that
he is a substance, but also that he is both God and man :
God, because nothing is, save only God; and man, forasmuch
as in man's flesh he spake. Moses saith of him, "He that E.xod.iii.
is, did send me unto you :" for the Son sent him. The Son
did shew himself in the likeness of fire. The Son went before
P Be a substance, 1550 ; be substance, 1560.] ,

134 THE IMAGE OP GOD, [cH.
the Israelites, by day in a pillar of a cloud, and by night in a
pUlar of fire. He carried them to the land of promise. He
appeared unto them in many likenesses and similitudes. His
workmanship governed the world from the beginning ; as his
answer teacheth us, unto the Jews accusing him for healing a
John v. certain man on the sabbath-day, " My Father worketh hither
to, and I work." As if he should say : ' Why blame you
me for working on the sabbath-day, who never ceased to work!
If ye blame me, blame also my Father who worketh hitherto.
If ye cannot justly accuse him, ye cannot justly blame me ; for
John X. J g^jj^j jjjy Father are one. Whatsoever he doth, that doth
the Son also. He ruleth all things from the beginning, and
so do I. He worketh hitherto, and I work hitherto.' Our
Saviour Christ teacheth us here, that he is licensed to work on
the sabbath-day by the example of his Father, who worketh
continually; and that the commandments of the sabbatical
rest belong nothing unto him, working inseparably with his
Father; and also, that he governeth all things with the Father,
and is not idle ; condemning and controlling the damnable opi
nion of the Arians and Paulians. It is needless to speak any
further of this thing.

THE TWENTY-FOURTH CHAPTER.

That the Holy Spirit is a substance, not a godly inspiration: he is
every where: governor of the world: to be prayed unto: a forgiver
of sin,
LSnes." But touching the holy Comforter, many doubt whether
he be a substance or not. The Sadducees and Libertines say
that aU spirits' and angels are no substances, but inspira
tions, affections, and qualities : that good angels are good
affections, godly motions, which God worketh in us; and
that devils and evil angels are beastly affections, evil thoughts,
coming of the flesh. Therefore I think it agreeable unto
P All spirits, 1560; all the spiiits, 1560.]

XXIV.] OR layman's book. 135
my matter, to prove the Holy Spirit to be a substance ; for
unless he be so, he cannot be the third person in the ever
glorious Trinity.
The book of Wisdom witnesseth, that "the Spirit of^isd.}.
' •: The spirit is
the Lord fiUeth the round compass of the world." We everywhere.
. Paal. CXXXIX.
can go no whither from this Spirit ; we cannot avoid his
presence, we cannot fly from him, but by flying unto him;
we cannot escape his righteousness, but by appealing to his
mercy; for there, as he is not by his favour and grace, he is
by his -wrath and displeasure ; where he is not a benefactor,
he is a punisher ; where he is not a dweller, he is an avenger.
Who can deny him to be a substance, who fiUeth the world ;
and not the world only, but Christ also, the only Saviour of
the world, of whom it is- written, "Jesus, full of the Holy Lukeiv.
Ghost, returned from Jordan?" If he fill the world, he is
God; for this belongeth only to God, as I have proved
before. If he be God, then is he a substance ; not an inspi
ration coming from God, as our English Sadducees and
outlandish Libertines do teach.
The prophet Esay recordeth, that he governed the con- isai. ixiii.
gregation of the Israelites, that he was their deliverer out
of Egypt, their guide in the wUderness, the worker of won- thTworw."
ders; saying, "Where is he who brought them from the
water of the sea, as a shepherd doth his flock? Where is
he which led Moses by the right hand with his glorious
arm? Where is he that led them in the deep, as an horse
is led in the plain?" And he answereth: "The Spirit of
the Lord led them, as a tame beast goeth in the field."
He governeth also the present congregation: for Christ pro
miseth that "he would pray the Father to send us another John xiv.
Comforter, to abide with us for ever." And Paul testifieth,
that " the Spirit giveth to one utterance of wisdom, to i cor. xii.
another faith, to another gifts of healing, to another power
to do miracles, to another prophecy, to another judgment of
spirits, to another diverse tongues, to another interpretation ;"
which be necessary offices in the congregation : so that the
Holy Spirit may say also, " The Father worketh hitherto,
and so do I ;" for he worketh inseparably with the Father
and the Son. Whereof it must needs foUow, that he is a
substance, and that he is God. For the governance of the
P Itis, 1560; it was, 1.560.]

136 THE IMAGE OP GOD, [cH.
world belongeth to the majesty of the godhead, as I have
proved before.
If he were nothing but a godly motion, a good affec
tion, and inspu-ation ; he would not, ne could, have shewed
Matt. iii. himself in the likeness of a dove, and in the similitude of
feodiyiii, fiery tongues. He is the finger of God. He is fire, oil,
Heb!i"" anointing, water, an advocate, a coal ; for aU these the sorip-
joto'vii!' ture giveth him. Wherefore he is a substance ; forasmuch
isat. VI. g^g gji these be substances, not inspirations: for the scrip
ture doth not liken substances to things that be no substances.
To be He is also to be prayed unto, to be caUed upon : for what is
prayed Jr j ' x
unto. baptism, but an invocation of the Father, the Son, and the
Holy Spirit? and therefore a substance. No man prayeth
unto an inspiration; no man crieth to an affection. Our
praying unto him proveth him to hear us, to be Almighty
God, to be everywhere, to know the thoughts of aU men.
But nothing heareth, nothing searcheth thoughts, but a sub
stance. Then he cannot be a thought, a motion, coming
from God. Yea, rather, these properties prove him to be
John xiv. the third person in the ever-glorious Deity. " That Com
forter," saith Christ, " the Holy Ghost, whom my Father will
send in my name, he shall teach you all." If he be a teacher,
he must needs be a substance. If he be an inspiration, he
is the doctrine which is taught, not the teacher thereof. He
Luke ii. gave Symon an answer, that he should not see death, before
he had seen the Lord Christ. He, through the mouth of
Actliiii. I^^vid, spake before of Judas. He at Antioch commandeth
to separate Barnabas and Paul to the work whereunto he
ActsxvL had caUed them. He forbiddeth them to preach God's word
Acts viii. in Asia. St Luke, eighth of the Acts, teUeth that he mo-
nished PhUip to join himself to the chariot of the eunuch'.
Do not these texts prove him to govern the congregation?
Do they not witness him to be mindful of both good and
evU ? Do they not deny him to be an inspiration coming
from God ? Do they not fortify him to be a substance, to
be the thu-d person, to be God ? St Peter, when he saith,
2Pet.i. " Holy men of God spake by the inspiration of the Holy
Ghost," putteth a plain difference between him and an inspi
ration : for he is not the inspiration, but the worker thereof,
P This word is substituted for a synonymous expression used by
Hutchinson.]

XXIV.] OR layman's book. 137
the sender of it. Wherefore, as the workman is not his
work, as Protogenes is not lalysus, Apelles is not Venus,
the carpenter is not the house ; no more is the Holy Spirit
an inspiration. He also forgiveth sin, maketh us the sons of God; for Tii^.^pi"'
... forgiveth
we are christened in his name. And, that we should believe sin.
that the Holy Spirit worketh in baptism, it pleased the
almighty Trinity that he should notably appear at Christ's Matt. iii.
baptizing. For this consideration the holy Comforter at
that time shewed himself in the likeness of a dove. Doth any
angel forgive sin, or archangel ? No, traly. This belongeth
to the Father only, the Son only, the Holy Ghost only. But
methinketh one repUeth : ' Seraphin speaketh unto the pro- isai. vi.
phet Esay, "Behold, this hath touched thy mouth, and thine
unrighteousness is taken away, and thy sin forgiven." ' He
saith not, ' I have taken it away;' but 'this', speaking of a
hot coal taken from the altar with the tongs ; not charcoal,
not seacoal, but the coal of the Holy Ghost; who may be well
caUed a coal, for he is fire. The patient man Job telleth us,
that " Almighty God garnished the heavens -with his Spirit, Job xxvi.
and with his hand wounded the rebellious serpent:" with whom
David agreeth, saying, " By the Word of the Lord were the Psai. xxxiii.
heavens made, and aU the hosts of them by the Spirit of his
mouth." Wherefore in the work of creation Moses maketh
relation of him, teUing us, that " the Spirit of God was borne oen. i.
upon the waters." BasU^, who for his great learning was
surnamed magnus, expoundeth this place of the Holy Ghost ;
and saith that his predecessors took it so : for the word
' spirit' cannot signify wind there, which was then not made.
" Was bome upon the waters," is no blowing ; but as much to
say as, ' he sat on the waters.' For as the hen, sitting on
her eggs, hatcheth her young ones; so the Holy Ghost hatched
all creatures, which there are called waters, as it is written:
" When thou lettest thy Spirit go forth, they are made ; so
thou renewest the face of the earth." Is the garnisher of the
heavens, maker of the world, forgiver of sins, mindful of the
congregation, no substance, but a phantasy, an imagination ?
And here I suppose it be agreeable unto my matter, to
speak somewhat of aU good angels In general, and evil spirits;
for if I can prove them to be no motions, but substances,
P See note at p. 64.]

138 THE IMAGE OP GOD, [cH.
much more the holy Comforter is a substance. But if it be
beside our purpose, yet it shall be a profitable and necessary
digression. For tliere be many late Libertines, and late
English Sadducees, which would teach out of scripture, that
there is neither place of rest ne pain after this life; that hell
is nothing else but a tormenting and desperate conscience;
and that a joyful, quiet, and merry conscience is heaven; and
that derils are evU thoughts, and good angels good thoughts.
Resurrec- First, if this doctrine be true, we believe in vain the resur-
tiou. ' '
rection of our bodies ; which is grounded of scripture, and
nothing else. So that if you beUeve scripture, this is a false,
1 Cor. XV. pretensed, and damnable doctrine. " If our bodies shall not
rise, then is Christ not risen," saith Paul, " and all preaching
is vanity. But our bodies be dead through the sin of Adam,
and shall be raised through the righteousness of Christ Jesus.
By a man came death of soul and body, and by a man cometh
resurrection of soul and body." Were not many christian men
baptized over dead men's graves in the primitive church, in
token that the dead should rise again ? St Paul, in his fif
teenth chapter to the Corinthians, the first letter, doth nothing
else but confute this damnable opinion of the Sadducees deny
ing the resurrection; which now the Libertines begin to renew.
But our Sadducees grant the resurrection. They say, ' We
must rise from sin, if we will come to heaven, which is a merry
Two sorts of and ioyful conscience.' There be two sorts of resurrections
resurrec- ^ •'
sl?i° froT expressed in God's word, of which it is written : " Likewise as
^aui. Christ was raised up from death by the glory of the Father,
even so we also should walk in a new life." This new life is
resurrection from sin. Christ's raising is the other resur
rection ; that is, of the body, which began in Christ, the first-
Rom. Viii. fruits of the dead. For Paul saith, " He that raised up
Christ from death, shall quicken our mortal bodies :" and in
1 Cor. XV. another place, " It shall rise a spiritual body." Our Saddu
cees, because they either wiU not, or cannot perceive the dif
ference between these two sorts of resurrection, which both
are in scripture, grant in words and deny in deed both heaven
and hell, both good angels and UI ; defending all resurrection
to be from sin to virtue, from vice to godliness, from unclean
ness to sanctification. Resurrection from sin is but a figure
Rom.vi. of the other resurrection. For Paul saith : " Christ being
once raised from death," not fi-om sin, who never sinned,

xxiv.] OR layman's book. 139
"dieth no more.... Like wise imagine ye also, that ye are dead
conceming sin, but are alive to God." Then it disannuUeth
not resurrection of bodies, but fortifieth the same; forasmuch
as if there be a shadow, there must needs be a body.
Now let us search what the scripture teacheth us of
good angels, and believe them. For all scripture, given by ^^fm^iii.
inspiration of God, is profitable to teach, to control, to amend;
and it is truth. No man can deny angels to be creatures, and John xvii.
Almighty God's workmanship, as Paid witnesseth: "He mak- Heb.i.
eth his angels spirits, and his ministers flames of fire." How
then are they inspirations ? Luke registereth, that at Christ's ^^^^ "•
birth a multitude of heavenly soldiers, which were angels,
sung, " Glory to God on high ; and peace in earth, and re
joicing to men." Therefore they be no inspirations. Did an
inspiration appear to priest Zacharie, burning incense in ^-nke i.
the temple ? Did an inspiration shew him that Ehzabeth his
wife should bear him a son ? Did an inspiration make him
speechless ? No, truly ; for the angel teUeth what he is, say
ing, " I am Gabriel, that standeth in the sight of God, and
am sent to speak unto thee." In that he saith ' I stand,'
and ' I am sent,' he declareth that he is a substance. And
if Gabriel be a substance, the rest be also substances. They Luke xv.
rejoice over every sinner that repenteth, they behold the face Matt, xviii.
of the Father in heaven, they assist and bear us up in their Psai. xci.
hands, they carry Lazarus into Abraham's bosom, they minis- Luke xvi.
ter unto Christ after his temptation, they delivered the law Acts vii.
unto the Israelites, they shall come to the general judgment Matt. xxv.
with Christ ; and after the resurrection we' shall be made like ^att. xxii.
imto them. If they be inspirations, tell me how speaking,
singing, standing, sending, joy, seeing, punishing, hands, help,
and infinite other things which the scripture giveth to angels,
can be in an inspiration, and without a substance.
Methinketh'^ this assertion hath affinity with the doat-
ing opinion of transubstantiation. For our Romanists, al
though they more stubbornly than traly, and more obstinately
than devoutly, defend that no bread remaineth after the
consecration ; yet they cannot deny but that many accidents
remain ; as the colour of bread, the taste of bread, breadth,
length, and other; the which cannot be in the comfortable
P We, 1550; they, 1660.]
P Thinketh, 1650; think, 1560.]

140 THE IMAGE OP GOD, [cH.
and sweet flesh of Christ. Wherefore either the substance
of bread remaineth, or else we must say with the papists,
that these things be -without a substance. The which is, as
if we should say, ' There is sickness, and there is health ;
there is cold and heat, moisture and drith; but there is no
Gen. xvi. such thing as a body.' An angel of the Lord comforteth
Agar, the Egyptian, beside the well of the Seer', and com
mandeth her to return to her mistress. Abraham promiseth
Gen, xxiv. his Servant, that an angel shaU aid and further him in his
journey. Jacob, when he blesseth Ephraim and Manasses,
Gen. xiviii. prayeth that the angel of the Lord, which had been his suc
cour at all times, might bless and multiply them. We read
that an angel governeth the hosts of the Israelites ; an angel
2 Kings xix. of the Lord killeth thousands of the Assyrians ; angels certify
Luke xxiv. wouien of Christ's resurrection, and the disciples of his glo
rious retum. Wherefore they be no inspirations, no mo
tions, coming from God ; but spiritual substances and "minis-
Heb. i. tering spirits, sent to minister for their sakes which shaU be
heirs of salvation."
Now, as I have spoken of good angels, so I think it
no less needful somewhat to speak of evil angels. For
there be many late-born Sadducees, which have persuaded
their own wavering minds, and allure the consciences of
others to the foresaid opinion, that the devil is nothing
but nolitum, or a filthy affection coming of^ the flesh, and
swerving from honesty, virtue and godliness. I think such
have either already said in their hearts, "There is no God;"
or that they may as easUy be brought thereunto, as Cherea
Sfnuch. ^^^ u^^to PamphUa. Cherea durst not jeopard in his own
Act.ii.sc.3.]a,ppa_j,gj^ but feigned himself to be another. Even so our
late Sadducees and Libertines will not reason these things
stiffly for disturbing the commonwealth, or rather for losing
their lives : but it is to be feared, that under the colour
of Christians they say they reason in the way of disputation,
when they speak from the bottom of their hearts. If any
man wince at my writing, he declareth that he is a Saddu-
cee. If there be a God, as we most stedfastly must believe,
verily there is a devU also ; and if there be a devU, there is
no surer argument, no stronger proof, no plainer evidence,
P Of the seer, 1550 ; of Seer, 1560.]
P Affection coming of, 1660; affection of, 1560.]

xxiv.] OR layman's book. 141
that there is a God. Be not aU e-vil angels spirits ? Then
are they not sensual motions, but spiritual substances. But
I will leave arguments, and call truth to witness. Let us
ask the scripture what the devil is : let us inquire of Peter
and Paul : let the prophets and the evangelists testify. St
Peter saith, that "our adversary the devil walketh about like 'P^'^- v-
a roaring lion, seeking whom he may devour." He compareth
him to a lion ; he walketh, he seeketh. And the chosen Eph.vi.
vessel, Paul, warneth us to " put on the armour of God, that
we may stand stedfast against the crafty assaults of the devil :
forasmuch as we wrestle, noe against fiesh and blood, but
against rule, against power, against worldly ruler of the
darkness of this world, against spiritual wickedness for hea
venly things." He maketh a difference between the devil and
his assaults, which be beastly affections, saying, "Against the
crafty assaults of the devil ;" and he calleth them rulers,
powers ; wherefore they be no fleshy motions.
But you wiU say: 'He caUeth them spiritual wickednesses; ^'J''Jif-g
a wickedness is no substance.' So Terence calleth Davus ?;1 .. .
[Orat. m
scdus ; TuUy calleth Cataline pestis ; so the scripture calleth j^J"'?- '• ^-^
God love, truth, and Ught ; and ill men darkness. We read Job '•
in the story of Job, that when the servants of God came
and stood before the Lord, Satan came also among them:
and God talketh with him, and he answereth, that he had
walked through the land; and craveth of God to suffer him
to scourge Job; without whose leave he could do nothing.
After, he raiseth the Sabees against Job ; he kUleth his ser
vants ; he slayeth his children ; he smiteth him with marvel
lous sore boUs from the sole of his foot unto his crown, so that
he scraped away the filth of them with a potsherd. Did an
affection work these things, or a spiritual rule and substance ?
To deceive wicked king Achab, he promiseth that he wiU be i Kings xxii,
a lying spirit in the mouth of four hundred prophets ; he
vexeth king Saul ; Clirist seeth him as lightning faUing down i sam. xvi.
from heaven ; he blindeth aU those that beUeve not the gos
pel ; he worketh all iniquity ; he seduced Adam and Eve ;
he is the enemy which soweth tares to destroy the seed of '*^''"- "'"•
everlasting life, that is, of God's word; he is the strong Luke xi.
harnessed man, and spiritual Pharao, overcome of our Sa
viour Christ ; he is the governor that ruleth in the air, and epI'-"-
kmg of this world ; he setteth Christ on the pinnacle of the ^att.iv.

142 THE IMAGE OF GOD, [CR.
temple, and on a high mountain sheweth him the glory of
2 Cor. xii. the world ; he buffeteth St Paul, lest he should be exaked
out of measure through the abundance of revelations; he
jude i. striveth with Mighel the archangel, and disputeth about the
body of Moses ; he shaU cast the faithful congregation into
Kev. ii. prison for ten days ; he is the dragon cast out of heaven by
[Rev. xii.] the blood of the lamb, and pursuing the woman. Then he is
no fleshly motion, unless our Saviour Christ had such beastly
motions ; unless also heaven were full of such, which was full
of traitorous angels. In the country of the Gargasites two
Matt. viii. devils. Seeing Christ, cried out, " What have we to do with
thee, 0 Jesu, Son of God ? art thou come hither to torment
us before the time ?" and they beseech him of leave to go
into the herd of swine. Do affections cry, talk, kUl, smite,
faU from heaven, tempt Christ, pursue the church ? Christ
telleth us they shall be punished in the fire with the wicked.
Matt. xxv. saying : " Depart from me, ye cursed, into everlasting fire,
which is prepared for the devil and his angels." St Peter
2 Pet.ii. saith, that "God spared not his angels that sinned, but cast
them down into heU, and delivered them into chains of
darkness to be kept unto damnation." Paul commanded
1 Cor. V. the Corinthians, to " deliver him which held his father's wife
to Satan, for the destruction of the flesh." He meaneth not
that they should give him over to the lusts of the flesh, and
suffer him to abide in vain pleasures. Wherefore devils are
James ii. UO flcshly lusts, Camal motions, sensual affections. "Devils
Matt. viii. bcUevo and tremble," saith James. They confess Christ to
be the Son of God ; as in the evangelists we may read more
than once or twice. But I think our Sadducees wiU be edi
fied more by a conjurer, than by the words of godliness.
Wherefore I send them to conjurers, sorcerers, enchanters,
charmers, witches ; which will learn and persuade them that
there be devils, and that they be not lusts of the flesh, but
Eccius. spiritual substances and spirits created for vengeance ; which
xxxvm. .11.* 1
now, in the end of the world, shall pour out their strength,
to pluck the Lamb of God out of the minds of aU men. If
therefore all angels, both good and evil, be substances, and
not godly or beastly lusts ; much more God the Holy Ghost,
maker of all spirits, knower of thoughts, governor of the
church, forgiver of sins, hatcher of the creatures, filler of all
places, is a spiritual substance, and no inspiration.

xxxvm.

xxv.] OK layman's book. 143

THE TWENTY-FIFTH CHAPTER.

Christ is unconfounded : why he became man : why he was born of a woman ¦
he took both the soul and body of man : why he chose a virgin to be born
of, and why a virgin hand-fasted and married : why he was a babe at
his beginning, not an able man, as Adam was at his first creation : why
he came so long after Adam's fall: why he was baptized, tempted,
crucified, Sjc,
Now, albeit both Christ be a substance, and the Holy
Ghost also, yet it doth not follow that they be two persons
in the superglorious Trinity : for they may be both one, as
the SabelUans do teach. Wherefore now I will prove that
they be unconfounded : the which being proved, no man can
doubt hereafter but they be two persons ; for a person is an
unconfounded substance. We may learn out of God's book,
that neither the Father, nor the Holy Comforter, took man's ^hy Christ
, , , became
nature upon them ; but Christ only. For as through a man.
natural man we were banished out of paradise, made the
children of everlasting damnation, so it pleased the almighty
Trinity, neither by an angel, or archangel, but by a natural
man, to restore us again, and make us heirs of salvation; as i cor. xv.
Paul -witnesseth : " By a man came death, and by a man
cometh resurrection of the dead. For as by Adam all die,
even so by Christ all be made alive." And the will of Matt. i.
God was, that he should be born of a woman. God sent his Gai. iv.
Son, factum ex muliere, "bom, or made, of a woman." But why he was
why was Christ bom of a woman ? Traly, because sin and woman.
death overflowed the world through the first woman, he
worketh the mystery of life and righteousness by another
woman ; that the blame of sin should not be imputed to his
creature, which is good, but to the wUl by which Eve sinned.
For seeing he is a Saviour both of men and women, he be
cometh man, forsomuch as man is the better kind ; yet he is
bom of a woman, that we should beUeve him to be a Saviour
of women also ; so that his birth of a woman, and his be-
rp Of, 1550; to, 1530.]

144

THE IMAGE OF GOD,

[cH.

coming man, declareth him to be mindful of both kinds.
But here we must note, that Christ took man's nature upon
him, not by the turning of his godhead into his manhead,
but by assumpting of manhead unto his godhead; not by
confusion or mixture of substance, but by unity of person.
"For as the reasonable soul and the fleshly body is one man,
so the deity and humanity is one Christ."
When I say, ' Christ took our nature upon him,' I mean
chrisuook j^^^^ that ho took flesh only, as some heretics have thought,
and body, j^^t the soul of man also; forsomuch as he is no half Saviour,
but a Redeemer of both. For he witnesseth of himself, Tristk
est anima mea, " My soul is sad unto death ;" and, " I have
power to put my soul from me, and I have power to take it
again; no man taketh it from me." David speaketh also in his
behalf : " Thou shalt not leave my soul in heU, neither shalt
thou suffer thy saint to see corruption." Some are moved to
think, that Christ took not man's soul upon him, but the
body only, because his beloved disciple saith, Verbum caro
factum est, " The Word was made flesh," making no mention
of a soul. St John saith, " The Word was made flesh ;" as
Paul recordeth, that " by the deeds of the law no flesh shall
be justified." The which in another place he saith more
plainly : " Through the law no man shall be justified ;" under
standing by the word flesh, not the body only, but the
whole man, both body and soul. This manner of speaking is
often in the scripture ; for David saith, " Thou hearest the
prayer, therefore all flesh cometh unto thee :" ' all flesh,' for
' all men.' And note here a vehemency in the words, ' thou
hearest;' as if he should say: ' We pray to thee, for we do
know that thou dost hear ; but of other we know not that
they hear ; and therefore we only call on thy name.' Thus
did the old patriarchs. This was their faith. We never read
that they prayed to any creature. And Jeremy curseth
him " that maketh flesh his arm," that is, "putteth his trust
in man." And John Baptist testifieth, that " aU flesh shall
see the Saviour sent of God." So John the evangeUst saith,
"The Word was made flesh ;" as if he had said, 'The Word
was made man, took man's flesh and nature ; which Word is
ufe Ana-''^ Christ.' I have declared before why he is named a Word,
baptists, and what manner of Word he is.
But whereof was he made flesh ? Of what matter and

Mark xiv.
John X.

Psal. xvi.
Anobjection answered.

John i.

Rom, iii.

Gal. iii.

Psal. Ixv.

Jer. xvii.

Luke iii.

xxv.] OR layman's book. 145
stuff wg,s his humanity shapen ? Or did he bring it out of
heaven? No, truly. The first Adam's flesh was formed of the
earth, as it is written : " Then the Lord God shaped man of Gen. ii.
the mould of the earth." And whereof the second Adam's
flesh was made, the blessed apostle St Paul teUeth, saying : Gai. iv.
"When the fulness of time was expired, God sent his Son,
factum ex muliere^ made or born of a woman." He did not
pass through her, as water gUsheth through a pipe or con
duit ; but took part of her substance and nature. Wherefore
the prophet Esay nameth him a "flower," or blossom, coining isai. xi.
out of the root of Jesse. Salomon nameth him "a lily," and cant. n.
"a rose among thorns." Doth not every flower take his
nature of the body and stock out of which it groweth?
Doth not the Uly and rose Uke-wise ? Are grapes gathered
of thorns, or figs of apple trees ? Besides this, it was need
ful that the same flesh should be punished on the tree,
which offended in eating of the fruit of the tree ; that the
same flesh should be justified and rise in righteousness, which
died in sin and unrighteousness. " For by a man," saith Paul, i cor. xv.
"came death, and by a man cometh resurrection of the
dead. And as by the disobedience of one man many became
dead, so by the obedience of one man many be made alive."
Weigh and consider the comparison that Paul maketh be- Rom. v.
tween the first Adam and the second Adam, in the fifth to
the Romans, and it destroyeth this opinion utterly. Besides,
St Paul saith, that we be " flesh of his flesh, and bones of
his bones," speaking of Christ: Membra sumus de corpore ejus,
de came ejus, et de ossibu^ ejus, " We are members of his Eph. v.
body, of his flesh, and of his bones." But how are we, good
christian people, " flesh of Christ's flesh," except he be flesh
of Mary's flesh, and bones of Mary's bones ? Besides, he did
suck his mother, and took his nourishment out of her sweet
breasts: for we read that a certain woman came unto
him, and said, Beatus venter qui te portatit, et ubera qum
suxisti; "Happy is the womb that bare thee, and the papsi^n^exi.
which gave thee suck." Neither Christ, who is trath,
doth not reprove her as a liar. Wherefore we must needs
grant, that he took his nature, substance, manhood, and
flesh, of her.
I do touch this mattef, because, not long sith, I com
muned with a certain woman which denied this point. And
10
[hutchinson.]

146 THE IMAGE OF GOD, [cH.
when I and my weU-beloved friend Thomas Lever', and others,
alleged this text against her opinion. Semen mulieris conteret
caput serpentis, " The seed. of the woman shaU grind or break
the serpent's head," she answered : " I deny not that Christ
is Mary's seed, or the woman's seed ; nor I deny him not to
An^objec- ^^ ^ j^^^ . |j^t Mary had two seeds, one seed of her faith,
and another seed of her flesh and in her Jpody. There is a
natural and a corporal seed, and there is a spiritual and an
heavenly seed, as we may gather of St John, where he saith,
1 John iii. u rpjjg ggg^j ^f Qq^ remaineth in him, and he cannot sin,"
And Christ is her seed ; but he is become man of the seed
of her faith and belief ; ,of spiritual seed, not of natural seed;
for her seed and flesh was sinful, as the flesh and seed of
The answer, others." The sood which is promised unto Adam is named
to be semen mulieris, "the seed of a woman:" the same is
the seed of Eve ; the selfsame afterward is caUed the seed
of Abraham, of Jacob, the seed of David, and of the blessed
virgin. But the seed that St John speaketh of is senien
Dei, the seed of God ; that is, the Holy Spirit ; not Abrar
ham's seed, David's seed, or Mary's seed. How can it be
their seed, which took no substance of them ? Further, the
Gen.'xxvL Same promise is renewed unto Abraham, Jacob, David, and
1 Chron! ii. Others, with all these special words, that of their wombs, of
Psal. cxxxii. their bodies, of their fruit, of their beUies, of their loins, of
their flesh, the Saviour of the world shall be born ; not of
their faith, of their beUef. Wherefore it must needs be a
fleshly, a natural, and a corporal seed, of which Christ was
made man, maugre the head of the devU and aU heretics.
Heb.ii. «He took not," saith Paul, "on him the angels; but the
seed of Abraham taketh he on him." Now the spiritual seed
is in angels more plentifuUy than in men ; forsomuch as they
be not depressed with the gross lump of the body. And that
we should firmly beUeve and stedfastly credit, ex qmbm
Rom. Lt, Christus est secundum carnem, " that he is of the fathers con-
Matt,!, coming the flesh," St Matthew and St Luke reckon his
kindred, fetch his stock and generation, from Adam, Enok,
Noe, Abraham, David, Salomon, Roboam, Zorobabel, &c.
P I and my weU-beloved friend Thomas Lever and others, 1550; I
and Master Whytehead, Thomas Lever and others, 1560.]
P In the edition of 1550, tliis and the four following references are
inserted in the text as well as in the margin.]

XXV.] OR layman's book. 147
Moreover, Christ came, not only to die for our sins, but also
to be an ensample unto us, and a perfect pattern of good
living ; as shall be declared afterward. " Forsomuch, then, Heb. ii.
as we be partakers of flesh and blood, he also participavit
eisdem, took part with us." If he took other flesh, not made
of his mother, but of what matter it pleased him, he took no
part with us, neither doth his ensample belong unto us. He
is our brother: for St Paul saith, " He is not ashamed to
caU them brethren, saying, I will declare thy name unto
my brethren." Now brethren be of one nature and sub
stance, touching their flesh and body. Therefore she that
denieth Christ to have taken his flesh of his mother, is not
the sister of Christ, but the eldest and firstborn daughter of
antichrist. Yet she pretended that she believed that Christ
was a trae and natural man: but indeed she denieth his
manhood. For if he had any maidiood or humanity, as no
doubt he had, he had it undoubtedly of his mother ; or else
he was no man. If he had it not of his mother, define and
shew from whence he had it. Yea, they say, it is unknown
and undefined in the scriptures. How then can we warrant
Christ's humanity against heretics, if we make it uncertain
whereof he took it, and if it be unknown whereof it was
shapen ?
But albeit he took fiesh of his mother, yet it was holy why he was
flesh, not sinful flesh, that he took ; forsomuch as it was virgin.
conceived and wrought by the overshadowing of the Holy
Ghost. Albeit the seed and flesh of other be sinful, yet hers
was not so ; but sanctified by the Holy Spirit, and most
clean. For to her it was said, Benedicta tu inter mulieres,
" Blessed art thou amongst women." He is lapis de monte Dan. a.
excisus sine manibus, comminuens, S^c, the stone of which
Daniel recordeth, that was " cut out of the hUl without
hands," which hath and shall break into powder the golden,
sUver, brazen, and iron kingdoms ; that is, the four mon
archies and empires, of the Chaldies and Babylonians, of the
Medies and Persies, of the Macedonians and Greeks, and of
the Romans. The hiU out of which this stone is taken, is
the tribe and house of Juda, which dwelt and was situate
upon mount Sion in Jerasalem : and by the words, " without
hands," is meant, that this stone, without man's seed, man's
help and nature, came out of the foresaid hill ; in that he
10—2

Luke i.
Matt. i.

148 THE IMAGE OF GOD, [cH.
took his flesh on no earthly father, but only of the substance
of Mary his mother, of whose breasts the said flesh was nou
rished afterward. Christ was conceived of the Holy Ghost,
not the Father : who, touching his humanity) hath no father
upon earth ; as conceming his divinity, he hath no mother
Isai. vii. jjj heaveu. Further, he was bom of a virgin ; forsomuch as
virginity is a far more honourable thing than wedlock. The
blessed virgin, credendo, non concumbendo, gravida facta est,
' was made fruitful by faith, not by man's help ;' by the
Spirit, not by lechery. For it was seeming that the un-
Matt, i. spotted lamb Jesus Christ, who should blot out our sins as
the fire melteth the wax, that he should be born without all
original sin.
Eofa^''^ Notwithstanding he was born ex virgi/ne despongatd^ 'of
poifsedrad a virgin handfasted and married ;' partly that the yoUng
Mattllf" virgin should not be destitute of a helper, a keeper, &
nourisher, in her adversity and travaU, and her progress
to' Egypt ; partly also, that none should recount wedlodk
unclean, or matrimony unpure, forsomUoh as he vouchsafed
to be born therein. Neither is it any dishonour, any de
facing to the divine nature, that Christ, who fiUeth all the
world, fiUed the womb of the blessed virgin : no, not if hef
head^°/" flesh had been sinful and unsanctified. For his divinity is not
undefliabie. defiled thereby, no more than the sun shining Upon carrion
and filthy jakes is dishonoured or defiled through their stink'
ing scents ; or rather, much less, for he made the sun. Fol-
the divinity is said to be undefilable, not because it toucheth
nothing unclean, but because it continueth clean, whatsoever
it toucheth. Wherefore he was not defiled with the virgin's
womb, but sanctified it, haUowed it with hi^ presence, and
made it most clean ; and chose himself a Uiother in earth,
because before he had a Father in heaven.
the Holy If any man think, because Christ was born of the Holy
OS sson. gj^^g^^ ^jj^^ j^^ .^ ^j^^ jj^j^ Ghost's son, let him n6t be
deceived; for it is no sure reason, if any thmg be bom of
another, to make it straight the son thereof; as for example,
we are born of water, and yet we are not the sons of water;
we are bom of the Holy Ghost, and yet we are not the sons
of the Holy Ghost, but the sons of our heavenly Father. Also
Uce, hairs, and lumbrikes, are bred and gendered of man, and
P To, 1550; into, 1560.]

John iii.

XXV,] OR layman's book. 149
yet nobody caUeth them the sons of man. Likewise many
are caUed the sons of some, and yet they cannot be said to
be born of them ; as iEschinus is son to Micio, and yet not [Tei-ent.
born of him. And the scripture calleth them filios mortis, i. sc a.j
"the sons of death," the sons [of] BelUal, the children of the i sam, x.
devU, the chUdren of sin and perdition, the sons of wrath, the Judg. xix.'
sons of heU, which were never born of it, but made unto John. xvii.
ignominy ; and filios dilectionis, " the sons of love," the sons Psai.
of Ught, of promise, of strength, of the kingdom ; not born of
it, but such as shaU be feUow-heirs with Christ, and are pre
pared for the kingdom. So our Saviour Christ is said to be
conceived of the holy Comforter, and born of him ; and yet
he is not his son, but the only Son of God the Father ; unto
whom we be also sons, but we be the sons of promise ; he coioss. i.
is the son begotten, we be sons tlirough adoption. Christ Eph. v.
is the Son of God by nature ; forasmuch as the scripture is,
that he was conceived of the Holy Ghost ; who, beins: God, Rom.Lx.2 Sam. ii.
became man. We cannot gather thereof, that he is Christ's Matt. Viii.
Father ; for touching his human nature, he was bom without
a Father, as touching his other nature, he lacked a mother ;
but rather we may reason, that he is his mother ; for the
mother conceiveth, not the father ; and so he shaU have two
mothers, the which is impossible. Wherefore he is the only
Son of God the Father.
But why is he born a babe, and a Uttle one, not an able Matt.ii.
man, as Adam was ? Adam was made an able man, because
he was made after the image of God, not in sinful flesh
through any sin of man. But his posterity and offspring are wiiyaumen
born babes, forasmuch as they are born in sinful flesh, as babes, not
David witnesseth, saying : Ecce enim in iniquitatibus, &c.
" Behold," saith David, " I was born in wickedness, and my
mother conceived me in sin." Unreasonable beasts, as the
calf, the Uttle lamb, the whelp, as soon as they are born, can
go, nm, find out their mother's teats and suck them, without
any help of other. Only man, when he is born, can neither
occupy his tongue in speaking, nor feet in going, nor his
hands to find ; and except his mother, or nurse, thrust her
breast unto his lips, he knoweth not where they are, nor what
to do; and would cry for hunger, yea, famish, before he would
suck of his own accord. This infirmity is in our bodies when
we be young, because Adam and Eve sinned when they were

150 THE IMAGE OF GOD, [cH.
old ; forasmuch as then our minds also be weak and blind
through the same sin, that the feebleness of the body might
be agreeable to the ignorance of the mind. For as both
Gen. iii. body and soul sinned in eating the apple, the mind in lusting,
the body in taking ; so both are punished, the body with in
firmity, the mind -with ignorance. Now our Saviour Christ,
albeit he were not born in sinful flesh, yet, because he was
Rom. viii. boru' in the likeness of this sinful flesh, he was bom a babe ;
not of perfect bigness, like Adam. His flesh was not sinful
indeed, but holy and undefiled ; yet it seemeth sinful in that
he took both this and all other human infirmities, as hunger,
thirst, cold, heat, poverty, death, upon him, which overflowed
Gal. iv. the world through sin. Misit Deus Filium swum, " God sent
his Son." His coming is his incarnation, and his sending
likewise. The Father is not said to come, or to be sent,
comfngor ^ecause he was not incarnate. That the coming and sending
whaf it^is. ^^ Christ is to be taken of his incarnation, we may perceive
by this. For who cometh there, where he is already? or
who is sent thither? But Christ is everywhere touching
his divinity; for he is the wisdom of the Father, which reach
eth from one end to another mightily, and ordereth aU things
Wisd. viii. lovingly. Seeing, therefore, he is everywhere, how cometh he
where he was not, but by^ appearing in his humanity?
But it is a great question, why God sent his Son, cum
venit plenitude temporis, "in the fulness of time ;" why he came
no sooner, but in the ends of the world. If he had come
long before, many had been saved which have perished. For
sith his incarnation, many mo have beUeved him than did
in time past ; for he is " the light shining in darkness."
rameiJthe Tmly, he came when he saw his coming should be most pro-
worid"''^ fitable ; not being moved thereunto through the consideration
of our merits, but of his own voluntary goodness ; for our
deservings did not constrain him to come. Wherefore we
cannot blame him for the loss before his incarnation ; for it
was not undeserved, it was a just loss. Can the thief blame
the judge for condemning him according to the law? Or is
the physician to be blamed, coming of his own accord to heal
the patient, if he tarry long? He came therefore, when it
pleased him, when he knew he should be most welcome. If
P Was bom, 1550 ; was not bom, 1560.]
P Not, but by, 1550; not by, 1560.]

Gal. iv.

xxv.] OR layman's book. 151
thou help one before his need, he doth not take it so thank
fully as when thou succourest him in great need. The hun
gry man, who hath need of meat, will thank theo more for it
than he which hath plenty. The poor wUl give thee more
abundant thanks for thy money than the rich. Before the
time of Christ's coming men were not needy, they were not
hungry; but thought themselves righteous, rich in all good i^om.ii.
works, true keepers of the law. Wherefore it was necessary
that the preaching of the law should go before his coming ;
by which men should learn that they had need of a physi
cian : " For by the law cometh knowledge of sin." The Rom. iii.
law is, securis ad arborem posita, " the axe which shall hew Matt, iii,
down all those that bnng not forth good fruits. ' The law is an axe.
a glass, wherein we may behold our nakedness, our unclean
thoughts, our filthy living. Lex subintravit, " The law," Rom. v.
saith Paul, "entered in, that sin should increase." " Where
abundance of sin is, there," as he recordeth, "also is more
plenteousness of grace" of the part of the giver, and more
thank of the part of the patient ; forasmuch as the sick
thanketh the physician, not the whole man. Wherefore
Christ, the physician of our souls, would not come but to ^^^^^ ^¦
help the wounded man, to call sinners unto repentance, to JJJ^J*; J^"^;;
seek the sheep which was lost. For this cause God, the Son
of God, equal with his Father, in the end of the world hum
bled himself to our nature, to deliver us from the bondage of
the spiritual Pharao, the devil ; who held us prisoners per
force, until Christ entered into his house, which is the world,
and bound him, and bereaved him of his goods. This is the
fulness of time of which Paul speaketh, saying : " When the
fulness of time was come, God sent his Son, born of a wo
man." The warrior which wiU deceive his enemies, putteth
away his own apparel, and clotheth himself in their apparel,
that he may safely go into their region, and behold all their
provision, and afterward easUy overcome them : so our Sa-
riour Jesus Christ, in the latter end of the world, did deck
and clothe himself with our nature, to deceive and conquer
the devU, who had seduced and conquered mankind in the
likeness of a serpent : which policy is figured long before in
Jacob, who stealeth away the blessing from his brother Esau Gen. xxvii.
in his brother's raiment. Did the Father and the Holy
Ghost take our nature upon them ? Were they bom of a wo-

152 THE IMAGE OF GOD, [cH.
man ? Were they conceived of the Holy Ghost ? Were they
born little babes? Did they use this poUcy to deceive the
devU? If not, then is Christ unconfounded with them.
Christ also was baptized ; not the Father, nor the Holy
Ghost. For the Father soundeth ^ these words at his bap'
Matt, Ui. tism, " This is my beloved Son, in whom is my delight ;" and
^' the Holy Ghost desoendeth like a dove, and sitteth upon
him."
Why Christ Wherefore is he christened 3 Not for any spot of sin,
was bap- . .
tized. any cramb of uncleanness in him ; but for our eruditiQp and
ensample. For if he came to be baptized of John hii^ ser--
vant, how necessary i^ baptism for us which be his servants,
and defiled with original and actual trespasses ! If he re
quired baptism of him, disdain not thou to be christened of
thy inferior ; despise not baptism, be thou never so holy, never
so perfect ; have no light opinion of it. If it were a light
thing, Christ would not have required it for our example,
Christ also fasted after baptism, and was tempted of
Why the devU. He fasted for our example, and was tempted for
our victory. He was tempted in all sin, and overcometh.
Matt. iv. teaching us by his example how to overcome. The devil
tempteth him with the lusts of the flesh, with lust of the
eyes, and with the desire of worldly promotion. With lust
of the flesh, saying, " If thou be the Son of God, speak that
these stones be made bread," But Christ answereth, teach
ing us to fight in like case, " Man shaU not live by bread
only, but by every word that cometh out of the mouth of
God." He tempteth him with the lust of the eyes', bidding
him cast himself down from the pmnacle, because jt was writr
Psal, xci. ten that angels had charge over him. Christ answereth :
Deut.vi, " Thou shalt not tempt thy Lord God^" He tempteth him
with desire of promotion, carrying him unto* the mouur
tam, and promising him the glory of the world. But he
who made all the world, refused worldly honour ; and teach
eth us that God only is to be worshipped. AU sin is con
tained in the devU's three temptations, and aU virtue in
P Soundeth, 1550; sounded, 1660.]
P With the lust of the eyes, 1650. These words are omitted in
the edition of 1660, and are inserted four lines below after promotion,']
P Thy Lord God, 1660; thy Lord thy God, 1560.]
P Unto, 1650 ; into, 1660.]

Dsut. viii.
Wisd. xvi.

XXV.] OR L.4.YMAN'g BOOK. 153
Christ's answers. The devU with three propositions would
inveigle Christ in all heresies ; but Christ confuteth him with
three scriptures. And, that thou shouldest not think that
Christ is the Holy Ghost, touching his incarnation he is said
to be conceived of the Holy Ghost ; and in his baptizing the
holy Comforter descendeth upon him ; and when he is
tempted, the spirit leadeth bim into the wUderness, Where
fore he is unconfounded with the Holy Ghost.
Christ also suffereth death, to deUver us from the ty-
lanny of death; not the Father, nor the Holy Ghost; for
he offered his flesh, an odoriferous and sweet-smeUing sacri
fice to the Father. The cause why he humbled himself F''y,'iesuf-
. •' fered death.
imto death, is, lorasmuoh as our first parents lost God s
favour through pride ; for it was said unto them, " Taste, Gen. Ui.
and ye shall be as gods." For this cause it pleaseth Christ
to overcome the devU by humUity, who through pride en
ticed us from God. And we also must overcome by humUity,
recover God's favour' by humiUty, enter into the kingdom of
heaven through humiUty. Down therefore, proud stomach ;
down, peacock's feathers ; down, high mountain, and become
a low vaUey. The Lord wUl break down the house of the Prov. xv.
proud, and he that humbleth himself shall be exalted ; as Luke xiv.
f. , ... ,, T^i . ...... Luke xviii.
we may learn ot the publican and the Pharisee, We must
return to paradise by humility, which we lost by pride. Hu-
miHty is the porter of heaven gates. Factus est obediens
usque ad mortem crucis, " He became obedient to the death phiiip. ii.
of the cross." But why is Christ crucified for our sins ? wbv he died
Why did he choose this kind of death before other ? Truly,
because this kind of death is accursed, and all that die of it,
as it is written: " Cursed is every one that hangeth on tree."
For so it cometh to pass that Christ was accursed for us,
to deUver us from God's curse, as Paul saith : " Christ hath Gai. iii.
delivered us from the curse of the law, in that he was
made accursed for us." Only he rose from death to life ;
only he ascended into heaven in the sight of his disciples ;
not the Father, nor the Holy Ghost.
Some searching wits demand, whether Christ could not
deUver us, but by assumpting our nature, by suffering most
cruel torments. He could, but he would not. He took our wiiyhetook
nature, because he came to deUver our nature. That neither °^ "^ ™'^'
kind should think they are despised, he became man, and was

154 THE IMAGE OF GOD, [cHi
born of a woman; that the serpent, which seduced both man
To deliver and womau, might be overcome through both. Moreover he
For ex- came, not only to deliver us, but also to be an example of
ample. ^^^^ Uvuig. We be desirous of riches, he preferred poverty;
we hunt for promotion, he would not be a king; we are carefiil
to make heirs, to leave many children after us, he despised such
fashion; we disdain to suffer -wrong, he suffered aU wrong;
we cannot abide to be reviled, he held his tongue ; we hate
our enemies, we are unpainful in doing our duties, he was
scourged and whipped of his ovm will for us ; we be sore
To heal us. afraid of death, he died for us. He was sent also to heal
our infirmities by well-doing, which came through sin. How
can our covetousness be healed, but by his poverty? How
can our furiousness be cured, but by his patience? How
can our unkindness be recompensed, but by his love ? How
can our timorousness be boldened, but by his resurrection ?
Further, how could he more set forth his exceeding love
John XV. toward us, than in dying for us ? "A greater love than
this hath no man, than to bestow his life," saith Clirist,
speaking of his own death. The Deity suffereth no infir
mity, which is impossible. Wherefore it was necessary
that he should take our nature upon him, who came to heal
our infirmities, and to teach us to cure them through well
doing. If he had taken them in any other nature, then we
might think that he despised our nature, that he loved us
not, that the example of his life belongeth nothing unto us.
For if he had been tempted in another nature, or died,
how could we learn to withstand the devil, to overcome
temptations, to despise death, of him? Wherefore, there
Wisd. viii. was UO Way like this to redeem man. He is wisdom;
wherefore he took the most wisest way.

XXVI. J OR LAYMAN S BOOK. 155

THE TWENTY-SIXTH CHAPTER.

The Holy Comforter !*• unconfounded : how, and why, he descetided in the
likeness of a dove, rather than of any other bird.
Now that I have proved Christ to be unconfounded,
mine order requireth to fortify the same thing of the most
glorious and holy Comforter: the which is done partly
already ; for in that we have proved that Christ is not the
Holy Ghost, the blessed and almighty Comforter is un
confounded with him. He is unconfounded also with the Fa- John xiv.
ther, in that he proceedeth of the Father, in that he leadeth
Christ into the wUderness, in that he is sent of the Father ; Matt.iv.
as Christ saith, " When the Comforter shall come, whom
the Father shaU send in my name ;" and in that he is sent
of Christ also, as it is WTitten,, " When the Comforter shall
come, whom I wiU send in my Father's name." For Christ
sendeth him; the Father sendeth both him and the al
mighty Comforter : but he himself is unsent. That he sent
Christ, the apostle testifieth: "When the time was full come, Gai. iv.
God sent his Son, born of a woman, and made bond to the
law ;" the which must be understand of the Father, because
he saith, "God sent his Son." Wherefore Christ himself saith: Joim ^vi.
"I. went out from the Father, and came into the world." His
sending, and his coming, is his incarnation; as I have proved
before. So the almighty Comforter is said to be sent, be
cause he appeared in visible forms ; as in the likeness of a
dove, and of fire: not that he became a dove and fire,
as Christ became very man ; but that it pleased him to
work his graces and benefits by a dove and fire ; that our whV the
hearts might believe his presence, and know his power, appeared.
through those outward and sensible apparitions. He be
came not a dove, as Christ became man ; forasmuch as he
came not to deUver doves, as Christ came to deliver man.
God the Father, because he never shewed himself in any
visible shape, ne yet took any nature upon him, therefore
he is said to be unsent. " The Lord," saith Moses, " spake Deut. iv.
P -Shewed himself, 1550 ; came to shew himself, 1560.]

156 THE IMAGE OF GOD, [cH,
unto you out of the fire in Horeb ; and you heard bis
voice, but ye saw no image." Wherefore he is neither
the Son, nor the Holy Ghost ; which both were sent, and
both appeared m many visible forms. For we read, I say.
Matt. iii. of the Holy Ghost, that he appeared sicut columba, " m the
likeness of a dove."
Why doth he appear in the likeness of a dove ? This
notable apparition was done for many causes. One is, that
we should believe the Holy Ghost to be a worker in baptism,
to wash us, to purify us, to regenerate us, to make us God's
children and heirs of salvation: and therefore the disciples
are commanded to christen in his name, as in the name of
Matt, xxviii. the Father and the Son ; for all be notified here in Christ's
baptizing. Pater in voce, Filius in homine, Spiritus Sanetm
in columba, " The Father is notffied in the voice which
soundeth, the Son in man's nature, the almighty Comforter
in the dove." For as all three be present here, so they do
work inseparably in every man's christening. The next cause
is, forasmuch as a dove of all creatures is most innocent,
and noyeth no beast, not the little worm ; most chaste, for
they never break wedlock once begun, but keep it undefiled
to the end of their lives, (for if so be the male or female,
through unchaste love, haunt the company of any other,
then they flock and gather together, and rend the ad-
vouterer and advoutress in pieces;) void of anger, for they
have no gall ; lovers of amity and friendship.
And this apparition was shadowed and figured by the
Gen, viu. dovo, which Noo seut out of the ark in the time of the general
flood. For as that dove returned in the eventide with a leaf
of an olive tree in her mouth, signifying peace ; so the Holy
Ghost giveth peace, causeth aU friendship, engendereth all
love. And why ? Verily, as he is an ineffable communion of
the Father and the Son; as he joineth and knitteth them to
gether, with a fast, sure, and unlooseable knot ; so he glueth
and coupleth our hearts ; upon whioh consideration he pro
perly is caUed charity, or love. As the dove also moumeth
in his love, so the Holy Ghost maketh us to bewaU our sins
Rom. viii. and lament our misdeeds; as it is written, "The Spirit
helpeth our infirmities ; for we know not what to desire as
we ought ; but the Spirit maketh intercession mightily for
us with groanings which cannot be expressed." The Holy

XXVI.] OR lay.man's book. 157
Ghost doth not groan; but is said to groan, as we call a
merry day which maketh us merry, and a sad day ^\hich
causeth sadness ; and as cold is called pigmm, because it
maketh us slow. But, " blessed be they that mourn," like i*'""- -'¦
the dove, and in the love of God, "for they shall be com
forted." Such as groan for poverty, and are dismayed, dis
couraged, and mated, through imprisonment or any kind of
persecution, be ravens, not dovos ; be weathercocks and
worldlings. For the raven returned not again to the ark,
which is the church. The dove maketh his nest in some
hollow and high rock ; so let us set our minds and desires
upon the rock, which is Christ. The dove cherisheth the
young of other as well as her own ; the which is a lesson
unto us to love our neighbours. The dove also wiU not cat
of all manner of grain, but chooseth out the most fine and
pure; teaching such as hunger and long for the tmth, to
feed of God's word, and to beware they fall not upon every
carrion. The dove with all dUigence and kindness cherisheth
his mate, when she hath young ones. Wherefore the all-
kno\ring Comforter appeareth like a dove who commandeth
his to be doves : that is to say, chaste, patient, kind,
mourners for their sins, faithful and diligent to their wives,
earnest beU overs in the rock, readers of God's word, and
lovers of all men. This is the innocency which Christ, in-
spu-ed with the dove, commandeth, saying: "Be ye wise as*^""-"-
serpents, and innocent like doves."
The almighty and all-knowing Comforter is uncon
founded also \rith the Father, in that Christ was conceived
of him, not of the Father ; of whom Esay prophesieth,
" There shaU come a rod forth of the root of Jesse, and a isai. xi.
blossom or flower shall rise out of the root." The root
of Jesse is the kindred of the Jews, the rod is the blessed
virgin Mary, the blossom or flower of Mary is Christ ; as
he witnesseth of himself. Ego flos campi, et lilium conval- ^''"''- "¦
Hum, &c. " I am the flower of the field, the lily of the P^^^'J^jf
vaUeys, and the rose among thorns." The rose, plucked or a rose.
and taken out of the garden, loseth not his smell ; and
stiUed with the fire, smeUeth sweeter than ever it did,
pouring forth an odoriferous water no less wholesome for
many things than pleasant. Even so Christ, being taken
out of the garden of this world, flourished more than all

158 THE IMAGE OF GOD, [cH.
the flowers therein; grew in a further authority than all
the holy patriarchs and prophets ; cast an odoriferous sa-
johnxii. your ovor all the world, which drew all men to him; and,
being digged in the side with a spear of the cruel Jews,
which are the thorns, poured forth a water healing all in
firmities. This blossom or flower was conceived of the holy
Comforter, not of the Father. Moreover the almighty
Comforter is the gift of God; for the Lord saith unto
Num. xi. Moses, " I wUl take the Spirit which is upon thee, and give
Rom. viii. it them:" and Christ also; as it is written: " Who spared
not his own Son, but gave him for us all, how shall he not
with him give us all things ?" Wherefore the Father, Christ,
and the Holy Ghost, be distinct and sundry persons.
The Comforter is unconfounded also, in that he was
Gen.i. bome upon the waters, in that he commandeth PhUip the
Acts viii. evangelist to join himself to the chariot of the eunuch';
Acts X. in that he commandeth Peter to arise and go with Cornelius'
servants ; in that he commandeth to separate Paul and Bar
nabas ; in that he is the finger of God ; in that Christ,
John XX. breathing on his disciples, gave him, saying, " Receive the
Holy Ghost." He also descendeth upon the disciples in
likeness of fire, teaching them to speak all languages, because
the gospel should be preached to all nations. And David
Psal. xix. recordeth: "There is neither speech ne language, but then-
voices are heard among them. Their sound is gone out
into aU lands, and their words to the end of the world."
The Roman dominion hath reached far, but the preaching of
the sweet tidings of the gospel shall go further. For those
nations which the sharpness of sword could not overcome,
shaU be vanquished by him that fighteth- not -with sword,
but with wood and word. Christ gave not the Father by
breathing ; he descended not in the likeness of a dove or
fire ; he commandeth not Peter to go with Cornelius' ser
vants ; he was not borne upon the waters ; he is not his
own finger ; wherefore he is not the Holy Ghost.
But albeit neither Christ nor the almighty Comforter be
confounded with the Father, yet they are of one and the
selfsame substance with him. For the scriptures teach
Christ to be the hand of God, and the Holy Ghost to be his
P This word is substituted for a synonymous expression, as in a
former instance, p. 136.]

x:;vi.] OH layman's book. 159
finger. The body, the hand, and finger are one substance ;
and yet the finger is not the hand, nor the hand the body,
nor the finger the body. If therefore the scripture do
grant to Christ, to the Holy Ghost, to the Father, the
meaning of the word 'person;' that is to say, that the Father
is a substance, Christ is a substance, the Holy Ghost is a
substance; and that the Father is unconfounded, Christ
unconfounded, the Holy Ghost unconfounded, as I have
proved; it must needs foUow that they be three persons;
for a person is an unconfounded substance. This is the
catholic faith ; the confession of martyrs ; the doctrine of
the prophets, apostles and evangeUsts.

THE TWENTY-SEVENTH CHAPTER,

Corporal similitudes of God made in the scriptures : why lie is named light,
fire, the sun, £jc. : the image of God in man's soul.
Now, gentle reader, seeing I have declared what a
person is, out of the book of holy scriptures ; and also
proved, -with infinite authorities, that there be three per
sons, that is, three unconfounded and distinct in property ;
I wiU disclose the divine and blessed nature of the al
mighty Trinity by corporal and earthly similitudes ; that
thou mayest behold, as it were in a glass and with a pair
of spectacles, those things which exceed and surmount the
capacities of all creatures. " The invisible things of God," ^om. i.
saith Paul, "that is, the etemal power and godhead, are
understand, seen, and learned of his works, from the creation
of the world." As long as we continue in this tabernacle
and mortality, we shall never have perfect understanding of
the eternal God; forasmuch as the hearts of all men and
women be unclean. " Blessed be the clean-hearted," saith Matt. v.
Christ, " for they shaU see God." Our life is a warfare,
a night, and a purifying of our hearts from sin and igno-

160 THI; IMAGE OP GOD, [CH.
2 Cor, V. ranee through charity and faith. " We walk in faith," saith
the apostle, " and see not." With this only ladder w^
ascend to the inteUigence of the secrets of God. Thiilgg
supernatural cannot be perceived with natural light. Ch^
rubin and seraphin, and aU the blessed company 6f angels.
Matt, xxiv, are ignorant of the majesty of God ; for they know not the
day of Christ's glorious return : and yet they haVe more
plentiful knowledge than we ; foraahiuch as they be pure
minds, and were never neither blinded through sin, ne hin-
dered through any earthly mansion and corruptible body.
Prov. XXV. Scrutator majestatis opprimetur a gloria : " Whosoever is an
ensearoher of God's majesty is oppressed of the glory." No
man is able fully and perfectly to know the nature of a
gnat, or a little spider. Be not displeased then, if I shew
thee the Trinity in liis visible creatures, as it were in a
glass ; but glorify God and be not unthankful to him, which
hath opened himself in them to thy capacity, feeding thee
with mUk because thou art not able to digest strong meats.
And because no man shaU be offended with this manner
of teaching, I will make no similitudes of the Trinity but
out of the plentiful storehouses of the scriptures.
The best and most lively glass that ever I beheld the
Abraham's Trinity in, is the vision which appeared to Abraham in the
vision. .1 > X i.
Gen. xviii. oak-grovo of Mamrc. For as there three wayfarmg men
shew themselves unto Abraham, so God is three persons: and
as these three men are called one Lord, not Lords, so the
three persons are one God, one Lord, one substance. And as
Christ and the almighty Comforter are sent of the Father,
so here one sendeth twain unto Sodom and Gomotre; and
as the Father is uh^ent, so he is not sent, but sendeth.
Gen. xix. And as the twain which are settt to destroy Sodom are
called one Lord of Lot, so the faithful congregatiort con
fess and believe Christ and the all-knowing Cordforter to be
one God. I touched this similitude before ; aiid because
it is so notable, I thought it not unworthy to be rehearsed
again. There be many similitudes declaring certain ptoperties
of the Trinity, and some agreeable in one point and some
in .another ; but none doth so paint and pourtray it before
our eyes, as this vision doth. We may find an image of
the Trinity in the sun ; for God is called by the name of

XXVII. J OR layman's book. 161
the sun in the book of Wisdom: Sol justitiw et intelligentiwVi'i&A.y.
non est ortus nabis, "The sun of righteousness and under- How ood is
standing arose not upon us." There is but one sun only, sun of un-
not many ; so there is but one God. The sun sbineth i^ngf'*"**'
upon both good and evil men ; so the liberality of Almighty
God maintaineth both. The moon and all the stars have
not then: light of themselves, but of the sun ; so the con
gregation and godly men, which are called by the name
of the moon and stars in the scriptures, have no light,
no crumb of virtue, no goodness of themselves, but by
participation of the divine nature. They which gaze upon
the sun are blinded with his clear light; so all searchers
of God's glory beyond the scriptures are overwhelmed with
the majesty thereof. The presence of the sun cheereth all
things ; when he is absent, night cometh and darkness ;
and nothing would grow if he did not rise on them : so
when God hideth his face, they are sorrowful, and die ; Psai, civ.
when he looketh on them, they wax young and lusty like
an eagle. And as Democritus and other philosophers hold Democritus.
opinion that the sun is infinite, so all things be infinite Finibus, i.
in God. He is of an infinite arm, of infinite majesty, of
infinite wisdom. As the sun is the fountain out of which
cometh both the light and the heat; so is the Father the
fountain, out of which issueth the Son and Holy Ghost.
And as neither the light nor the heat doth send the sun,
but the sun send them ; so the Father is sent neither of
Christ nor of the Holy Ghost, but he sendeth them. And
as of the sun and of the beams, both together, cometh the
heat or warmness ; so from the Father and the Son, both
together, proceedeth the all-knowing Comforter. But as
the sun-light, by division, is in many places, so the blessed
Trinity fiUeth all places without division ; neither contained
in place, neither moved in time. Now, if the sun were
without beginning and ending, eternal beams would come
out of him, and everlasting heat would proceed out of the
sun and his beams. Wherefore inasmuch as God the Father
is immortal, Christ his Son also must needs be immortal,
forasmuch as the Father is likened to the sun, and Christ
to the clear and bright beams ; for he is " the brightness wisd. vii.
of the everlasting light."
I would know of the Paulians and Arians, whether tbe
U
[hutchinson.]

162

the image OF GOD,

[CH,

Col. i.

Johni

Luke xi.i
Matt. xii.

Father in time began to be a Father, or was a Father
evermore without time. If they grant that he was a Father
ever, the which they cannot deny, then it must needs follow
that the Son was evermore. For he was not a Father
before he had a Son, but he was caUed a Father of the
Son; and he that is always a Father, hath evermore and
always a Son. If Christ was not evermore, then time was
before him ; and then the apostle lieth, calling him Prim-
genitum omnis creatures, " first begotten of all creatures ;"
for time is a creature and was before him. But time was
made by Christ ; for " aU things were made by him," as the
beloved disciple witnesseth. If he were the maker of time,
then he was before aU time ; and that which was before
all time is not moved in time, but is vrithout time, with
out beginning, and immortal. Wherefore Christ is immor
tal, and then he is God; for only God is immortal after
this sort. Likewise the all-knowing Comforter was ever
more, who is compared to the heat ; for an everlasting
heat must needs proceed out of an everlasting sun and
everlasting beams. He is digitus Dei, " the finger of God."
"If I cast out devils in the finger of God," &c. 'For
where Luke saith, " In the finger of God," it is in Matthew,
" I cast out devUs in the Spirit of God." Then either we
must confess him to be without beginning, and of the sub
stance of God ; or else grant that God once lacked a finger,
and deny the same to be of the substance of the body.
Like reason may be made of Christ, who is the hand and
the arm of God ; for God was never without his finger, hand,
ne arm ; and then all three be of the same nature with
the body. And forsomuch as God's finger is almighty,
and his hand and arm likewise, both Christ is almighty;
and the blessed Comforter also ; and Christ is God by
nature, and the holy Comforter also. For nothing is al
mighty and of the nature of God, but God only.
But the Arians reply, that the Father is elder than the
an" were^"" ^°°' ^""^ *^^^* ^^ ^l^ich begetteth is before him that is
begotten : Ego hodie genui te ; " This day begat I thee."
This is trae in fathers upon earth, but not in an everlasting
Father, who must needs have an everlasting Son. Neither
P This reference is introduced into the text as well a^ inserted in th?
margin of the edition of 1650.]

Jer. xxxii.

xxvn.] OR layman's book; 163
doth this reason hold in all earthly things : for fire gendereth
light, and heat proceedeth from it ; and yet the fire gen
dering, and light gendered, and heat proceeding, be coceva,
not one before the other. Therefore it is against reason,
that the Father begetting, and Christ begotten, and the
Holy Ghost proceeding, should be co-eteme, co-immortal,
and not one before the other in time, but each one of
them before aU time.
And weU may the Trinity be likened to fire, and his
heat, and light ; for God in the scripture is called fire :
Dominus Deus tuus ignis consumens est ; " The Lord thy ,^fire'a''d
God," saith Moses, " is a consuming fire." And John ^|^*- j^
calleth him also 'light,' saying, Deus lux est; "God is i Johni.
light, and in him is no darkness at aU." And Christ wit
nesseth of himself that he is light, saying, " I am tho John viii.
light of the world ;" who is lumen de lumine, " light of
light." For as the fire ministereth light to a multitude,
and yet is not minished or consumed thereby, so God be-
stoweth innumerable benefits upon us, and yet his liberality
is not hindered therewith. Likewise also in a candle, of
which many other candles be light, the light is not thereby
in any wise diminished or hurt at all. One supper doth
not refresh, or suffice, many as well as few ; but the voice of
one preacher teacheth as well a hundred as one. The sound
of one beU is never the less when it is heard of many.
Even so he who preserved the small portion of meal and oil "''"ssxvu.
for the widow and her son, that was not diminished, who
with a very few loaves and a certain fishes refreshed a great Matt. xiv.
1 • 1 1 • • • 1 1 1 Mark vi.
multitude, so that those things were not diminished but Luke ix.
increased, knoweth how to employ his benefits without any
loss or detriment to his liberality. Moreover, as fire sendeth
forth both heat and light, but neither heat ne light sendeth
fire; so the Father sendeth both Christ and the all-know
ing Comforter, and he is unsent. And as both the Ught
and the heat are of the fire, so Christ and the Holy Ghost
both are of the Father, the one begotten, the other pro
ceeding ; and the Father only is of himself, and of no
other. And as fire is not before heat and light, no more is
the Father before the Son and the Holy Ghost. But in
that place which I rehearsed out of Deuteronomy, God is Deut. iv.
called fire, because he melteth the sins of those that will
11—2

164 the image OF GOD; [oh.
amend, as the fire melteth wax, and punisheth the sins of
1 Johni. disobedient persons with unquenchable fire: and John calleth
him light for the same cause ; for light putteth away dark
ness, and is contrary to it. For these properties, and divers
other, the scriptures caU God the sun of righteousness, fire,
and light.
If we ponder them diUgently, we shall find also the
image of the blessed Trinity in ourselves, in our own nar
^^"' '¦ tures. For it is written : " God made man after his
image, after the image of God formed he him." This image
is in our souls, not in our bodies : as I have proved in
^eeGod'in. ^y confutation of the Anthropomorphites, or humanifor-
mians. Man's soul is a lively image of God. The soul is
a spirit ; Almighty God is a spirit : the soul quickeneth
and ruleth the body ; the Trinity governeth the marvellous
frame of this world. Reason, wiU, and memory, are three,
but one and the same soul. So the Fatherj the Son, and
the Holy Ghost, are three, distinct in property, and one God.
Whatsoever thing the soul doth, these three be the workers
thereof. Reason cannot discern good and evil, trath, false
hood, plainness and craft, proof and sophistication, without
either wUl or memory. Neither will chooseth what him
liketh, without the other ; nor memory remembereth not
things gone, without reason and wUl. These actions and
works, which are said properly to belong only to memory,
and only to reason and -will, in very deed are done by the
of thithree workmanship of all three. So the Father, the Son, and
KpMa-° tlie Holy Ghost, work all things inseparably ; not that each
*•''¦ of them is unable to work by himself, but that they all
three are one God, one spirit, one nature ; as reason, will,
memory, are one soul. The Son worketh always with the
Johnv. Father; for "whatsoever the Father doth, that doth the Son
also :" and Christ recordeth, that as his Father- worketh
hitherto, so he worketh. The almighty Comforter cannot
^"*- '¦ be absent from their works ; for he is the Spirit of them
both, and fiUeth the round compass of the world.
If I would gather all the works of each person into an
induction, I could manifestly prove this to the capacity of
all men; but it is too long to speak of all' their works. I
will speak of the creation of the world, of Christ's incar-
P Of all their, 1650; of their, 1560.]

XXVII.] OR l.\yman's book. 165
nation, of his miracles and resurrection; proving all these
to have been done by the workmanship of the three per
sons. For if the Trinity did work inseparably in these,
no doubt it hath done likewise in aU other.
First, touchmg the creation of the world, no man dis-
trusteth the Father's working, of whom that is supposed
to be spoken, " In the beginning God created heaven and
earth." If thou doubt of Christ and the holy Comforter,
hearken what the prophet David saith : " By the word of
the Lord were the heavens made, and by the word of his
mouth the glorious fairness of them." Wherefore heaven
and earth be the workmanship of the three persons.
Was Christ conceived in the womb of Mary by the
workmanship of the holy Comforter, and is he not Maker
of the world ? If the three persons work evermore with- a,I's^^,fea '"'
out separation, why doth the scripture grant certain works
to one person, and certain to another? Truly, to teach
us that there be three persons; that there be tliree dis
tinct, three unconfounded. Only the person of the Father
soundeth the voice in Christ's baptism ; only the Holy
Ghost appeareth like a dove ; and only Christ is incar
nate. Notwithstanding, both the flesh of Christ, and the
voice of the Father, and the apparition of the all-knowing
Comforter, be the workmanship of the whole Trinity. I
mean not that Christ and the Holy Ghost sounded the
voice, but that they w ere workers of the voice ; the Father
only sounded it, not Christ, not the Holy Ghost. For they
be distinct and unconfounded. They be three, not aU one ;
three persons, not three names. So the Holy Ghost only
shewed himself in the shape of a dove ; not the Father,
not Christ. Nevertheless the dove in which he appeared,
was the workmanship of aU three. So neither the Father,
ne yet the blessed Comforter, were incarnate, but Clirist
only. Nevertheless the flesh and nature of Christ was the
workmanship of the whole Trinity, whose works be inse
parable. This may be gathered of the words of the angel
to Mary : Spiritus sanctus superveniet in te, et virtus Altis-
simi ohumbraUt tibi, "The Holy Ghost," saith Gabriel, Luke i.
" shaU come upon thee, and the power of the Highest shall
overshadow thee." By the Highest, the Father is to be
understand: by these words, virtus Altissimi, "the virtue

166 THE IMAGE OP GOD, [cH.
or power of the Highest," the Son. For so Paul' calleth
I Cor. i, him to the Cormthians, saying : " We preach Christ cru
cified; unto the Jews an occasion of falUng, to the Greeks
foolishness ; but unto them which are caUed, both of the
Jews and Greeks, we preach Christ, the power and wis
dom of God." The word virtus is translated in English,
'virtue,' or 'power.' The Greek word is Dunamis, both
in Paul and in the answer of the angel. Peradventure
some man wiU deny that the Father is meant by the word
Altissimus, Therefore I wUl fortify his operation with an
other reason. Christ's incarnation is his sending ; as I have
proved before. For who is sent thither where he is already ?
But he is every where, touching his divinity. Wherefore he
is sent thither where he was not, by appearing in his human
ity. And it is plain that the Father sent him. Wherefore
the incarnation of Christ is the workmanship of the holy,
glorious Trinity.
The scripture telleth, that our Saviour Christ also by
his word and commandment did cast out many devils.
But the same witnesseth, that the Father and the Holy
Ghost did work with him ; lest thou shouldst think the
works of the Trinity to be separable. For of his Father
John xiv. he himself saith: "The Father that dwelleth in me, is he
which doth the works." And of the all-doing Comforter
Matt. xii. also : " I cast out devils in the Spirit^ of God." Like proof
may be brought of all his other miracles.
So only Christ arose from death to life; and yet the
holy Trinity raised him. For of the Father it is written,
1 Pet. i. " Who raised Christ from death :" and of himself he testi-
johnii. fieth, saying to the Jews asking a token, " Destroy this
temple, and in three days I shall raise it up again:" and
Rom. viii. that the Holy Ghost raised him, Paul is record and witness,
saying, "Wherefore, if the Spirit of him which raised iip
johnvi. Jesu from death dweU in you;" and John also, "the Spirit
quickeneth." For it is not to be taken only of the quicken
ing of our souls, but of our bodies also : neither is it unlike,
that the holy Comforter did raise him whom he formed in
the virgin's womb. Like proof might be made of aU the
P Paul, 1560; St Paul, 1660.]
P Spirit, 1650; scripture, 1660.]

XXVII.] OR layman's book. 167
pecuUar works of the aU-working Comforter and of the
Father. Wherefore their works be no more separable than
the works of reason, will, and memory : namely, seeing they
be one God, as the other three be one soul.

THE TWENTY-EIGHTH CHAPTER.

How there is but one God only : the divinity of Christ, and the all-doing
Comforter, notwithstanding this unity.
Now I have almost declared aU the contents of this trea
tise : that is, what God is ; what a^ person signifieth ; and
that there be three persons in the glorious Trinity. For the
proof of my last matter and content, I will first teach with
erident scriptures, that there is but one only God, and then
with reasons, not of phUosophy, but gathered out of them ;
for " the scripture is profitable to teach, to control, and to ^ Tim. iii.
instract." Then I wUl prove, that the same scripture
granteth aU and every one of the parts of the definition made
of God to our Saviour Christ : and that done, I wUl fortify
also, that aU the parts of the same definition are granted to
the aU-knowing and almighty Comforter. The christian
congregation beUeveth the Father, the Son, and the Holy
Ghost to be one God ; not by nuncupation only, but by unity
of nature. For if the multitude of them that believed were
cor unum et anima una, " one heart and one soul ;" if " he
which is joined unto the Lord is one spirit ;" if man and wife ^ots iv.
be " one flesh," one body, as the apostle witnesseth ; if all i cor. vi.
men be one substance, touching their nature ; if the scrip
tures testify that in human things many be one ; how much
more are the Father, the Son, and the Holy Ghost one God,
which differ not in nature and substance ! For it is -written,
" There are three which bear record in heaven ; the Father, i John v.

P What a person, 1550; what person, 1560.]

168 THE IMAGE OP GOD, [l

CH.

the Word, and the Holy Ghost ; and these three are one."
The unity of their nature proveth them not to be three
gods, but one God.
Arians' in- The damnable sect of the Arians expoundeth this text,
terpretation ,1,1 . , 1 t_
confuted. ]ii fres unum swnt, " these three are one, that they be one in
wiU, in assent, and consent, and not in their substance, na
ture, and divinity. To which I make answer, that in all the
scripture they cannot find unum sunt spoken of things which
differ in substance and nature. Wherefore, spoken of the
three persons, they prove them to have no diversity in their
nature. And if that be trae, they must grant of necessity
1 Cor. iii. that they be one God by nature. St Paul saith, that " he
that planteth, and he that watereth, unum sunt, are one."
Are they of diverse substance and nature ? No, verily ; for
both of them were men. He speaketh these words of him
self and of Apollo (for tbe congregation rejoiced in them) ;
forbidding the Corinthians to rejoice in men, and teaching
them to rejoice in God only. Wherefore these words, unum
sunt, in this place are not spoken of things which differ in
substance. Let us ponder other texts. The same Paul unto
Gal, iii. the Galatiaus saith : "All you unum estis in Christo Jesu, are
one in Christ Jesu." He speaketh this of the Galatians,
which all were of one nature, of one lump and substance.
For they all were men, of men. Here thou seest also,
reader, that these words, unum sunt, are not spoken of things
which differ in substance.
But the Arians reply, that the apostle witnesseth, that
icor.vi, «he which is joined unto the Lord is one spirit;" and yet
he is not of the same substance that the body is. The
Latin there is not unum sunt, "are one," of which I do
answered!"" ^peak, but qui adhceret Domino unus spiritus est, " he that
is joined to the Lord is unus spiritus, one spirit." For
unus, joined with another word, as with spiritus, may be
spoken of things which are of discrepant nature, as it is here:
but unum sunt is never so spoken. Search aU the bible
throughout, and thou shalt find this to be trae. I grant
that the words unum sunt be spoken often of assent in will ;
but only in those things which differ not in nature and
substance. And truly the Father, the Son, and the Holy
Ghost, unum sunt vohtntate, are one in wUl and assent ; but
also of one substance, nature, and divinity; forasmuch as

xxv

in.] OR eaym.\n's book. 169

unum sunt, " are one," is never spoken of things which differ
in substance. The Arians reply further, that Christ prayed for his Objection
elect, ut sint unum, "that they may become one, as he and ""^werea.
liis Father were one." He doth not pray that they, and he,
and the Father may be one ; but that they be one, as he and
his Father be one, both in nature and will; as it followeth in
the same text, Ut omnes unum sint, sicut tu Pater in ms, et ego
in te, \ut\ et ipsi in nobis unum sint, " That they all may be joim xvii.
one, as thou. Father, art in me, and I in thee, that they also
may be one in us." For mortal men cannot be of the same
substance that God is. They may be one in God, but not
with God. They may be one, as the Father and Christ
be, but not of their nature : that is, as the' three per
sons of the glorious Trinity are one in wiU and assent, and
substance also, so the chosen after this life, as they are now
of one substance, so shall they be then also ; not with God,
but in God; of one assent, consent, and will, and not squaring
one with another, for they "shall be all one in Jesus Christ," coi.iii.
and " Christ shall be aU things in all," and God shall be all i cor. xv.
things in all : which proveth Christ God. Unum sunt is
spoken here of the elect, which differ not in substance, for
they be men. Therefore the Father, the Son, and the Holy
Ghost, are of one substance and divinity.
And if they be of one substance and divinity, they are not
three gods, but one God; as it is written, " Hearken, Israel, Deut. vi.
the Lord thy God is one God." He saith unto Israel by
Moses, " Where are their gods wherein they trusted, the fat Deut. xxxii.
of whose sacrifices they eat, and drank the wine of their
vessels? Let them arise up and help you, and be your shield.
See now how I am alone, and that there is no God but I.
I can kill, and make alive; and what I have smitten, that can
I heal. I wiU lift up my hand to heaven, and say, I live ever."
If there be many gods, their kingdom is divided : but the
kingdom of God is everlasting ; wherefore it is not divided,
for every kingdom divided shall be destroyed. The Hebrew Matt. xii.
word for God is Elohim, which is not of the singular num- Eiohim.
ber, but of the plural; for there be three persons: but it
is alway joined with a verb singular, lest that we should
thmk there were many gods. Moses useth this word for the
P Is, as the, 1550; is, the, 1560.]

IJ'O THE IMAGE OF GOD, [cH.
EngUsh, which is ' God,' when he saith, " In the beginning
God created heaven and earth :" wherefore we may learn,
that the world is the workmanship of the holy Trinity.
This word is used commonly for God, to signify, that what
soever is done is the work of the three persons ; for as they
be not separable, so they work inseparably.
The heathen The heathen supposed there were many gods, because it
futed. seemed to them impossible for one to rule and govern all
things : yet they divided the governance thereof between
three ; giving heaven and earth to Jupiter, the seas to Nep
tune, the low parts and hell to Pluto. But the scriptures,
which is truth and cannot lie, testifieth that the three persons,
without division, without labour or pain, without time, govern
aU things ; for their works be inseparable. If so be there
be many gods, then is there somewhat wherein one of them
doth differ from another. Now, if that be any good thing,
he is no God that lacketh or wanteth any thing that good is.
For as he that nameth a king doth in this one word com
prehend many exceUent things, so he that nameth God doth
comprehend in this word an infinite sum of all good things.
We read of a certain ruler which called Christ " Good mas
ter," asking him, what he should do to get and achieve etemal
Luke xviii. fife : whom Christ rebuked, saying, " Why caUest thou me
good ? none is good but God only." If God only be good,
then all goodness is in him : as I have proved in my first
matter. He is life, is trath, he is Ught, he is strength, he is
health, he is Oriaavpos dyaQwv, that is, " a treasure and
heap of all goodness." And if that thing wherein they differ
be an evU thing, that cannot be God that hath any evil thmg
in him: for he willeth no wickedness. The heathen, which
worship many gods, did and do think no evU to come by
them, by the light which they had of nature ; and judged
them to revenge and punish aU that they took to be sin.
Now, if God be a righteous punisher of vice, he must be void
of the same. Wherefore natural reason teacheth, that there
is but one God. Doth not the noble and worthy phUosopher,
Aristotle. Aristotle, teach us this, provmg that there is but unvm pri
mum mobile, ' one first mover,' who moveth all the heavenly
spheres ?
Minfchs-""^ The Manichees make two gods, which they caU dm
principia contraria, 'two principles one contrary to another.'

ans.

.XXVIH.] OB LAYMA-n's BOOK. I7l
For they say, that one is an evil God, maker of visible things ;
the other a good God, maker of invisible things. And
they say also, that both of them be unbegotten, uncreate,
and of themselves. Then are they immortal. But if they
be immortal, there is no God that " only hath immortality,"
and Paul lieth, who saith that God, not gods, hath immor- i Tim. vi.
tality. And all the prophets, evangelists, and apostles be
liars ; teaching with one assent, that God only forgiveth
sin, that God only knoweth aU things. For if there be two
gods, both of them must have these properties. If either of
them know not all things, then is he ignorant, and then no
God. If both know all things, then is there no God which
only knoweth aU things. Both also must forgive sin; the
good, because he is merciful ; the evil, because he is the cause
of all sin : and then is there no God which only pardoneth
sin. Moreover, if both the Manichees' gods be immortal, if
both pardon sin, if both know aU science, they be not con
trary : for knowledge is not contrary to knowledge, but
ignorance ; and unmercifulness is contrary to mercy and
forgiving ; and death to immortality. Wherefore there be
not two contrary principles, but one principle and one God.
The christian congregation confesseth that the Father is
principium, ' a principle', or ' beginning' ; for so the beloved
disciple caUeth him, saying. In principio erat Verbum, " In John i.
the begumuig was the Word," in the Father was Christ.
They acknowledge Christ also to be principium ; who an
swereth the cruel Jews demanding who he was, saying,
" The beginning which spake unto you." But the Father Joim viii.
is principium non de principio ; Christ is principium de prin-
They confess the almighty Comforter also to be
'um, forasmuch as he, with the Father and the Son,
made aU things, and governeth them; as I have proved before.
Notwithstanding there be not three beginnings, but one be-
guming only ; as there be not three gods, but one God.
The papists also bring in many gods, but covertly and Against
privily. They teach the people to pray unto saints : to saints.
St Luke for the ox, to Job for the pox, to Rocke for the
pestUence', to Sith for thmgs lost, to Christopher for con-
P The Golden Legend abounds with confirmations of this passage.
It informs us, that after the decease of Saint Rocke, a "table dyvynely
wryten with lettres of golde," was found under his head, which table was

17S

THE IMAGE OP GOD,

[cH.

The first
reason.

tinual health, to the queen of heaven for women with child,
to Clement for good beer : yea, they entice the people also
to worship and honour their images. If they be to be
prayed unto for these things, they be gods ; for in pray
ing unto them, we acknowledge them to hear us, to be
almighty, to be every where, to know the thoughts of all
men, to be a strong castle unto such as fly unto them:
but these things belong only to God, as I have proved be
fore. Wherefore they make them gods.
O crafty devil ! O subtle papists ! The Jews are reproved,
by the voice of the prophets, for making many gods, in that
they prayed unto Baal, Astaroth, Moloch, and the queen
of heaven, for aid and succour. Why do we not ask all
good things of him which is the author and giver of all
good things both to his enemies and friends, both to the
Isai. 1. and heathen and to the congregation ? Is his hand smitten off,
that it cannot help ? Have we perceived at any time ,cru-
delity or unkindness in him? Are his ears stopped, that
he cannot hear? or his eyes so dim that they cannot see?
Psal. xciv. He planted the ear, he made the eye; wherefore he both
heareth most easily and seeth most perfectly. And because
he is the fountain of all mercy, he granteth our requests
most mercifully. He is not like an earthly king, who setteth
porters at his gates. He is not hard to speak with, for
he is the gate himself; as he telleth us. Ego sum via, Veritas,
et vita, " I am the way, the truth, and life ;" and. Ego
sum ostium, " I am the door." There is but one way, one

The second.'

John xiv.

John X.

placed there by an angel, and contained an inscription, which purporteB
" that God had graunted to him (St Rocke) his prayer, that is to -vvyte,
that who that calleth to saynte Rocke mekely,he shall not be hurte with
ony hurte of pestylence :" (Golden Legend, fol. ccxv. edit. Lond. 1527.)
and also, that St Christopher obtained from God "by prayer to put
awaye sekeness and sores for them that remembre his passyon and
figure.'' (ibid. fol. clxxviii.) According to the following passage, the
merits of St Clement were considered to avaU. for other purposes than
the one mentioned by Hutchinson : " Let us devoutly praye unto this
blyssed saynt, saynt Clement, that by his merytes we may deserve to
come to the blysse of heaven." (Ibid. fol. cccxxxli. b.) " Sith" means
St Osy th, to whom the patronage of ' things lost' was assigned in con
sequence of an incident in her life related in Capgrave's Nova Legenda
Anglice, fol. ccxlv. b. edit. 1616.] >
[' These words do not occur in the edition of 1660.]

xxvin.J OR layman's book. 173
door ; and he that entereth in by the door findeth pasture.
He that entereth in not by the door, he is a thief, a robber.
And why ? For he robbeth God of the glory belonging only
to him, giring it to his creatures. They which fly unto
saints depart^ make many ways, many doors, and many gods.
If they are to be prayed unto, we must believe on them;
for the apostle saith, Qitmnodo invocabunt in quem non
crediderunt; " How shall they call on him, pray to him, on '''^'^ "'"''-
whom they believe not?" If we must believe on them, then ''om.x.
let us be christened in their names. But holy baptism is
commanded not to be ministered in their names ; but in
nomine, ' in one name', of the Father, the Son, and the
Holy Ghost. Wherefore, as they are not to be believed
upon, so are they not to be called upon; but God only;
whose highness disdaineth the fellowship of any creature.
Let us therefore pray unto him; for he is the well of water
of Ufe. Let us not dig vile and broken pits, which hold Jer. ii,
no water. Let us take heed of the streets of Egypt, and of
the ways of Assyria. God is no wilderness to his people,
nor land without light, but a merciful and a liberal God. Psai. lix.
Such as make flesh their arm, are accursed. Let us make Jc- "vii.
Christ our arm, for he is the arm of God ; " who in all ^eb. ii.
things became like unto his brethren, that he might be a
merciful and a faithful bishop in things concerning God,
to purge the people's sins." God only knoweth our need,
searcheth our thoughts and intents, granteth our desires,
blesseth and crowneth us ; and there be no mo' Gods,
no mo' hearers, no mo' judgers of thoughts, beside him.
He saith by his prophet : "I am the first and the last,
and beside me is there no God. Have not I the Lord done \l"i xw?
it, without whom there is none other God? The trae God
and Saviour, and there is else none but I. And there
fore tum unto me, all ye ends of the earth, so shall ye
be saved. For I am God and there is else none."
If there be many gods, the divine power, governance,
and rule,' is divided between them : and then it is not an
everlasting, power, but mortal ; for whatsoever is divided is
mortal. But natural reason denieth God to be corruptible,
and his power to decay. Wherefore it protesteth, that there
is but one God which ruleth all. Moreover, the divine power
P Depart, i. e. departed.] P Mo, 1550; more, 1560.]

174 THE IMAGE OF GOD, [(

CH,

is a perfect power and a general authority ; for God is al
mighty and general Governor. If there be many gods,
each of them hath a certain portion to rale. But they
which have but portions, are no gods ; for the power of
God is a perfect power, and a perfect power comprehendeth
all power. If there be many gods, they have several do
minions, and every one of them lacketh so much as the
other gods have; and so the mo gods they be in num
ber, the less is their power and authority. As for ensample',
the king is most mighty who hath all the world under him ;
for all things are his, the riches of all men belong unto
him. If there be many kings, they are of less power. There
is no such authority among them, no such power : for every
one of them hath his dominion, his portion to rule, and
presumeth not beyond his own bounds. Even so if there
be many gods, they are of lesser^ power. But reason giveth
God a perfect and an absolute power. Wherefore there
is but one God only; forasmuch as perfect power cannot
bo in many.
Also, if there be many, how do they know that they
shall continue of one mind and will ? If they do not,
as it is like, for it is a common saying, tot capita tot
sensus, ' as many minds as heads' ; then this diversity
will provoke them to battle; as we read in Homer, who
bringeth in the gods fighting one with another ; some of
' them taking part with the Trojans, some with the Greeks:
for diversity in wUl causeth war. The heathen grant that
God hath a general authority, and a perfect power; but
they say, that he hath many gods of less power, which
are oaUed minores dii, to govern the world under him.
But they Ue : for they be no gods, because they be mi
nisters under him ; no more than the officers under the king;
as chancellors, mayors, presidents, judges, shrives, bailies,
and constables, are kings. God is not liTiC a man; he
worketh aU things -without hands, without any weariness
or pain ; neither doth time measure his works, with whom
Psai.cxiviii. it is, dixit et facta sunt, "He spake the word and it was
done." Wherefore he neither hath need to rule under him,
neither can any such be gods. Whereof it must needs
P Ensample, 1650; example, 1560.]
P- Lesser, 1550; less, 1560.] -

xxViu.] OB layman's book. 175
follow, that the world is governed by one God. No city
is well ordered, but of one mayor ; no host of men, but
of one general captain. AVherefore the Greeks, saUing unto
the famous city of Troy, chose Agamemnon to be king of
kings, and wiUed all to be obedient unto him. If in one
host there be so many chief captains as there be thousands ;
if every have his captain whom he must only obey, no order,
no array can be kept : for every captain will be with his
men where him listeth ; and every one of them will refuse
to endanger himself and his men, and will pass the jeopardy
to him that is next. Even so, except by one God the
whole world be governed, aU things will decay and perish.
If it be true, which is commonly said among men, Omnis
potestas impatiens est consortis, that ' power receiveth no fel
lowship ;' how much more is it trae in that ineffable power
which appertaineth to God, whose highness receiveth no
feUowship of any other ! What a king is to his realm, that
God is in the world. One realm hath but one king' : so
one world hath but one God. For this cause and other,
the scriptures use to caU him a king. No ship is well
governed of many masters, no flock of many shepherds, no
school of many schoolmasters, no city of many mayors, no
host of many captains, no kingdom of many kings. All
things stand and are preserved by an unity. And Virgil
recordeth this thing, saying:
Principio coelum, ac terras, camposque liquentes, [^neid. vi.
Lucentemque globum lunae, Titaniaque astra,
Spiritus intus alit, totamque infusa per artus
Mens agitat molem, et magno se corpore miscet.
"First heaven, and earth, and clay-fields indeed.
With moon and stars, the spirit within doth feed:
I'he mind spread through the veins eke moves the mole.
Mixing itself unto the body whole.''
The poet Virgil beareth record that there is but one God,
For one body hath but one mind, and God is the mind
of the world. Wherefore, as there is but one world, so
there is but one God. And that no man should misdeem
this spirit and mind of which he speaketh, not to be God,
Jie expoundeth these words in another place, saying:
P King omitted from the edition of 1560.]

176 THE IMAGE OF GOD, [cH.
[Georg. iv. Deum namque ire per omnes,
331,222.] Terrasque, tractusque maris, coelumque profundum.
"God goeth through all, seen or unseen with eye;
Through earth, and sea, through heaven deep and high."
[Metam. i. Ovid also, in his book called Metamorphoses, witnesseth, that
''"'^¦¦' one God formed aU things of a confused heap. I do not
call poets to witness, that I think any credit to be given
to tlieir words, but to shew that this thing is so manifest
a trath, that they which were blind did see it.
But as I have spoken of poets, so wUl I speak of the
Thaies. philosophcrs. Tliales Milesius, one of the seven famous wise
^^nmr. men, held opinion, that water is the stuff and matter of
Lib.i.c.io.] ^j^j^j^ all things were made, and that God formed them
thereof ; granting both one God to be maker of aU things,
and also telling whereof. For the scriptures caU the con
fused heap of which all things were made, by the name
Gen, i. of ' water' ; as it is written, " The Spirit of God was bome
Pythagoras, upou the Waters." Pythagoras also defineth God to be
Nat.^Deor! a miud, filling and ruling all the portions of the world.
Lib.i. c.ii.] ^jj^ ^jjg \,oAy hath but one mind; wherefore the world hath
but one God. For God is a mind, and the world is the
body. He also said, that the number of three was the be
ginning of all things : teaching the people of his time that
God is a Trinity, in a riddle and obscure speech, because
it would not be borne openly. If there were many worlds,
as some think, it were some probability to say there were
Parmenides. many Gods. Parmenides thinketh, that there is but unvm
Aristotle, eus. The noble and worthy philosopher, Aristotle, depart
ing out of this life, prayed unto the same ens, saying:
Ens entium, miserere mei. And well may God be called ens,
who only is of himself, and all things have their being of
Plato. him. Plato also saith, that the governance of this- world
is a monarchy, and that God only both made and ruleth
[Ll™xiV ^*- Hermes Trismegistus teacheth the same thing; and
1611 1^""''" *^^* ^^ '^ unsearchable. Marcus TuUius, the famous orator,
™'^'^s. agreeth with them ; who teacheth that God is. Mens sohta
Quast. i. qucedam et libera, et segregata ab omni concretione mortaU,
omnia sentiens, et omnia movens ; that is to wit : ' God is
a simple mind, neither being made of matter and form,
neither mingled with accidents, knowing aU things, and
ordering them.'

XXVIU.] OR layman's book. 177
The sibyls also taught the same in old time ; whioh were
women that did prophesy before tho coming of our Saviour
Christ, so caUed because they did disclose many of God's
secrets : for the .Cohans call the gods Sious, not Theous ;
and counsel or secrets, not Boulon, but Bullen : and there
were ten of them. The most famous of them, which was
caUed Erythrsea, saith thus of God : sibyiia
*^ Erythraja.
Efs Qedi, di ixdvoi ap-)(^ei, vireppeyadr]';, ayev>iTOi. [Sibyl. Orac.
38.' Edit.
"One God alone there is, I wot, 1555.]
Both infinite, and unbegot."
Who is called also, for the same skill, ametor and apator,
'motherless and fatherless.' She witnesseth also, that this
God made heaven, and garnished it with lights ; made earth
and the waters, saying:
'A/\\a 6edi fxovoi eti, tramwepTaToi, oi ¦jTeivoiriKev
Ovpavov i]e\iov te, koi aa-Tcpai, rjoe (TeXrjvrjv,
l'iapiro(j)opov yaTav tc, koi S^aTOi o'lipara ttovtov.
"There is alone one chief God, which did make
The heaven, the sun, the moon, and eke the stars.
The steady earth, and sea floods that shake,
With all fruit bearing trees, &e."
And that he is only to be honoured, and none other thing :
AvTov TOV [xovov uvTa (Tepetrd rjyrjTopa Koupov,
Oc povoi ell aiiova Kat e^ attavoi eTvyOrj,
"Him only worship ye,
That ruleth the world alone.
Which hath from the beginning be,
And ever shall be, one."
And she bringeth a reason v/hy, forasmuch as he is governor
of the world, and only without beginning and ending. An
other sibyl also crieth, that this is the voice of God :
Eic fxovoi ei[x\ Qeoi, Ka\ ovk ectTt Qeoi aXXoi,
" I am one God, myself alone,
And, beside me, God is there none."
Apollo also, whom the foolish people for his wisdom Apoiio.
12
[hutchinson.]

178 THE I.\IAGE OF GOD, [cH.
supposed to be God, worshipping him as God after his death,
when he was demanded what God was, made this answer:
AiiTO(^uij?, dii'caKTOi, dpriTiap, doTv(j>eXiKTOi,
Oijvoixa //»;8e Xoyif -xuspovpevov, ev irvpt vattav,
TovTt dedi, piKpd ie BeoS ixep)i ayyeXot tjpeti.
" He that is of himself, and of none other.
Whom nought can hurt, who never had a mother,
Whose name can by no means be full exprest,
Who in the fire doth live, and take his rest,
Lo, this is God: as for th' angels and we
Of this great God a right small portion be."
Be not discontent, gentle reader, that I mingle the say
ings of philosophers and poets with the verity of the scrip-
tures. For Paul citeth poets to fortify God's providence.
Acts xvii. saying : " In him we live, move, and have our being ; as
certain of your own poets say. For we are also his genera
tion." The prophets also make relation of giants, and of
the valley of Titans. Esay teUeth of the mermaids, and of
the daughters of sparrows ; and Jeremy saith of Babylon,
that the daughters of mermaids shall dwell in it. The wise
man also speaketh of them. Ezechiel mentioneth the de
struction of Gog and Magod ; which all be spoken of much
in poets. The scriptures also use to teach us truth by
fables; as the parable of trees in the book of Judges wit
nesseth, and many other.
But to tum to our matter : there is but one God, fof-
Godisa asmuch as all men confess him to be a Father, both be
cause he is the fountain of all things, and also giveth all
necessaries to men as a father. But it is against nature
for any man to have many fathers ; wherefore it is against
nature to worship many gods. He is a Lord also, and a
Luke xvi. Master; for to him belongeth to avenge and pmiish: but
no man can serve two masters. Wherefore if God be to
be honoured, he is one god, not many. If there be many,
there can be no God which only is to be honoured.
How the But how can the Father, the Son, and the Holy Ghost,
chrilt,'and being three, be one God? Truly, because they are one
spMt°b^e mind, one spirit, one substance, and cannot be separate.
The Father is, as it were, a plentiful spring or fountain;
the Son is a river gushing out of it. The Father is the sun;

XXVIII.] OK layman's book. 179
Christ is tho beam issuing out of it. The beam cannot be
separate from the sun, nor the river from the spring. Christ
also is the hand of God, and the holy Comforter is his
finger : the hand and finger are not separate from the body.
I will declare this with a familiar example. If a father
have a son, whom he loveth so much that he maketh him
ruler of his house, yet the house is said to be governed by
one master and i-ider, not many. So the world is the house
of one God ; and the Father and the Son, because they dis
agree neither in nature ne in wiU, are one God. The
king's image is caUed the king, and Christ's image Christ ;
and yet they be not two kings, nor two Christs: so the
Father and Christ are one God, for Christ is the Father's
image ; no dead image, for he is life and resurrection ; nor
counterfeit, for he is truth ; nor dumb, for he is the word.
But the Arians reply, that as Isay, David, and Salomon, ^","''J^'^"
are of one substance, and yet they be three men, not one
man ; that so, albeit the Father, the Son, and the Holy
Ghost, be one in substance, yet they are not one God. I
answer, that Isay, David, and Salomon, are called three Tiie answer.
men, not one man ; because every one of them, although
they be of one substance, hath a diversity in time, in know
ledge, in bigness, in place. For there can be no unity
where there is diversity. But the Father, the Son, and
the Holy Ghost, are one God, forasmuch as there is no di
versity among them. They are aU three immortal, of hke
knowledge and majesty, and not contained in place, but
fiUers of all places. Many also are caUed by the name of
' man' : as, " the Lord is my helper, I care not what man Psai. cxviii.
may do unto me :" and, " It is better to trust in God than
in. man." But in men there is unity of certain things
only; as of nature, or love, or faith. General unity be
longeth only to the Father, the Son, and the Holy Ghost :
wherefore they be one God.
Further, that the Father and Christ are one God, the
prophet Esay teacheth, saying : " The Lord hath said more- isai. xiv.
over, the occupiers of Egypt, the merchants of the Morians
and Sabees, shaU come unto thee with tribute, they shall
be thine: they shaU foUow thee, and go with chains upon
then- feet. They shaU faU down before thee, and make
supplication unto thee : for God is in thee ; and there is
12—2

180 THE IMAGE OF GOD, [(

CII,

no other God beside thee." God the Father speaketh these
words to Christ, who is one God with the Father, for the
Father is in him; and saith that there is no God beside
him. If thou deny them to be one God, thou deniest the
divinity of the Father, who saith to Christ, " God is in
thee ; and there is no God beside thee ;" because he is
John xiv. jjj jjjg Qqu^ foj. it is written, " The Father that dwelleth
in me, is he that doeth the works ; and I am in the Father,
and the Father in me." There is no God beside him, be
cause they both are one God. God is in God, and yet
there be not two Gods ; and the Lord is in the Lord,
and yet they be not two Lords : for we are forbidden to
Luke xvi. scrvo two Lords, Nemo potest duobus dominis servire. But
both the Father and Christ are to be honoured and served.
Matt. ii. For of Christ it is written, that "the three wise men kneeled
down and worshipped him, and opened their treasures, and
offered unto him gifts, gold, frankincense and myrrh :" by
gold, confessing him to be a king ; by frankincense, to be
God; and by myrrh, to be man: neither are they blamed
Matt. .XV. therefore. A woman of Cane worshippeth' him, and obtaineth
her request. And Paul, in the beginning of all his letters,
Rom. i. professeth himself to be the servant of Jesu Christ ; where-
^¦'' fore he is to be honoured: and then he is one God with
Matt.iv. the Father; for it is written, " Thou shalt worship the
John xiii. Lord thy God, and him only shalt thou serve." " You call
me," saith Christ, "Lord and Master, and ye say well;
Matt..x.\iii. for SO am I." And he warneth us, that we call not one
another Master ; for one is our Master.
The apostle also witnesseth, that there is but one divinity,
one power and majesty of Christ and the Father, saying,
1 Cor. viii. " Although there be that are called Gods, whether in heaven
or in earth (as there be Gods many, and Lords many) yet
unto us is there but units Deus, one God, which is the Father,
of whom are aU things, and we in him, and unus Dominus,
one Lord, Jesus Christ, by whom are aU things, and we
by him." For as in that he saith, that there is but " one
Lord Jesus Christ," the Father is not denied to be Lord;
so these words, "unto us there is but one God, which is
the Father," deny not Christ to be God. He numbereth
not him among those which are Gods by nuncupation ; but
P Worshippeth, 1560; worshipped, 1660.]

XXVIII.] OR layman's book. 181
joineth and coupleth him with the Father, from whom he
is unseparable. The prophet Baruch saith of him : " He Baruch iii.
is our God, and there is none other able to be compared
unto him." "Wherefore, either we must grant him to be
one God with the Father, or else make the Father un-
derUng to his Son ; for none is to be compared to him.
That the prophet speaketh these words of Christ, the same
text foUowing sheweth : " It is he that hath found out all
wisdom, and hath given her unto Jacob his servant, and
to Israel his beloved. Afterward did he shew himself upon
earth, and dwelt among men." This text declareth also,
that Christ governed the congregation of the Israelites ;
in that he saith, " He found out all wisdom, and gave her
unto Jacob and Israel." Read that chapter, and thou shalt
find, that he prepared the earth at the beginning, and filled
it with all manner of fowls and beasts; and that he governeth
the same ; and that he wotteth all things ; that he is great,
and hath no end, high and unmeasurable ; which things all
prove him one God with the Father; as he testifieth of him
self, saying to his Father, IIwc est vita ceterna, &c. " This John xvii.
is life everlasting, that they might know the only true God,
and whom thou hast sent, Jesus Christ;" that is, that
they might know thee and Jesus Christ, to be the only
true God. Neither doth ' only' here deny the Holy Ghost
to be one God with them; forasmuch as he is of the same
essence that they be, for he proceedeth of them both ; no
more than the Father is excluded by the same word, and
the Son, where it is written, " The things of God knoweth i cor, ii.
none, but the Spirit of God." The Father and Christ are
not excluded from that knowledge, which is said here to
appertain only to the Holy Ghost. So whensoever they
two are said to be the only trae God, the almighty Com
forter is not denied to be God also with them.
We read in the Revelation of St John, of a name which ''^^- "'""
none knew, but he only who had it written, that is Christ :
and yet both the Father knew it, who knoweth all science,
and the almighty Comforter also, "for he searcheth all Eccius, xiii.
thmgs, yea, the bottom of God's secrets." Wherefore, when
Moses crieth, " Hearken, Israel, the Lord thy God is one
God ;" when all the prophets preach, that there be no more
Gods but one ; the divine nature and essence is not denied

182 THE IMAGE OF GOD, [cH.
to Christ and to the almighty Comforter, no more than
dominion and lordship is denied to the Father, because Paul
1 Cor. viii. saith, " To us is but one Lord Jesus Christ." So God is
iTim.vi. said only to have immortality; and yet neither Christ is
John viii. mortaP, who saith unto the rebelUous Jews, "Verily, verily,
I say unto you. If a man keep my word, he ,shaU never see
death ;" for if the keeping of Christ's word lead us to
immortality, how much more is he himself immortal, without
beginning or end ! — neither the holy Comforter ; for of him
Heb. ix. Paul writeth, " If the blood of oxen and of goats, and the
ashes of an heifer, when it was sprinkled, purified the un
clean, as touching the purifying of the flesh; how much more
shall the blood of Christ, which through the eternal Spirit
offered himself without spot unto God, purge your consciences
from dead works, to serve the living God !" So God is said
LuKe V. only to forgive sin, only to be wise, only to be mighty, only
1 Tim! vj. to be good ; which texts and sayings are spoken of the
glorious Trinity. If they were spoken of the Father only,
as the Arians teach, then the evangelist would have said,
" Who can forgive sins, but the Father only?" and, " None
is God, save the Father only." Paul also saith not, " Unto
the Father wise only," but, " Unto God, king everlasting,
immortal, invisible, and wise only," that is, to the blessed
Trinity, " be honour and praise for ever and ever." For
if we take him otherwise, we make him a liar, who granteth
power, immortality, and wisdom, in diverse and sundry places,
both to Christ our Saviour, and to the Spirit the Comforter.
And these things do only appertain and belong to them
three; neither are they attribute to any other. Where
upon it must needs foUow, that they be one God. Nothing
proveth this more plainly than the Hebrew text, whereso
ever the scripture crieth unto us that there is but one God.
Deut.vi. Moses saith unto the Israelites, Jehovah Elohim, Jehovah
echad ; that is, " The Lord our God is one God," or " one
Lord." This text cannot be spoken of the Father only ;
for the Hebrew word for God is Elohim, of the plural
number, not of the singular ; to teach us, that there be
three unconfounded ; which nevertheless are declared to be
one God, and of one essence, majesty, and power, for so
much as they are Jehovah echad. For Jehovah is the
P Mortal, 1550; immortal, 1560.]

XXVIII.] OR l.^yman's book. 183
peculiar, special, honourable, and most blessed name of God,
for which the Jews did use to read Adonai: not that it
could not be expressed in their language, but for a more
reverence to God's name. Moses also saith in another
place : " Unto thee it was shewed, that thou mightest know Deut. iv.
that the Lord is God, and that there is none but he :" where,
as for God, the English, he useth Elohim, so for the Lord,
he useth Jehovah. Esay the prophet doth likewise ; speak- isai. xUv.
ing of one God, and rejecting all other. Wherefore the
Trinity is one, everlasting, and the only immutable, invisible,
and Almighty God.
I wiU prove this to be trae in these four words ; power,
name, light, virtue. For the Father is Almighty ; as it is
written, " I am the Lord Almighty." And the Son also is Gen. xvii.
Almighty ; for the wise man caUeth him, " The Almighty wisd. xi.
hand," and "The Almighty word" of God. The holy wisd. xviu.
Comforter also is Almighty; forasmuch as he is, "The finger
of God :" wherefore they are one God.
They have also one name ; for the apostles are com- They have
^ ^ X Que name.
mand to christen aU nations in the name of the Father,
of the Son, and of the Holy Ghost. Note here, that the
scripture saith, " In the name," not "In the names;" and Matt, xxviii.
to teach us that there is one divinity, one majesty, and
one name, of the three persons, the scripture telleth, that
Christ and the Holy Ghost come not in divers and sundry
names, but in one name. Christ saith, " I come in my john v.
Father's name, and ye receive me not." This name of the
Father is Christ's name also; for the Lord saith, in the
book of Departure, to him : Ego antecedo in nomine meo, et [exoii
vocabo te nomine meo Domini, in conspectu tuo; that is, "I
wiU go before thee in my name, and I will call thee by my
name Lord, in thy presence." Thou learnest here, that
Christ and his Father have one name: learn also, that the
ahnighty and aU-knowing Comforter hath the selfsame
name, in that he cometh in the name of Christ; as it is
written, " That Comforter, the Holy Ghost, whom the Fa- John xiv.
ther wiU send in my name." He is sent in Christ's name;
wherefore he hath one name with him and the Father.
This is the name of the blessed Trinity, of which it is written,
" There is no other name under heaven, in which we must Acts iv.
be saved:" wherefore they have but one divinity.

1S4 THE IMAGE OP GOD, [cH.
I wiU prove the same of those things which the scripture
1 Johni. saith of God. "God is light," saith John, " and in him
is no darkness." Christ also is Ught: for of John the Bap-
Johni. tist it is written, " He was not the light, but to bear
witness of the light, which lighteth all men coming into the
worid." God is liglit. 1 John i.
Christ is the true light. John i.
Ergo, Christ is the true God.
Of the almighty Comforter also it is written : Signatum
Psal. iv. est super nos lumen, " The light of thy countenance, 0 Lord,
is sealed upon us." But who is the light sealed? Who is
the seal? That is the Holy Ghost; of whom Paul writeth,
Eph. i. " Ye are sealed with the holy Spirit of promise, which is
the earnest of our inheritance." Note also, that he is not
another light, but the same light that the Father is; for he
is the light of his countenance: wherefore he is the same
God, and one God with the Father and the Son. But some
feUow will ask me, -n'here I find the Father to be light. Truly,.
Heb.i. in Paul, who calleth Christ "the brightness of everlasting
light;" where by everlasting light the Father is meant.
God is Christ also is virtue ; for Paul calleth him, Dei virtutem
virtue. . .
icor.i. atque sapientiam, " The virtue and wisdom of God. We
read also, that, the Father is virtue; where it is written.
Matt. xxvi. Videbitis Filium hominis ad dextram virtutis, " Ye shaU see
Christ, ye shall see the Son of Man on the right hand of
the virtue, or power." And that the Holy Ghost is virtue,
Christ witnesseth, saying, Accipietis virtutem advenientem, in
Acts i. vos Spiritus sancti, " You shaU receive virtue, or power, of
the Ploly Ghost." Luke also speaketh this of the Holy
Lukevi. Ghost, Virtus exibat de eo, " Virtue gushed out of him."
Wherefore they be one God.
^olm x!i'!'' The Son is life ; who saith, " I am the way, truth, and
life." So the Father also is life; as John witnesseth, saying,,
" That which was from the beginning, which we have heard,
which we have seen with our eyes, which we have looked
upon, and our hands have handled, of the Word of life : for
the life appeared, and we have seen, and bear witness, and
shew unto you that eternal life, which was with the Father."
Here he named our Saviour Christ "the Word of life," and

1 John i.

XXVIII.] OR layman's book. 185
" eternal life." But what meaneth he by calling him " the
Word of Ufe," than that he is the Word of the Father?
Wherefore the Father also is life. And if so be the apostle
call Christ life, why is not the all-knowing Comforter life,
who is the Spirit of Ufe ? as it is written, " The Spirit of Ezek. i.
life was in the wheels." Note here, reader, that Christ is
not another life, but the same life that the Father is, inas
much as he is that eternal life which was with the Father.
For if he be one life with the Father, then must he needs
be one God with him.
The Father also is a flood ; as he recordeth of himself, ^ooJlr
" I Arill flow upon you Uke a waterflood of peace, and like a fs^'™;,].
flowing stream." And Christ calleth the almighty Comforter
a flood, saying, " Out of his belly shall flow rivers of water John vii.
of life; (this spake he of the Spirit)." Wherefore the Holy
Ghost is a flood, or stream, and that a mighty and great
flood, wasliing and cleansing the heavenly city of Hierusalem
from aU filth and uncleanness ; as David witnesseth, " There
is a flood, which with his rivers rejoiceth the city of God, the
holy dwelUng of the Highest." No other stream can wash,
purify, and cleanse us, but this. God grant that this flood
may overflow the banks of England ! God send it into the
court, and into the king's chamber, into his heart, and into
his councU's chamber, and into the middest of the parliament
house, to wash and banish away aU covetousness in spiritual
things, as forming of benefices, pluralities of prebends and
personages, absence from cures, from coUeges, impropriations,
first-fraits, &c., and partiality, and the greedy wolf of ambi
tion, pride, unmercifulness and oppression, out of the hearts
of nobUity. God send it into the hearts of bishops, that
they may once again yet be preaching prelates ; and all
priests, that they may pour forth clean and pure doctrine, as
dUigently as they have poured holy water many a day. The
Holy Spirit is the true holy water, the trae flood, washing
away our sins ; not the unprofitable ceremonies of the sire of
Rome. Wherefore our Saviour Christ must needs be a flood
also ; for out of him gush these streams of eternal life.
They have also one operation, and they do work allJJll^^f^^
thmgs unseparably, as I have proved in the chapter before,
where I declared man's soul to be the image of God. Where
fore they have one divinity. Moreover it is written :

186 THE IMAGE OP GOD, [CH.
Gal. i. " Grace with you and peace from God the Father, and our
Lord Jesus Christ." Behold, thou seest here, that one grace
cometh from the Father and the Son, and one peace Uke
wise. The same also come from the Holy Ghost; for of
Gau v. peace it is written, " The fruit of the Spirit is love, joy,
peace, long-suffering :" and Zachary calleth him the Spirit of
grace : God hath promised to " pour upon Hierusalem the
Spirit of grace and mercy." And Peter saith to those that
were pricked in their hearts through his preaching, Accipi-
Actsii. etis gratiam Spiritus sancti, " You shall receive the grace of
the Holy Ghost."
One chanty. They have also one charity and one love; for of the
John xiv. Father and the Son it is written, " Who loveth me shall be
loved of my Father, and I wUl love him ;" and of the holy
Comforter, " The fruit of the Spirit is love." Through this
love of all the three persons, Christ suffered death that we
John iii. might Uve; for of the Father it is written, "God so loved the
world, that he gave his only-begotten Son ;" and of Christ,
" I live by the faith of the Son of God, which loved me, and
gave himself for me ;" the Spirit also gave him, for Paul
saith of Christ, " Which through the eternal Spirit offered
himself without spot unto God."
One They have also one counsel; for Esay caUeth the Holy
counsel. /-n m i
isai..xi. Ghost, " The spu-it of counsel and strength ;" and Christ is
called, Angelus magni consilii, " An angel of great counsel,"
because he is the wisdom of God. They are of one will:
they command and forbid one thing ; their caUing is not
divers, but one. And as the Father is caUed Lord, so is
Judg. xiv. the holy Comforter, so is Christ. We read that the Spirit
of the Lord came upon Sampson, whom he calleth also his
' strength', saying, " If my hair were cut off, my strength
would go from me." But after that his seven locks were cut
away, the scripture saith, that the Lord departed from him ;
caUing the Spirit which governed him, ' Lord'.
If they have one nature, one kingdom, one power, one
counsel, one operation, one name, one virtue, one life, one
peace, one grace, one commandment, one vocation, one will ;
and seemg they be one Ught, one charity, one stream, and
one Lord, how can they be divers Gods? There is a
general unity of all thmgs in them ; wherefore they must
needs be one God also.

Gal. ii.

Heb. ix.

Judg, xvi.

XXVIII,] OR layman's book, 187
I trust now it be sufficiently fortified and established,
that there is but one God of heaven and earth, who govern
eth and ordereth all things. Natural reason proclaimeth
this, as it were out of some high place, unto all creatures.
His almighty and everlasting power proveth the same. The
poets confess and grant hira to be, alone ; the philosophers
condescend to them; the Sibyls magnify and acknowledge
him ; the false gods of the Pagans themselves confess him ;
the prophets of the true God evermore taught this; the
evangeUsts and apostles fortify the same ; nature preacheth
one God, which acknowledgeth one world; faith telleth us
the same, for there is but one faith of both testaments, as the
apostle witnesseth; and baptism also, for there is but one
bath of holy baptism, which is ministered in the name of the
Trinity. The glorious death of many thousands of martyrs,
both of men, children, women, and virgins, which by no
maimer of torments could be plucked away from this faith,
have sealed it; and the constant and stedfast consent, agree
ment, and conspiration of all times and nations, with one
mind and accord hath enacted this ; so that the gates of hell
shall not prevail against it.

THE TWENTY-NINTH CHAPTER.

All the parts of the definition made of God are proved to agree unto
Christ.
As I have spoken of all three persons of the blessed
Trinity together, so now for a more evident proof of my last
content, I wUl fortify out of the store-house of the scriptures,
that all the parts of my definition made of the only King of
kings, immortal and almighty God, do belong and appertain
also both unto Christ, and to the all-knowing and most
blessed Comforter.
The first parcel of my definition was, " God is a spiritual
substance." That Christ is a substance, no man will deny ; ^^^^l^^l

188

THE IMAGE OF GOD,

[cii.

Lam. iv.

Christ is a
spirit.

3 Cor. iii.
A single
nature and
not mi.xed.

Rom. viii.

John xiv.

Eccles.

for he is no accident. Read my twenty-third chapter', and
there thou shalt find this thing proved. But how can you
prove that he is a spiritual substance ? The prophet Jeremy
saith, Spiritus ante faciem nostram, Christus Dominus ; that
is, " The Spirit before us, Christ the Lord." Note, that he
caUeth him both a Spirit and Lord. If he^ be no spirit, he
cannot be God, for God is a Spirit : and inasmuch as he is
a spirit and a substance, he is a spiritual substance; not
touching his humanity, but touching that nature in which he
is Lord ; as the prophet declareth very weU, saying, " The
Spirit before us, Christ the Lord :" meaning that he is Lord,
in that he is a Spirit ; for the Lord is a Spirit.
" Pure nature" followeth in the definition. By the
word 'pure' is meant, that God is one and a singular sub
stance, not mixed, not compost. Either Christ is such a
substance, or else he is a creature. If he be a creature, then
is he subdued to vanity, not wiUingly ; for the apostle v/it-
nesseth, Quip>pe vanitati creatura subjacet, non volens.
Every creature is subdued to vanity.
Christ is not subdued to vanity.
Ergo, Christ is no creature.
That Christ is not subdued to vanity, I prove thus :
The ruler of this world came, and found nothing in him.
Ergo, he is not subdued to vanity.
But some Arians will say, that he was subdued unto va
nity, in that he took our nature upon him, to restore us
when we were forlorn : for the preacher crieth of all things
under heaven, "AU is but vanity, all is but plain vanity."
Albeit this were truly spoken, yet cannot St Paul's saying be
verified of Christ ; who saith, " Every creature is subdued
unto vanity, not wiUingly." Christ took our nature willingly,
restored us willingly by his precious death and passion, as
he himself doth testify : " No man doth take my Ufe from me,
but I put it away myself." Wherefore he is no creature.
Ergo, he is a pure, simple, and single nature, without all
mixture or composition.
P Twenty-third, 1550; twenty-fourth, 1560.]
P He, 1550; there, 1560.]

XXIX.] OR layman's book. 189
" Immutable : " Paul teUeth us, that he is immutable.
For in his letter to his countrymen he witnesseth, that the
Father speaketh these words of the hundredth and first'
psalm unto Christ : " Thou, Lord, in the beginning hast laid p^^^^; ^j
the foundation of the earth ; and the heavens are the works
of thy hands : they shall perish, but thou shall endure : they
shall wax old as doth a garment ; and as a vesture shalt thou
change them, and they shall be changed : but thou art the
same," that is, unchangeable, " and thy years shall not
fail." Lo, the Father witnesseth that Christ is immutable.
We read also, Jcsit Christus heri et hodie idem est, etiam in
secula, " Jesus Christ, yesterday and to-day, and the samo Heb, xiii.
continueth for ever." This property, belonging to no crea
ture, proveth him God : for
God only is immutable.
Jesus Christ is immutable.
Ergo, Jesus Christ is God.
" Invisible :" this is another property which the scriptures
give unto God. Christ is a Spirit, touching one nature.
Then if aU spirits, if our souls, be invisible, how much more
is Christ invisible, the maker of spirits and souls ! Paul
calleth him, touching this nature, virtutem Dei, "the virtue, i Cor, i.
or power of God." Wherefore he is invisible, unsearchable.
Paul in the same place caUeth him " the wisdom of God ;"
and the wisdom of God is unsearchable.
There foUoweth in the definition, " fiUing heaven and J'/^^j* ^
earth." This also belongeth unto Christ, for of him it is oarth.
written: "Wisdom reacheth from one end to another might- wisd. viii.
ily, and ordereth all things lovingly." Hearken also what
he saith unto his disciples : " Wheresoever two or three be Matt.xvm,
gathered together in my name, there am I in the middest of
them." This proveth him to be the trae God : for no crea
ture can be evei-ywhere.
"FuU of understanding :" he is " the wisdom of God." J^^=„^:['"-'
" Fidl of truth :" " I am the way, truth, and life." " Full
P Hutchinson follows the numeration of the Septuagint and the
Vulgate: in our arrangement of the Psahns, which adheres to the
Hebrew, this is the 102nd.]
P These references are introduced into the text of the edition of
1560, as well as inserted in the margin.]

John xiv.*

190 THE IMAGE OF GOD, [cH,
of righteousness :" Pater non judical quemquam, sed omne
John V. judicium dedit Filio, " The Father judgeth no man, but hath
given aU judgment unto Christ ;" who in the last day shall
appear, both unto good men and evU, in that form in which
he suffered, not in his di-vine nature. The Father is said to
judge no man, because neither he nor his Son in his divinity
shall be seen in judgment; for their divinity is aU one.
Then Christ is fuU of righteousness, forasmuch as he shall
judge the world in his humanity; unto whom the Father
Psal. xiv. saith, "God, thy seat shall be for ever and ever: the
sceptre of thy kingdom is a right sceptre. Thou hast loved
righteousness, and hated wickedness." " Full of mercy :"
James iii.' " The wisdom from above is full of mercy." When he was
Philip. 11. . ¦' .
" equal with God, he made himself of no reputation, and took
upon him the shape of a servant," for our sakes, which were
Col, ii.i his enemies. " FuU of wisdom :" " In Christ are hid aU the
treasures of wisdom and knowledge." " Full of aU manner
Col. ii. of goodness :" " For in him dwelleth all the fulness of the
John i. godhead bodily ;" and, " Of his fulness have all we received,
James iii. grace for grace." James also witnesseth, that " the wisdom
from above is pure, peaceable, gentle, easy to be entreated,
full of mercy and good fruits."
The next property of God is to be " etemal." This be
longeth to Christ ; for he is the beginning of all things, he is
the progToss or middle course, and he is the end and prick.
The beginning and ending ; for he saith, " I am Alpha and
Omega, the beginning and the ending." And he is the middle
John xiv. course, in that he saith, " I am the way." He promiseth life
John viii. without end to such as keep his word, saying, "Verily,
verily, I say unto you. If a man keep my word, he shall
never see death:" therefore he himself must needs be im
mortal. Nothing is without end and beginning, save God only.
Christ is without beginning and end.
Ergo, Christ is God.
There foUoweth in the definition of God, " maker of all
things." That Christ made all things, Paul recordeth, say-
coi, i. ing : " For by him were aU things created ; things that are
P These references are introduced into the text of the edition of
1550, as well as inserted in the margin.]

XXIX.] OR layman's book. 191
in heaven, and things that are in earth, things visible, and
things invisible ; whether they be majesty, or lordship, either
rule, or power."
He that made all things is God. Heb. iii.
Jesus Christ made all things. Col. i.
Ergo, Jesus ^ Christ is God.
Then it followeth in the same description, " subject to
nothing, and governing all things." He is subject to nothing ;
for we read of him, '' He that cometh from heaven is above John iii.
aU." He governeth aU things; for he saith, " Whatsoever John v.
the Father doth, that doth the Son also:" "My Father work
eth hitherto, and I work :" " Whatsoever we ask the Father
in his name, he wUl do it :" and, " Without him we can do
nothing." This declareth liim to be God by nature ; not by
nuncupation only, as they of whom it is written, Ego dixi,
Dii estis, " I have said. You are Gods." Psai. ixxxii.
It foUoweth, " knowing all things." Nothing hath this
knowledge but God; as I have proved before. But we read,
that Christ knew the inward thoughts and intents of men :
" Jesus did not put himself in their hands, because he knew Johnii.^
aU men ; and needed not that any should testify of them, for
he knew -«'hat was in man." He knew the hour of his death ; Matt. xxvi.
he knew that all his disciples should be offended in him that
time ; he knew that Peter would fall and rise again ; he
knew what would become of Judas ; he opened the minds
of his disciples, that they might understand the scriptures ; Luke xxiv.
and the disciples confess him to know all things, saying,
" Now we know, that thou knowest all things, and needest Jobn xvi.
not to ask any question."
The next thing appertaining only to God is, " forgiving of
sin :" for I have proved before that no creature can do this.
But we read that Christ forgiveth sin, and is reviled of the Mark ii.
Pharisees therefore ; who also forgiveth many sins to Mary Luke vii.
Magdalene, because she loved much.
" To be honoured :" John would have worshipped an Ke^- -^xu.
angel, but the angel forbiddeth him ; the wise men, the Ca- Matt. li.
nanite, Mary Magdalene, Joanna, Mary of James, and other. Matt. xv.
P Jesus Christ, 1560; Christ, 1560.] '"™''
P This reference is introduced into the text of the edition of 1550,
as well as inserted in the margin.]

192

THE IMAGE OF GOD,

[cH.

Rom. i.
Philip, i.
Matth. iv.

Isai. xi.

Acts vii.
Acts ix.

1 Thes. iii.
3 Thes. ii.

1 John i.
Rom. X.

Jer. xxxiii.

Philip, iv.

Rev. i.
Wisd. xi.
xviii.

worshipped Christ, and were not blamed therefore. And
Paul in his Epistles confesseth himself the servant, not of any
angel or archangel, but of Jesus Christ. Wherefore he is one
God with the Father : for one God only is to be worshipped.
There followeth in the definition of God, " to be called
upon," and, " that he pondereth our desures." That Christ
is to be prayed unto for all m.anner of things, the prophet
Esay teacheth us, saying, " The root of Jesse shaU be set
up for a token: the heathen shall pray unto him." St Stephen
crieth unto him, " Lord Jesu, receive my spirit." Paul
asketh him, "Lord, Lord, what shaU I do?" and he is taught.
Paul also prayeth unto him and the Father together, saying,
" God himself our Father, and our Lord Jesus Christ, guide
our journey unto you." And again: " Our Lord Jesu
Christ himself, and God our Father, which hath loved us,
and hath given us everlasting consolation, and good hope
through grace, comfort your hearts, and stabUsh you in all
doctrine and good doing." The apostle sheweth, that he is
one God with the Father, and of equal power ; in that he
offereth one prayer to them both, and in that he putteth
otherwhiles the Father foremost, and otherwhiles our Saviour
Christ, justifying and saving us. Who justifieth and saveth
us, but he who is our Saviour, our ransom, our spokesman,
our mercy-stock, the end of the law to all believers? Of
whom Jeremy saith : " This is the name that they shaU call
him. The Lord our justifier."
" Almighty" foUoweth, and endeth the definition. If it
be true, which Paul saith, " I can do all things, through
the help of Christ which strengtheneth me ;" how much more
is Christ almighty himself, of whom John writeth, Dicit
Dominus omnipotens, " The Lord almighty saith." And the
wise man caUeth him the almighty hand, the almighty arm,
the almighty word, of God. Seeing, therefore, the scrip
tures do continually preach one God, and the same do grant
all things belonging to the majesty of the Godhead, unto
Jesus Christ ; either we must deny the Father to be the
almighty and only invisible God, or else we must confess his
Son, by verity and unity of nature, to be one God with him..

XXX.] OR lay.man's book, 193

THE THIRTIETH CHAPTER.

All the parts of the same definition are proved to agree to the almighty
Comforter and Spirit,
The all-knowing Comforter also is one God with them
both ; forasmuch as it cannot be denied but that all and
every one of the same things do appertain unto him. For
a plain and evident proof of this, I vrill course over the defi
nition, or rather description, of God once again ; proving
the same to be the definition of the holy Comforter.
God is a '¦ spiritual substance :" so is the holy Com
forter. That he is a Spirit, no man will deny : that he is a
substance, not a godly motion or concitation, not an accident,
I have proved in my twenty-fourth^ chapter. He is also a
" pure nature, unmixed, uncompost, uncreate ;" for he is no
creature, which all, and every one, are bond and servants
imto their maker, not free nor at their liberty, as it is writ
ten : , Universa serviunt tibi, " All things serve thee." The Psai. cxix,
Holy Spirit speaketh this by David. He saith not servimus,
we serve thee, but serviunt, they serve. Paul also saith,
Creatura liberabitur a servitute corruptionis, " The creature Rom. viii.
shall be delivered from the bondage of coiTuption." But of
the Holy Ghost it is ^^Titten, Ubi Spiritus Domini, ibi libertas,
" Where is the Spirit of the Lord, there is freedom." "We 2 cor. iii.
read also of him, that he divideth to every man several gifts 1 ^"' ™'
as he wiU. 1 Cor. xii.
All creatures do serve : Psalm cxix.
The Holy Ghost is at liberty : 2 Cor. iii.
Ergo, the Holy Ghost is no creature.
And if he be no creature, he is a singular and pure nature,
void of all composition and mixture.
"Immutable:" whatsoever is mutable- is a creature.
" Invisible :" aU spirits be invisible, but not immutable ; for
P xxiiii, 1560; XXIII, 1560.]
P Mutable, 1550 ; immutable, 1660.] 13
[hutchinson.]

194 the image of god, [ch.
to be both immutable and invisible appertaineth only to the
majesty of God, Wherefore the Holy Ghost is God.
" Filling heaven and earth," followeth in the definition ;
which thing truly belongeth only to the divine and blessed
nature : as the Psalmograph witnesseth, Domini est terra et
Psal, xxiv. plenitudo ejus, "The earth and the fulness thereof is the
Jer. x.xiii. Lord's." And he saith by Jeremy, " I fill heaven and
earth." Now, that the blessed Comforter doth so, the
^^'i'd- *• book of Wisdom teUeth, saying, " The Spirit of the Lord
fiUeth the round compass of the world ;" and David teach-
Psai.cxxxLx. eth the same, saying, " Whither shall I go then from thy
spirit ? whither shall I go from thy presence ? If I climb up
into heaven," &c. What angel, what archangel, what rule,
what power, what creature, is said to fill the world? the
which the holy Comforter doth: yea, and more than the
whole world, for he fiUeth the Saviour of the world, as it
Lukeiv. is Written, " Christ, full of the Holy Ghost, returned from
Jordan." God only is everywhere :
The Holy Ghost is everywhere:
Ergo, the Holy Ghost is God.
" Unsearchable." No man can comprehend what man
ner of thing his own spirit and soul is ; and the mind, which
almost judgeth and discusseth all things, is not able to dis
cuss itself : much more the Spirit of the almighty God sur
mounteth our understandings, and not only ours, but also of
angels and archangels ; for of the Spirit David writeth,
Psal, xiv. " God, which is thy God, hath anointed thee with the oil of
gladness above thy feUows." The Holy Ghost is this oil and
Acts X. anointment : for Peter witnesseth, that Christ was anointed
with the Holy Ghost. And weU is the Holy Ghost named
Why the the ' oil of gladness,' lest thou shouldest suppose him to be a
Spmt IS , T^ , 1 .
named oil. Creature, h or the nature of oil is such, that it wUl not be
mingled with any moist creature, but heaveth aloft, and
keepeth above, when other natures descend to the bottom.
Isai. xi. « FuU of understanding :" for he is the Spirit of under-
wisd.vii. standing. " FuU of truth:" for he is the Spirit of truth,
John xiv. which the world cannot receive, and which proceedeth from
Johnxv, the Father; and of him it is written, " He" shall teach you
all truth." " Full of righteousness :" for as the Son is our

xxx.] OR layman's book. 195
judge, so judg-ment belongeth to the holy Comforter ; as it
is written, " ^^'hen I depart I will send the Comforter unto Jobn xvi,
you: when he is come, he shall judge the world of sin, of
righteousness, and of judgment." This text teacheth him to
be a punisher of sin, an avenger of unrighteousness and
wrong judgments. Noble king Salomon, through his inspi- soiomon.
ration, gave rightful judgment of the two infants. Daniel,
except he had been inspired by him, could never have dis
closed the lie of lechery. When Susanna was condenmed Susanna i.
unto death through the false accusation of the elders, she
cried -with a loud voice unto God, and obtained remedy.
When she was led forth unto death, it is registered, that
"the Lord raised up the spirit of a young child, whose
name was Daniel," &c. Also the spirit of Moses -was divided Num.xi.
among seventy of the elders of Israel, that they might judge
the people according to right. Wherefore the Holy Ghost,
who both teacheth other to judge aright, and is a judge him
self, must needs be fuU of aU righteousness.
" FuU of mercy." He is fuU of mercy, forasmuch as he
sent Christ to restore us, when we were forlorn, as the pro
phet teUeth us in Christ's person, Misit me Dominus et
Spiritus ejus, " the Lord sent me and his Spirit." His send- isai. .xiviii.
ing is his incarnation, as I have proved before. " Full of
wisdom ;" for he is the Spirit of counsel and wisdom. " Full Ezek, i.
of all manner of goodness." He is the Spirit of life, the
Spirit of knowledge, wisdom, and understanding, counsel, l^^'^i^^^
strength, of the fear of God, of truth, of sanctification, of Rom. i.
judgment, of adoption, of promise, of grace ; and love, joy, |o™-7">-
peace, long-suffering, gentleness, and goodness itself, faith- Heb. x.
fulness, meekness, temperance, be the fruits and gifts of the
Holy Spirit.
" Eternal." Many things be everlasting which had their
begnining, as angels, as the soul of man, and other ; but
they are not eternal, for that appertaineth only to the ma
jesty of the deity. That the holy and almighty Comforter
is eternal, the apostle -witnesseth, saying : " How much more Heb. ix.
shaU the blood of Christ, who through the etemal Spirit
offered himself without spot to God, purge your consciences !"
He is not content to call him ' eternal,' but telleth us also,
that Christ through the Spirit offered himself a slain sacri
fice for our sms. And we read, that Christ before the Eph. i.
13—2

196 the image of god, [ch.
foundation of the world chose us. Wherefore the holy
Comforter, who was the work-master thereof, was before the
foundation of tho world. And forasmuch as he was before
aU, he hath no end ; for that which is without all beginning,
is also without ending.
God only is eternal:
The Holy Ghost is eternal :
Ergo, the Holy Ghost is God.
Job xx-vi. u Maker of all things." Job telleth, that " God with his
Spirit garnished the heavens ;" unto whom David agreeth,
Fsai. xxxiii. saying, " The Spirit of his mouth formed all the hosts of
them." Wherefore in the work of creation Moses maketh
Gen. i. relation of him, shewing us, that " the Spirit of God was
borne upon the waters." BasU, who for his great learning
was surnamed magnus, expoundeth this text of . the Holy
Ghost, and saith that his predecessors took it so ' ; and St
Austin is of the same mind^ ; and PhiUp Melancthon al
loweth their interpretation', as I declared before. For
truly the word 'spirit' cannot signify wind in that plaoe;
the which, when these words were spoken, was uncreate.
What is meant then by these words, " Borne upon the
waters ?" Verily, no blast of wind ; but, that he sat on the
waters. For as the hen sitting on her eggs hatcheth her
young ones, so the Holy Ghost hatcheth all creatures, which
Psal. civ. there are called ' waters,' as it is written : " When thou
lettest thy Spirit go forth, they are made ; so thou renewest
the face of thy earth."
He that made aU things is God : Pleb. iii.
The Holy Ghost made all things :
Ergo, the Holy Ghost is God.
Job also saith of him, Spiritus divinus qui fecit me, "The
divine Spirit who made me;" confessing him both divine,
and his maker. And as, when we read, 02Mra manwwm
tuarum sunt cceli, " The heavens are the works of thy hand,"
we acknowledge Christ the maker of the world, who is God's
hand ; so, when we read, Videbo coelos tuos, opera digitonm
PsaL viii. tuorum, lunam et Stellas, quw tu fundasti, that is, " I wiU be
hold the heavens, the workmanship of thy fingers, the moon
[1 Vide p. 64. n. 1.] p Vide p. 65. n. 2.] p Vide p. 65. n. 3.]

Psal, cii.

XXX.] OR layman's book. 197
and the stars, which thou hast made ;" let us acknowledge
also the Holy Ghost, God's finger, to be our maker, foras
much as the same works, in other places, are caUed the
works of God. For as, when the hand worketh, the finsers
work also ; so the whole Trinity formed all things of a con
fused heap, whose works be inseparable : as I have proved
before. "Governor of aU things." The canticle of Moses re
cordeth, that he governed the congregation of the Israelites.
For when they had passed over the sea, they gave hearty
thanks for their deliverance to all the three Persons : to the
Father and the Son, in these words, " Thy right hand, 0 ^xod. xv.
Lord, is glorious in power, thy right hand hath also dashed
the enemies ;" and to the Holy Ghost, saying, " With the
spirit of thine anger the water gathered together as a rock."
For Christ is God's right hand; and by the word 'spirit'
the Holy Ghost is meant ; and in that he saith, ' Lord,' he
signifieth the Father. Wherefore their deliverance is the
workmanship of the whole Trinity, which worketh all things
in -heaven and earth. But the prophet Esay protesteth the
governance of the Holy Ghost more plainly, saying: "Where isai. kiu.
is he who brought them from the water of the sea, as a shep
herd doth his flock? where is he which led Moses by the
right hand with his glorious arm ? Where is he that led
them in the deep, as an horse is led in the plain ?" and he
answereth, " The Spirit of the Lord led them, as a tame
beast goeth in the field." The same Spirit governeth the
present congregation ; giving " to one utterance of wisdom, i cor. xii.
to another faith, to another gifts of healing, to another
power to do miracles, to another prophecy, to another
judgment of spirits, to another diverse tongues, to another
interpretation," as the apostle witnesseth ; which be neces
sary offices in the church.
Who gave Simeon an answer, that he should not see Luke ii.
death before he had seen our spokesman, Jesus Christ?
The Holy Ghost. Who leadeth the congregation into all
trath? Who teacheth us aU verity? The Holy Ghost. Who
commandeth to separate Paul and Barnabas to the work ^^ts xiii.
whereunto he had caUed them ; that is, to preach the sweet
tidings of the gospel to the Gentiles? The Holy Ghost. Who
forbiddeth them to preach in Asia? who commandeth Peter, Acts [xvi.] x.

198 the image op god, [cn.
to arise, and get him down, and go with Comelius' servants?
Who sent those servants unto Simon the tanner's house
Acts viii, fQj. Peter? The Holy Ghost. Who monisheth Philip, the
deacon, to join himself to the chariot of the eunuch',
which was chamberlain to Candace, queen of the Ethiopians?
The Holy Ghost. Do not these texts prove him to goveni
the congregation? to be mindful of both good and evil?
Do they not deny him to be a creature ? Do they not fortify
him to be the third person in the glorious Trinity, and to be
God ? Yes, verily.
All things are governed by God :
The Holy Ghost governeth all things:
Ergo, the Holy Ghost is God.
" Knowing all things," followeth : the which belongeth to
Isai, xi. the all-knowing Comforter, forasmuch as he is the Spirit of
knowledge. The apostle witnesseth, that man neither by
the help of his outward senses, nor through the gift of reason,
can attain to the understanding of those things which are
prepared for the chosen. He denieth this knowledge to the
1 Cor. ii, senses, saying, Oculus non vidit, neque auris audivit, " The
eye hath not seen, and the ear hath not heard ;" for these
be the two principal powers : and to all man's reason and
wisdom, by these words following, Neque in cor, " Neither
hath entered into the heart of man the things," &c. ; for the
heart is the place of understanding. Angels also are igno-
Mark xiii. rant of somo things, as of the last day and hour ; which the
Father knoweth only. But of the holy Comforter it is
1 Cor. ii. WTitten, " The Spirit searcheth aU things, yea, the bottom
of God's secrets." Paul is not content only to say this of
the Spirit, but he addeth two arguments proving the same.
The one is a similitude ; that, as the spirit of man knoweth
the things of man, so the Spirit of God knoweth the things
of God; and all things be his; ergo, he knoweth aU things.
His other reason is, that the spiritual man through his
inspiration discusseth all things.
He who knoweth aU things is God:
The Holy Ghost knoweth aU things:
Ergo, the Holy Ghost is God.
P The same alteration has been made here as in p. 136, and p, 158]

XXX.] OR layman's book. 199
The next property in my definition, belonging to God
only, is "to forgive sin." How prove you that the Holy
Ghost can do this ? Hearken what Christ, our mercy-stock,
saith: "Receive the Holy Ghost: whose sins ye remit, they are John xx,
remitted unto them." Note, that the Holy Ghost pardoneth
sin. No man can remit sin. They do only minister forgive
ness in the name of the Father, of the Son, and of the Holy
Ghost. They pray, God pardoneth; they employ their service,
remission and mercy cometh from above : as I have declared
and proved in my chapter, that God only forgiveth sin.
Furthermore, "Ye- are washed," saith Paul, "ye areicor, vi.
sanctified, ye are justified, by the name of the Lord Jesu,
and by the Spirit of our God :" ergo, the Spirit forgiveth
sin. The prophet Esay teUeth, that " one of the seraphins, isai. vi.
with a hot coal taken from the altar with tongs, touched
his mouth, and his sin was molten away." He meaneth
neither charcoal nor sea-coal, but the coal of the Holy
Ghost ; who may be well called a coal, for he is fire : where
fore the Holy Ghost doth forgive sin. No man can deny
but that in baptism sins be forgiven. The Holy Ghost by
baptism doth regenerate us, and make us God's children.
For that we should believe him to be a worker in baptism
with the Father and the Son, the bath of holy baptism is Matth.
commanded to be ministered in this name also. And, for the
same skUl, it pleased the glorious Trinity he should appear
notably at Christ's baptizing, in the likeness of a dove. And as
for Christ, he was not baptized for any wrinkle of sin, but for
our example and only erudition. Seeing, then, the Holy Ghost
was a worker in Christ's baptism, much more he is worker at
our christenings ; which proveth him to forgive sins.
God only forgiveth sin :
The Holy Ghost forgiveth sin :
Ergo, the Holy Ghost is God.
" To be caUed upon," and " prayed unto." The Holy
Ghost is to be prayed unto ; for what is baptism but an
invocation of the Father, the Son, and the Holy Ghost? As Matth-
aU three be named, so they all three hear the prayer of the
minister, forgive the sins of him which is christened, and
make him, of the child of damnation, the heir of salvation.
P Yea, 15-50; ye, 1560.]

200

THE IMAGE OF GOD,

[on.

Matth. iii.

Rom. viii.

1 Cor. xii.

Isai. xi.
Rom. i.
Ezek. i.
Gal. V.

James i.
Eph, iii.

John XV.

Preachingis a work.

That we should fastly and firmly beUeve this workmanship
of the whole Trinity in our christenings, that [the?] three
persons, every one, were present at Christ's baptizing, who had
no need of baptism, I say, but only for our erudition and
ensample. The Father notifieth himself in the voice which
sounded ; the Son, in man's nature ; the all-doing Comforter
appeared notably in the likeness of a dove. Why in the
likeness of a dove, rather than of any other bird, is de
clared before. Moreover, the Holy Ghost both heareth our
prayers, for he is everywhere ; and he helpeth our infirmities,
as the apostle witnesseth ; ergo, he is to be prayed unto.
Again, faith is his gift, prophecy is his gift, utterance, mi
racles, judgment, tongues, healing, be his gifts : and truth,
for he is the Spirit of truth ; and wisdom, counsel, sancti
fication, life, by the same reason ; and love, joy, peace,
patience, gentleness, goodness, fidelity, meekness, temper
ance, be his graces and fruits, as is proved before ; which
proveth that he is to be prayed unto. For the scripture
useth this reason to move us to pray unto God, that he is
the giver of those things that are asked ; as the apostle
.James, saying, " If any of you lack wisdom, let him ask of
God which giveth ;" and Paul, " He is able to do abundantly
above all that we ask or think." And Christ useth the same
reason, saying, " Whatsoever ye ask my Father in my
name', he will give it you." If the papists can shew that
St Paul, and the blessed virgin, and other, now being with
Christ touching their souls, and in the earth touching their
bodies, do now give gifts and graces unto us, truly I would
pray unto them to give me some. But who is able to prove
this out of the scriptures ? The Spirit knoweth aU things,
yea, the bottom of God's secrets ; much more, the bottom of
our hearts; ergo, he is to be prayed unto. Doth not he hear
our prayers, which commanded to separate Paul and Bar
nabas unto the work whereunto he had called them?
Paul was called an apostle by God :
The Holy Ghost caUed Paul:
Ergo, the Holy Ghost is God.
It is no trifle to preach, but an earnest work and labour;
P Ask my Father m my name, 1550; ask in my Father's name,
1560.] "^

XXX.] OR layjian*.s book. 201
and the labourer and workman is worthy of his wages. The
work and office of salvation is unrewarded in England, and
thought not necessary; which must needs bring in the un
clean spirit of ignorance again. Therefore let us pray to
the Holy Spirit to amend it, and to separate mo Pauls
to this honourable work and office. It is a common saying,
Honos alit artes, ' Rewards nourish arts ;' and magistrates
are ordained of God to maintain knowledge, to destroy ig
norance and sin. I would wish that preachers were sent
abroad into the country, as well as to cities and great towns ;
for they are the shop of Christ, as well as others : and that,
as Christ disputed in the temple, .and Stephen with the Luke ii.
Libertines and Alexandrines, and Paul, when he went a
preaching, disputed in the audience of the people against
those that would not hear the truth ; at Athens, with philo- ^'^^^ ¦''*¦''•
sophers, and at Ephesus, and other places ; that so now Acts xviii.
every preacher, which is known to be groimdly learned, and
separate to this office, when he cometh to any parish which
hath a popish person or curate, that he should have authority
to examine them in the sacraments, and other principal mat
ters, and that they either acknowledge the truth before their
parishes, or else be compeUed to say their conscience and
knowledge in open disputation with the preacher; so that
the churchwardens of every parish be overseers of the same,
for avoiding of tumult and disturbance. By this means
papists and others should best be won and overcome ; and
the people should learn more of one disputation than in ten
sermons. Further, if there be any suspected to be an
Anabaptist in the said parishes, I would to God well-learned
preachers were authorized to compel and call such to render
account of their faith before the whole parish ; and if it
were found anabaptistical, that the preacher enter disputa
tion with him, and openly convict him by the scriptures and
elder fathers ; and if he remain obstinate, the same preacher
to excommunicate him ; and then to meddle no further with
him, but give knowledge thereof to the temporal magistrates;
which, for civil considerations, may punish him with imprison
ment, death, or otherwise, as their wisdoms shall judge most
meet for a civil quietness and a godly order. Now both
papists and An,abaptists complain, that they are put to si
lence, and the people have more affiance in their silence

202 THE IMAGE OF GOD, [cH.
than in the preachers, and do think that they could per
suade and prove their matters, if they might be suffered.
But if this way were taken, it would appear most evident
that aU their doctrine Avere builded on the sand, not on the
rock. There be many discreet and sober well-learned preach
ers, both in all the elder fathers and in the scriptures,
which, if this Avay Avere taken, or another like, would con
found aU heretics, and beat down papistry, and discourage the
best leamed of them, and persuade the people after another
sort than is done yet. Thus did the apostles ; thus did the
elder fathers, as Ambrose, Jerome, Augustine, and others; as
appeareth of their works, AA'hich be either sermons to the
people, lessons, homilies, or disputations against heretics.
Now if a preacher come and preach in a parish in the
country, if the person, vicar, or curate be of a corrupt judg
ment, as the most deal be ; by reason of the daily company
and familiarity that they have with their parish, they do
discredit the preacher Avhen he is gone, and mar all that he
hath done ; which they neither could ne durst justify before
his face. Therefore, I would it were remedied this way, or
some other. Namely, if they be married men, then they will
slander them, rail on them, frump them; yea, some noble and
spiritual lords had rather retain' idle sodomites and dumb
priests to their chaplains, than married preachers. They
think it unmeet that such should be colligeners. Nay, it is
unmeet that your chaplains should be prebendaries in cathe
dral coUeges, deans, archdeacons, suffragans, and live so idly
as they do; and you which keep them be guilty of their
negligence, do oppress and rob the people of the word of
God, and find your servants of their costs. It is unmeet for
the king's chaplains and amners to be absent from these
colleges, out of which they have great livings, and to do
no good in the country about. It is not unmeet for married
priests, present in the coUeges, and doing their duties, to
have their livings. I would the king's majesty would give his
chaplains sufficient wages, and bind them to read a lecture
of divinity every day, or thrice a week, in his hall. It were
a noble order for a king's house to be a school of divinity,
and godly example to aU lords spiritual and temporal. Then
Isai, xlix. they should be, as Esay calleth them, true nurses of reUgion..
P Retain, 1550 ; receive, 1560.]

xxx.] ou layman's book. 203
If such as be married were allowed their wages and com
mons to their OAvn houses, and bound by some statutes to
preach on holy days in the country about, it were much
better than it hath been, or is. And yet, nevertheless, such
as be single might keep a common table and a common
haU; for aU will not marry, no more than they do out of
coUeges. They should not live idly as they have done, and
do ; for Paul's rule is, that he Avhioh laboureth not, ought
not to eat. And St Augustine^, in his book entitled De Opera Augustine.
Monachormn, crieth out against idle colligeners. Were not
this a better reformation than to suppress and put doAAii
coUeges ? 0 living God, this is a strange kind of surgery, a
strange reformation, to sweep things aAvay, to make that
private which was common ! Well ! David saith, that God p^^'-'^'""'-
wiU make them like to Sisera and Jabin, like unto Ored and •''"*^- ™-
Zeb, which have the houses of God in possession ; he wiU root
out their generation utterly^. I speak not this of the uni-
P 0 sorvi Dei, mUites Christi, itaue dissimulatis callidissimi hostis
insidias, qui bonam famam vestram, tam bonum Christi odorem, ne
dicant animse bons, "Post odorem unguentorum tuorum curremus," et
sic laqueos ejus evadant, omni modo cupiens obscurare putoribus suis,
tam multos hypocritas sub habitu monachorum usquequaque dispersit,
circumeuntes provincias, nusquam missos, nusquam iixos, nusquam
stantes, nusquam sedentes. Alii membra IVIartyrum, si tamen Marty-
rum, venditant ; alii fimbrias et phylaeteria sua magnificant : alii paren-
tes vei consanguineos suos in ilia vei in ilia regione se audisso vivere,
et ad eos pergere, mentiuntur: et omnes petunt, omnes exigunt aut
sumptus lucrosse egestatis, aut simulata; pretium sanctitatis : cum interea
ubicumque infactis suismalis deprehensifuerint, vei quoquo modo inno-
tuerint, sub generali nomine monaehonam vestrum propositum blas-
phematur, tam bonum, tam sanctum, quod in Christi nomine cupimus,
sicut per alias terras, sic per totam Africnm pullularc. Nonne ergo
inflammamini zelo Dei? Nonne conealescit cor vestrum intra vos, et
in meditatione vestra exardescit ignis, ut istorum mala opera bonis ope
ribus persequamini, ut eis amputetis occasionem turpium nundinarum,
quibus cxistimatio vestra laeditur, et infirmis ofiendiculum ponitur?
Miseremini ergo et compatimini, et ostendite hominibus, non vos in
otio facilem victum, sed per angustam et arctam viam hujus propositi
regnum Dei quserere. Eadem vobis causa est quE Apostolo fuit, ut
amputetis occasionem iis qui quserunt occasionem; ut qui illorum pu
toribus prsfocantur, in odore vestro bono reficiantur. Augustin. de
op. IMonach. c. 28. Opera vi. 498. Edit. 1679—1700.]
P This word is inserted as equivalent to the phrase used by the
author,]

204 THE IMAGE OF GOD, [ciL
versities, but of cathedral coUeges, and other, in which be
sufficient livings to maintain married men.
But to return to our matter. Like syllogisms may be
made of other matters ; as, that
God delivered the children of Israel from the Egyptical
bondage : Deut. v.
The Holy Ghost was their deliverer : Esay xxx.
Ergo, the Holy Ghost is God.
Peter pray- If we ponder tlio circumstaHco diligently, we shall find
Holy Spirit, that Peter prayed unto the Holy Ghost, when he fell into a
trance, and saw heaven open, in Simon the tanner's house.
He prayeth to him that saith, " What God hath cleansed
make thou not common :" for it is Avritten, " There came a
voice to Peter, Arise, kill and eat ; and he said, God for
bid. Lord." But the Holy Ghost is he who cleansed, for
he fell suddenly upon the gentiles to cleanse them ; and he
is called water, and a flood, for the same skiU ; ergo, he
prayed to the Holy Ghost. It is to be supposed that Peter
prayed unto him AA'ho answereth, and commandeth him in
.lets X. that trance to go to Cornelius ; but it is written, that the
Spirit commandeth him ; ergo, he prayed to the Spirit.
Also the Spirit sent Cornelius' servants unto Peter; for he
saith unto him, " Go with them, and doubt not ; for I have
sent them." Wherefore it is probable that Cornelius also
prayed unto the Spirit, albeit he knew him not well, for his
requests were granted of him.
Moreover, the holy Comforter hath a temple, not of
stone, ne of wood, but far more honourable ; the bodies of
the elect and chosen, for Avhich Christ died ; as it is Avritten,
" Your bodies are the temple of the Holy Ghost which is in
you, whom ye have of God, and ye are not your own, for ye
are dearly bought : therefore glorify God in your bodies."
Lo, he both giveth him a temple, and calleth him God ; and
is he not to be prayed unto and honoured ? That the Holy
Ghost is the trae God, unto whom temples are erected and
builded, the Acts of the Apostles declare with plain words.
" Ananias," quod Peter, " how is it that Sathan hath filled
thine heart to lie unto the Holy Ghost ?" and he addeth,
" Thou hast not lied unto men, but unto God." Lo, the
Holy Ghost is God. So John caUeth Christ the true God.

1 Cor. vi.

XXX.] ou lay.man's book. iiOo
Hie est verm Deus, et vita ceterna, " He is very God, and
everlasting life." And, seeing there is but one God, the three
Persons are that one God, Avhich is only to be prayed unto, ^o^be'dedf"^"
to be worshipped, and to A\'hom we should dedicate both the catetoGod
temple of our bodies, and all temples of Avood, stone, or other
stuff ; and to no saints departed, to no angels or archangels,
for then we honour them, which is idolatry and robbery.
God only hath a temple :
The Holy Ghost hath a temple :
Ergo, the Holy Ghost is God.
" To be honoured." Nothing is to be honoured but God
only ; for it is Avritten, Servierunt creaturw potius quam Crea-
tori, qui est Deus benedicfus in secula, " They Avorshipped and ''oni. i.
served the creature more than the Maker, Avhich is God
blessed for evermore." He both monisheth us to serve God
only, and reproveth such as honour creatures. Now, that
the Holy Ghost is to be served and honoured, the same
apostle witnesseth, saying: " BeAvare of dogs, beware of evil Phiiip. lii.
Avorkers, beware of dissension ; for we are circumcision, ser-
Aing the Spirit, AA'hich is God." Lo, Paul confesseth him
self to be the servant of the Spirit. Some do read here,
Spiritu Deum colentes, " Sen'ing God in spirit ;" but the
Greek text discusseth that interpretation to be false, which
is, 01 TTvevpaTt Qeio XaTpevovTe^, that is to say, " Worship
ping the Spirit, which Spirit is God." If Paul had meant,
Quod spiritu Demn colebant, ' that they in spirit served
God,' he would have said, kv -Kvevp-aTi, as he said in the
same place, Kavytop^evoi ev ^picrTip Itjctov, kuI ovk kv aapKi
¦jreTrotfloTes, " Rejoicing in Christ, and not trusting in flesh."
For, that the Holy Ghost is to be Avorshipped, he declareth
also, saying, " If all do prophesy, and there come in one i Cor, xiv,
that believeth not, or one unlearned, he is rebuked of all
men, and is judged of every man, and tho secrets of his heart
are opened, and he falleth doAvn on his face and Avorship-
peth God, saying that God is in you indeed." But he
Avho spake in them was the Holy Ghost, of whom prophecy
cometh, and of whom it is written, " Non estis vos qui loqui-
mini, sed Spiritus Patris qui loquitur in vobis, " It is not you Matt. ,\,
Avhich speak, but the Spirit of my Father which speaketh in
you." Wherefore, when they fall down and Avorship him

206 THE IMAGE OF GOU, [cH.
fles'hlstobe^^^"*'^ is in them, they Avorship the Holy Ghost. If the
worshipped, swoct flosh of our Saviour Christ be to bo honoured, as Ave
Psal. xcbt. j^j,g commanded, Adorate scabellum pedum meorum, "Worship
the footstool of my feet," the which is joined in unity of
person to the divine nature, and promoted to the company
and fellowship of the Deity; without all doubt the.all-knoAv-
ing Comforter is to be honoured, of whom this flesh was
Lukei. conceived. For by the 'footstool' earth is understand, as
Isai, Lxvi. it is Avritten, " Heaven is my seat, and the earth is the stool
of my feet ;" and by the earth Christ's flesh is meant. To
worship any other earth is idolatry : and well may his flesh
An objee- be Called so, for all flesh is earth. The Arians deny that the
tion. ' . •'
John iv. Holy Ghost is to be served, because John writeth, " The
hour now is, when true AAorshippers shall honour the Father
in spirit and truth ; for such the Father seeketh to worship
him. God is a spirit; and they that worship him, must
The ansfl-er. Avorship him in spirit and in truth." If they deny the Holy
Ghost to be honoured, because the evangelist doth not say,
' the Spirit is to be honoured,' but, ' God must be honoured
in spirit,' they must deny likewise that Christ is to be
John xiv. honoured, because he saith, 'that God must be AA'orshipped
in truth,' for Christ saith, " I am truth."
God only is to be served :
The Holy Ghost is to be served •
Ergo, the Holy Ghost is God.

1 Cor. vi.

" Justifying us :" Paul proveth the Spirit to be a justi
fier, saying, " Ye are Avashed, ye are sanctified, ye are justified,
by the name of the Lord, and by the spirit of our God."
"Almighty :" this belongeth to the Comforter, for he is the
finger of God ; or else the finger of God is weak : then
is some impotency in his hand, in Christ ; for whatsoever
the hand doth, that doth the finger also. But Salomon
caUeth the Holy Ghost TravTo^vvafxov koi vavT e-rriaKo-Kov,
Wisd. viii. that is, omnipotentem et omniscium, " almighty and all-know
ing ." He is the Lord of nature, and therefore be can do
Avhat him Ust ; as Christ and the Father can.
God only is almighty :
The Holy Ghost is almighty .
Ergo, the Holy Ghost is God.

XXX.] OR layman's book. 207
These syllogisms and brief arguments may be profitable
helps' for the unlearned ; as it Avere Avith a short dagger to
dispatch and slay the blasphemous heresy of the Arians. I
could dilate these things into a long volume, if I Avould ; but
my purpose is not at this present to Avrite a defence of God,
but an image. I do instruct a beginner, not a divine. I do
arm a young soldier to faith and belief ; not an old Avorn
champion to battle and fight. Hereafter, when I shall see
occasion, I will put forth a defence, Avith a confutation and
answer to contrary reasons. Noav I have proved out of the
storehouse of the scripture, that there is but one definition of
the Father, of the Son, and of the Holy Ghost : Avhereof it
must needs foUow, that they are but one God.
All things that agree in definition, agree in essence and
nature :
The Father, the Son, aaid tho Holy Ghost, have ono
definition :
Ergo, they have one essence and nature.
This doctrine destroyeth all the doctrine of the Arians,
and proveth them consubstantial. But methink I hear some
Patripassian reply, that if they agree in the definition, they
are confounded, and are one person. They agree in the
definition of God, not in the finition of paternity, or of a Son,
or of a Holy Ghost ; for neither Christ is the Father, nor
the almighty and all-knowing Comforter is Christ. They
be three unconfounded, and yet one God and Lord.
" 0 God of our fathers, and Lord of mercies, thou that '^^'isii- i'
hast made all things Avith thy word, and ordained man
through thy Avisdom, that he should have dominion and
lordship over thy creatures which thou hast made ; and hast
wUled thy angels to minister unto him, that he should order
the world according to equity and righteousness, and ex
ecute judgment with a trae heart;" give to all thy people
wisdom, which is ever about thy seat ; endue them Avith the
spirit of knowledge, of counsel, and understanding ; as thou isai. xi.
didst promise by thy sweet Son, that he should lead them
into aU trath : for Ave are thy servants and thy handmaidens, Joim ^vi
the Avorks of thy fingers. 0 send him out of thy holy
heavens and from the throne of thy majesty, that he may
[' Helps, 1560; helpers, 1560.]

208 THE image of GOD.
govern us, that Ave may knoAv Avhat is acceptable in thy
sight. For he knoweth and understandeth all things, and
can lead us soberly in our' Avorks, and preserve and continue
us in his poAver: so shall our works be acceptable.
For Avhat man is he that may know the counsel of
God? or who can think Avhat the Avill of God is? The
thoughts of mortal men are miserable, and our forecasts are
but uncertain. And Avhy ? Our understanding and spirit is
depressed with the gross lump and dungeon of the corrupt
ible body : our time is but a space, and short ; very hardly
can Ave discern the things that are upon earth, and great
labour have we or we can find things which are before our
eyes. Who avUI, then-, seek out the ground of the things
that are done in heaven?
O Lord, Avho can have knoAvledge of thy understanding
and meaning, except thou give wisdom, and send thy Holy
Ghost from above, to reform and redress the Avays of them
which are upon earth, that men may learn the things that
are pleasant unto thee, and to Uve lovingly one Avith another,
every man being content with his oavh vocation, and follow
the same, be preserved through wisdom''. Grant this, God,
for thy Son's sake, Jesus Christ, our spokesman and
advocate ; to whom, with thee and the Holy
Spirit, be all praise, dominion, honour,
rule and thanksgiving, now in
our days and ever.
So be it.
FINIS.
P In our, 1550 ; in all our, 1560.]
i" Than, 1550; then, 1560.]
[' This sentence is printed as it stands in both editions.]

THREE SERMONS

THE LORD'S SUPPER,

14
[hotchinson.]

A FAITRFFL
DECLARATION OF
Chriftes holy fupper, compre-
^iHtXi in t^re S^rmos
^XZatf^t'a at Eaton
CoUedge, Jip Ho=
ger Wntt^in-
sort. 1552.
21291)000 conttntcs ar^
tn tfje otfier 0S&0
of t^t \tU,

IF Newly imprinted at London hy
^oijn I9ap, trtoclUng ouer
aiOerggate. 1560.
Cmto gratia df priuilegio Regies
maieftatis perfep-
tennium.

THE CONTENTS OP
THE FIRST SERMON.

The First Sermon sheweth Avhy Christ ordained his supper after
the eating of the Paschal lamb : that the Jews' Easter lamb was a
figure of our sacramental bread and wine, a commemoration of their
dehverance, and a sacrament of Christ's death: that the JeA\'s had
some continual rites and sacraments, and other some temporal: how
their sacraments and ours, how their receipt and ours, do differ. Why
God, who is immutable, disannulled their rites, and ordained new rites
and ueAv ceremonies for us. For what cause men absent themselves
from Christ's banquet, to the which they should come, not annually,
but continually : that, as it is best to come fasting thereto, so it is not
evU, by occasion, to receive after meat and drink.
That 'to bless' is not to make a cross upon the sacrament, but to
render thanks to God the Father for the remission of our sins through
the Seed promised: that Christ ordaineth here no private
mass, but a communion : and that the scriptures and the
oriental church disallow all private receipt: that,
as it is not evil to receive the holy sacrament
at thy mouth, so it is better to take it
in thy hands, as Christ and his
apostles did, and the laity
of the primitive
Church.

THE CONTENTS OF
THE SECOND SERMON.

The Second Sermon declareth what a sacrament is : that the nature
and matter of the signs remaineth : that Christ affirmeth bread to be
his body, and wine to be his blood, for three properties and similitudes,
and not for any transubstantiation and mutation of their natures.
That his body and blood are the sustenance of man's soul and spirit,
whieh are not fed or nourished with corporal food. That both the
spiritual eatmg, and the sacramental receipt, are necessary and com-
14_2

212 THE CONTENTS.
manded. That by our worthy receipt of the sacrament we are made
Christ's body ; not by faith only, but also really. What a testament
is: what the new testament is, and what the old is. That the old
Christians, before Christ's coming, did eat his body and drinlc his blood,
as truly, as really, and as efiectually, as we do. How Christ's body and
blood be present in his holy supper : that they are not to be honovued,
in the form of bread and wine, with elevation of hands, or kneeling;
but by faith in them, by coming to his supper, by giving of thanks,
and by offering unto him frankincense and myrrh, that is to
say, by confessing him to be veiy natural man, bom of
his mother after the fulness of time for our re
demption, and very God, begotten of his
Father before all time : that this is
the catholic faith, and the
doctrine of the elder
fathers of Christ's
church.

THE CONTENTS OP
THE THIRD SERMON.

The Third Sermon sheweth, that Christ's flesh, which is the bread
of life, is never received unworthily, never unto destruction; but
always unto salvation, unto righteousness, and justification. That
Christ Avith pkin words, and the elder fathers, do affirm the sub
stances of bread and Avine to remain after the consecration : how the
elder fathers do affirm the natures of the signs to be altered and
changed, without any transubstantiation. That Christ's cup ought not
to be denied to the laity: that such as come unworthily to God's sa
craments be guilty of Christ's body and blood, albeit they receive the
only figure and sign thereof. That, after the receipt of the
holy sacrament, relapse into sin is dangerous: that we
must pass our lifetime thenceforth in prayer and
giving of thanks, and go into mount
Olivet, that is, seek for hea
venly things, and de
spise earthly
things.

THE PRINTER TO THE READER.

Forasmuch, gentle reader, as aU feUcity, health, and
prosperity of a christian man standeth and consisteth in the
perfect knowledge of the true and living God and of himself,
Avhich knowledge every faithful man may plentifully and
abundantly find in the holy and sacred scriptures, as it were
in a most pure and clear glass or mirror, in which all men
ought to deUght and exercise themselves both day and
night, to the amendment of their own lives, and to the edify
ing of their neighbours; and considering also that there
are many in these latter days, (God amend them, and send
them better grace!) the which only study with hand and
foot, tooth and nail, (and yet would be counted good Chris
tians, when in very deed they are nothing less,) to impugn
the trath, and to bury in perpetual oblivie and forgetfulness
the monuments, labours, and travails of most worthy men,
who refused no pains to advance true religion, and to over
throw the false religion, superstition, and idolatry ; I have
therefore taken upon me, through God's help, to set forth
and bring to light these sermons, which were given unto me
by master Roger Hutchinson to put into print, and that a
little before the death of the most godly king, king Edward
the Sixth. And because immediately after his death God's
true religion was overthroAvn, and trodden most shamefully
under foot, by the bloody papists, I was enforced and com
peUed, not only to surcease from printing of these sermons,
but also of divers others', godly men's works. The author of
these sermons, lying on his deathbed, whom the Lord took to
his mercy, sent to me in my trouble, desiring me, that
whensoever Almighty God, of his own mere mercy and good
ness, would look no more upon our wretchedness wherewith

214 THE PRINTER TO THE READER.
we had most justly provoked hun unto wrath, but wipe away
our sins, and hide them in the precious wounds of his Son
Jesus Christ, and turn once again his merciful countenance
towards us, and lighten our hearts with the bright beams of
his most glorious gospel, that I would not only put these
sermons of his in print, but also his other book caUed ' The
Image of God,' the which he himself had newly corrected ;
declaring, that although God should take him unto his mercy,
yet he would leave behind him some little monument of
his good heart, mind and will, the which he bore towards
the truth of God's holy word, and furtherance and profit of
Christ's church : for that divers sectaries were crept in,
under the colour and title of true religion, who through the
persuasion of the devil hath soAved their devUish seed, as
the Arians, Anabaptists, Pelagians, Papists, and divers
others : that the flock of Christ's congregation might have
some strong armour for the sure defence of themselves,
and flt weapons, when they shall have at any time
any doing with those sectaries, to the utter over
throwing of them. Therefore, as the author's
good wiU was, through the help of God, in
setting forth that book for thy profit; so
accept and'take it in good part, and give
the thanks unto God. And as touch
ing these sermons, judge of them
thyself, as God shall give thee
grace. Thus fare thou well
in him that liveth
for ever.
Amen. •
The 25 of Sep
tember.

THE FIRST SERMON
ON THE SUNDAY NEXT BEFORE EASTER.

The sum of the Gospel.
The gospel of this day \ well beloved in the Lord, contain
eth a narration of such things as our master Christ did,
immediately before he Avas, through the covetousness of Ju
das, and envy of his oavh nation, betrayed unto death. It is
a long process, as you have heard, worthy of perpetual
remembrance, and a worthy matter to be declared to all men
and women. For it setteth forth plainly afore our eyes, as
it were in a scaffold, the Seed promised, which by many dark
riddles and figures is signified and shadowed in Moses and
the prophets ; and containeth the benevolence, the loving
kindness, the great tender mercy and good will of God the
Father, who so loved us, that for our honour he suffered his
honourable and only-begotten chUd to be dishonoured and
oppressed of malicious and covetous men. And that so noble
and worthy a benefit should not faU out of remembrance,
which is the alone author of our redemption, and our only
comfort against sin, that we should reserve this his loving
kindness in continual memory, and not be unthankful, he hath
commanded us, by the mouth of Christ our Lord, to celebrate
a commemoration of his favour and clemency, of his Son's dis
honour and death, and to resort unto the holy sacrament of
the same, that is, of Christ's honourable body and blood.
Because this matter is so long, that it cannot be worthily
declared in one hour, nor tAvain ; and forasmuch as many be
yet ignorant of the fruit, of the use and cause, of the mary
and sweetness of the Lord's supper, and know not what it
meaneth, nor what a sacrament is ; and Easter now draweth
nigh, at which time aU men and women dispose themselves to
come to Christ's banquet, as I would wish they would also
as well at other times, and so some do whose prayers God
doth not forget ; yet, because the most part will not come
but at the aforesaid feast, therefore, and also forasmuch as it
\} Matt, xxvi. xxvii. vide Two books of Common Prayer, temp. Edw.
VI. Ed. Cardwell, 1841. p. 103.]

216 the FIRST SERMON
is a member and parcel of the gospel of this Sunday before
Easter, I thought it good to speak now of this matter, which is
an abridgement of the whole scripture, as well for the erudi
tion of those that be unleamed, as also that such as be stub
bornly wedded to their OAvn judgments and are hardened
against the truth, may not excuse themselves by ignorance,
when, to render an account of their faiths, they shall be cited
to appear at the bar before the divine majesty. But that
you may the better impress in your hearts, and carry away,
that which I shaU speak hereof, I will rehearse unto you that
pari and member of this gospel which comprehendeth Christ's
supper. Whiles they were eating, Jesus took bread; and when he had given thanks,
he brake it, and gave it to the disciples, and said : Take, eat, this is my
body. And he took ihe cup, and thanked, and gave it them, saying : Drink
of it every one; for this is my blood of tlie new testament shed for many to
the forgiveness of sins, I say unto you, I will not drink henceforth of this
fruit of the vine, till that day when I shall drink it new with you in my
Father's kingdom. And when they had given praises, they went out into
mount Olivet.
Luke xxii. This matter is declared, how Ave do receive Christ's body
1 Cor. xi.' and blood in the sensible sacrament of bread and vrine ; and
also, without the sacrament, is shewed in the sixth chapter of
John vi. st John's gospel. That I may speak hereof to the promotion
of God's glory, and find out such lessons and such doctrine in
the text, which may be to your instruction and edifying, which
be assembled here to serve God in prayer and hearing his Avord,
let us ask God's help and Spirit, for the which I shaU desire
you to say the Lord's prayer after me : " Our Father," &c.
This gospel, well beloved in the Lord, is fuU of spiritual
erudition and heavenly comfort. It hath as many good
lessons and fruitful matters as words ; yea, an'd as many
heresies be gathered of the words thereof as good lessons,
as shaU be declared. Lest, through plenty of matter, I be
overlong and tedious, I will overran it in order as the text
leadeth, speaking much or little of everj- sentence, as I shall
see needful for your instraction; desiring you not to look for
a learaed and profound declaration, but only for a plain ex
position and a faithful confession of the cathoUc faith.
First, and in the beginning of the supper, in that the

ON THE lord's SUPPER. 217
text saith, " Whiles they Avere eating, JesuS took the bread ;"
of this Ave may learn, that Christ and his disciples did Why Christ
celebrate this sacrament of his honourable body and blood, supper after
not after the present use and manner of the congregation, tbe iamb.
but after other meats and drinks. First he did eat his
passover and Easter lamb AA'ith his disciples, after the custom
of the old testament, which passover and Easter lamb Avas a Tiieir iamb
figure and shade av of our sacramental bread and wine. For o™ou'rsfcra-
as they of the old law did eat yearly an Easter lamb, in re- "^" "
membrance of their deliverance from Egypt and from the of their de-
expression of Pharao ; so we of the hcav testament do
receive sacramental bread and wine, in remembrance of Christ's
death and passion, through which aa-c are deUvered from the
Egypt of sin, from the gates of hell, and from the poAver
of the deril. And as the paschal lamb was ordained and
eaten the night before the children of Israel Avere delivered
from Egypt; so likewise this sacrament was ordained and
eaten the night before we Avere delivered from our sins. And
as when the Israelites were escaped out of Egypt, they did
eat nevertheless the paschal lamb, which Avas caUed still ' the
passing by,' or their ' passover and passport,' because it was
a remembrance of their passage out of Egypt; and they
eating the same heartUy rejoiced, offering him sacrifice, and
acknowledging with infinite thanks that they were the feUow
ship of them that had such a merciful God ; so we, now being
deUvered from sin, do eat nevertheless the sacrament, Avhich
is stUl called his body that once died for our deliverance;
and we heartUy rejoice, offering to him the sacrifice of praise,
acknowledging with infinite thanks, that we are of the felloAv-
ship of them which have such a merciful and mighty God
through Christ. And their lamb Avas a sacrament, not only
of their deliverance out of Egypt, but also it was a sacrament Of ciirist.
of Christ to come, that he through death should deliver
both the Jews and all other men from the tyranny and bond
age of Satan ; as John the Christener taught the Joavs, say
ing, Ecce agnus Dei, qui tollit peccata mundi, " Behold the John i.
lamb of God, which taketh away the sins of the Avorld." He
nameth Clirist ' a lamb ;' instructing us that their passover
Avas a figure of his death and passion. And Paul confirmeth
the same, saying, Potscha nostrum immolatus est Christus,
" Christ our paschal lamb is offered up for us." Of these ' Cor, v.

218 the first SERMON
texts and simUitudes we may gather, that their passover was
not only a figure and shadow of Christ's death, but also the
same unto them that our sacramental bread and wine is to us.
And when they did eat their lamb, such as beUeved on Christ
to come, and were by faith Christians, did eat spiritually his
flesh, and drink his blood, as traly, as really, and as effectually,
as Ave do eat it now which be of the new testament; as
shall be proved more plainly hereafter.
How our Here is the difference and diversity between their eating
IndTEs'^ and ours : a lamb was their sacrament, and so was the rock
do differ. ^^ which they drank in the wUdemess; so was manna also;'
for they had many sacraments in which they did receive
Continual Christ's body and blood. And some of their sacraments
pSrai^cra- were coutinual, and other some were temporal. Their
""'" ' Easter lamb was a continual sacrament, from the time of
their deliverance out of Egypt until Christ's death. Manna
also, and the rock, were sacraments thereof; but because
they continued but for a time and in one age, they were but
temporal sacraments. We of the new law have not many
sacraments hereof, but only one sacrament of bread and
wine in the place and stead of their Easter Iamb ; as ap
peareth of the similitudes afore rehearsed, and also of the
institution of Christ's supper. For the text saith, that
"whUes they were eating, Jesus took bread and the cup;"
that is, immediately after that he had finished the ceremony
of the passover, he ordained his last supper ; instructing us
hereby, that bread and wine be unto us of the new testament
the same in effect, in use, and operation, that the aforesaid
lamb was to the old Christians Avhich were before the coming
of the Seed promised.
h^'hdisan Here, pcrcase, you Avill reply, and Say : If in the ceremony
nuiiedthe of the Eastor lamb they of the old law did eat Christ's
rites of the . . .'
old law. flesh and drink his blood, why is this ceremony now abro
gated and disannulled ? Why have we a noAv sacrament of
bread and wuie? Is it convenient for the divine majesty,
Mai. iii. which is immutable, to make orders and laws, and to alter
and change them again, as men do ? I answer : They were
under the law, we are under grace ; they were under the old
testament, we are heirs of the new testament. And
because our law and theirs, our testament and theirs, our
priesthood and theirs, be divers and different, therefore we

ON THE lord's supper. 219
have divers sacraments from them, both of Christ's body
and blood, and also of other tlungs. They had manna, and
a rock, and an Easter lamb ; we have only bread and Avme.
They had circumcision for a continual sacrament, and the
Red sea, and the cloud that Avent before them out of Egypt,
for temporal sacraments : Ave have, instead of these, one con
tinual sacrament, the laver of regeneration. Neither can
any mutability be laid unto God, who is immutable, for this
mutation of orders and sacraments; no more than to the
husbandman, which commandeth his servants to apply other
business in winter, and other things in summer or springtide.
This universal world is God's house, God's mansion and
palace. They of the old law Avere his servants, and we be
his chUdren and sons through Christ. Noav, every house
holder commandeth other things to his servants, and other
things to his chUdren. And a king doth not govern his
realm Arith one sort of laws and statutes ; but maketh
positive laws for every time and every purpose, as occasion
is ministered: and so doth God. St Paul declareth this
diversity and poUcy of Almighty God very AveU, where he
saith. Lex pcedagogus est ad Christum, that is, " The law Gai. iU.
was a schoolmaster unto Christ." But faith being come, Ave
are no longer under a schoolmaster. A good schoolmaster
doth not use one trade in teaching, nor one book, but divers
trades and divers books, as his scholars increase in learning.
The physician doth not cure aU diseases Arith one medicine.
So the etemal God ordained divers sacraments, divers rites
and ceremonies, in divers times and ages, because of the
divers conditions and natures of men. The sacraments of
the old law did shadow, figure, and preach Christ to come :
our sacraments do shew him, as it were upon a scaffold,
aheady come unto our eyes. Therefore it was convenient
that their orders and ours should be divers, lest, if their
orders did remain stUl, it might give some occasion to here
tics to deny that Christ is yet come. Many other causes
might be rehearsed of this mutation of sacraments, which be
not so necessary now to be spoken of. Therefore I will
omit them, and proceed to other matters.
Albeit the Easter lamb of the Joavs, which yearly was
slain and eaten in remembrance of their deliverance from
Egypt, and in hope of the coming of Christ, whom St John

220

the first sermon

Why men
absent
themselves fromChrist'stable.

Eccius, xxi,
Zech. V.

Psal.xxxviii.

and Paul do name oiir Easter lamb; albeit, I say, their
sacrament were a figure of our bread and wine, yet we may
not gather hereof that the holy communion of Christ's
honourable body and blood is to be resorted unto but once
a year, because they had but a yearly lamb and an annual
remembrance, and that always at the feast of Easter; as
some bishops of Rome havc taught in times past, which
would have the laity of every realm to have but an annual
communion, that is, but once a year ; and as many appear
to be persuaded yet, but vainly and wickedly. For this is
the common fashion of the most part of men and women:
all the year long they absent themselves from God's table.
And why? because they are loath to be pained with the
remembrance of their sins, and with the consideration of their
offences. The remembrance of our offences maketh us heavy
and sorrowful, depriveth us of all mirth, bringeth us into
sadness, and maketh us tremble for fear of God's displea..
sure. Therefore Jesus the son of Sirach saith, Denies
leonis denies ejus, " Sin hath teeth like unto a lion." And
the Prophet Zachary compareth it to lead. David he
nameth it a burden, saying : " Mine iniquity is over my
head, and doth press me doAvn with a grievous burden."
Because, I say, they will not feel this burden, and because
they desire to live merely in the pleasures of the flesh, in
drankenness, in whoredom, in gluttony, in feasting and ban
quetting, in oppression of their neighbours, in covetousness,
in unrighteous dealing, all the year long ; therefore they will
take no remorse, no penance, no remembrance of their sins,
but once a year. ' What need I,' saith the carnal man to his
own heart within himself, 'what need I to trouble myself with
fear of God's displeasure, Avith the memory of my sins, with
the remembrance of hell, of death, of the devU, every week or
every month ? How can a man be merry, and think always
of death and heU ? No : I will take my pleasure ; I will
laugh, and be merry all the year ; I wiU do what me Ust,
and at Easter I will repent. Then I will come to the Lord's
table, but not before.' Examine thine own thoughts, thou
oppressor, thou drunkard,, thou whorekeeper, thou flatterer,
and enter into your own hearts : you shall find this to be the
cause of your long absence, and of your seldom coming to
the Lord's banquet. For as he that hath a hungry and a

ON THE lord's supper. 221
greedy stomach to his meat, declareth hereby his body to be
void of aU cormption, and that he is in good and perfect
health ; so I say unto you, to observe an annual communion
is a token of an unrighteous man, of a stubborn servant, of
an unquiet AA'oman; and to come often is a token of one
which striveth against his flesh, Avhich keepeth battle with
the devU, and laboureth daily to live godly and blameless.
For here Ave remember Christ's death and passion : the
remembrance of Christ's death maketh us to remember our
own offences and sins; for he died not for himself, but for
our iniquities and misdeeds. The remembrance of our
offences Avrappeth us in sorrow and heaviness. Sorrow and
heariness do cause us to fly unto God for his help and mercy,
as it is written : "In trouble I cried to thee, who embraceth Psai. cxviii.
us Uke a loring Father." For as sorrow and heaviness <'™- »'¦
entered first into this world for sin, and for the guilt of
Adam's disobedience; so the same noAv doth expel sin again,
and lead us into virtue, as Paul teacheth: Tristitia secun
dum Deum operatur poenitentiam in salutein, "Godly sorrow," 2Cor. vii.
saith Paul, " causeth repentance unto salvation."
Moreover, in that the text saith, that "whUes they were
eating, Jesus took bread" and ordained his last supper, some
do reason hereof, that the sacrament is not to be received it is best to
n . . • 1 e 1 1 come to
lastmg, as the custom now is, but atter other meats and Christ's
drinks, after a certain refection, banquet, or maundy; which, fasting.
they say, those that be rich should make, to refresh the poor
and needy. For the defence of this maundy they allege not
only Christ's example, but also where it is written, that the
Corinthians indeed kept such a maundy. But Paul repre- 1 cor, xi.
hendeth them therefore, and disannuUeth their custom as
an occasion of gluttony, of drunkenness, of pride, of con
tention, and other misbehaviour in the church, saying unto
them: "Have ye not houses to eat and drink in? or else
despise ye the congregation of God?" And again : "If any
man hunger, let him eat at home ; that ye come not together
unto condemnation." Nor Christ did not celebrate this
sacrament after other meats and drinks, to stablish any such
custom, nor to give us any example to do the like ; but
rather to teach us, that our sacramental bread is succeeded
instead of the Jews' Easter lamb, and that their ceremony is
now disannulled and abrogated. Therefore the universal

222 THE FIRST SERMON
church commonly, according to Paul's mind to the Corin-i
thians, useth noAV to celebrate the Lord's supper fasting,
without any maundy, and not after other meats. NotwithT
standing, as he doth well • which cometh fasting, to the Lord's
table, so he doth not UI which, by occasion, cometh after
that he hath eaten and drunk. Meat and drink do not
defile, do not make a man an unmeet guest for Christ's board,
for the marriage-dinner of the king's son ; but lack of the
Matt. xxii. wcddiug garment, that is, sin and iniquity. There is no
commandment in the scriptures which restraineth those that
have eaten from the communion. Paul reproveth not the
Corinthians for any such thing; but because they made
maundies and banquets in the house of prayer. In their
1 Cor, xi. own houses he doth not forbid them to eat and drink before
the communion, but permitteth it, and leaveth them to their
own liberty and necessity herein, saying: " If any man hun
ger, let him eat at home."
I touch this matter partly through occasion of the text,
and partly also to reform those, if they wUl be reclaimed,
which for lack of knowledge or [are] offended with those
that come after meat through some necessity; which offence
cometh of a good zeal and of a good intent ; but good
intents must be reformed according to knowledge. And,
percase, some awU be offended with me for uttering this
matter. Be not offended with truth, be not deceived nor
bewitched with superstition and blind zeal ; but consider my
words indifferently, or rather not my words, but the words
of Chrysostom, a learned and an elder father of Christ's
church, who saith a great deal more in this matter than I
have said; whose saying moved me also at this time to
touch this matter. For unless he or some other learned
man did affirm it, I would not teach it. He, in his ninth
Homil" bi. l^o"i% adpopulum Antiochenum, is eamest aga,inst those which
AntS!' ¦"'itlidraw them from the communion many times, because
they were not fastmg; and he exhorteth them to come
otherwhiles after meat, saying: Si tibi persuaseris, quod post
cibum et potum, et ad crwa^iv convenire necesse est, omnino et
invitus multam geres curam modestice, et neque in ebrietatem
neque in crapulam umquam deduceris, Cura enim et exspec-
tatio in ecclesia conveniendi cwm honesta mensura cibum et
potum sumere docet, ne ingressus et fratribus commixtus,postea

ON THE lord's SUPPER. 223
vinum redolens, ei inordinate eructans, ab omnibus prmsentibus
deridearis^. Which words be thus much to say, ' If thou de
termine with thyself to come otherwhUes to the communion,
after thou hast eat and drunk, by this means thou shalt
learn to be modest and sober in thy behaviour, thou shalt
never offend in drunkenness, nor defile thyself with gluttony ;
but, remembering God's table, thou wilt take meat and drink
with moderation, lest coming to the church, if thou smell of
wine, or belch inordinately through the fulness of your
stomach, thou be a laughing-stock to all that shall see thee in
that taking.'
Whensoever thou art. godly affected, whensoever thou
hast remorse for thy sins, with an eamest intent of amend
ment and reformation of thy living, be not afraid to come
to Christ's banquet, to the marriage-dinner of the king's
son, whether thou hast eaten and drunk, or art fasting. Be
afraid, if thou, being an officer or magistrate, dost devise evil Magis-
statutes, either ecclesiastical or temporal, contrary to the sta
tutes of the etemal God; or if thou dost make unlaAvful grants,
and give dispensations, Ucenses, and cockets, to carry wool,
leather, corn, or other wares over the sea ; enpoverishing
many thousands to enrich thyself and few others. Be afraid,
if thou be a tailor, and dost steal part of their cloth (which Tailors.
cost them dear) from thy customers, making them beUeve
that no less than three yards wUl serve their turn, when tAvo
yards be sufficient. Be afraid to come, if thou keep a
' draper's or an haberdasher's or poticary's shop, and dost Drapers.
oppress thy brethren by taking immoderate and unreasonable
gains ; if thou be a husbandman, and wilt not store markets Husband-
and fairs, neither with grain, nor with cattle, which is thy
vocation and calUng ; if thou be a butcher, and wilt not sell Butchers.
thy beeves, muttons, and veals, at the king's price, or for
L 'OTav yap ?jc travTov TreiretKioi, oti peTa to (payelv Kat wteiv
avayKt] Kat irpoi crvva^iv d'TravTijcrat, itavTtai Kat ciKtov troXXaKti
ewtpeXtjcrri Ttji (ruxppoavvrii, Ka\ ovTe eli pedriv ovTe eti aCrjcpayiav
KaTeveyQriari -rroTe' tj yap (ppovTti kcu tj ¦wpotycoKta Tr)i eli tjji/
eKKXt]<Tiav aipi^etei naidevet psTci Ttji ¦wpocrtiKOviTtii evKOirptai Kat
Tpocfirji Ktti TTOTov fxeTaXapjidvetV 'tva prj ela-eXdwv Kat toIi aCcX-
<po'ti avapiydex, eiVo dtro'Kvewv o'lvov Kott epevyo/xevoi aTaKTWi, ku-
TayeXa(rdyi irapd tiov irapovTwv diravTittv. Chi-ysostom. Opera ii. 97.
Edit, Paris, 1718—1738.]

224) -THE FIRST SERMON
reasonable vantage, but kUlest them without effusion and
letting forth the blood, that they may weigh more, to the
Bakers. poisouing of the eaters ; if thou be a baker, and dost break
the king's assize and statute, hurting many to benefit thyself
Pastors. If tjjou ijg g, persou, having cure of soul, and yet dost
nothmg therefore, but feed thine own body and live idly;
and dost not only not preach thyself, but also, "when other
preach to thy parishioners, thou defacest them behind theu-
backs, and dost discredit them as much as lieth in thee ; (as I
knoAv one was defaced not long ago, which preached whole
some and fruitful doctrine, even in this place;) if, I say,
thou be such a one, presume not to come to Christ's ban
quet, lest in his stead Sathan enter into thee, as he did into
•Judas, and you be expelled into utter darkness. Presume not
to come without thy wedding-garment, without a renewed
heart, in malice and out of charity, in sin and iniquity. Be
afraid, if thou be an extortioner, an oppressor of others for
thine own commodity ; if thou be a flatterer, .a pickthank, a
talebearer, a spy, or an instrument unto oppression and ini
quity; if thou be a sower of debate, strife, and variance; if
shi'ndere*. *l^ou be a slanderer, that is, an iU-speaker of good men. For it
is laAvful to say that an evil man is an evil man, and that an
oppressor is an oppressor ; if thou hast admonished him, and
Flattery. }jg jjq|; auieud, this is no slander. Yea, I say unto you, that
it is flattery, it is grievous sin, to speak well of such an evil
man; for it is sin to Ue on the devU, according to the
common saying. "Woe worth them," saith the prophet
Esay, "that call evil good, and good evil; which maketh
darkness light, and light darkness ; that maketh sour sweet,
and sAveet sour : woe be unto them !" We must bless evil
men, that is, pray for their amendment and reformation:
so Christ's commandment is to be taken, which he gave
his disciples, irpoaeu'^eaBe inrep twv eTrrjpea'CovTwv vixa^,
Matt. V. u Biggg ^^jjgjjj ^jj^|. ^jjj,gg y^^^,, ^^^^^ jg^ u p^a^y fQp them :" for
they corrupt the text which turn it, " Speak weU of them;"
unless they expound ' well-speaking,' to be prayer to God
for their conversion. We may not speak well of them which
be notable evil ; for Ave may not lie, we may not flatter, lest
that curse of the prophet faU upon us, which saith, " Woe
be to you that call evil good," &c. Therefore let us say the
truth of such evil men, that shame and report may cause

Isai. V.

ON THE lord's SUPPER. 225
them to amend, and that other may be afraid to commit the
same faults and to foUoAV their ungracious example. If avo
praise evU men, besides that aa'c lie, Ave encourage other to
follow them ; we embolden them to go forward in wickedness
and to rejoice in sin ; we do break God's commandment,
Avhich saith, Non dices falsum testimonium, " Thou shalt be g^od. xx.
no false witness." But of this in anywise beware, that thou
do not report evil of those Avhich be godly. For as the other
is flattery and lying, so this is slander and raUing, and against
the aforesaid precept. And the prophet also crieth : " Woe i^ai. v.
unto such that call good evil, and light darkness, and SAveet
sour." Before thou comest to God's board, examine and try
thyself, whether thou be guilty of any of these things afore
rehearsed ; of oppression, of flattery, of malice, of slander, of
lying, of envy, of bait-making. FoUoav the counsel of St i cor. xi.
Paul ; judge thyself that thou be not judged of the Lord.
And as householders and masters of colleges do call their
stewards and boAvsers to an account and audit, to know what
they have received, and what they have expended and laid
forth for every thing, what is not received, and what remain
eth stiU in their hands; so do thou make thyself a judge over
thine own conscience ; call thy soul to give an account of all
his thoughts ; caU thine eyes to a reckoning for all their
Avanton and unchaste looks; examine tlime ears, whether
they have been corrupted with flattery, with detraction, or
with evU counsel ; call thy hands to account for covetously
taking that which was not thine ; ask account and a reckon
ing of thy tongue, what oaths, what slanders, what brags,
what bawdry, Avhat evU counsel, what heresy, and what
pestiferous doctrine he hath sowed and uttered. For if thou
do not prove and examine thyself, according to Paul's
counsel, but come with a defiled conscience to God's board,
thou dost not eat Christ's body, which is the bread of life,
and is received only unto health and salvation; but thou
dost eat panem mortis, 'the bread of death,' the bread of
judgment, the bread of damnation; and art guilty, as Paulicor.xi.
saith, " of the body and blood of Christ," because thou dost
abuse, defile, and despise the sacrament thereof.
But to return to the text : St Matthew writeth, that our
Saviour Christ gave thanks, and that, " after thanks rendered,"
[hutchlvson.]

is not to
make
cross, 1 Cor

226 the first sermon
he brake bread and distributed it to his dis6iples : whereas
Luke xxii. Matthew and Luke say, that "he gave thanks," Mark hath
Mark xiv. theso words, " He took bread, and blessed, and brake it."
Here we say, that ' to bless' is to give .thanks to God
for all his innumerable benefits, and namely for our re-
jTo bless,' demption through Christ. No, saith the papist ; ' to bless'
makea [g to make a sign of the cross on the sacrament. And to
cross. ~ r^ T-i .)
defend this interpretation they aUege St Pauls authority,
Avho saith, " Is not the cup of blessing, which we bless,
partaking of the blood of Christ ?" I answer : the Greek
word, in these two texts which they allege for their crossing,
is evXoyia: Avhich Avord cannot signify 'to cross.' For
whereas Paul termeth it, "the cup of blessing which Ave
bless," the Greek is, to iroTt^piov t^s evKoyia^ o evkoyovnev.
And for the English, " he blessed and brake the bread,"
Mark saith in the Greek tongue, in which he wrote his
.Mark xiv. gospel, Xafibov apTov evXoyi^aas eiiXacre: which word, I say,
cannot signify ' to make a sign of the cross.' For the
Greeks never used it in such signification ; and the oriental
and Greek church never took it so : neither do we read that
the Greek church used ever any such gesture upon the
sacrament. Then, what is the meaning of these words,
"he blessed and brake the bread?"
You shall understand, that 'to bless' is a word of many
significations, and many times used ui the scriptures. And
yet throughout the whole bible it doth never signify, 'to
make a sign of the cross.' I do not mean nor affirm, that
it is evil to make a cross on thy forehead ; but to teach
that Christ crossed the sacrament, and to defend crossing
to be a necessary ceremony to be used at the distribution of
Christ's supper, this is papistical leaven, superstitious doc
trine, and to make the scriptures a nose of wax, a tennis*
baU, and to wrest them to every purpose, ' To bless,' here,
is to give thanks to God the Father for his merciful behold
ing of our misery, for pardoning Adam's disobedience, and
for sendmg his Son to be born of a woman, to grind and
break in sunder the serpent's head ; that is, to destroy the
power of the devU tlirough death, through his cross, and
by the eflSision and sheddmg of his blood. And the cup
of blessing, of which Paul speaketh, is as much to say as,
the cup of thanksgiving; for he expoundeth it even so in

ON THE LORDS SUPPEIi. 227
the next chapter himself And Avhereas Mark saith that
Christ ' blessed,' Matthew and Luke say, expounding one
another, that he 'gave thanks.' For this use, intent, and
purpose this sacrament was chiefly and principaUy ordained ;
that we should not forget the great clemencA' and special
favour of the etemal God, for the death and passion of
Christ our Lord, but resen'e this his benefit in continual
memory. And therefore many of the elder fathers do name"
this holy sacrament evXoyia, or ev'xapiaTia, that is, ' a
rendering of praise,' and ' a thanksgiA'ing.'
It foUoweth in the text, hoAA-, after that Christ had
given thanks, " that he brake the bread, and gave it to his
disciples, and bade them take and eat it. And he took the
cup likeAvise, and gave it them, saying, Drink of it, every
one:" or, as Luke saith, " He took the cup, and said, Acci-
pite, et dicidite inter vos, Take this and divide it among
you." Christ our master doth not receive this holy sacra- Christ
.... . ordaineth
ment alone, but -with his disciples. Neither do we read here a com-
, . , . . , munion, not
in au the new testament that ever any received it privately, a private
or severaUy from others. The Acts of the Apostles testify. Acts ii.
that they which beUeved resorted together oftentimes to
celebrate this sacrament. But they do not speak of any
private receipt ; for Christ ordaineth here no priA'ate mass,
but a communion. Let us foUoAv his example, and celebrate
Christ's supper, not as our forefathers have done many years
and of long time ; but as Christ, who is before aU time and
aU years, did celebrate it first, and as his disciples did use it
in the primitive and apostoUc church.
You AvUl say, there hath been a custom contrary many An ob-
years: and I have heard some say, that when the devotion
of the laity and temporaUty waxed cold, that the apostles
and their successors gave liberty to ministers to receive it
alone. I answer, this custom begun but of late days, and Thaanswer.
not many years agone. For, as chronicles do make plain
and erident relation, Gregory^ surnamed the great, theoregorius
' o J ' /, J e magnus.
first bishop of Rome of that name, was the first founder ot
private masses, who was Anno Domini 595. Almost for the
space of six hundred yeai-s there was no private receipt.
\} Fecit inter alia beatus papa Gregorius, ut in ecclesiis sanctorum
apostolorum Petri et Pauli super corpora eorum missffi celebrarentur.
Beda, Hist. Eccles. lib. u. c. 1. p. 95. Edit. 1838.]
15—2

228

THE FIRST SERMON

Pliny,

Tlie Venetians.

The East Moreover, this is most certain and true, that the oriental
church. '
church never unto this day did aUow or use private masses ;
as appeareth plainly of the name which they give to this
sacrament ; for they call it avva^ts, that is, a communion, or
a coming and assemble together of many in one place. And
for an evident proof of this, you shall understand that Pliny',
he that was Proconsul Bithynice, that is, governor and captain
of Bithynia, in the time of that wise emperor Trajan, this
Pliny, I say, in a certain epistle which he writeth to the
foresaid emperor, De ritu Christianorum, Of the rites and
fashions of the Christians, is a witness hereof, that the Greeks
in his time had a communion, and no private masses. And
other leamed writers do credibly report, that certain churches
of the Venetians, within this thirty years and less, did not
celebrate the Lord's supper alone, or any man privately
by himself : and it may well be that they do so stUl at this
day. Of these it is evident, that private masses be not of so
.ancient and long continuance, or so universally received, as
the papists do face and brag the matter, after their ac
customed sort.
But you Avill go further with me and say : If the laity will
receive, they may, for they were never restrained; but if
they will not, thinking themselves unworthy to receive it
often themselves, why may not the priest receive it alone for
The answer, them ? We may pray one for another, so A\-e are exhorted
to do ; but no man may receive the sacrament for others,
but for himself only. That which thou receivest, thou
receivest by thine own faith, and for spiritual food to thine
own soul, and not to others. For it is Avritten, Justus ex fids
sua vivet, " The righteous man shall live by faith ;" by his
OAVH faith, and not by another man's faith, nor by another's
receipt. And as no man hath nourishment or sustenance of
the meat which another doth eat, so this spiritual food doth
profit only such as take and eat it themselves according to
[} Affirmabant autem, banc fuisse summam vei culpae «uae vei
erroris, quod essent soliti stato die ante lucem convenire, carmenque
Christo quasi Deo dicere secum invicem : seque sacramento non in scelus
aliquod obstringere, sed ne furta, ne latrocinia, ne adulteria committerent,
ne fidem fallerent, ne depositum appellati abnegarent: quibus peractis
morem sibi discedendi fuisse, rursusque coiiundi ad capiendum cibiini,
promiscuum tamen et innoxium. PHn. Epist. Lib. x. Epist. 97.]

An ob
jection.

Habak, ii.
Rom. i.
Heb. X.

ON THE LORDS SUPPER. 229
Christ's precept. They be not edified nor refreshed Avith
another man's spirit, Avith another man's faith or receipt, no
more than they be regenerate and renewed with the bap
tism of others. For if it be true that Paul saith. Qui enim
manducat et bibit indigne, judicium sibi manducat et bibit,
that is, " He that eateth and drinketh unworthily, eateth i Cor. xi.
and drinketh to his ovfn condemnation," and not to any
other man's condemnation ; ergo, he that eateth and drink
eth Avorthily, eateth but to his own health and salvation, and
not to the health and profit of others. The benefit, the fruit,
and the whole commodity of this sacrament dependeth Upon
the promises Avhich Christ hath annexed to it ; which pro-
raises be pronounced only to those that come to his supper
themselves; as these promises, "Whosoever eateth my flesh ¦'o'"' "'•
and drinketh my blood hath etemal life :" " I Avill raise him
up," saith Christ, " at the last day :" and, " he dwelleth in
God, and God in him." These promises, I say, be not made
to thee, unless thou come to God's table thyself; another
man's receipt doth nothing profit or edify thee. Therefore
Paul unto the Corinthians, after that he restraineth them i Cor. xi.
from making any banquet or refection before this supper,
afterward, speaking of this sacrament, he commandeth both
priests and others not to receive one for another, but one to
tarry for another, saying. Alius alium cxpectate, cum convenitis
ad manducandum, " Tarry," saith Paul, " one for another,
Avhen ye come together to eat." He speaketh these Avords
of Christ's supper ; for he forbiddeth the Corinthians in the
same chapter to eat any other meat in the house of prayer
than bread and wine in commemoration of the death of
Christ. Ambrose, a leamed and holy father of Christ's st Ambrose.
church, doth so construe and take this text, disallowing and
reproving all private receipt; and also Theopbylact". ForTiieophy-
Ambrose saith upon this text' : Ad invicem expectandum est,
ut multorum oblatio simul celebretur, et ut omnibus ministretur ;
P "fla-TC, doeXcpot /xov, crvvep-^dpevot eli to (pay'etv, dXXtjXovi
eKley/e<r6e, A56i5 eli tov irep\ twv irevrfTwv ijXde Xoyov, ped' 6 efivijcrdii
KoXatxeav koi OavaTiev. Kal ovk eiirev, dXXtiXoii fxeTuCoTe, aXX ,
eKlej^ea-Be' SeiKi/iJoji; oVi Kotvd et(Tt Ta e'sfTo-e elaipeponeva, Kat ce'i
auapevetv Ttjv Koivijv cvveXevaiv. Theopbylact, ii. 193. Edit. Venet.
1734-63.] P Ambrosii Opera, ii. 150. Edit. Paris. 1686—1690, in appendicc.J

230 THE FIRST SERMON
that is t6 say, ' We must tarry for others, that many may
offer up thanks and praises, and that aU the congregation
may receive.' Thanks be unto God, that we have Christ's
supper in that fashion and nianner which he himself observed.
Yet because aU men be not persuaded, and some do murmur
and grudge at this godly reformation, and of a stubbornness
absent themselves from the holy communion, and would fly
back into Egypt again to hear masses, as they were wont to
do, I thought it necessary to touch this matter, to reform
their judgments, if they wUl be reclaimed.
What word of God, what authority of scriptures, can be
alleged for private masses ? Or who is able to shew that
ever any of the apostles, any holy man in the primitive
church, or any of the elder fathers before Pope Gregory, did
celebrate privately? If there be neither example of any
holy man, nor no authority, no text, no testimony of the
scripture to maintain them, let us conclude that it is but a
dream and fantasy of man, submitting our judgments to
God's book. Moreover, as Christ did not ordain his supper
to be received privately for benefactors either dead or alive,
Theeieva- or for others, no more did he elevate and lift up the
sacrament over his head, to be seen and worshipped of his
disciples. He gave it them into their hands to eat, and not
to honour it ; to receive it, and not to worship it with hold^
ing up of their hands and knocks on their breasts. Only
God is to be honoured with this kind of reverence, and no
sacrament ; for God is not a sacrament, neither is the
sacrament God. What a sacrament is, is too long a matter
to entreat now, because I Arill not weary you ; I wiU defer
this point unto the next sermon. Then I will shew you also
how Christ's body is in the holy sacrament, and proceed
further into the text.
Let us use it as Christ and his apostles did. If thou
wilt be more devout than they were, be not deceived, but
takithei'" tieware that thy devotion be not idolatry. Christ gave it
into ISr* *^®™ ^^^'^ ^^^^^ hands, not into their mouths. Neither be
hands. thou afraid to take and handle it with thy hands, as they did.
Consider not how it hath been used in times past. The
mom^. ^^^^^^ holden at Rotomage did first forbid men to take it
in their hands. Regard more Christ's example, and the
example of his disciples and of the primitive church, which

ON THE lord's suppek. 231
always did take it into their hiuids, than the late example of
our forefathers. But thou Avilt say, the King's Book, made
by the learned clergy and Avise men of this realm according
to God's word, and confirmed by most high authority of the
lords and commons of the parliament, commandeth me to
receive the holy sacrament at the priest's hands into my
mouth'. As the apostles commanded aU christian men and^otsxv.
women to abstain from blood, and from strangled meats,
to bear with those that were weak and for other certain
considerations, which commandment St Paul afterAvard dis- ^9^.; "''•
annuUeth, professing no meat to be unclean, and licensing
them to eat both blood and strangled, which license they
embraced wiUingly and obediently; and as they of the
primitive church commanded the people to receiA'e it at their
mouths, because some receiving it in their hands did convey
away the sacrament secretly, to abuse it to superstition and
magical uses ; so the king commandeth the same indeed for
like considerations, for a time and season, for an uniformity,
and to bear with thy infirmity and weakness, until thou shalt
have more knowledge by reading and hearing God's sacred
word, and until thou shalt be grown a strong and a perfect
[} This passage does not refer to the work entitled " A Necessary
Doctrine and Erudicion for any Christen Man," published in 1543, whioh
was called The King's Book, in contradistinction to " The Institution
of a Cliristen Man," published in 1537, and commonly knowu as The
Bishop's Book; but to the fii-st Book of Common Prayer in English,
brought into use in 1649, under the authority of the act of the 2nd
and 3rd Edward VI., cap. i. (Auth. Ed. of Stats, iv. 36). A rubric in
that book is in the following words : " And although it be read in ancient
writers that the people many years past received at the priest's hands the
sacrament of the body of Christ in their OAvn hands, and no commandment
of Christ to the contrary ; yet forasmuch as they many times conveyed
the same away, kept it -with them, and diversely abused it to superstition
and, wickedness; lest any thing such hereafter should be attempted,
and that an uniformity might be used throughout the whole realm, it
is thought convenient the people commonly receive the sacrament of
Christ's body in their mouths at the priest's hand." In the second
Book of Common Prayer, set forth in 1552, the rubric just quoted was
omitted, and the mode of delivermg the bread to communicants altered,
by adding to a former rubric, in whioh the priest was directed to give
the bread " to the people," these words, " in their hands kneeling."
Vide Dr CardweU's Two Books of Com. Prayer, pp. 303, 308, 316,
Edit, 1841.]

232 THE FIRST SERMON
man in Christ's holy religion ; intending, as I take it, when
thy heart is tilled with the seed of God's word, and able to
digest stronger meat, to make an uniform law to the con
trary, and to command all men, women, and children to
receive it Avith their hands, as priests do, and as Christ and
his disciples did, and the laity of the primitive church. For
indifferent things the king's majesty, with his clergy and the
advice of his parliament, may do and undo, forbid and com
mand, and make one law this year, and another clean
contrary the next year. Therefore, whensoever the same
authority shall will thee to take it in thy hands again, or if
they shall will thee to receive it sitting, thou must as
wiUingly obey their commandment as they of the primitive
church did embrace Paul's commandment touching blood and
strangled meats, notwithstanding it was a contrary corn-
Acts XV. mandment to that which all the apostles had concluded upon
a little before, as is registered. In the mean time, I do not
bid thee disobey or break their first commandment.
But if it be an indifferent thing, thou wilt say, why may
I not do as I list ? Or how may they forbid me to take it
with my mouth? for then they make it not indifferent. It
is not evil to receive with thy mouth ; but it is better to
receive it in thy hands, forasmuch as Christ's disciples did
so : and in indifferent things the magistrates may command
thee to do that is the better, yea^ or that which is worse, as
they shall see cause and considerations. Prepare thy heart,
therefore, to obedience in such things ; and be as ready to
receive it in thy hands as with thy mouth; be as ready to
receive it sitting as kneeling ; yea, even to-morrow, if they
shall wiU thee so to do. And as thou dost wiUingly obey them
in that they bid thee take it Avitli thy mouth, so obey them
conceming adoration; for in that they command that the
sacrament shaU not be heaved nor lift up, they forbid thee
to honour it.
disinn with '^^"^ ^ ^^^^ declared you my faith and knowledge ; that
tion'^i'd' ^®' ^^^ ^^^ ordained his supper after the eating of the
prayer. Iamb ; that their lamb Avas a figure of our sacramental bread
and wine, a commemoration of the deliverance, and a sacra
ment of Christ's death ; that the Jews had some continual
rites and sacraments, and other some temporal. I shewed
you how their sacraments and ours, how their receipt and

ON THE lord's SUPPER. 233
ours, doth differ; Avhy God, Avho is immutable, disannulled
their rites, and ordained new rites and new ceremonies for us ;
for what causes men absent themselves from Christ's banquet,
to AA'hich they should come not annually, but continnuaUy ;
and that, as it is best to come fasting thereto, so it is not
evil to receive after meat and drink. I have proved, that
' to bless' is not to make a cross upon the sacrament, but to
render thanks to God the Father for the remission of our
sins through the Seed promised ; that Christ ordaineth here
no private mass, but a communion; and that the scrip
tures, and the oriental church, and St Ambrose, a godly and
learned father of the Latin church, disalloAv all private re
ceipt ; and that, as it is not evil to receive the holy sacra
ment at thy mouth, so it is better to take it in thy hands,
as Christ and liis apostles did, and the laity of the primitive
church. These matters be touched hitherto ; but unless God
inwardly with his Spirit do teach you this philosophy and
Avisdom, and transform your hearts and judgments, leading
you into all trath, my preaching is but lost labour : there
fore let us call upon the name of God, with prayer and
invocation, for his help and holy Spirit.
Let us pray for the universal company of Christ's
church throughout all realms and dominions, wheresoever
they dweU, namely for the congregation of England and
Ireland, desiring the eternal God, of his fatherly mercy, to
continue and strengthen both them and us in the confession
and obedience of his word and trath : also, for all infidels
and unbelievers, that God may turn their hearts to believe
upon his Son Jesus Christ our Lord; for St Paul unto
Timothe commandeth us to pray for all men ; for the king's
majesty, a prince of most excellent hope, that virtue and
knowledge may dwell in his noble heart. For these
things, for the remission of our sins, and for
God's help hereafter in all our works,
words, and thoughts, I shall
desire you to say a
prayer after
me.

234 THE PRAYER.

THE PRAYER.

O Eternal God, who art the author of all truth, and
didst ordain this holy sacrament of bread and wine by thy
only-begotten Son, in the room and place of the Easter lamb,
which they of the old law did eat yearly for a memory of
their deliverance from Egypt and from Pharao by thy mighty
power, and in hope of the coming of Christ, whom John the
Christener and Paul do call our Easter lamb ; that we of
the new laAv, receiving this new sacrament, should reserve
thy loving kindness in continual remembrance, in that thou
hast sent thy only Son to become woman's seed, to break
the serpent's head, and to deliver us from the power of the
devil and from the bondage of sin by his cross, and by the
effusion of his most honourable blood: Hear our prayers
and supplications, 0 merciful Father, and send us thy Spirit
from thy holy place, to persuade all men and women to cele
brate thy supper, after the example of Christ, and of his
apostles and disciples ; and stablish the hearts of the people
against false teachers of private masses and of superstitious
crossing, with the contemplation of Christ's ensample, Avith
the use of the oriental church, and with the knowledge
of thy holy scriptures ; that we may be meet
guests for thy table, and be partakers of aU
the benefits of Christ's death and pas
sion : to whom, with thee and the
Holy Spirit, be all honour,
and glory, and praise,
now and ever.
So be it.

THE SECOND SERMON
ON THE LORD'S SUPPER.

In my last sermon, weU-beloved in the Lord, whereas I
began to declare unto you the Lord's supper, which was a part
and member of the gospel, and through plenty of matter
I did not end the same ; noAv, according to my promise,
I wiU shew you Avhat a sacrament is, and how Christ's body
and blood be present in his holy supper.
Thus much remaineth yet to be spoken of: " Take, eat,"
saith Christ, " this is my body." And likoAvise of the cup
he saith, " Drmk of it, every one ; for this is my blood of
the new testament, shed for many to the forgiveness of sins.
I say unto you, I wiU not drink henceforth of this fruit of
the vine, tUl that day when I shaU drink it new with you in
my Father's kingdom. And when they had sung praises,
they went out into mount Olivet."
That I may declare this heavenly matter to God's honour,
and find out such lessons and erudition as may be meet for
this audience, and for your edifying and instruction, which
be assembled here to serve God in prayer and hearing his
word, let us ask God's help and his holy Spirit; for the
Avhioh I shaU desire you to say the Lord's prayer after me :
" Our Father, whioh art in heaven," Sec
There is no matter in the holy scripture, weU-beloved in
the Lord, more necessary to be knovm and to be discussed
than these words of our Saviour Jesus Christ, " This is my
body," and, " This is my blood of the new testament." There
is no text which hath been so abused and racked to maintain
superstition and divers purposes. And whereas Christ or
daineth here a sacrament of unity, to knit us together in peace,
amity, and love, inimicus homo superseminavit zizania, that Matt. xiii.
is, the devU, who goeth about to deprave all godly things,
hath soAvn so many tares, and such pestiferous opinions, and
hurtful seeds, and damnable doctrine, in men's hearts, by
his ministers, the papists, the questionists, schoolmen, and
the anabaptists, that nothing now is a matter of more
contention, of more debate, strife and variance, not only

236

THE SECOND SERMON

John XV.
John X,
John xiv.
Luke V.
Matt. ix.
Rev. xviii.

AVhatasacrament
is.

St Austin
De Catechi.
rudib.

betAveen man and man, but also between countries and king
doms ; because every man is Avedded stubbornly to his own
judgment. And whereas they should reform their opinions,
and submit their judgments to God's scriptures, as to the
touchstone which trieth good from evil, they rather do rack
and wrest God's word, making it a mariner's slop, or a nose
of wax, and bowing it unto every purpose. Therefore I
thought it good to utter my knowledge, which is but small,
in this matter ; not to teach such as be instructed and already
ripe in knowledge, of whom I am desirous to learn myself;
but, partly, for their sakes and erudition which be un
learned and of the laity, that they may know how to
prepare themselves to come to God's board this holy time
of Easter, and at other times ; and, partly also, to testify
and profess my conscience and faith in this matter.
Many do affirm and think these words of Christ, " This
is my body," to be a like phrase, a Uke kind and a like man
ner of speech, as when he saith. Ego sum vitis, " I am the
vine," " I am the door," "I am the way," "I am the bride
groom." They be no like phrases, but far divers and dif
ferent; for the vine is no sacrament; neither the door, nor the
Avay, nor the bridegroom, be no sacraments, but metaphors
and borrowed speeches. The bread of which Christ said,
" This is my body," and the wine which he affirmeth to be
his blood, be not bare and naked metaphors, as the aforesaid
phrases are, but they be sacraments of his honourable body
and comfortable blood ; as both the occidental and ori
ental and the Greek church, and all Avriters both new and
old, do acknowledge and confess with one voice. For aU
Christendom have ahvays agreed in this point. Therefore
the nature of a sacrament being thoroughly laioAvn, and
examined and tried, it AvUl teach you the meaning of Christ's
Avords, and how he is present in his supper.
What is a sacrament ? I wiU not devise a description of
mine oavh head, nor shew a fantasy of mine own brain. I
wUl follow in this matter the sentence and judgments of
others, whose excellent learning and singular virtues are
known to all the world. St Austin, an elder and holy father
of Christ's church, and a man of a most ripe judgment and
sharp searching wit in the scriptures, in his book De Catechi-
zandis rudibus, defineth a sacrament thus : Sacramentum est

ON THE lord's SUPPER. 237
signaculum invisibilis gratia', A sacrament is a visible, a sen
sible, and an outward siajn or token of an invisible erace or
benefit'. And he expresseth the meaning of this definition
more plainly in a certain letter, verily in his tAventy-third Epist. xxiii.
epistle, which he writeth to one Bonifacius IL, Avhere he Avit-
nesseth aU sacraments to be figures and similitudes of the
benefit and grace Avhich they do represent and signify, say
ing, " If sacraments have not certain similitudes of these
things whereof they are sacraments, then are they no sacra
ments."* And for this similitude, for the most part, they
take the names of the very things. And St Cyprian hath f Cyprian
even the very same doctrine and the same words, in a certain
sermon Avhich he made De Chrismate, " Of anointins:."^ If
therefore the bread of Avhich Christ saith, "This is my
body," be a sacrament, as cannot be denied, then it hath
the name of Christ's body because of some similitudes which
shall be declared straightways, and not because of any tran
substantiation : that is to say, it is a sensible and an out-
Avard sign of his holy flesh; and the AA'ine likewise is a
sensible sign of his honourable blood, without any mutation,
change, or alteration of the natures and substances either
of bread or Avine. But because this is a dark and a secret
mystery, I will essay to express it more evidently, and to
declare the similitudes and properties which do change the
[} De sacramento sane quod accipit, cum ei bene commendatum
fuerit, signacula quidem divinai-um esse visibilia, sed res ipsas invisibiles
in eis honorari; nee sic habendam esse illam speciem benedictione
sanctificatam, quemadmodum habetur in usu quolibet : dicendum etiam
quid significet et sermo ille quem audivit, quid in illo condiat, cujus
iUa res similitudinem gerit. Augustin. De Catechiz. rudibus, Opera,
VI, 293. Edit. Paris. 1G79— 1700.]
P Videp.SG, n. 2.]
P Nihil hoc oleum commtme habet cum liquoiibus qui ex quorum-
dam fractuum pinguedine exprimuntur, nee vis ejus est ex crassitudine
penetrativa, quse secundum quasdam naturales rationes emollit et tem-
perat spissamenta humorum, quos solet intrinsecus astringere siccitas
aliqua, vei corruptio conglobare. Non haec medendis corporibus est
unctio instituta: quia sanctificatis elementis jam non propria natura
prabet efFectum, sed virtus divina potentius operatur, sed adest Veritas
signo, et spiritus sacramento ; ut et ipsis rerum efficientiis gratice dig-
nitas pateat, et interiori homini quanta ex his detur auctoritas deiformi
conversatione et coelestibus moribus innotescat. Cypriani Opera,
p. OXXIII. Edit. Paris. 1726, inter Opera Arnoldi Abbatis Bonae Valli.'!.]

238 THE second sermon
names of bread and wine, but not their natures and essence.
Give diligent heed, and ponder well what I shall say ; for this
matter is very hard.
When our Saviour Christ affirmeth bread to be his body,
and wine to be his blood, he ordaineth a sacrament ; that is,
he giveth the name of the thing to the signs of bread and
wine, so that notwithstanding the matter, the nature and
substance of the signs do remain and continue. Unless their
substance and natures do remain, I say unto you, bread and
wine can be no sacraments. For sacraments, as I told you
before out of St Austin, are so called of the similitudes of
those things to which they be sacraments. Take away the
matter, the substance, and nature of bread and wine, and
thou takest away all similitudes, which must of necessity be
in the signs of bread and wine after the consecration, and in
that they be sacraments. For all the elder and learned
fathers of Christ's church do confess with one voice, and the
Christ scriptures do witness the same, that there must be three
bread^tobe simUitudcs and properties in bread and wine; a similitude
fo'rthrcV of nourishing, a simiUtude of unity, and a simiUtude of
?na'liSm- conversion ; for which properties and similitudes bread and
tuiies. .^jjjg jjg named Christ's body and blood, and not for any
transubstantiation or alteration of their natures.
Asimiiiiude The similitude and property of nourishing is this : that as
bread and Avine do nourish our bodies, and comfort our out
ward man, so the body and blood of Christ be the meat and
food of our souls, and do comfort our inA\'ard man. Christ
John vi. expresseth this simiUtude, calUng himself Panem vitce, " The
bread of eternal life," and professing his flesh to be very meat,
and his blood to be very drink ; that is, the food and spiritual
sustenance of man's soul and mind. This, I say, is one cause
why Christ affirmeth bread to be his body, and wine to be
his blood ; as St Hierom teacheth us, writing thus of Christ's
supper upon Matthew : ' After the eating of the mystical
lamb with his apostles, assumit panem qui confortat cor homi
nis, he took,' saith this holy father, 'he took bread which
comforteth the heart of man.'^ And that this is St Hierom's
LuSm! meaning, Beda doth delare, who upon Luke doth set out this
P Postquam typicum Pascha fuerat impletum, et agni carnes cum
apostolis comederet, assumit panem, qui confortat cor hominis, et ad
verum Paschse transgreditur sacramentum ; ut quomodo in prsefiguiatione

of nourish-

St Jerome
superMatt.

ON THE lord's sitppkr. 239
sentence of Hierom more copiously, saying : " Because bread
doth confirm or strengthen the flesh, and Avine worketh blood
in the flesh, therefore is the bread referred mystically unto
Christ's body, and the wine is referred unto his blood.'^"
Another cause AA'hy bread and wine is named Christ's
flesh and blood, is another simUitude, of unitu ; which is thus a similitude
' ./ ' of unity.
much to say: 'As the sacramental loaf of which we do eat,
coming to the communion, is made of many corns of wheat
by the Uquor of Avater knoden into dough, and yet it is but
one loaf or one cake ; and as the holy wine is made of the
juice of divers and many grapes, and yet is but one cup
of wine ; so aU they that eat Christ's body and drink his
blood through faith, though they be never so many, yet by
the Uquor of charity and love they are made one body and
one flesh ; the mystical body of the Son of God, which is his
church and congregation, and not his natural body. St Paul
expresseth this simUitude, witnessing that the bread is a
sacrament, not only of Christ's natural body, but also of the
congregation and mystical body, saying, Unus panis, unum i Cor. x.
corpus, multi sumus, that " albeit we be many, yet notAvith-
standing we are one loaf, and one body." What a loaf are
we ? Verily, even triticeus panis, ' a Avheaten loaf ;' by the
simiUtude and property of unity wliich I have declared. St
Cyprian also, in his sixth letter which he Avriteth to one cypr- Lib.i.
T.i . . . . Epist. 6.
Magnus, m his first book, alloweth this similitude, writing
thus : " The Lord," saith this holy father, " caUeth bread,
made of many grains or corns, his body, and he nameth
wine, made of the juice of the clusters of divers grapes, his
blood." ^ And St Austin, in sermone de sacra feria Paschce,
ejus Melchisedec, summi Dei sacerdos, panem et vinum offerens fecerat,
ipse quoque veritatem sui corporis et sanguinis repraesentaret. Hierony-
mus, in Matth. xxvi. Opera iv. 128. Edit. Paris. 1695—1706.]
P Quia ergo panis carnem confirmat, vinum vero sanguinem opera
tur in came, hie ad corpus Christi mystice, ihud r^fertur ad sanguinem.
Beda, in Luc. xxii. 19. Opera, ii. 360. Edit. Paris. 1554.]
\J Denique unanimitatem christianam firma sibi atque inseparabili
cantate connexam etiam ipsa dominica sacrificia declarant. Nam quando
Dominus corpus suum panem vocat de multorum granorum adunatione
oongestum, populum nostrum quem portabat indicat adunatum; et
quando sanguinem suum vinum appellat de botris atque acinis plurimis
expressum atque in unum coactum, gregem itera nostrum significat
commixtione adunatse multi tudinis copulatum. Cypriani Epist. lxxvi.
Opera, p. 153. Edit. Paris. 1726.]

240 THE SECOND SERMON
" in a certain sermon which he made of the holy feast of
passover," aUoweth the same simUitude or property, proving
us by this property to be Christ's body, saying: " Because
Christ hath suffered for us, he hath betaken unto us in this
sacrament his body and blood, which he hath also made our
selves. For we are also made his body ; and by his mercy
we are even the same thing that we receive." ' And after
ward he saith, in the said sermon : ' Now in the name of
Christ you are come, as a man would say, to the chalice of
the Lord. There are ye upon the table, and there are ye
in the chaUce.'"
A similitude qijje third simUitude, of conversion, for the which alao
ot con- ' _ '
version. .f^^g sacramcut is affirmed to be Christ's flesh and blood, is
this: that as the bread and Avine are turned into the sub
stance of our bodies by feeding and .sustaining them, so by
the receiving of Christ's body and blood we are turned into
the nature of them, Ave are changed and altered, and made
Eph. v. holy, flesh of his flesh and bones of his bones, as Paul
Chrys. Ho. witnessoth. And Chrysostom confirmeth the same, saying,
83. super •' . • 7 /. T 7 7
Matt. ]}fos secum in unam massam reducit ; neque %d fide solum, sea
reipsa corpus suum efficit .¦'' " We," saith this holy and learned
father, " we are made one matter with Christ ; not by faith
Homil. 63. alone and charity," (as he writeth also to the people of
Anffi." Antioch ;) " but we are made even his very body, reipsa,
Amb. lib. iv. that is, effectually, truly, and really." And St Ambrose
sacra, ca, 4. ^^^^.j^ .^^pj^g^ ^hat WO are changed and turned into Christ^
\} Quia passus est pro nobis, commendavit nobis in isto sacramento
corpus et sanguinem Buum ; quod etiam fecit et nos ipsos. Nam et nos
corpus ipsius facti sitmus, et per misericordiam ipsius quod accipimus
nos sumus. August. De sacra feria Paschs, Serm. coxxix. Opera v. 976.
Edit. Paris. 1679—1700.]
P Jam in nomini^ Christi tamquam ad calicem Domini venistis: et
ibi vos estis in mensii, ibi vos estis in calice. August, ibid.]
L Ouoe yap ripK^etrev avTto to yevetrdat avdpuirov, ovde to pa-
irtaQtjvat Kat <y(payijvat, dxxd Ktti dvaipvpet eavTOv rjplv, Kat ou Tt|
iricTet povov, aXXa Kat avTto tu irpaypaTi arwpa rjpai auTOv nara-
axevd^et. Chrysost(i)m. Opera, vii. 788. Edit. Paris. 1718 — 38.]
\^ " Ego sum," inquit " panis vivus qui de coelo descendi." Sed
qaro non descendit e coelo, hoc est, carnem in terris adsumpsit exVirgine.
Quomodo ergo descendit panis e coelo, et panis vivus? Quia idem
Dominus noster Jesus Christus consors est et divinitatis et corporis:
et tu qui accipis camera, divinae ejus substantia in illo participaA

ON THE lord's SUPPER. 241
And Emissenus also doth profess a real mutation of us into Emissenus.
Cllrist^ And yet we are not transubstantiate and con
verted, we are not transformed into him, but our nature and
substance remaineth stUl, as it did before our receipt of the
sacrament : and so doth the nature and substance of the
sacraments. For if the nature of bread and wine be altered,
our nature must be altered in like manner, forasmuch as the
fathers Aritness, that we do eat Christ's flesh reipsa, that is,
really and effectuaUy ; so that our flesh is made holy flesh
of his flesh, and we must be, as Paul saith, " bones of his Eph. v.
bones," Hoav are we flesh of his flesh ? Not by any mu
tation or change of our substance, essence, or nature, which
remaineth stiU; but in that Ave do eat Christ's flesh and
drink his blood by faith and belief, by which only Christ is
eaten and dranken, and no ways else. To eat Christ's flesh
and to drmk his blood is to believe that the Son of God took
on him our humanity ; to believe that his body was nailed
upon the cross, and that his blood was let forth and shed
for the remission of our sins, for our transgressions and
offences, and to repose us into his Father's favour again,
who was displeased Arith us. To teach us this, he calleth
himself the bread of God, that came from heaven to give John vi.
life unto the world: which chapter is a manffest probation
of this matter, that his flesh is never eaten, neither in the
sa«rament nor vrithout the sacrament, but only by belief.
St Augustine, whose excellent learning and virtue is well ^ji^g^j'"„j,"
known, doth so take all that is spoken there; for he saith,
aiimento, Ambrosii, De Sacram. Lib. vi. c. 1. Opera, ii. 381. Edit.
Paris. 1686—90.]
[f Ut tibi novum et impossibile videri non debeat, quod in Christi
substantiam terrena et mortalia convertuntur, teipsum, qui jam in
Christo es regeneratus, interroga. Dudum alienus a vita, peregrinus
a misericordia, a salutis via intrinsecus mortuus exulabas: subito
initiatus Christi legibus, et salutaribus mysteriis innovatus, in corpus
ecclesiae non videndo sed credendo transilivisti, et de filio perditionis
adoptivus Dei filius fieri occulta puritate memisti : in mensura visibili
permanens, major factus es teipso invisibiliter : sine quantitatis aug-
mento, cum ipse atque idem esses, multo alter fidei processibus extitisti :
in exteriori nihil additum est, et totum in interiori mutatum est : ac
sic homo Christi filius effectus, et Christus in hominis mente formatus
est. Deoret. Gratian. De Consecrat. Dist. 2. p. 2097. Edit. Paris.
1612.] 16
[hutchinson,]

242 THE SECOND SERMON.
writing upon the same chapter', Ut quid paras denies et
ventremf " Why dost thou make ready thy teeth and beUy?"
Vis mxxnducare Christum? "Wilt thou eat Christ's flesh,
and drink his blood ?" And he answereth, Crede et mandu-
casti, that is to say, " Believe ; and I say unto thee, thou
hast eaten his flesh and drunk his blood."
Anobjection But here the papists reply, that Christ's flesh is eaten
ansv.'ered. . x-jr^rj'^
in the sacrament, and without it : and that without the
sacrament it is eaten only by faith; but in the sacrament
it is eaten without faith, of those that eat it unworthily, as
Judas did. I answer: Christ's flesh, as it is the bread of
life, so always it doth give life to the spirit, which evil men
John vi. have not. Moreover, Christ's flesh is meat, according to [his]
own saying : Caro mea vere est cibus, "My flesh is very meat,
and my blood is very drink." What meat and drink is it?
flSs rte Eerily, the meat and drink of the soul, not of the body ; the
meat of the food and sustcuance, not of the flesh, but of the spirit; as
the figures and sacraments of bread and wine are bodily
Man'ssoui susteuauce. For the spirit is not fed or nourished with
IS not fed . ^
with cor- corporal food ; for it is written, Quod natum est ex came
poralfood, ^ ' ^
John iii. caro est, " That which is born of flesh is flesh ;" that is
to say, carnal and fleshly. And Christ reproveth such
which understood that he would give his flesh to be eaten
Johnvi. really, and corporaUy, and substantially; saying, "The
flesh profiteth nothing : it is the spirit which quickeneth.
But there are some of you that beUeve not." As if he had
said, ' I took not my body of the holy virgin to give it to
be eaten really and naturally for the remission of sin, or to
ordain any carnal eating ; but I took my body, and became
man, to die for sin, and that ways to profit and sanctify you.
Mortua prodest caro, non comesa. The death of my flesh
profiteth and avaUeth you, and not the eating thereof;
which profit you must receive by faith only, and through
belief in my passion, by the operation of the Spirit. My flesh
is the bread of Ufe, in that it shall be beaten, torn, and slain
[} Quidfaciemus,inquiunt? quid observando hoc praceptum implere
poterimus ? Respondit Jesus, et dixit eis. Hoc est opus Dei, ut credatis
in eum quem misit iUe. Hoc est ergo manducare cibum non qui pent,
sed qui permanet in vitam setemam. Ut quid paras dentes et ventrem?
Crede, et manducasti. August, in Joan. Evang. Opera, iii. pars ii, 489.
Edit. Pai-is. 1679—1700.]

ON THE lord's SUPPER. 243
for you ; not in that it shall be eaten.' For that the fruit,
the benefit, and whole commodity of his coming should be
distributed into the world by his death only, he teacheth us
himself by a simiUtude, saying. Nisi granum frumenti, de- •"oi"' ""•
jectum in terram, mortuum fuerit, ipsum solum manet, " Unless i cor, xv.
the corn which is sown in the ground do first die, it doth
not increase ; if it die, it bringeth forth much fruit." So
his body doth profit us, not in that we eat it really,
but in that it was beaten, cruelly scourged, and slain for
us, in that it was crucified, it is the bread of life, the
bread of salvation, redemption, and justification. With
these sentences Christ plucketh us from carnal eating;
and teacheth us that his body is eaten by faith only in this
life. But I hear one say, which delighteth in his OAvn wit, and
thmketh that he can see further in a millstone beyond
others, ' If we receive Christ's body by faith only, what ^e^silrUyai
needeth the sacrament ? what booteth it to come to the *¦"' ?*ora-
mental
Lord's table?' — sayins:, 'We may receive his body without '''^oeipt are
./ o' J ^ ^ J ^ necessary.
the sacrament, wheresoever we be, if we believe upon him ;
whether we be in the field, or in the toAvn, or in our beds.'
Traly, if thou be honestly and godly affected, and dost revoke
Christ's passion to thy memory, hoping for remission and
pardon of thy offence through the shedding of his blood and
through the death of his body, thou dost eat his body and
drink his blood. But if thou regard not his sacrament, if
thou regard not the promises which he hath annexed to his
table, if thou pass not on his commandment, which is,
" Take ye, eat and drink ye of this every one ;" thou dost
not believe, but art camaUy minded and the servant of sin.
Where faith is, there is also hope, modesty, humUity, sober
ness, and obedience to God's precepts ; for the nature of faith
is to justify. Now carnal and disobedient men do not eat
Christ's body ; forasmuch as it is eaten only in spirit and in
faith, that is, of spiritual and faithful men and women, always
unto health and redemption, and never unto hurt or destruc
tion. Thou mayest say Ukewise, 'I will not come to the
church to pray, for God heareth me every where.' Thou
mayest say Ukewise, ' I wiU not be absolved of the minister,
foi- God is not bound to his sacraments, and he only blotteth
out sin without the ceremony of ministration ; as he did the
16—2

244 THE SECOND SERMON
Luke xxiii. sins of the thief, of Mary Magdalene, and of others.' True
Luiievii. .^ .^^ God absolveth before thou come to the priest, if thou
have earnest remorse and an unfeigned purpose to amend.
Matt. viii. For he cleansed the man from leprosy of whom Matthew
^"''"' speaketh, he raised Lazams from the death of the body,
Actsix. and Paul from the death of the soul, before they were with
Gen. xvii. any minister. He received also Abraham into his favour
before he was circumcised. Notwithstanding, we have com
mandment to repair to the minister for absolution ; for to
them belongeth to loose and to bind, to bless and to curse,
as appeareth of the foresaid ensamples. For Paul, after that
he was Ughtened from above, was directed unto Ananias to
receive imposition of hands. The leper also was commanded
to shew himself to the priest for a witness to the congre
gation. And Lazarus after his uprising was delivered to
Christ's disciples, which were priests, to be loosed and
Rom.iv. stripped of his grave-bonds. And the patriarch Abraham,
Gen. xvii. after that he was justified and accepted into God's favour,
he received the sacrament of circumcision as a seal of the
righteousness Avhich is by faith. So, albeit Christ's body be
received in faith many times without the sacrament, yet thou
must come unto his board because of his commandment,
because of his promises, and also to receive spiritual comfort
and increase of faith. Otherwise thou dost neither eat his
body nor drink his blood, neither shalt thou be partaker of
the fraits of his passion, which appertain to those only
which, by receiving the memorial of his death, do shew
themselves not to be unkind or forgetful, but obedient and
thankful. It is not enough to receive it spirituaUy, we must
receive it also sacramentally ; for both receipts be required
and commanded, and Christ himself with his apostles used
both for our erudition, ensample, and instruction.
Here a question may be demanded, no less necessary to be
known than hard to dissolve and answer : If Christ's [flesh]
be eat only by faith, hoAv is that true which I rehearsed out
By worthy of Chrysostom, that we are transformed into Christ and
he made made his body, non solum per fidem, ' not only by faith,' sed
body really, reipsa, ' but also really, truly, and effectually?' You shall
understand, weU-beloved in the Lord, that when Ave receive
Christ in faith, that this receipt joineth and coupleth us
effectuaUy and reaUy unto Christ. Not only our hearts and

ON THE lord's SUPPER. 245
minds, but also our bodies, and flesli be purified, bo washed,
and cleansed by this receipt, so that Christ our head and
Lord dwelleth and abideth in us hereby, and nourisheth and
feedeth us continually Avith faith in his blood and with the
comfort of his holy Spirit ; making us lively, holy, and vei-y
members of his mystical body. This is the effect and mean
ing of Chrysostom's words, in Avhicli he affirmeth that Ave are
made the body of Christ really, truly, and effectually.
Hitherto I have declared unto you two matters : Avhat it
is to eat Christ's body, and that three simiUtudes, or proper
ties, be necessarily required in this sacrament ; as I have
proved, as weU by evident texts of the gospel, as with the
authority of many of the elder and best learned fathers of
Christ's church, whose doctrine and interpretations I exhort
aU men to foUow. Of these simUitudes or properties Ave may
gather, that the matter and natures of bread and wine do
remain, and that Christ's words, " This is my body," be as
much to say as, 'This is a sacrament of my body.' For
these simUitudes and properties must be in the bread and
wine, in that they be sacraments, and after the consecration,
else they are no sacraments. For take away the substance,
matter, and nature of them, and what similitude or property
remaineth, either of nutrition, or of unity, or of conversion ?
Ergo, the essence, natm-e, matter, and substance of bread
and wine, is not altered, not transformed, not transub
stantiate, but do remain and continue as before ; for these
properties and simUitudes be in the very substance and
inward nature of bread and wine.
The schoolmen and papists, to defend and maintain their An ob-
transubstantiation, which is the bishop of Rome's kingdom,
and the fortress and castle of all superstition and idolatry,
they make the accidents of bread and wine the sensible and
outward sign, and the visible, earthly, and terrenal nature of
this sacrament. When thou meetest with such a school
master that teacheth this doctrine, and that the bread is not
bread stUl, answer him thus : " Sir, there must be three The answer.
simiUtudes and properties in the sacrament ; a simUitude of
nourishing, a simUitude of unity, another of conversion.
But these three properties and similitudes cannot be in the
outAvard shoAV of accidents ; that is, in the colour, in the
fashion, in the breadth and roundness, in the quantity of

246

THE SECOND SERMON

Whata
testament

St Austin.

The old
testament,what it is.
What the
new testa
ment is.

Matt. iii.
Luke iii.
Rom. iv.

bread and Arine ; for these things, nor no other accidents, do
not nourish and feed us, be not converted into us, neither
have they any property or simUitude of any unity. But the
bread and wine have all these similitudes : they do nourish,
they be turned into our nature, and they do contain a
simUitude of unity. Therefore bread and wine is the
outward and sensible sign, and the terrenal nature of this
sacrament. And the bread is bread stiU, and the wine is
wine stUl, as well after the consecration as afore ; or else they
be no sacraments. And yet, notwithstanding, they be named
the body and blood of Christ ; not because of any mutation,
change, or alteration of their natures and substances, but
because of the three simUitudes and properties aforesaid."
Answer papistical teachers on this wise, and with this reason;
and they shall not be able to gainsay thee.
Now let us enter somewhat further into the text, and
into other matters. Christ, speaking of the cup, saith. Hie est
sanguis novi testamenti, " This is my blood of the new testa
ment," or of the new covenant. What mean these words,
' the new testament,' and what is a new testament ? Verily,
a testament is as much to say as a legacy, or behest of goods;
So St Austin^ defineth it : Testa/mentum est quo defertur
bonorum hwreditas; " A testament," saith St Austin, " is a
behest and legacy of goods." And there is an old testament,
and a new testament, as Christ teacheth us here. The old
testament is a bequest and legacy of temporal goods and
earthly commodities unto the synagogue of the Jews. The
new testament is a bequest of eternal and heavenly inherit
ance through Christ unto aU men, both Jews and GentUes.
Or otherwise, the old testament is the axe set to the root
of the trees, the law which causeth anger; that is, the
preaching of the law against Aricked men, for lex justo nm
[} There are several definitions of a testament in the works of St
Augustine; the foUo-wing is one which Hutchinson seems to have had m
his mind, although it is not in the precise Avords which he has given.
We may infer from his subsequent definition of the old testament that
this passage was certainly known to him. " Judsi.... terrena quserebant
a Domino: terra enim promissionis, victoria ab inimicis, foecunditas
pariendi, multiplicatio filiorum, abundantia fructuum,.... omnia haec
fecerunt illis vetus testamentum. Quid est vetus testamentum? Quasi
hffireditas pertinens ad hominem veterem." Augustin. in Johan. Evang.
Opera, jii, 519, Edit, Paris. 1670—1700.]

ON THE lord's suppeu. 247
est posita, " the law," saith Paul, " Avas not ordained for i Tim. i.
good men, but for evil :" and therefore he defineth it in
another place to be " ministration of death and damnation." acor.iii.
But the new testament is a sermon of God's mercy and
clemency, of salvation, of redemption, and righteousness,
through the effusion of Christ's blood, Avho caUeth all men
and women from superstition to true holiness, from shadows
to light, from the letter to the spirit, and from the works to
the flesh to labour and work in his vineyard ; that is, to
honour and glorify God by well doing, in hope of plenteous
reward. Wherefore St Paul unto the Corinthians nameth
it "the ministration of the Spirit and of righteousness."
And he compareth the first testament to Agar, to Abraham's Gai. iv.
bondwoman, and the second he likeneth to Sara, his laAvful
Avffe and a free woman ; signifying hereby, that the one doth
gender unto bondage, and the other to eternal life.
And both testaments do remain yet, and be effectual at „ ,^ ^ ^
,' ' . . Both t'"!t!t-
this day. The old testament is not disannulled in evil men, mentsbeyet efTGctual.
but in good men. For such as live in sin and ignorance of
God, and do measure and judge holiness by outward cere
monies, and such as do gape greedUy after earthly things,
such as be Julianites, and without conscience, and do think
mortal corpo, mortal anima; all such belong to the old testa
ment, and be yet under the stroke of the axe, under the law
which causeth anger. And from the beginning of the world
good men, as Adam, Enoch, Sem, Noe, Abraham, and
Darid, which in all their ceremonies had an eye to Messias,
and believed in Christ to come, were of the new testament
and under grace. Therefore, if thou wUt come to Christ's
table, beware that thou be not of the old testament, that is,
defUed with sin and iniquity, and vrithout repentance, and an
unjust getter and retainer of worldly commodities. For
Christ calleth his table " the blood of the new testament."
The nature of -this table and of Christ's blood is such, that if
thou presume to come unto it unworthily, with a belly corrupt
with. naughty humours, that is, with sin and iniquity, it wUl
lead thee unto thy destraction, as it did Judas ; not of the
nature of it, but through thy great default, who dost not try
thyseff before thou comest. Yea, if we be defiled with sin,
we be no partakers of these dainties, we do not drmk the
blood of Ufe. Of these few words which I have spoken in

248 THE SECOND SERMON
this matter, you may gather both what the testaments be,
and also how they do differ.
But percase you are desirous to learn more plainly what
is the meaning of these words, " This is my blood of the
new testament." Verily, these words be as much to say as,
' This is a sacrament of my blood, which was let forth and
shed for the remission of sins. This is another blood, and a
diverse, from the blood of the old law. Their blood was their
That the old sacraments, in which the old Christians which did pertain
Clirist 1 Jin s
dirt eat to the HOW law did drink Christ through faith. The rock
Christ's
flesh as vvas their blood and their paschal lamb, their sacrifices of
really as , i • i ,i n
we do. goats, oxen, and sheep ; to which evil men came as well
as good; but the evil did not drink Christ's blood, but
only the figure thereof, because it is of the new law, and
they were of the old law. But the old Christians, that is,
they which in drinking of the rock, and in eating their
lamb, and other sacrifices, had an eye and a faith in Christ
to come, did eat his body and drink his blood as truly,
as really, and as effectually as we do. For they were of
the new testament as Avell as we; and therefore they drank
the very spiritual blood of the new testament, in that they
beUeved upon the Seed promised. Hereunto Paul beareth
1 Cor. X. witness, saying : " Our fathers did all eat of one spiritual
meat, and did all drink of one spiritual drink. For they
drank of that spiritual rock that followed them, which rock
Psal. Ixxviii. was Chi'ist." And the Psalmographe saith: Panem de coeh
P^ai. cv. (^ecHt eis, &^c, " That God gave them bread from heaven,
and the bread of angels;" which bread is Christ, as he
teacheth us himself, saying. Amen, amen, dico vobis, non
Moses dedit, Sfc, " Verily, verily, I say unto you, Moses
did not give you bread from heaven, but my Father," &c.
That he is the bread which his Father gave them, he de-
John vi. clareth, saying, " I am that living bread which came down
from heaven." Whereof it is evident, that the old Christi
ans, of which Paul speaketh in the text afore rehearsed, did
from the foundation of the world eat Christ's flesh and drink
his blood, as reaUy and effectually as we do now.
But the ungodly which Avere before his birth did neither
eat his flesh nor drink his blood ; as Christ himself teach
eth us, saying, Patres vestri manducaverunt manna, et mor-
lohnvi. tui sunt, "Your fathers," saith Christ, "did eat manna.

ON THE LORn's SUPPER. 249
and be dead." Note, that he saith not our fathers, but
your fathers ; as if he had said, ' Your fathers, Avhich Avould
not believe the prophets, but were persecutors of them and
blood-suckers, as you be, they did eat manna, that is, the
sensible sacrament, et 'mortm sunt; and yet they Avere not
partakers of the fruits of my death, but died eternally.
But the old fathers which before my incarnation believed
in me to come, did not only eat the sensible sign and
outward sacrament of manna, but also tasted the dainties
of my honourable body and blood, which are the bread of
life and redemption; and they died not, but do live thereby.'
For of such Paul saith, that they drank of the spiritual ^ ^°'' ^¦
rock. But because you shall not think that I do wrest
the scriptures, to prove that the old Christians did eat
Christ's flesh and drink his blood in their sacraments,
hear what the godly and learned bishop St Austin saith |' Austin in
to this matter. He, upon the sixth chapter of St John's [gP^S'J"'
gospel, speaking of the old fathers' eating and ours, and P^ns. 1679
by occasion expounding there the text of Paul, affii-methicor.x.
evidently that which I have taught, saying: Omnes eandem
escam spiritalem manducaverunt : spiritalem utique eandem :
nam corporalem alteram, quia illi manna, nos aliud; spiri
talem vero, quam nos; sed patres nostri, non patres illorum:
quibus nos similes sumus, non quibus illi similes fuerunt ;
Avhich words, hi effect, be thus much to say, " They all,"
saith this leamed and elder father, speaking of the old
Christians, " did eat one spiritual meat. They did eat
one spiritual meat, not one corporal meat; for manna was
their corporal meat, that is, their outward and terrenal
sacrament; but another thing, that is, bread and wine, is
our corporal meat and our sacrament. They did eat the
same spiritual meat, that is, Christ's body, which we do eat.
But our fathers, as Paul saith, that is, such godly men as
Ave are Uke unto, did eat this spiritual meat to their health
and salvation; but your fathers, which were oppressors of
the prophets, whose ways you do foUow, did not eat Christ's
body, but only the corporal meat of manna, the figure
and sacrament thereof, to their death and condemnation :
and therefore of them Christ saith, Mortui sunt, 'that
they died,' meaning the second death." This is St Austin's tie^t
doctrine of the sacrament, not only upon the foresaid ^'"* ?¦*¦

2.50 THE SECOND SERMON
chapter, but also in his book which he writeth, De utilir
tate verm pwnitenticB agenda?, " ^ How profitable a thing it is
Lib. xix. to do worthy penance ;" and in his nineteenth book against
Faustum. FaustUS^- Here you wiU say, St Austm, in his preface upon
Anob- psalm Lxxiii., doth extol our sacraments above the sacra-
jec ion. jjjgjj^g pf ^he old law for divers causes. If they did
receive Christ's body and blood in their sacraments, how
The answer, jg this true ? Wherein are ours better ? I answer : Our
sacraments are better than theirs, not of themselves, not
of their ovm nature, of their own dignity and worthiness,
but because of the fulness of time, because the face of
Jesus Christ is now more clearly discovered and known in
fnPsaLM. tli6 HOW testament. Their sacraments, as St Austin' saith
[} Sic enim quibusdam Ulis infidelibus dicit Dominus: " Patres
vestri manducaverunt manna in eremo et mortui sunt." Quid est enim,
" Patres vestri," nisi quos infidelitate imitamini, quorum vias non cre
dendo et Deo resistendo sectamini ? Secundum quem inteUectum qui
busdam dicit, " Vos a patre diabolo estis." Neque enim diabolus aliquem
hominem vei potentia creavit, vei generando procreavit : et tamen dicitut
pater impiorum, non propter generationem, sed propter imitationemi
Sicut e contra de bonis dicitur, " Ergo semen Abrahas estis," cum
loquatur gentibus, quae stirpem carnis ex Abrahse genere non ducebant.
FUii enim erant, non nascendo sed imitando  Sicut ergo hoc loco
dicit, " Patres vestri manducaverunt manna in eremo et mortui sunt;"
non enim intellexerunt quod manducaverunt ; itaque non intelligentes,
cibum non nisi corporalem acceperunt : sic et apostolus dicit, " Patres
nostros," non patres infidelium, non patres impiorum, manducantes et
morientes, sed patres nostros, patres fidelium, spiritualem cibum man-
ducasse, et ideo eumdem. Augustin. De Util. agend. poenit. Opera, v.
1365. Edit. Paris. 1679—1700.]
\y Adversus calumniosam imperitiam Fausti demonstrare suffecerit,
quanto errore delirent, qui putant, signis sacramentisque mutatis, etiam
res ipsas esse diversas, quas ritus propheticus praemmtiavit promissas, et
quas ritus evangelicus annuntiavit impletas; aut qui censent, cum res
eadem sint, non eas aliis sacramentis annuntiari debuisse completas,
quam iis quibus adhuc complendse praenuntiabantur. Augustin. contra
Faust. Lib. xix. c. xvi. Opera, vm. 321. Edit. Paris. 1679—1700.]
P Si enim discernimus duo testamenta, vetus et novum, non sunt
eadem" sacramenta, nee eadem promissa. . . . Sacramenta non eadem,
quia alia sunt sacramenta dantia salutem, alia promittentia Salvatorem'.
Sacramenta novi testamenti dant salutem, saoramenta veteris testamenti
promiserunt Salvatorem. Augustin. in Psalm lxxiii. Opera, iv. 7G9,
Edit, Paris, 1679—1700.] , _ .

ON THE LORDS SUPPER. 251
in the aforesaid place, promittebant salvatorem, " did pro
mise Christ," that is, did shadow, figure, and preach him
to come ; ours dant salutem, " do give health by Christ,"
that is, do shew him to our eyes, as it were upon a scaf
fold, already come. They were under the yoke of the laAv,
under the letter, under many riddles, under figures and
shadows, as cluldren; but we are under grace, under the
Spirit, under the verity, under fewer rites, and under a
more exceUent testament, as co-heirs with Christ. God
spake to them by patriarchs and holy prophets, and by
other means, as it pleased him. But now is the time
which the patriarchs desired to see, the acceptable and
golden time, and the days of salvation, in which God speak
eth both to the Jews and to the Gentiles by Jesus Christ, Heb. i.
his oAvn Word and Wisdom, as Paul declareth. For these
causes . St Austin in the aforesaid place, and in other
places, preferreth our sacraments and rites of the new tes
tament to the old law; not for their own dignity, for their
OAvn exceUency and worthiness, nor through any transub
stantiation. Read his preface aforesaid, and there thou
shalt find these causes which I have rehearsed, and no
other. NotArithstanding the old Christians did drink Christ's
blood, and eat his flesh, yet they, I say, had another
blood, that is, a divers sacrament from us. They had a
paschal lamb, a rock, the blood of oxen and of sheep, in
their sacrifices: we have wine instead of them. For see
ing the testaments be changed, and the priesthood and
law is altered, therefore the sacraments also be newed and
changed. " This," saith Christ of Arine, "this is my blood
of the new testament ;" that is, ' a new sacrament of my
blood, a certificate of my last -wiU and testament. This is
a testimony, and as it were the broad seal and patent of
my benevolence, of my clemency and favour towards you.'
And this simUitude declareth very aptly and fitly how How
his body and blood are present in his holy supper. The body is
body and blood of Jesus Christ be in his holy supper, as
thy house, with thy garden and other commodities, is in
thy lease, which thou hast by the college seal of Eton or of
Windsor; or as thy Uving is in thy patent, Avhich thou
hast confirmed and ratified with the broad seal of England.
Th§ words of Christ's supper be, as it were, a lease or

252

THE SECOND SERMON

Grego.
Nazianzen.

St August.
in saluta.
ad Rom.

patent. The sacrament is, as it were, his broad seal and
his stamp, to certify the [thy] weak faith, that God the
Father doth love and favour thee, and dwell in thee by
the grace of his holy Spirit, for his sake. Thy house and
garden be not locally, not really, nor corporally, in. thy
lease; but effectually and sufficiently for thy profit and
commodity. So Christ's body and blood be in bread and
wine. This is no new simiUtude of mine OAvn making, for
I told you that I would speak nothing of mine own head :
it is the similitude of Gregory Nazianzen, an exceUent clerk
and a holy father of the Greek church. He, twelve hun
dred years agone, writing against the opinion which is called
now the Donatists' opinion, used this similitude, and affirmeth
all sacraments to be seals'. St Austin, also, in his book
which he Avriteth upon the salutation of Paul's Epistle to
the Romans, calleth them sacrosancta signacula", that. is,
'holy seals.'
But thou wilt say, ' These be high matters and above
P M>; ^iJTet d^toirta-Ttav tov KtipvararovTol, ptjle tov jSairTtl^ovToi,
''AXXoi 6 TovTtov KpiTrji, Ka\ Tiov arpayeuTepiav ooKipaaTtji' eiretorj
dvdptmroi pev eli irpda-iairov, &edi 8e eli Kap^tav, 2oi he irdi a^io-
irtrsTOi eti Ttjv KadaptriV povov ecTio ti? twi/ eyKp'tTtov koi fxri Tm
irpoitjXmi KaTeyvitxrpevwv, jujjSe t^c eKKXritr'tai dXXoTptoi, M») xptve
TOV1 Kprrai, o ¦^pri't^iav Trji laTpeiai' pri^e (ptXoKptvet pot tos u^iai
TiHv <Te KadaipovTiav, ptjie htaKptvov irpoi tovi yevvriTOpai, ' AXXoi
fxev aXXov KpetTTOiv, fl TairetvoTCpoi' <rov he irSi v'^j^riXorepoi, ^Koirei
ce ovTioi' ea-TU) -^pvcroi, 'e<rTi» tr'ihripoi, Sokti/Xioi Be dpipOTepoi, koi
Triv avTtjv eyKeyapa-^Buxrav elKova fSafftXtKtjv, eiTa Ktjpdv evTvirovTU-
<rav Ti oioitrei tj iT(ppay\i avTrj Trji o-(j>pay7hoi eKeiviji', ovhev. 'Eiriyi/io-
6t Trjv {iXrjv ev tw Ktjpw, KaV rii <TO<piaTaToi, elire, ti pev tov a-ilijpov,
Tt 06 tov ^pva-ov TO eKo-^pdyta-pa, Ka\ ttius ev e'o-Ti; Trji yap iXiii
to Ctaipopov, OV TOV ^apaKTtjpoi, OiiTtos eo-ru) o-oi irai /SairTitrT^i,
Kui/ Tp iroXiTe'ia irpoe'^j;, dXX' tj ye tov fSairTia-paToi Bvvapti latj'
Kai TeAei07roio5 o-oi irai opotiai, o tj; avTtj irtrrTei pepop<piDpevoi,
Greg. Naz. Oratio xi. Opera, ii. 711. Edit. Paris. 1778.]
P Comelius Centurio voluntatem Dei utique apostolo Petro docente
cognovit, et ipsum Spiritum sanctum, manifestissimis coadtcstantibus
signis, antequam baptizaretur, accepit: quamquam non ideo sacramenta
ilia contemserit, sed multo certius baptizatus sit; ut etiam ipsa sacro
sancta signacula, quorum res in eo praecesserat, ad perficiendam scientiam
veritatis percipere nuUo modo moraretur. Augustin, in salutat, ad Rom.
Opera, iv. 936. Edit, Paris, 1679—1700."]

ON THE lord's suppbr. 253
my capacity. TeU me hoAv I shall prepare myself to re
ceive this sacrament.' Many, coming to the Lord's table,
do misbehave themselves, and so do the lookers on, in that
they worship the sacrament with kneeling and bowing their
bodies, and knocking their breasts, and with elevation of
their hands. If it were to be elevated, and shewed unto Christ is
' not to be
the standers by, as it hath been used, Christ would have I'onoured in
¦^ . form of
elevated it above his head. He delivered it into the hands '"¦""^ """i
.... . wine.
of his disciples, bidding them to eat it, and not to hold up
their hands ; to receive it, and not to worship it ; and he
deUvered it to them sitting, and not kneeUng. If either
the bread or the wine Avere to be heaved up, or to be re-
seiwed and hanged up in a pix, as it hath been abused ; if it
Avere to be honoured of the receivers, or to be kneeled
unto of the lookers on ; undoubtedly Christ Avould have left
us some commandment so to do, or else have taught us by
his ensample ; or, at the least, he would have left some
promise of reward annexed to this outward reverence and
homage, or some threatening and punishment for such as
AviU not worship it. Aye, verily; for there is nothing laudable,
nothing righteous, nothing honest or acceptable in God's
sight, nothing to be done, for the which he hath not leH
in his scriptures either some commandment, or some promise
of reward, or some example. By his promises, by his thr|^3,t-
enings, by his precepts, and through the examples of godly
men and women, we know good from evU ; we know Avhat
is to be done, and what is to be left undone ; Avhat is to
be praised, and what is to be dispraised; what deligh^|tli
.ind pleaseth, and what discontenteth and displeaseth, -ihe
dirine majesty. God's book is no imperfect Avork, bu^ a
perfect book, containing aU things to be done, the whole
duty of a christian man, and sufficient doctrine to instract
a God's-man in aU good Avorks, and to make him perfect ;
as Paul Aritnesseth, writing to Timothe. And he must needs 2 Tim. iu.
accuse God either of ignoran^, or of folly, or of negligence,
which saith, that he hath left any thing untouched and un
declared which concemeth a christian man's office, and is
needful and necessary unto salvation. AU such things be
expressed in God's book. For in the -writing of the pro
phets he requireth the observation of his law only con
cerning religion ; and he threateneth great plagues and

254 THE SECOND SERMON
grievous punishments to ¦those that do add any thing to
his word, that is, to those which teach any other doctrine,
or any work to be necessary unto salvation, which is not
commended in his word. But neither Christ, nor any of
the prophets, nor his disciples, do give us any example to
honour the sacrament ; for they kneeled not, neither held
up then- hands, but sat at the table, as the text Arit
nesseth. Neither doth God promise any benefit, either
spiritual or temporal, to such as honour it ; nor he doth
not give us any precept so to do, neither in the old nor
new testament. Therefore I say unto you, that it is sin to
Avorship the sacrament, to hold up thy hands, or to bow thy
body and kneel to it. For to worship God otherwise than
he hath taught us in his holy book, which is the bible, is
mere idolatry. Be not deceived, good people, nor bewitched
with superstition and false holiness : for the apostle St Paul
Rom, xiv. saith, Quicquid non est ex fide, peccatum est, " Whatsoever
is not of faith (which cometh, as Paul saith also, by hearing
God's word) is sin." If thou wilt honour the sacrament, I
ask thee, whether thou do it with faith or without faith. If
thou do it through faith, shew me some text, some testimony,
some authority of God's word, or some example in God's
Rom.x. book; for, fides ex auditu, "Faith," saith Paul, "cometh
by hearing God's word." If thou worship it without God's
word, without faith which cometh only by God's word, hear
Heb. xi. what Paul saith to thee : " It is impossible to please God
without faith." For to worship God otherwise than he hath
taught us, IS heresy, is idolatry, is disworship and dishonour
Socrates, of the divine majesty. Socrates, a heathen and no christian
man, and yet a leamed and a great famous clerk, he in
Kwab"' ^^® ^'^® *™^ ^^^'^ *^^® assertion, that every God is to be
Lib. iv.c. 3.] honoured and worshipped after such manner, and with such
ceremonies and rites, as he himself teacheth and command
eth. He did attribute more wisdom and more authority
to false gods, than we do to the God of heaven and earth,
who is the fountain of aU Arisdom, power, and authority.
It is to be feared that he, at the last day, shaU arise to
the condemnation of many which profess Christ.
An ob- But here some reply, that St Austin, Avrituig upon these
jection. 1 J 7 7 77 or
St August, words, Adorate scabellum pedum ejus, " Worship the foot
stool of my [his] feet," that he maketh Christ's flesh, which

ON THE lord's SUPPER. S55
is earth, the footstool of God's feet, and that he affirmeth
and proveth of this text, that Christ's flesh is to be honoured.
For his words be. Nemo illam carnem manducat, nisi prius [Opera, iv.
adoraverit : et non solum non peccatur adorando, verum. Paris. 1679
peccatur non adorando ; that is to say, " No man may eat
that flesh before he first do honour it : and it is not
only [not] sin to honour it, but it is sin not to honour it."
I do not deny that Christ's flesh is to be honoured and The answer.
worshipped. God forbid : for it is promoted to the fellow
ship of the Deity, and joined in unity of person to the
dirine nature. But I deny that the sacrament is to be
worshipped ; the bread and wine are not to be honoured ;
for they are not his flesh reaUy and corporaUy, but a cer
tificate, a seal, a patent, or lease thereof, as I have proved.
How is Christ's flesh to be honoured ? VerUy, Christ's flesh c^^gf.g
is to be honoured in heaven, not in the form of bread and J^^^'J^^J^'^'^''
wine ; in glory, and at the right hand of God the Father,
not in the sacrament. It is honoured by coming to his
supper, and by obeying his precept, " Take, eat and drink
of this aU ;" by receiAring of the sacrament, not with ele
vation of hands to bread and wine, or with knocking, or
Arith kneeling before bread and Avine. His blood and body
are honoured, even as they are drunk and eaten : that is,
by faith in them, and by giving of thanks to him for his
dishonour and death, and by confessing him to be with
out a father very natural man of his mother, after the
fulness of time, for our redemption ; and very God, begotten
by his Father without a mother before aU time. So the
Arise men, which came from the east parts by the leading
of a star, worshipped him at his birth ; and are therefore
commended, and preserved from king Herod's craelty. " They p^^l ixxii.
kneeled doAvn," saith the text, " and worshipped him, and
opened their treasures, and offered gifts, gold, frankincense,
and myrrh." By gold, they confessed him to be a king ;
by frankincense, they acknowledge him to be God, for all
nations do offer that only to such which they take to be
gods; and by myrrh, Arith which such as die be anointed,
they confessed him to be a mortal and natural man. So
do thou kneel to Christ, and worship his body and blood ;
not m the east parts, but In the heavenly Jerasalem, and at
the throne of God's majesty ; not in the sacrament, but

256 THE SECOND SERMON
in heaven, where hie is nOw at the right hand of his Father.
Offer unto him their frankincense and myrrh: that is, con
fess him to be very God and very natural man ; confess
lum, from the bottom of thy heart, to be thy Lord and
thy Saviour; and render unto him many thanks and due
praises for humbling himself to man's nature for thy re
demption and honour. This is the true and right honour
Arith which he would have his body worshipped. Hold up
thy hands to Christ's body in heaven, and spare not. Kneel
to it, knock on thy breast. If thou wilt kneel and wor
ship it in the sacrament, thou dost like as if the aforesaid
wise men had in the east parts worshipped him in the
star, had kneeled to him in the star, and offered their gifts
to the same, which had been idolatry ; and so is this.
Thou must go to Bethleem, that is, to the house of
spiritual bread, which bread is Christ in the glory of God
the Father, and there thou must worship his body; not
Bethlehem, in the form of bread and wine. For Bethleem is an
Of bread. Hebruo Avord, and in Latin and English it is as much to
say as, domus panis, " the house of bread." You have heard-
Chrysostom OHO Way, lioAv Christ's body may be honoured. Chrysostom,
homil. de •' i i n i p r-,, • , i
sument. a learned and a holy father of Christs church, teacheth
divina myst. US another way in a certain homUy which he writeth to
the people of Antioch, De sumentibus indigne divina et
sancta mysteria, " Of such which unworthily and irreverently
presume to come to God's holy mysteries." He there;
speaking of the worshipping of Christ's body, doth not
teach them to kneel, or to hold up their hands to the
sacrament ; but a clean other way. Because you shaU not
think this to be new doctrine, wliich is the faith and doc
trine of all the elder fathers, I wiU rehearse unto you his
words. Vis Christi corpus hanorare ? " WUt thou honour
Christ's body?" saith Chrysostom; and he ansAvereth, Ne
Matt. XXV. nudum cum despicias, S^c. " Then clothe liim, and have pity
on him, when thou seest him naked." And he addeth a
reason : Qui namque dixit, Hoc est corpus meum, et verba
factum cctnfirmavit; idem dixit, Esurientem me vidistis, et
non pavistis me ; et, Quod non fecistis uni ex his minimis,
neque mihi fecistis: that is to say, " For he that said,
' This is my body,' and performed his word, said also, ' You
saw me hungry, and fed me not;' and, 'That which you

ON THE lord's SUPPER. 257
have not done to one of these little ones, you have not
done to me'." He proceedeth further, and bringeth in
Peter against those which do worship God after their own
fantasies, saying : Discamus itaque philosophari, et Christum
prout ipse vult venerari; " Let us learn this philosophy,"
saith Chrysostom, "that is, to honour Christ as he hath
AriUed us to honour him. For that honour is most ac
ceptable to him which is honourable or worshipful, which
he doth esteem, and not Avhich we do imagine. For Peter
thought no less but that he honoured Christ when he for- John xiii.
bade him to wash his feet : notwithstanding, he did not
honour him herein, but rather did dishonour and disworship
him. So do thou worship and honour him with pity and
liberaUty towards the poor'." These be the words of Chry
sostom in his homUy against such as come unAVorthily to
God's mysteries : in which he teacheth us, that "to honour
Christ's body" is " to glorify him by doing of good Avorks."
For this cause he took upon him his body, and became a
natural man of woman's seed ; as it is Avritten, " God hath Luke i.
raised up a horn of health unto us in the house, that is,
of the stock and kindred, of his servant David." And why?
It foUoweth : " That we, being deUvered out of the hands
of our enemies, should serve and worship him without fear
aU the days of our Ufe, in holiness and righteousness be
fore him." I have declared two ways how Christ's body
and blood are to be worshipped. One way is, by faith in
his blood, by giving thanks to him for his incarnation and
coming, and by offering him frankincense and myrrh, that
is, by confessing him to be very God and very natural man.
P BouAei Ttp^crat tov ^pta-Tov to iTwpa; ptj irept'thrji avrov
yvpvov ptjle evTavBa pev avTov otjpiKo'ii IpaTtoti Ti/jj/trpc, 'e^a> 6e viro
Kpvpov KOI yvpvoTtiToi Cia<pdetp6pevov irept'iorii, o yap elirtav, tovto
fiov ea-Ti TO <rupa, Koi T(o Xdyte to irpdypa /3e(3aito(Tai, ovtoi elite'
iretvSvTa pe 'theTe, Koit ovk edpe\f/aTe' Kal e(p' otrov ovk eirottja-aTe
evt TovTuv Twv eXayicTTiDV, ovht epo\ eirottja-aTe  padmpev toivvv
iptXotrocpeTv, koi tov Xpta-Tov Ttpav mc avToi j3ovXeTaf to) yap
Ttpovpevie Ttptj tjlia-Tt], ijv avToi deXet, ov^ V" '/V^'' vopi^opev, eiret
KOI HeTpoi Ttpav avTov weTO tw KwXvtrai vix^ai tou? irodai, aXX
ou'k ^1/ Tt/xij TO ytvopevov, dXXd TovvavTtoV oUtio kui <rv tuvtijv
«i)to« Ti/xa Ttjv Tifxrjv, fjv a^Toi ivopoBcTtitrev, ek irevriTai dvaXia-KWv
TOV irXoiTov, Chrysostom. Opera, vn. .518. Edit. Paris. 1718—38.] 17
[hutchinson.]

258 THE SECOND SERMON
Another way to honour it is, to serA'e him in hoUness and
righteousness, and to exercise in earth the works of mercy
towards the poor. The elder fathers used no other wor-
Honorius ship toward Christ's body before Honorius the third,
the Third ^ .
1226. Lib/ii. bishop of Rome. He first commanded bread and wine to
D6cr6t. be Avorshipped with elevation of hands, anno post Christum
1226. Lib. 2. Decret, titul, de celebra. missarum^. For the
space of a thousand years there was no such custom.
The papists object here, that the body of Christ is
present under the form of bread, to be honoured. If, saith
An ob- the papists, a man say unto thee, ' This is my right hand,'
or, ' This is a stone,' thou believest him. God saith, " This
is my body," and not, ' This is a figure of my body,' or,
' This doth signify my body;' and, " He that eateth my
flesh hath life," not, ' He that eateth a figure of my flesh,'
and we do not believe him; but do make of sugar salt.
The answer, and of cheese chalk. I answer, Christ doth not say. This
is transformed, this is tumed, this is transubstantiate into
my body ; neither that the nature and substance of wine
doth discontinue, or is excluded; as you would force the
words. Here resteth all the matter, how this Avord, est,
is to be understand; which is never taken in that sense
This is the in wliich they would take it here. Throughout the bible
doctrine of li.,* , tt i-t i
the elder HO transubstautiation IS expressed by this word; nor by no
fathers and i. •/ ' j
scriptures. Other phrase : the scriptures speak of no such mutation.
But the other phrase, 'this is,' for, 'this is a figure,' is
1 Cor. X. common and dashed every where in the scriptures. " The
Art^iv!' rock," saith Paul, "was Christ;" that is, a figure of Christ.
1 Pet. ii^'" He nameth him also the Easter lamb ; which was but a
Maric'iy. figUTo of him. Ho is caUed a stone. The word of God is
E^^vfjdxV named seed, a sword, a key, a lantern. God is caUed our
M^att.CTi. banner, our castle. John the Christener is named a burning
pS!cxix. candle; and he nameth the law securim, "an axe, which
Pslbbd'. ^s set at the root of the trees:" which aU be figurative
|.hnv^™'' speeches. And the elder fathers do so expound this text.
[^ Ne propter incuriam sacerdotum divina indignatio gravius exai>
descat, districte praecipiendo mandamus, quatenus a sacerdotibus euclia-
ristia in loco singulari, mundo, et signato semper honorifice coUocata,
devote ac fideliter conservetur. Sacerdos vero quilibet frequenter doceat
plebem suam, ut cum in celebratione missarum elevatur hostia salutaris,
se reverenter inclinet, idem faciens, cum eam defert presbyter ad in-
firmum. Decret, Greg, IX. p. 1272. Edit. Paris, 1612,]

Matt. iii.

ON THEl lord's SUPPER. 259
They confess and teach Christ to speak here figuratively.
"Christ," saith TertuUian, who was but two hundred and ''^'''"V.,"- *•
, cont. Marc.
ten years after Christ, and thirteen hundred years agone,
he. Lib, iv. against Marcion, who said that Christ had no
natural body, but only apparent flesh and a fantastical body,
saith thus : " Christ, taking bread and dealing it to his
disciples, made it his body, saying, ' This is my body ;'
that is, ' a figure of my body^'" And of these Avords he
contriveth an argument against Marcion, in this Avise :
" But the bread cannot be a figure of it, if Christ had
no true body. For a vain thing, or fantasy, can take no
figure." Lo, how this ancient father expoundeth these
words. St Austin also taketh Christ's words in like man- st August.
, . , . „ 1 1 . 1 1 TT prefst. sup.
ner, saying thus in his preface upon the third psalm : " He Psai. iu.
admitted Judas unto the maundy, wherein he delivered to
his disciples the figure of his body and bloodl" And
Ambrose, in his book of Sacraments, speaking of the cup, Ambros.de
saith that aa'o drink there Similitudinem pretiosi sanguinis,
" The simiUtude of his precious blood''." But though they
P Professus itaque se concupiscentia concupisse edere pascha ut suum
(indignum enim ut quid aHenum concupisceret Deus), acceptum panem
et distributum discipulis, corpus ilium suum fecit, hoc est, corpus meum
dicendo, id est, figura corporis mei. Figura autem non fuisset, nisi
veritatis esset corpus. Ceterum vacua res, quod est phantasma, figuram
capere non posset. Aut si propterea panem corpus sibi finxit, quia cor
poris carebat veritate, ergo panem debuit tradere pro nobis. Faciebat
ad vanitatem Maicionis, ut panis crucifigeretur. TertuUian. advers.
Marcion. Lib. iv. c. 40. Opera. 457, Edit. Paris. 1664.]
P Et in historia novi testamenti ipsa Domini nostri tanta et tam
miranda patientia, quod eum tamdiu pertulit tamquam bonum, cum ejus
cogitationes non ignoraret, eum adhibuit ad convivium, in quo corporis
et sanguinis sui figuram discipulis commendavit et tradidit ; quod deni
que in ipsa traditione osculum accepit, bene intelligitur pacem Christum
exhibuisse traditori suo ; quamvis ille tam sceleratae cogitationis interno
bello vastaretur. August. Prsef. Psal. iii. Opera iv. 7. Edit. Paris.
1679—1700.] \J Ergo didicisti quod ex pane corpus fiat Christi, et quod vinum
et aqua in calicem mittitur, sed fit sanguis consecratione verbi ccelestis.
Sed forte dicis: Speciem sanguinis non video. Sed habet similitudinem.
Sicut enim mortis similitudinem sumpsisti, ita etiam similitudinem
pretiosi sanguinis bibis ; ut nuUus horror cruoris sit, et pretium tamen
operetur redemptionis. Didicisti ergo quia quod accipis, corpus est
Christi. Ambrosius De Sacrament. Lib. iv. Opera, ii. 370. Edit, Paris,
1686—90,]
17—2

2gO A PRAYER.
say that Christ's aforesaid words be a figurative speech;
they do not teach bread and wine to be bare and naked
metaphors, but holy sacraments, having many promises an
nexed unto them ; for which promises the visible signs be
named Christ's body and blood, and not for any mutation
of their natures or substances. Therefore, albeit thou
hast been led and made to beUeve in times past, that this
doctrine is new learning, yet think not so hereafter.
It is the doctrine of Christ, the faith of the old fathers;
the confession of innumerable martyrs, which have ratified
it with the loss of their lives, in hope of plenteous reward
hereafter in the kingdom of God. That we may have
grace to believe the truth concerning this holy sacrament,
to use it aright, and to refuse all false doctrine ; and that
these words which I have spoken in your outward ears
may sink into your hearts and minds, let us caU on the
name of Christ, who ordained this sacrament, with invoca
tion and prayer.

THE PRAYER.
0 Christ, the Son of God, and our saving health, who
dost affirm bread to be thy body, and wine to be thy
blood, because of certain properties and similitudes, the
nature notwithstanding and the matter of the signs re
maining and continuing; hear our prayers and suppUcations,
and grant unto us, for thy merciful promises, these our re
quests. As our outward man and natural flesh is nourished
with bread and Avine, so of thy clemency nourish and feed
our inward man with the food of thy sweet flesh. And
as bread and wine are made of divers grains, and of the
juice of many grapes, nevertheless they are but one loaf and
one cup of wine; so work thou in us one heart and mind,
and knit us in a continual amity, godly love, and unity,
by the operation of thy holy Spirit. And as the natures
of the signs are turned and converted into our nature, so
do thou convert, turn, and transform us into thy nature,
making us thy body, and holy flesh of thy flesh ; not only

A PRAYER. 261
by faith, but also really and effectually; that is, lively, holy,
and very members of thy mystical body. Abide always
in us, and nourish us continually with the grace of thy
almighty Spirit, with the food of thy eternal word, Avith
faith in thy holy blood, and Arith the death of thy precious
and natural body : which thy body is the bread of life to
us, the bread of redemption and righteousness; not really
eaten, but in that it was cruelly beaten and slain for us.
Teach us the right use of this thy sacrament, and deliver
us from superstition, idolatry, and ignorancy, with Avhich
both we and our forefathers have been snared and fettered
in times past. Fulfil these our desires and petitions, of
thy voluntary goodness and free mercy; who livest
and reignest in one glory and equal ma
jesty with the Father and the
Holy Spirit, world
without end.
So be
it.

THE THIRD SERMON
ON THE LORD'S SUPPER.

'rhat

Hitherto, Christian hearers, I have furnished Christ's
supper with two sermons, as it Avere with two disheSi
There remaineth yet a parcel unspoken of, which now I
intend to finish. I have declared the meaning, the effect,
and the understanding, of these words of Christ our Lord,
Hoc est corpus meum, &c. " This is my body, and this is
my blood of the new testament." And I have she-wed, as
well out of the scriptureSj as also by the authority of the
elder and learned fathers of God's church, that they are
thus much to say : ' This is a sacrament of my body and
blood; this is a certificate of my favour; a testimony and
(as it were) a broad seal and patent, that God my Father
is reconciled unto you, that he doth embrace, that he
doth love you and dweU in you by the grace of his holy
Spirit, for the effusion of my blood and death of my body.'
Christ's I told you also, what it is to eat Christ's body; that it
received ^^ uot eaten really, or corporally, forasmuch as it is the
saivauo™'" meat and sustenance, not of our bodies and flesh, but of
our spirit and inward man, which are not fed or nourished
with any corporal nature or bodily substance. Or, to ex
press this thing more plainly, Christ's flesh is pam,is vitce,
"the bread of life," in that it was beaten, not in that
it is eaten. It is the bread of salvation, of redemption,
of sanctification, of righteousness, and of justification, in
that it was cruelly scourged and slain for us, and not
through any corporal, any real or natural, receipt. As he
teacheth us himself, John vi., reproving those which under
stood that he would give his body to be really and sub
stantiaUy eaten, saying, Caro non prodest quidcunque, &;c.
" The flesh profiteth nothing ; it is the spirit that quick
eneth :" that is to say, ' The spiritual receipt and eating
doth profit and sanctify you ; the bodily and corporal eat
ing is unprofitable.'
To eat Christ's flesh and to drink his blood, is to
believe that the Son of God, concerning his humanity and
flesh, was naUed on the cross, . and that his blood was let

ON THE lord's SUPPER. 263
forth for the expiation of our sins, and for our redemp
tion and righteousness, and to repose us again into God's
favour. And this spiritual receipt, AA'hich is by faith, is
so effectual, and of so might}- and so vehement an opera
tion, that, as matrimony maketh man and Avife one flesh, Gen. ii.
..... , . Matt. XIX.
accordmg as it is AAritten, erunt duo in carne una, so it
joineth us unto Christ reipsa, that is, really, truly, and
effectually, making us flesh of his flesh and bones of his Eph. v.
bones, as Paul Aritnesseth ; that is, lively, holy, and very
members of his mystical body. For Paul doth not speak
there only of natural flesh, but also of holy flesh, and clean
from sin ; which shall arise and be immortal, not by the
course of nature, nor by Adam, but through Christ, who
doth knit, and couple, and incorporate his chosen to him
self by his sacraments and faith ; so that they may truly
thenceforth say with Paul, Vivo, jam non ego, sed rivit in
me Christus, " I live, yet hoav not I, but Christ liA'cth in Gai. ii.
me." God's holy word knoweth no other receipt of Christ's
very body and natural flesh, neither in the sacrament nor
without it.
Neither any of the elder fathers of Christ's church do
acknowledge or teach any other eating. Because it is too
long a matter to allege them all, I wUl allege two or
three of the chief and principal and best learned, of which
the adversaries of the truth do brag not a Uttle. St Austin, st Austin
o _ _ _ ' m Evang.
a famous godly and learned father of Christ's church, writing Joan.
iipon St John's gospel, affirmeth this eating most plain ;
saying. Credere in eum, hoc est, manducare panem vivum, S^c.
" To beUeve upon Christ," saith this holy father, " is to eat
the bread of life." And again : Qui credit manducat, et
imisihiliter saginatur; " He that believeth eateth, and is fed
invisibly \"
Here percase thou wilt say : As Christ spiritually and An objec-
Worthily is received by faith, of good men, unto salvation,
so eril men do in the sacrament eat his flesh unAvorthily,
[} Daturas ergo Dominus Spiritum sanctum dixit se panem qui
de coelo descendit, hortans ut credamus in eum. Credere enim in eum,
hoc est manducare panem vivum. Qui credit manducat; invisibUiter
saginatm-, quia invisibUiter renascitur. Infans intus est, novus intus est :
ubi novellatiir, ibi satiatur. Augustin. in Johan. Evang-. Opera, iii.
494. Edit. Paris. 1679— 170O.]

264 THE third sermon
The answer, and without faith, and unto condemnation. By what testi
mony of the scripture can this be proved, that Christ's flesh
is eaten unworthily, and unto damnation ? Paul saith. Qui-
1 Cor. xi. cunque manducaverit panem hunc, S^c. " He that eateth of
this bread and drinketh of this cup of the Lord unwor-
thUy." He doth not say, ' He that eateth Christ's body
unworthily, or drinketh his blood unworthily,' which always
be received to sanctification, to life, and salvation; but, " He
that eateth this bread ;" that is, not common bread, not
daily bread, but sacramental bread, that is meant by the
word ' this.' Throughout the scriptures this word ' un
worthily' is never joined with Christ's body, never with
st August, his blood ; for they do sanctify their receivers. St Austin
sacra'feria'' also denieth this distinction, Sermone circa sacra feria
paschs. paschce; writing thus: Qui non manet in Christo, et in qm
non manet Christus, proculdubio non manducat ejus carnem
nee bibit sanguinem, etiam si tantce rei sacrammtum ad ju
dicium sibi manducet et bibat^ : that is to say, ' He that
abideth not in Christ, and in whom Christ abideth not, with
out doubt he eateth not Christ's flesh nor drinketh not his
blood, although he eat and drink the sacrament of so great
a thing unto his damnation.' This holy father doth teach
and confess here three things; which things he teacheth
likewise in many other places of his books. One is, that
evil men do not eat Christ's flesh, for it is the bread of
life and righteousness. Another is, that they do eat the
sacrament and the only figure thereof. Thirdly, that they
eat the said only sacrament and the only figure unto con-
1 Cor. xi. demnation, making themselves, as Paul saith, " guilty of
Christ's body and blood;" which they do not receive, be
cause they will not believe. These three most true and
godly lessons of this elder and learaed father be a mani
fest denial of the transubstantiation, and of all corporal,
real, and natural receipt. Let us learn hereof, that there
is a difference between Christ's honourable body and blood,
and the visible sacrament and figure thereof; such a di
versity and difference as is between thy house and thy seal
and lease thereof.
stAmbro. St Ambrose also, his master, and the great clerk Pros-
de sacram. o
P These words are in St Augustine's commentary In Johan, Evang
cap. VI. Opera, iii. 601. Edit. Paris. 1679—1700.]

ON THE lord's SUPPER. 265
per, do teach us the very same doctrine. For Ambrose,
in his book which he writeth of Sacraments, saith : Qui
discordat a Christo non manducat carnem ejus, ^c, " He
that discordeth from Christ, doth not eat his flesh nor
drink his blood, although he receive the sacrament of so
great a thing unto his damnation and destruction." And
Prosper*, in his Book of Sentences, saith of such unworthy p^^P; '"b-
receivers, that though every day indifferently they do re
ceive, that they eat the sacrament and figure of so great i cor. xi.
a thing unto the condemnation of their presumption, and
not Christ's body. Bede also hath the very same words.^ ^'^''''.so.p-
And the famous and leamed father St Hierome doth con
firm this to be a true doctrine, writing upon the sixty-
sixth chapter of the prophet Esay, saying : Dwm non sunt f„™j.*Es™;
sancti corpore et spiritu, iiec comedunt carnem Jesu neo bibunt ^o^^g^jj''
sanguinem ejus; " As long," saith this elder and godly father ^^^^ >^3^"
of Christ's church, " as long as they be not holy and clean
in body and in spirit, they do not eat the flesh of Jesu,
nor taste of his blood." Of these it is evident that, as
the sensible sacrament is received unworthily of ungodly
men unto condemnation ; so the body of Christ, Avhicli is
the bread of life, is only received worthily and of good men,
always unto salvation, expiation, and righteousness, and of
no man unto destruction, death, and damnation, whosoever
is partaker of it ; as St Austin saith in his sermon of the st Austin.
X ' ^ sermo. de
holy feast of passover. Therefore, if we say that ungodly sacr. fer.
men do eat Christ's flesh, we deny the doctrine of all the
elder fathers ; we deny Christ to be the bread of life ; we
deny him to be our righteousness, our saving health, our
expiation, our ransom, our sanctification and holiness ; who
vein not faU to deny us Ukewise before his Father, unless Luke .xii.
we renounce this devUish error.
Notwithstanding, both St Austin* and other of theAuguf"^'-
P Escam vitae accipit, et aetemitatis poculum bibit, qui in Christo
manet, et cujus Christus habitator est. Nam qui discordat a Christo,
neccamem ejus manducat, nee sanguinem bibit; etiam si tantse rei sacra
mentum ad judicium suae praesumptionis quotidie indifferenter accipiat.
Lib. Sentent. No. 339. Opera, 214. Edit. 1539.]
P Beda, In Epist. ad Corinth, i. cap. xi. Opera, vi. 383, Edit. Col.
Agr. 1612.]
[' Unus ex vobis, numero, non merito; specie, non virtute; com
mixtione corporali, non vinculo spirituali ; carnis adjunctione, non cordis

266

THE THIRD SERMON

Cyprian. ser. de
chrism.Chri.5t's

fathers do affirm otherwhUes, that Judas and other un
godly persons did eat Christ's body ; meaning by ' Christ's
body' the sacrament thereof, and giving the name of the
thing to the figure and sign. For sacraments be called
by the very names of those things which they do represent
and signify, and whereof they are sacraments ; as both St
Austin teacheth in his Epistle which he writeth to Boni
face', and also the holy martyr and famous clerk St
Cyprian*, in a sermon which he maket [made] de chrismate,
' of anointing.' For this cause Christ's flesh hath two signi-
fle'sh"hath fications, both in the scriptures and elder fathers. For as
cations. properly, and in his natural and chief acception, [it] is that
substance and humanity which was born of the virgin Mary,
and suffered on the cross for the expiation of our sins; so some
time it is token [taken] also for sacramental bread and wine.
In which signiflcation when the elder father [fathers] do affirm
ungodly men to eat Christ's flesh, the papists would make us
to believe that they teach Christ's flesh, Avhich is the bread
of life, to be eaten unworthily unto damnation ; not under
standing the doctors, and yet great braggers of knowledge
and learning ; or rather depraving and corrupting the doc
tors, to maintain their transubstantiation, which is the castle
of all superstition and popery ; leading us, under the names
of fathers and antiquity, from our Father which is in heaven;'
unto whom, that I may declare the remnant of Christ's
supper to your edifying and instruction, which be come
together to serve God in prayer and hearing his word, let
us make humble supplication, &c.
It followeth in the text : " I wiU not drink henceforth
of this frait of the vine, until that day when I shaU dritik
it new with you in my Father's kingdom."
Christ our Master, weU-beloved in God, nameth here

socius unitate  Non erat igitur ex Ulis Judas; mansisset enim cum
Ulis, si esset ex Ulis  Ao per hoc utrumque verum est, et ex nobis,
et non ex nobis: .... secundum communionem sacramentorum ex
nobis, secundum suorum proprietatem criminum non ex nobis. Au
gustin. in Johan. Evang. Opera, m. 666. Edit. Paris. 1679—1700.]
\} The passage referred to is printed before, p. 36, n. 2.]
[^ The passage referred to is printed before, p. 237, n. 3.]
P See p. 50, bottom of the page.]

ON THE lord's SUPPER. 267
the sacramental Arine " the fruit of the vine ;" and that
after the consecration. If the nature and substance of
Arine were disannuUed, and turned into Christ's flesh, ho
would not so name it: for Christ's flesh is the fruit ofi-u^ei.
Mary, the fi-uit of David and others; not the fruit of the ^^jV'j'""'"-
vine. And as the Avine is the fruit of the vine, and there
fore it is not altered mto the substance of Christ's body,
which is the frait of those fathers, from AA'hich Matth. i. and
Luke in. do fetch his stock and generation ; so undoubtly
the sacramental bread is the fruit of Avlieat after the con
secration, and in that it is a sacrament of Christ's honour
able flesh. For unto this fruit he himself compareth and
likeneth his body, saying. Nisi granum frumenti, ^c, " Un- Joi"! x"-
less the com which is soaa'u in the ground do first die, it
doth not increase. If it die, it bringeth forth much fruit."
And the evangeUsts do testify Arith one voice, that Christ
both took and gave, and also that he brake this fruit to
his disciples. What took he? Bread. What gave he to
his disciples? The same that he took. And what did he
break? Verily, even that which he gave them. Ergo, he
gave them not his real body and natural flesh which was
born of the blessed rirgin ; for though he died for us con
cerning his body, yet the said body was not then broken
when he ordained his holy supper.
Moreover, Almighty God many years before, in the mys-
teiy of the Easter lamb, forbade the breaking thereof, by the
mouth of his holy prophet IMoses, saying, Os non comminuetis
ex eo, " Ye shall not break a bone of it :" which words the Exod. xii.
evangelist St John doth refer to Christ's body. The pri- John xix.
mitive church foUowed this example of their high bishop
in breaking the sacramental bread, as Paul witnesseth :
Panis quem frangimus, Sj-c. " Is not the bread which we i Cor. x.
break," saith Paul, "a communion, or partaking of Christ's
body?" And the universal Church throughout all realms
and dominions, from the apostles' time, have religiously
observed this ceremony. Seeing, then, the sacramental bread,
that is, after that it is a sacrament, must be broken to be
distributed to such as come to God's table, how is it daily
tumed into the substance of Christ's honourable body
which now is impassible, and in eternal glory? Hoav can
it be his real and natural flesh, which was not then broken

268 THE THIRD SERMON
when he brake the bread ? It was broken afterward, when
his hands were nailed to the cross, and when his blood by
the cruel Joavs was let forth out of his side with, a spear,
for our redemption ; in remembrance of which benefit the
sacrament of bread is broken continually, without any al
teration, change, or transmutation of his nature. For
the apostle St Paul, speaking hereof, doth always name it
' bread,' as in the aforesaid text : " Is not the bread which
I Cor. X. we break," &c. And again : " We are all one loaf, and
one body, inasmuch as we all are partakers of one _ bread."
And, " As often as ye shaU eat this bread," &c. And,
" Whosoever shall eat of this bread unworthily." And
1 Cor. xi. again : " Let every man examine himself, and so let him
eat of this bread." Lo, St Paul nameth the one part of this
sacrament ' bread,' wheresoever he maketh mention thereof.
And Christ our Master, whom we are commanded to hear,
nameth the other part 'the fruit of the vine,' by their names
teaching us that the matter, the ensence, [essence] and
the substance, both of bread and wine, are not transformed,
are not transubstantiate into the substance of his flesh and
blood; but do remain and continue, as well after the con
secration as before, or else they can be no sacraments ; as
I proved in my second lesson. Notwithstanding, Christ in
his supper affirmeth bread and wine to be his body and
John xii. blood, and calleth his body granum frumenti, " a wheat
corn," and his blood " the fruit of the vine," for those three
properties and similitudes which I have declared; and also
for another similitude, which now he teacheth us here, that
is, because his body and blood are the frait of Mary, the
frait of David, the fruit of Abraham, and of others ; as it
Rom, ix. is written. Ex quibus Christus est secundum carnem, " Christ
is of the fathers, touching his flesh ;" even as the sacra
mental bread and wine are the fruit of wheat, and the
frait of the vine. For this cause, and such other, he caUeth
his body granum frumenti, " a wheat com," and affirmeth
the signs to be his flesh and blood ; not for any mutation
of their substances. For this simUitude, and such other,
do change the names of bread and wine, but not their
natures and essence, into Christ's nature. For Christ's na-
Actsii. ture is the fruit of many patriarchs and divers kings, not
Psal. cxxxii j x o ?
' the fmit of the vine, neither yet the fruit of wheat.

ON THE lord's SUPPER. 269
But the papists reply here, that Paul calleth the sacra- A" objec-
ment bread so many times, and that Christ nameth the
Arine the fruit of the vine, not of that it is, but of that
it was; not that they are still bread and wme after the
consecration, but because they were so before. And they
defend this their distinction and interpretation with tAvo
strong arguments and invincible, as they do think. Their
first argument is gathered of the words of Christ immedi
ately following, in that he saith, that "he wiU drink of
this fruit of the vine in the kmgdom of his Father Avith
his disciples." " We shall be fed," saith the papist, " in
God's kingdom, which is the glory of the life to come,
Arith this fruit of the vine; but we shaU not be fed there
Arith the corruptible food and natures of bread and wine:
ergo, their natures do not remain and continue ; and wine
is called the frait of the vine, and bread granum frumenti,
' a wheat corn,' or ' the frait of wheat,' of that it was, not
of that it is."
I answer : His Father's kmgdom, m which Christ saith "^"^ *"'"'"¦•
that he will drink new wine with his disciples in the afore
said text, is not the glory of the Ufe to come, but that time
which foUowed immediately his resurrection ; in which, not
for any necessity or hunger, as St Augustin' saith (epistle |'pAf*^"'
forty-ninth, which he Avriteth to one Deogratias), but for
a trial and probation, that he was verUy risen concerning
his humanity, he did both eat and drink with his disciples : Luke xxiv.
as Peter witnesseth in his sermon to ComeUus. Then he ^<=^ "•
drank the fruit of the vine anew Arith them, that is, after
a strange and a new sort ; having not passible and mortal,
[} Quomodo autem contrarium est, et Chiistum post resurrectionem
cibatum, et in resurrectione qua promittitur ciborum indigentiam non
futuram; cum et angelos legamus ejusdemmodi escas eodemque modo
sumpsisse, non ficto et inani phantasmate, sed manifestissima veritate,
nee tamen necessitate, sed potestate ? Aliter enim absorbet terra aquam
sitiens, aliter soils radius candens: ilia indigentia, iste potentia. Futurae
ergo resurrectionis corpus imperfectse felicitatis erit, si cibos sumere non
potuerit; imperfectae felicitatis, si cibis eguerit  Sciat sane qui has
proposuit quaestiones, Christum post resurrectionem cicatrices, non vul-
nera, demonstrasse dubitantibus, propter quos etiam cibum ac potum
sumere voluit, non semel, sed saepius, ne illud non corpus sed spiritum
esse arbitrarentur, et sibi non solide, sed imaginaliter apparere. Au-
gustm. Epist. on. sive xi.ix. Opera, ii. 275. Edit. Paris. 1679—1700,]

270 THE THIRD SERMON
but impassible and immortal flesh, and such as needed no
MaT"^'' '" I'odily food. Chrysostom, a leamed and godly bishop of
Christ's church, doth so understand these words of Christ,
For upon Matthew he Avriteth thus, expounding this very
text, Meminit jam resurrectionis; ac regnum patris eam ap-,
pellat^ ; that is, 'Christ remembereth now his resurrection,
calling it his Father's kingdom,' Neither is it against
reason, or the phrase of the scriptures, to take God's king
dom in this signification ; which began chiefly to flourish
Actsii. immediately after Christ's death, as appeareth, and as he
himself taught his disciples that it should so do, saying.
Cum exaltatus fuero, omnia traham ad meipsum, " When I
shaU be lifted up, I wUl draw aU things to myself" For
God doth not reign only in heaven, but also in this Ufe;
Luke xvii. as it is written, Begnum Dei intra vos est, "The kingdom
of God is within you." Christ, speaking of drinking new
wine in his Father's kingdom, meaneth this reign, whereby
God the Father reigned in the hearts of the faithful,
after his Son's resurrection, by the grace of his almighty
Spirit, with many visible gifts and signs. Therefore it
cannot be proved of these words that the natures of bread
and wine are disannuUed.
oiljectSii. '^^^'^ second reason, wherewith they would prove the
sacraments to be named bread and wine, in that they were
so before, and not in that they be so stiU, is framed and
made of many like phrases in the scriptures. When the
serpent, which was made of Aaron's rod, devoured the
Exod. vii. serpents which the enchanters of Pharao made of their
rods, the text saith, that Aaron's rod did eat up their rods;
caUing them rods, because they were so before. So the
£cc"us!x. ®°^^P*"'*es many times do name man earth; forsomuch as
he was earth, touching his body, before his creation. They
Johnii. do caU wine, water; which was made of water, as we read,
After this sort, saith the papists, Christ nameth his blood
'wine,' and 'the fruit of the vine;' and his body 'bread,'
and granum frumenti, ' a wheat corn,' or ' the fruit of
The answer. Avheat.' Though Aaron's rod were tumed into a serpent,
[}^ Kal ToV irep\ t^Jc dvaa-Tutrewi irdXtv elrrdyei Xoyov, /SatrtXeiai
ek ixiaov dvapvrjo-ai, Kal Ttjv dvacTTatriv oiVo, Tijv eavToS KaXeirai,
Chrysostom. in Matt. xxvi. Opera, vii. 783. Edit. Paris. 1718-38,]

ON THE lord's SUPPER. 271
yet this mutation was no transubstantiation ; neither is
earth transubstantiate into man, nor water into wine.
The scriptures make relation of many wonders and miracles
in both testaments ; but let them sheAv any transubstanti
ation in any of God's miracles from the beginning of tho
world, and I will be of their opinion. If they cannot, it
is against reason that they should abuse God's miracles to
prove their transubstantiation, and to maintain their own
dreams and inventions. Moreover, the scriptures do mani
festly express a mutation in the aforesaid miracles. They
testify Arith plain AVords, that the rods turned to serpents,
that man was formed and made of the earth, and that Avater
was made wine; but they do not testify that bread and
wine are turned into Christ's real body and blood ; neither
do they say that Clirist's body and blood Avas made of them,
but rather deny it. For Paul saith, that God sent his
son, factum ex muliere, ' made of a woman ;' teaching us Cf"'- "¦¦
Arith mamfest words, that, touching flesh and blood, he is
woman's seed ; that is, the fruit of Mary, not the fruit of
the vine.
But because both they and we have scriptures, and it
must needs be that one of us doth Avrest and deprave them,
let us make the elder fathers of Christ's church as it were
judges and arbiters, whether the substances of bread and
wine remain or not ; and which of us do open them with
the picklock, and which with the key, that is, which of us
do expound them aright. Irenseus^, bishop of Lyons, who irenseus
flourished hi Christ's church above fourteen hundred years vale'n!
agone, writing against the Valentinians, saith thus touching
this matter : Panis terrenus, acc&pta vocatione a verbo Dei,
non amplius, S^c. ' The terrenal bread, after the consecra
tion, is no longer common bread, but a sacrament, which
is made of two things, that is, of a heavenly nature, and
of a terrenal nature.' The heavenly nature of which he
speaketh is undoubtedly Christ's body and blood, now in
glory at the right hand of God the Father. The terrenal
nature is that thing which before he named terrenal bread,
which he denieth to be any longer bread ; but he doth not
teach the nature thereof to discontinue, neither once dream
of transubstantiation. For these two things be required in
P The passage alluded to is quoted p, 39, n. 4.]

272

THE THIRD SERMON

An objec
tion.

The answer.

Tert. li. i. .
cont. Mar.

Origen in
Matt. cap.
XV.

CyprianEpist. iii.
lib. 2.
[Opera. 104.
Ed. Paris,
1726.]

this mystery, not before the consecration, but afterward, in
that it is a sacrament ; for they make it a sacrament.
But they say, that this terrenal nature is not the sub
stance of bread, but the outward shew of accidents. How
do you prove this interpretation to be true? Nay, saith
the papist, how can you improve this interpretation? Be
cause it is against the doctrine of those godly and learned
fathers which succeeded Irenseus from time to time. For
TertuUian, not fifty years after Irenseus, in his first book
against Marcion, speaking of this mystery, affirmeth plainly
and evidently that the substance of bread remaineth ; say
ing, Deus panem creaturam suam non abjecit^, &c. ; that is,
'God did not cast away nor disannul bread, his creature,
but with it representeth unto [us] his body. Unless Ave
wUl condemn TertuUian as an heretic in this matter, and
set Irenseus and him at discord in the sacrament, Avhich
yet no man never laid to their charges, these words do
force and compel us to take the terrenal part of this sacra
ment for the very substance of bread and wine, and not
for their accidents. Moreover, Origen, who in the same age
with TertuUian was a famous preacher among the Alex
andrians, Avriting upon St Matthew's Gospel, doth confiirm
this doctrine, saying, Panis sanctificatus, juxta id quod habet
mxiteriale, in ventrem obit, et in secessum ejicitur"; that is
to say, 'The sacramental bread touching his matter goeth
into the belly, and is cast forth from thence again,' Ergo,
the essence and substance thereof is not disannulled,
Cyprian also was in their times, and taught the same
doctrine at Carthage which the famous clerk, Origen, preached
at Alexandria. For he, writing to one Csecilius, affirmeth
sanguinem Christi non offerri, si desit vinum calici ; ' that
Christ's blood is not offered,' that is, let forth for our
redemption, 'if there be no wine in the chalice.' Ergo,
such as do teach wine not to remain, but to be disan
nulled by transubstantiation, by his doctrine do deny that
{^ Sed Ule quidem usque nunc nee aquam reprobavit creatoris, qua
suos abluit ; nee oleum, quo suos unguit ; nee mellis et lactis societatem,
qua suos infantat; nee panem, quo ipsum corpus suum reprsesentat,
etiam in sacramentis propriis egens mendioitatibus creatoris. TertuUian
Advers. Marcion. Lib. i. c. 14. Opera, 372. Edit. Paris. 1664.]
P The original of this passage is quoted p. 40, n. 1.]

ON THE lord's SUPPER. 27S
Christ hath suffered for us. Also, in his sermon which J^'^"^ ^* .
he Avriteth of the Lord's supper^ shewing how bread and "'"'•
Arine are changed into Christ's body and blood, he bor
roweth a simUitude of his incarnation ; teaching us, that as
Christ noAV is both God and man, and partaker of tAvo na
tures ; God, in that he saith, " My Father and I are one ;"
and man, in that he saith, " My Father is greater than
I ;" that even so there be two natures in the holy sacra
ment : as Irenaeus taught before his time.
Thus you see that these four fathers which I have re
hearsed taught in divers countries, almost in one time, with
one voice and assent, the matter and substances of bread
and wine not to discontinue after the consecration, but to
remain and abide: which doctrine many years hath been
and is yet of some infamed as heretical ; but of those which
understand neither God's holy word, neither the elder fa
thers, because the veil of covetousness and of honour, of
which Paul speaketh, hangeth before their hearts ; even as ^ cor, iii.
it did before the hearts of the Jews, which sought in Christ
not remission of their sins, but worldly riches and felicity.
If these fathers taught a truth, as it cannot be denied,
how dare ye say that the sacrament is named bread and
Arine, not of that it is, but of that it was so before?
Where is your distinction and refuge? Where is your
transubstantiation? How' dare you name this new learning?
Be not deceived, good people, with false and ignorant
teachers, which open God's word with a picklock, and not
with the right key. Submit your judgments to the doctrine
of the elder fathers and to the scriptures, which are the key
and the touchstone to try good doctrine from evU.
But for a more manifest probation that this doctrine
was taught continually from time to time, almost five hun
dred years after Christ, I wiU rehearse unto you the doc
trine of some of those fathers which were after Cyprian's
time. St Ambrose, bishop of MyUaine, saith thus of bread ^Jl'jrde
and wine in this mystery : Si ergo tanta vis est in sermone sacra, cap, 4.
lini Jesu*, ko, ; that is, ' If Christ's word be of so great

¦ [^ The passage referred to is quoted p. 38, n. 1.]
[¦* Si ergo tanta vis est in sermone domini Jesu, ut inciperent esse
quae non erant, quanto magis operatorius est, ut sint quae erant, et in
18
[hutchinson. ]

274 THE THIRD SERMON
power to cause those things to be which were not, how
much more is the same able to continue things, and yet
to change them into some other thing!' This holy father,
who flourished in virtue and learning three hundred and
thirty nine years after Christ, teacheth us here two things :
first, that the signs do remain and continue that they
were ; secondly, that they are changed into another thing ;
forsomuch as of common bread and wine they are made a
sacrament of Christ's honourable body and blood.
Theodoret, Also Theodoret, a famous and notable learned man and
Dialog. 1. _ '
bishop of Cyrus, who was wrongly infamed of malicious
tongues that he was a Nestorian, taught the same doctrine
not many years before Ambrose' time. He, in his first
dialogue which he Avriteth against those that denied the
verity of Christ's body, teacheth with most evident words
the substances of bread and wine to continue, saying:
Symbola appellatione corporis et sangu/inis sui honoravit, non
equidem naturam ipsam transmutans, sed adjiciens grdtimm
naturw} "Christ," saith this godly father, "gave the honour
able names of his body and blood to the signs of bread
and wine, not changing their natures, but joining grace with
Dialog. ii. their natures." In his second dialogue also, he saith:
Neque enim post sanctificationem mystica symbola ilia natura
sua propria egrediuntur, sed manent in priore sua substantia,
figura, et specie^; which words be this much to say: "Neither
after the consecration do the mystical signs of bread and
Avine lose their own proper nature, but do continue and
remain in their former substance, figure, and shape." This
famous bishop taught this doctrine twelve hundred years
agone and more ; and yet the papists name it new learning.
aliud commutentur! Ambrosius de Sacr. Lib. iv. Opera, ii. 369. Edit.
Paris. 1690.]
L O yap Cri to ^vtret a-wpa oxtov Kai apTov irpoaayopevaa^, kbi
av irdXtv eavTdv apireXov dvopdcrai, ovtoi tu dpiapeva rrvppoXa Ty
TOV (TiipaToi KOI a'lpaToi irpoa-tjyopttx TCTipriKev, ov Ttjv (pv&tv peTCi-
0aXav, dxxd Ttjv x^p'v t^ (pirret irpoaTeQeiKwi. Theodoret. Dial. L
Opera iv. 18. Edit. Paris. 1642.]
[^ Ovle yap peTa tov dytao-pdv tu pviTTiKa <Tvp/3oXa Trji okeiai
e^ia-TUTat ^virewi- pevet yap eVl t^? irpoTepai outriai, Kat tov
o-XtjpaToi, Kol ToS e'lSovi, Ka\ dpuTd eVri, Kal aTTTa', oJa koI irporepov
nv. Theodoret, Dial. ii. Opera iv. 85. Edit, Paris, 1642.]

ON THE LORDS StlPPEH. 27o
Moreover Chrysostom, who flourished four hundred years chrysost.a
•' , ' . ,' CKsa. mon.
and five after Christ, and for his great knowledge and
eloquency Avas made bishop of Constantinople, and is famous
at these days tliroughout the whole world for his virtues
and learning, he, in a certain letter Avhich he wrote against
the ApoUinarists to Csesarius, a monk, in the time of his
second banishment, saith of the sacramental bread in Christ's
supper, that after the consecration, Liberatus est quidem ab ^^f.^^jj"'
appellatione panis, dignus autem habitus est Dominici corporis ^l^^ '^'^
appellatione, etiamsi natura panis in ipso permansit ; that
is to say, "The sacrament after the consecration was no
more named 'bread,' but it was called by the name of
Christ's body, notArithstanding the nature of bread remained
and continued stiU." What can be more plainly and directly
spoken against the transubstantiation ? — which was not heard
teU of until five hundred years after the incarnation of our
Lord Jesus Christ,
Of these it is evident, that by the judgments of the elder
fathers the sacraments be named bread and wine, not of
that they were before the consecration, but of that they
are stUl so afterward, as AveU as before. For they did preach
and teach vrith one voice and assent, in divers regions and
countries, and in divers times and ages, a thousand years
agone, that bread and wine are a sacrament of Christ's
honourable body and blood, without any transubstantia
tion, that is, transmutation, change, or alteration of their
substances and natures. And Christ, our Master, confirmeth
this to be a most trae doctrine, affirming Avith an oath, Amen,
dico vobis, ^c, the wine after the consecration to be the fruit
of the vine ; not the frait of Mary, or the fruit of David :
and so doth Paul five times, nammg the other sensible part
of this mystery bread, as Christ before him named it granum
frumenti, "a wheat com," or "the frait of wheat."
Here again they reply, that the fathers do say, that ^nobjec-
the natures of bread and vrine are altered, are turned, and
changed into Christ's nature. For St Ambrose, in his book
which he writeth, De iis qui initiantur mysteriis, cap. 9, f:^,^^^^°-
speakmg of this sacrament, saith : Benedictione etiam ipsa, ""y^'-
natura mutatur^ ; that "after the consecration, the nature
P Quantis igitur utimur exemplis ? Probemus non hoc esse quod
natura foi-mavit, sed quod benedictio consecravit; majoremque vim
18—2

276 THE THIRD SERMON
of bread and wine is changed." And for a probation hereof,
he rehearseth many things, whose natures God changed
with his word and benediction. He teUeth how God changed
the nature of Moses' rod, turning it into a serpent; that
he changed the nature of water diversely, turning the rivers
Exod. xiv. of Egypt into blood, compassing the Israelites with the
Exod. XV. Red sea as with a waU, causing Jordan to run backward,
and making the bitter flood, Marath, sweet and delectable
to drink. He changed also the nature of the rock, which
poured forth water. Heliseus changed the nature of u-on,
causing it to swim above the water. HeUas changed the
nature of fire, when at his prayer it came down from heaven,
whose nature is to go upward. These exaniples, saith the
papist, St Ambrose aUegeth to prove, that the nature of
bread is tumed, is changed, and altered: ergo, it doth
not remain and continue. Cyprian also, in his sermon of
Cyprian de Christ's Supper, saith : Panis non effigie sed natura mutatus,
coena. rr ' , , . , i_ i. •
(S-c* "That this bread is changed, not in shape, but m
esse benedictionis quam naturae, quia benedictione etiam natura ipsa
mutatur. Virgam tenebat Moyses, projecit eam, et facta est serpens:
rursus prehendit caudam serpentis, et in virgae naturam revertit. Vides
igitur prophetica gratia bis mutatam esse naturam et serpentis et virgffi.
Currebant .^gypti flumina puro aquarum meatu; subito de fontium
venis sanguis coepit erumpere, et non erat potus in fluviis, Rursus a
prophetae prece cruor cessavit fluminum, aquarum natura remeavit.
Circumclusus undique erat populus Hebrsorum, hinc .Slgyptiis vallatus,
inde mari clausus: virgam levavit Moyses, separavit se aqua, et in muro-
rum specie congelavit, atque inter undas via pedestris apparuit. Jor-
danis retrorsum conversus, contra naturam in sui fontis revertitur
exordium. Nonne claret, naturam vei maritimorum fluctuum vei flu-
vialis cursus esse mutatam ? Sitiebat populus patrum ; tetigit Moyses
petram, et aqua de petra fluxit. Numquid non praeter naturam operata
est gratia, ut aquam vomeret petra, quam non habebat natura? Merra
fluvius amarissimus erat, ut sitiens populus bibere non posset. Misit
Moyses lignum in aquam, et amaritudinem suam aquarum natura depo-
suit, quam infusa subito gratia temperaAdt. Sub Elisaeo propheta um
ex filiis prophetarum excussum est ferrum de securi, et statim mersum
est. Rogavit Elisaeum qui amiserat ferrum: misit etiam Elisaeus lig
num in aquam, et ferrum natavit. Utique et hoc praeter naturam factum
cognoscimus; gravior est enim ferri species, quam aquarum liquor.
Ad\-ertimus igitur, majoris esse virtutis gratiam quam naturam, et
adhuc tamen propheticae benedictionis numeramus gratiam ? Ambrosii
Opera ii. 338. Edit. Paris. 1686—1690.]
[} The AA-hole of the passage referred to is quoted p. 38, n.]

ON THE lord's SUPPER, 277
his nature," And Theopbylact, writing upon John vi., saith :
Panis quem ego dabo non est figura carnis, sed caro mea est ; Theophyi.
trcmselementatur enim panis, c^c.,^ that is, " The bread which
I will give is not a figure of my flesh, but it is my flesh ;
for the bread is transformed."
I answer: Neither do we deny the natures of bread The answer.
and wine to be changed and altered, and yet their substances
must continue; for this mystery, as Irenseus teacheth us^,
must have an earthly nature after the consecration, as Avell
as before, forsomuch as this sacrament is made of two
natures : then how are the natures of bread and wine How the fa-
changed? Verily, even as Ambrose saith,'' that the nature tharthe'na-
of water was changed when the Red sea stood about the is chang«f.
Israelites like a wall, and gave them passage ; as the nature Exod. xiv.
of water was changed when Jordan ran backward, and Exod! xvii.
when the sour river Marath was seasoned and made SAveet
and delectable; as he saith, that the nature of the rock
was changed when it poured forth waters; as he saith,
that HeUseus changed the nature of iron, when he made 2 Kings vi.
it SArim above Jordan ; and as HeUas changed the nature 2 Kings i.
of fire, causing it to descend doAvnward which naturally
ascendeth upward. After this sort the natures of bread
and wine are changed and altered in Christ's holy supper ;
that is, the natural property of them. For before the
consecration they do only nourish the body ; after the
consecration they do feed our souls with Christ's sweet
flesh, with his comfortable blood, and with a devout remem
brance of his death and passion.
In this sienification, Ambrose affirmeth the natures of Nature hath
,,1 n ^ • r^^ • 1 *^o signifi-
bread and wine to be altered and transformed in Christ s cations.
supper ; meaning, I say, not their substances and very perty,
essence, which is the proper acceptation of the word nature,
P Ylpda-yei 2e oti o apTOi d ev toTi pva-Ttipioii v(j)' tjpwv etrdtdpevoi
.OVK dvTiTvirdv ia-Ti Ttji tov Kupi'ou a-apKOi, aXX avTtj tj tov Kvptov
adp^, Ov yap etirev, oVc o apToi ov eyto Ztimo dvTiTVirov eo-ri Trji
aapKoi pov, dXX' tj irdp^ pov ea-Tt, MeTairoteTTUt yap diropptjToti
Xoyoti d dpToi ovtoi ltd t^c pvaTtKiji evXoyiai, Kat eirtcj)otTt]<rewi
TOU dyiov irvevpaToi, eti crdpKa tov }i.vpiov, Theopbylact. in Evang-
Johan. c. ri. Comment. 651. Ed. Paris. 1631.]
P The passage referred to is given at p. 39, n. 4.]
P Vide p, 275, n. 3.]

278 THE THIRD SERMON
but the natural property of them : as appeareth of hia own
foresaid examples. For the substance and very essence
of fire was not altered, though it descended downward
against his natural property ; neither was the very essence
of the Red sea changed, though for a time it stood like a
waU about God's people. Jordan was a river stiU, though he
ran backwards ; and the stream of Marath was water stiU,
notwithstanding his nature was changed ; that is, his natural
property, which was sourness, into SAveetness. The rock,
which poured forth abundance of water, remaineth a rock
stiU. Neither did HeUseus alter and change the very
substance and inward essence of iron, when he caused it,
being heavy, to hove above the waters. In all these mirar
cles, which were Avrought by the mighty power of God,
the natures of the Red sea, of Jordan, of Marath, of the
rock, of iron, and fire, are said to be changed and altered;
that is, their natural properties. The word nature cannot
be understand otherwise in the foresaid examples. Besides,
approved Avriters do use it in this acception and signifi-
Tuuius, de catioH : as Marcus TuUius, in his book De somnio Scipionis,
scipionis. " Of Scipio his dream," Hcec est animi natura propria, S^e,^
" This is," saith TuUy, " the very nature and office of the
soul, to move himself." Notvrithstanding Ambrose bringeth
two examples, in which the very essence and substances are
Exod. vii. changed, as the turning of rods into serpents, and the
turning of the waters of Egypt into blood ; he aUegeth these
two examples, not to prove the transubstantiation, but to
prove and stablish a less mutation in the sacrament by
those greater mutations. For neither the rods of Aaron
and the enchanters were transubstantiate into serpents,
neither were the rivers of Egypt transubstantiate into blood.
We do never read, throughout the scriptures, of any suoh
mutation in any of God's miracles from the beginning of
the world. Therefore, when Ambrose and Cyprian or
any other of the old fathers do say, that the nature of
bread and wine is changed, they do not exclude then- sub
stances and very essence, which they teach to remain after
the consecration, as I have proved before. But they speak
[^ Inaninum est enim omne, quod pulsu agitatur extemo: quod
autem animal est, id motu cietur interiore et suo : nam haec est natura
propria animi atque vis. Cicero, Somn. Scipion, c. ix.]

ON THE lord's SUPPER. 279
of a mutation of the natural properties of bread and wine,
whereby they are no longer common bread and Avine, but,
through God's power and benediction, sanctified and holy
sacraments, cheering us with the comfortable promises which
God our Father hath made unto us, for the effusion of
his Son's blood, and for the death of his body. The elder
fathers do acknowledge, confess, and teach no other muta
tion of the outward signs.
As for Theopbylact, he is not of authority to stablish j^^t"'''''''
any article ; for he reproveth the Latin church for believing
the procession of the Holy Spirit, and he was the year after
Christ 1058, in the time of Lanfranke and Berengary, when
the bishops of Rome took upon them first stoutly to maintain
and to publish the doctrine of transubstantiation, which be
fore time was scarcely heard of. Albeit his words touching
the sacrament do not disagree Arith the doctrine of the elder
fathers, if they be weU construed. When he denieth the
bread to be a figure, he speaketh of a vain and bare figure ;
for so he expoundeth himself upon Mark^ denying that it is
figura tantum, '¦ a figure only," which we do confess and
grant. But he saith, that the bread is transelemented and
transformed. He saith also, Avriting upon the said chapter of
John', that we are transformed and transelemented into
Christ. And almost all the elder fathers do say the same.
And yet our natures remain. We are not transubstantiate ;
we are not made Christ's real flesh, but undefiled and holy
flesh of his flesh, and such as shall arise and be immortal
with him ; for he doth knit, couple, and incorporate us
to himself by his sacraments. Therefore, as this word
transfiyrmed doth prove no mutation of our substance, no
\^ Tovto eiTTt to crwpd pov, tovto d viiv XapfSdveTe, Ou yap
dvTtTviroi TOV KvptaKov (TwpaTOi eaTiv a apTOi' aXX eli avTO eKetvo
peTajSaXXcTai to a-wxia tov Xpta-Tov, Kal o Kvptoi yap Xeyef
d dpToi ov eyci itoa-w tj cdp^ pov etTTtv. Ouk etirev, avTtTviroi eo-Ti
Ttji a-apKoi pov, dXX' tj (rdp^ /xov eo-Ti, Theopbylact. in Marc. xiv.
Comment. 272. Edit. Paris. 1631.]
P 'EvTuSda pavddvopev to pviTTtjptov ti?? peTaXtj\l/ewi ' d yap
iywv Kol irivwv Ttjv trapKa Kal to alpa tov Kvp'tov ev avTia pevet

Tptayiav Kat irtvwv Tt)
TW
Xoyo\Theopbylact. in Evan, Johan, c, vi. Comment, 653.]

rm Kupi'o), Kal o Kvptoi ev avTw, IvvavoKpaa-ti yap ^evtj koI virep
.dyov yivCTai, li'o-Te elvai tov dedv ev tjp'^v, Kal tjpdi ev tm dew.

280 THE THIRD SERMON
more doth it prove the substance of bread and Avine to dis
continue. There remaineth yet one reason, with which they defend
then- transubstantiation, unto which I think necessary to
make an answer; forsomuch as it is commonly in aU the
mouths both of lay and ecclesiastical persons, which suppose
Christ's body to be eaten really and naturally. They say : If
we do not eat Christ's flesh really, , why doth St Paul make
1 Cor. xi. gygij a,s receive unworthily guilty of the Lord's body and blood ?
Why doth he teach such to eat and drink their own danma-
tion, because they make no difference of the Lord's body?
Unworthy Thcsc words do not prove, that Christ's body is eaten of us
are miity of reaUy or substantially. For Paul speaketh there of unworthy
body. receivers, which do not eat Christ's body, which is the bread
of life, but the only figure and sacrament thereof ; and they
do eat the said only sacrament and only figure to their
judgment and condemnation, as I have proved. This is not
my doctrine, but the doctrine of Hierome, Ambrose, of
St Austin, of Prosper, and of Bede, as is declared in the
beginning of this lesson. The contempt of God's sacra
ment, not the contract' or touching of Christ's real body,
which is now in heaven, bringeth damnation and causeth this
guiltiness. For as he which violently plucketh down the
king's majesty's arms, or breaketh the king's great seal, or
clippeth his coin, committeth an offence against the king's
oAvn person; so they which abuse the sacrament of Christ's
body and blood, presuming to come to it as to common bread,
not reconcUing them to their brethren, nor sanctifying them
selves to God,, such presumers and unthankful persons do
offend against Christ himself, be guilty of his body and blood.
To make no that is, of his death, and do eat their oavh damnation. To
difference of ' '
b'd'^'h^ ^'o™® ^^ God's holy sacrament unreverently, vrithout the wed-
itis. ding garment, without any examination of thy life past,
without giving thanks to God the Father for the dishonour
and death of his Son, this is non dijudicare corpus Domini,
" to make no difference of the Lord's body." For Paul nameth
here the sacrament " the Lord's body," even as Christ did,
when he said of bread and wine, " This is my body and
blood." For, as both Cyprian and St Austin and other
elder fathers do teach, sacraments have the names of the
[' Contact?]

ON THE LORDS SUPPER. 281
very things which they do represent and signify Avith certain
similitudes. The aforesaid word of the apostle cannot be understand
otherwise; for he speaketh of ungodly men, which do not eat
Christ's body, but the only figure, to condemnation. He
useth a Uke phrase in the beginning of the said chapter, ' Cor, xi.
where he saith, that every man praying or prophesying with
a covered head dishonesteth and shameth his head, that is,
Christ; referring to Christ an offence done to man's head,
because it is a sacrament of Christ. After a like sort, nedi-
gent and dumb pastors, which do contemn their flock, and
neglect the honourable office of preaching, are pronounced
of the prophet Ezechiel guilty of their bloods which do Ezek. iii.
perish for lack of instruction and teaching. That uuAvortby
receivers are guilty of Christ's body and blood through a Uke
contempt and dissoluteness, presumption and negligence, and
not through any natural, any corporal or real eating of his
flesh, St Ambrose declareth, expounding Paul's aforesaid
Avords, as it followeth : Dabunt pcenas mortis Domini, quia Ambrose,
.77, - . . 7 - . . . 7 _.r, super
pro litis occisus est, qui ejus benejicium %rritum ducunt; " They Epist.
shaU be promised [punished] for Christ's death," saith this roperaEdit.
holy father, " because he was slain for them, and they do set
light by his benefit." He doth interpret such to be guilty of
the Lord's body, which do not eat his flesh, that is, the food
of life, as I have proved before, but the only flgure thereof,
to the condemnation of their contempt, presumption, and
unkindness. Therefore no transubstantiation can be proved
of this place ; for the defence whereof they do most shame
fuUy wrest and deprave not only the scriptures, but also the
elder fathers.
And to impress the same deeply into the hearts of all Christ's cup
X , ought not to
men and women, they have withholden from the laity many {>« denied to
years Christ's cup, for fear, as they say, of shedding his
blood ; of which I will speak a few words in your gentle ears,
and then I Arill conclude and finish this matter. Christ our Matt. xxvi.
Master commandeth all men and Avomen to drink of his cup;
which commandment the apo.stles observed as long as they
Uved, making no promise nor tradition to the contrary.
And the universal church foUowed and observed religiously
the said precept for the space of a thousand years after
Christ, as many [may] be proved by plain testimony of

282

THE THIRD SERMON

St Ambrose, ancient writers. "For how, with such hands," saith Ambrose
unto Theodosius the emperor, "wilt thou take the Lord's
holy body? How darest thou drink of the cup of his precious
blood'?" These words prove, that the temporality in this
holy father's time received the sacrament in both kinds;
f&p^Tm. ^°*i *^^t' '" ^^^^^ hands. St Hierome saith : ' Priesta whieh
do consecrate the sacrament, and deliver the blood of Christ
to the people^.' Chrysostom also observed in his time this
precept at Constantinople ; for he saith : " The priest doth
not eat one part, and the laity another part, after the manner
of the old law ; but unto all is distributed one body and one
cup^." And Gregory, surnamed the Great, after whose time
sincere doctrine began to decay, witnesseth that this custom
was kept in the Roman church in his day^ ; saying, " You
have learned what the blood of the Lamb is, not by hearsay,
but by drinking it*." Yea, five hundred years after his
death, Gelasius, bishop of Rome, 1118 years after Christ,
made a decree for the confirmation of this custom*, becauae
then some presumed to take under one kind. Neither can
it be proved, that the laity were restrained from the cup of

Chrysost.
2 ad Corin.
cap. ix.

Gregory.

Gelasius,
Ills.

[} Qui, quaeso, manus injusta caede et sanguine respersas extendere
audes, et eisdem sacrosanctum Domini corpus accipere ? aut quomodo
venerandum ejus sanguinem ori admovebis, qui, furore irae jubente, taa?,
tum sanguinis tam inique fudisti ? Theod. Hist. Eccles. Lib. v. c. 18.]
P Sacerdotes quoque, qui eucharistiae serriunt et sanguinem Domini
populis ejus dividunt. Hieronymus in Soph. cap. iii. Opera iii. 1671.
Edit. Paris. 1693—1706.]
Q Ou Kadairep eir\ Ttji iraXatai Ta pev d lepevi ^<r6te, to Se 6
ap^ofxevoi, Kal dcjuis ouk ijv tio Xaia jnCTe^eii/ oil' /iETervei/ d lepevt,
AXX ov vvv aXXd irda-tv ev a-io/xa irpoKetTat, Kat irOTijptov ev,
Chi-ysostom. Opera x. 670. Edit. Paris. 1834,— 9.]
Q* Quae videlicet cuncta magnam nobis aedificationem pariunt, si
fuerint mystica interpretatione disoussa. Quis namque sit sanguis agni,
non jam audiendo, sed bibendo didicistis. Qui sanguis super utrumque
postem ponitur, quando non solum ore corporis, sed etiam ore cordis
hauritur. Gregorius Magnus, in Evang. Lib. n. Homil. xxil Opera i.
1533. Edit. Paris. 1705.]
[' Comperimus autem, quod quidam, sumpta tantummodo corporis
sacri portione, a calice sacri cruoris abstineant. Qui proculdubio,
quoniam nescio qua superstitione docentur obstringi, aut Integra sacra
menta percipiant, aut ab integris arceantur; quia divisio unius ejus-
demque mysterii sine grandi sacrUegio non potest provenire. Decret,
Gratian, De Con. Dist. 2. p. 2088, Edit, Paris, 1612,]

ON THE lord's suppeu . 283
Christ before the reign of Frederick the first, surnamed Frederick
, . , . . , ,. Barbarossa,
Barbarossa; to which restraint, notAvithstandmg, the oriental neo.
church would never consent, but use [both] kinds always.
Yet the papists would make it a tradition of the apostles :
Avhereas, in very deed, to cause men to have an honourable
opimon of private masses and of their transubstantiation,
they themselves of late days have taken on them to forbid
that which Christ commanded, that Avliich the apostles fol
lowed, that which the universal church observed from time to
time ; as is declared.
And because they would not be counted presumptuous ^" °''J*'=-
for making this restraint, they cast many perils and dan
gers, which might foUow, if the cup were made common to
aU men and AA'omen. Did not Christ, who foretold many
things to his disciples, Avho is the Wisdom of God the
Father, foresee these perUs and dangers? If he did foresee J^l^^'
them, why did not he make a restraint ; or, at the least,
command a restraint to be made afterward ? Yea, Christ of
the bread speaketh not so universally, "Take ye," "Eat ye :"
but concerning the cup he giveth a general precept,
" Drmk ye of this all ;" as foreseeing this restraint, and Matt. xxvi.
instructing men aforehand not to obey it when it should
come. Yet some are so impudent and so droAvned in igno-^"[^*Jj,'''''''''
raney, that they dare defend the one kind by Christ's example
and the apostles'. They say, that Christ, at the town of
Emaus, distributed but bread only to a couple of his dis- Luke xxiv.
ciples. It is not mentioned that such as embraced the
feUowship of the apostles received any wine : the text saith,
that " they continued in breaking of bread." Therefore, Acts ii.
as it is a laudable custom to use both bread and Arine, so
it is not evU to distribute bread only to the temporality:
for both Christ and his apostles did so in the primitive
church. I answer, Christ did not consecrate the sacrament Tiie answer.
to his disciples at the tovra Emaus, but by his mighty
power wrought a miracle in the division of the bread: so
Nicholaus Lyranus, Avriting upon the said text, doth under- Ly^Snug"^
stand it, witnessing that Christ brake the bread so even,
as if he had cut it asunder vrith his knife.^ Now, though
. [' Sic enim frangebat panem ao si scinderetur ciim culteUo. Nie.
Lyranus, in Luc. xxiv. 30. BibliaMax. xiv. 295. Edit, Paris. 1660.] •

284

THE THIRD SERMON

Matt. vi.

Luke xiv.

Isai. Iviii.

Erasmus. Acts il.

What God
requireth of us after
our receipt.

bread only be named, yet this is no sufficient proof that
they did receive the sacrament but in one kind. For
under the name of bread the scriptures do contain meat
and drink, and all manner of victuals; as in the Lord's
prayer, when we say, "Give us this day our daily bread,"
we ask all necessary food for the nourishment of the body.
Again, we read that Christ went into the house of one of
the chief pharisees, mamducare panem sabbato, " to eat
bread on the sabbath day;" that is, 'to dine, or sup, with
him;' as all writers take it. The prophet Esay saith to
every one of us, Frange esurienti panem tuvm, "break thy
bread to the hungry;" exhorting us by an Hebrue phrase,
under the name of bread, to minister all bodily food, all
necessary sustenance to the poor. Some make another
answer to the aforesaid place of Luke. Erasmus,, in his
annotations, doubteth whether the bread which Luke saith
was broken among the Christians of the primitive church,
were common bread or sacramental and sanctified'. And
many other are likewise in doubt hereof. Wherefore no
certain doctrine can be stablished of the aforesaid place.
Yea, though Luke, both chap. xxiv. and Acts ii., do speak
of the sacrament, yet, forsomuch as all victuals are com
prehended under the word bread, who is able to say that
they sanctified no wine ?
It followeth in the text, that Christ and his disciples,
" when they had given praises," or, as eome do read, " had
sung an hymn, they went out into mount Olivet." We are
taught here, by the ensample of Christ and his apostles,
two offices which God requireth of us after the receipt of
the sacrament. First, in that they gave thanks and praises,
let us learn, that it is the office of every christian man, be
fore he depart from God's table, and also all his lifetime,
to render hearty thanks to God the Father for his great
clemency and mercy, for the remission of his sins through the
dishonour and death of his honourable Son. To this end
and purpose this mystery was chiefly and principaUy or
dained, that so noble and worthy a benefit should not faU
out of remembrance, forsomuch as it is our only comfort
against damnation and etemal death. Therefore many of
Qi Incertum an hie loquatur de pane consecrato, quum nulla fiat
mentio calicis. Erasmus, in Act, ii. 46. Nov. Test. Edit. BasU, 1536,]

ON THE lord's SUPPER. 285
the elder fathers of Christ's church do name this sacrament
tv)(api(Trta, that is, a thanksgiving. Follow the ensample
of Christ, thy high Shepherd, and of his apostles, which
finished not this mystery Avithout thanks to the Divine
Majesty. They continued also " in giving of thanks and Acts ii.
breaking of bread," as Luke registereth, writing their lives
after Christ's ascension and departure. What words they
used, it is unknoAvn ; and also, whether they sang an hymn,
or only said it. The Greek word is indifferent either to
singing or saying. But though God do not here esteem
the voice, but the heart; yet both song and instruments be
laudable and approved ceremonies in God's church, as I
would prove, but only because I wUl not be over-long.
If we wiU not honour God Avith due thanks for his %i?pse into
sm IS dan-
innumerable benefits procured unto us through Christ, but gerous.
become unthankful and unkind ; if, after that Ave be de
livered from sin and received into God's favour, we turn
from his holy commandment; then is our latter end worse 2 Pet.ii.
than the begmning. For of such St Paul saith, " If any 1 cor. iii.
man defile the temple of God, him shall God destroy."
Behold examples hereof in the noAv testament. Judas, after
that he had been long in the blessed feUowship of the
apostles, for betraying the guiltless for a bribe and through Matt, xxvii.
the detestable rice of covetousness, hung himself and utterly Acts i.
lost the favour of God. Ananias and Saphira his wife, for Actsv.
practising the said detestable vice of covetousness, after
breaking of bread in the primitive church, were stroken with
sudden death. Many among the Cormthians were stroken 1 Cor. xi.
with divers diseases, and some vrith sudden death, for like
offences, as Paul witnesseth. For nothing displeaseth the
Dirine Majesty more, nothing so kindleth his fury and
indignation, as relapse into sin after that thou hast been
at his Son's holy table. For " thou treadest under thy foot H|^. x.
his honourable Son, thou cracifiest him again, thou countest
the blood of the new testament which sanctified thee an
unholy thing, and dost dishonour the Spirit of grace."
The second office which Ave are taught here, is thence
forth to pass our life-time in prayer and in seeking after
heavenly things. For Christ and his apostles, from giving
of thanks, go straightways to mount Olivet, which place,

286 THE THIRD SERMON
John xviii. as John the evangelist saith, Judas who betrayed him knew
Luke xxii. very weU ; " for Jesus oftentimes resorted thither with his
disciples to pray." If he had gone to an unknown place,
seeing his time was at hand, many would have thought that
he had suffered death for our redemption against his will.
To avoid this suspicion, and to teach us that he died of
his own voluntary wiU and goodness without compulsion,
^p^' '¦ et secundum propositum, &c., that is, " according to the
purpose of his Father," to the praise of the glory of his
grace, he resorted to his accustomed place, which his be^
Luke xxii. trayor knew. Also he resorted thither, as Luke writeth,
to pray ; not that he had need of prayer, which is a re
medy against sin, but to stir us thereunto by his ensamplea
For seeing he prayed often and so dUigently, who needed
not, being without all spot of sin, either original or actual,
how needful a thing is the same for us which be sinners!
As the life of fishes lieth in the water, and out of water
they lose their Uves, so I say unto you, the soul of man
and woman dieth without prayer; neither can we eschew
evil, or exercise virtue, without continual and earnest invo^
cation of God's daily help. Let us learn therefore of Christy
who prayed not for himself, but for our example, to resort
after the communion, not to the tavern or ale-house, not
to a bowling alley nor to a dicing-house, as many do daily,
but to go into mount Olivet, that is, to a place of prayer,
as he did; always thenceforth looking upward towards
heavenly things, that he may increase in us aU spiritual gifts
to the glory of his name. For as fathers in earth will
not let their children know their privacies, their secret trea
sures and riches, nor make them partakers of their com
modities and lands, as long as they foUow the wUd swing
of their youth and delight in vanities, no more wiU God
the Father to the lovers of wftrldly vanities deal his spiritual
graces, nor discover the glorious riches of his kingdom. We
must despise worldly things and become eagles; that is, we
must fly up into mount Olivet, we must Uft our minds
up mto heaven, where Christ's body is at his Father's right
Matt. xxiv. hand. For it is written, Ubi cadaver, ibi aquilce, " Where
the carcase is, thither the eagles resort." Christ our Master
nameth- his oAvn body a carcase because of his death and

ON THE lord's SUPPER. 287
passion ; for unless it had died, we had not arisen. And
he caUeth us eagles, teaching us that we must not creep
on the ground, Ave must not tarry in earth, but we must
elevate, not bread and wine, but our hearts, our thoughts,
our cogitations and spirits, to the thi-one of God's majesty ;
where Christ's body, which Avas a carcase, is now in eternal
glory : to whom, with the Father and the eternal Spirit, be
all honour and glory, praise and thanks. So be it.

THE PRAYER.
0 heavenly Father, who dost nourish godly men with
the food of thy Son's flesh and the drink of his blood ;
which his flesh and blood is the fruit of many, the frait
of David and others, not the fruit of the vine nor the
fruit of wheat : hear our prayers and supplications, and so
tUl our hearts vrith the seed of thy holy word, that we may
be of their fellowship which are fed with thy Son's body,
the food of life; and not of the number of the ungodly,
which do eat the only figure and sacrament thereof to the
condemnation of their presumption, contempt, and unthank-
fuhiess. Stablish the hearts of thy people with the know
ledge of the scriptures, and with the doctrine of the elder
fathers of thy holy church, against such as ignorantly and
falsely teach that thy Son's flesh, which is the bread of
hfe and righteousness, is received unwortliUy and unto con
demnation of ungodly men. Confirm and instruct them with
thy Son's commandment, with the ensample and use of the
primitive and oriental church, against the pestiferous doc
trine of those which, to mamtain superstition, deny the cup
of thy new testament to the temporal and laity. Grant
these our requests, 0 most merciful God, that we, having
a right opinion of thy sacrament, may use it aright, may

288 THE PRAYER.
come thereunto worthily, and after this life praise thee
continually in mount Olivet, that is, in the etemal
glory, for the remission of our sins, and for all
thy benefits bestowed upon us, for the
dignity and worthiness of Christ,
who, vrith thee and the Holy
Spirit, liveth and reign
etb, one God, world
without end.
Amen.

TWO SERMONS

OPPRESSION, AFFLICTION, AND PATIENCE,

PREACHED BY

ROGER HUTCHYNSON.
NOW FIRST PRINTED FROM MS. BIBL. REG. 17 B. XII.
IN THE BRITISH MUSEUM.

19
[hutchinson.]

CONTENTS.

A SEHMON upon the second epistle after Easter, 1 Peter ii., de
claring the misery of this life ; that there be two kinds of affliction and
patience; and exhorting men to arm themselves Avith patience against
oppression and grievous chances ; teaching also the miserable stato and
condition of oppressors; that it is better to suffer than to do Avrong;
why God suffereth evil men to oppress and scourge the virtuous and
godly; that every man's reward in the life to come shall not be equal;
that adversity and trouble are much better than prosperity.
Another sermon upon the rest of the epistle, exhorting to patience
by Christ's ensample ; shewing that his image teacheth us all virtues;
why God ordained man to live in labours; what doth cause such as
be in adversity to blaspheme God, and to live ungodly; a difference
betAveen christian and the heathen man's patience ; whether christian
men may go to law and sue one another; how the plaintiff and the
defendant ought to be affected each to other ; how Christ hath deKvered
US from the law; that we must bear the taunts, the threats, slanders,
and sins of others, as Christ bare ours ; aud what evils come of anger,
impatience, and envy.

19—2

To the right worshipful Sir Harry Sydney,
knight, and gentleman of the king's '
majesty's privy-chamber', Roger
Hutchynson Avisheth the
favour of God, long
life, continual
health, and
Avelfare.
Though the scriptures were never so universally read
of all men and A\'omen in this island, (for which thanks be
given unto God!) yet your worshipful mastership knoweth
that they be full of secret and hidden mysteries, full of pro
found doctrine and hard and dark matters. Men of learning
and knowledge do behold in them the glorious riches of
God's Arisdom and majesty. To the unlearned and laity,
the publishing of them Avithout interpretation is a Uke
matter as if a man would give to young children whole
nuts, which, when they have tumbled long up and down
in their mouths, and licked the hard shell, being not able
to come to their sweetness, at last they spit out, and cast
away both the sheU and the kernel. The eternal God, to
help the infirmity of man's capacity and understanding
herem, hath ordained two honourable and most necessary
offices in his church ; the office of preaching, and the office
of reading or interpreting. We are taught how necessary
these two functions be in every christian commonwealth.
Acts X. ; where it is Avritten, that although an angel was
[} Sir Henry Sydney was the son of Sir William Sydney, cham
berlain and steward to prince Edward, afterwards Edward VI., during
the lifetime of his father. Being only a feAv years older than the young
prince, Heniy Sydney was his companion from infancy, and many times
his bed-fellow. After Edward's accession to the throne, his early friend
was appointed to several offices whieh kept him in attendance upon the
person of the sovereign, and it was in his arms that the young monarch
died. The lady alluded to in this dedication was Mary, daughter of
John Dudley, Duke of Northumberland, the governor of the kingdom
after the deposition of the protector Somerset. The celebrated Sir
Philip Sydney was one of the children of Sir Henry and Lady Mary
Sydney. -Vide Collins's Sydney Papers, i. 82—97.]

294 dedication.
sent unto Cornelius, captain of the ItaUan band, yet he
would not take upon him to preach the gospel to the afore
said captain and his household, but commanded him to send
to Joppa for Peter, who was authorised to this office, and
to hear him. To teach us the necessity of these offices,
the angel of the Macedonians did not himself preach Christ's
death and resurrection to the Macedonians, but called Paul,
and said to him, "Come into Macedony and help us;" as
is registered Acts xvi. Because of this difficulty and hard
ness of holy writ, through which every man cannot wade
without a teacher, and because this short epistle of Peter
is full of heavenly consolation and comfqrt for all a-fflicted
and trQubled persons, and of profound doctrine, I have
laboured to comprehend the most fruitful matter thereof
in two sermons, vvhioh I do present and dedicate to your
worshipful niastership, that all such as shall find any manner
of comfort or knowledge in them, should recount thenaselves
bounden to you for the same ; and also, for a test^mony
and declaration of my benevolence and loving heart towards
your worshipful mastership, and my lady, your most faithful
and loving Arife. I grant that I have not uttered this most
wholesome argument in such an eloquent and flourishing
style as the worthiness thereof deserved; yet I trust that
your mastership will accept these my sermons thankfuUy,
both for the worthiness of the matter, which is holy, and
of the author, which is St Peter. Though my style be
rude and homely, yet Christ, who is taught here, is glorious,
Though the letter be not fervent and eamest, yet the holy
Spirit, which breatheth in the letter, is vehement, strong,
and mighty ; who preserve your mastership, and my lady,
with aU yours, in health, long Ufe, and prosperous felicity.
From Eaton college, the xvn day of August, 1552,

THE FIRST SERMON
OF OPPRESSION, AFFLICTION, AND PATIENCE.

1 Pet. ii.

This is thankworthy, if a man for conscience sake endure grief and
suffer wrong undeserved; but if, when for your faults ye be buffeted,
then ye take it patiently, what praise are ye worthy ? If you do well,
and be troubled, that is worthy praise: hereunto verily are ye called;
for Christ suffered for us, leaving -us an example to follow his foot
steps ; who did no sin, neither was any guile found in his mouth; when
he was reviled, he reviled not again ; when he suffered, he threatened not;
but committed vengeance to him that judgeth righteously : who bare our
sins in his body on the tree, that we, being delivered from sin, should live
unto righteousness : by wlwse stripes we are healed. For ye were as
sheep going astray; but are now returned unto the Shepherd and Bishop
of your souls.
That I may declare this epistle to God's honour, and find
out such lessons as may edify and instruct this audience, I
pray you aU help me vrith your devout prayers. In which let
us make suppUcation to God for the universal company of
his church, namely for the church of England and Ireland ;
desiring him, of his fatherly goodness, to continue both us
and them in the confession and obedience of his gospel
and trath ; also, for the king's exceUent majesty, &c.
I have rehearsed unto you, weU-beloved in the Lord,
the epistle of this day, wherein patience is praised and com
mended unto us as a special jewel, treasure, and gift of
the eternal God. There is no kmd of vocation, no degree, l^f^^^^^
neither spiritual nor temporal, no estate and condition of f»r^||jpSort3
life, which can lack this excellent virtue. For as it is
sometune day, sometime night, otherwhiles cold and frosty
winter, otherwhUes pleasant and lusty summer, and other
whUes spring-tide; so the Ufe of man and woman is mingled
of sweet and sour things. It hath commodities and plea
sures, and it hath griefs and displeasures. There be things

296 THE FIRST SERMON
that delight and refresh us, and there be as many which
molest, sting, and vex us. For who is there living, either
temporal or spiritual, which can truly report that he hath
had continual health and welfare, contuiual prosperity with
out any storm of adversity? Wherefore patience, unto
which we are here exhorted of the apostle St Peter, is
necessary unto all sorts of men ; as shall appear more
plainly hereafter.
Fu-st, I wiU begin with those that are thought to Uve in
Richmen. most pleasures. Rich men seem to have pleasant and merry
Uves, Nothing is too dear to them : they seem to have the
world at wiU. But if we consider and weigh things aright,
we shaU find that they are overwhelmed with many sorrows
and cares, not only to gather and scrape substance together,
but also in keeping and reserving it safe. On the night,
when other men take their rest, then is the rich man without
rest, in most trouble and fear, trembling for thieves ; inso
much that the wise man saith, Cura divitiarum amovet
somnum, " Riches do drive away sleep." If death come and
visit him, when repentance is most necessary, and the con
sideration of his sins, and the consideration of God's mercy,
then his riches, which he gathered and kept Avith all dUigence,
do oftentimes cause his damnation, and help him to the
devU. They will not let him think of heaven, of the life to
come, of the sweet and comfortable promises that the eternal
God hath made us in our Lord Christ. It is more grievous
to a rich man than a hundred deaths, to depart with his
treasure, to want his dainty fare, his gorgeous apparel, his
sweet gardens, his pleasant gaUeries, his commodious and
sumptuous buUdings, and other commodities. If he have
children, then, though he have heaps of gold, though he be
able to maintain a great army of his rents, revenues, and
goods, yet he counteth himself to be poor again. Again,
if he' have no children, it grieveth him intolerably to have
no heirs of his substance and goods. And oftentimes it
chanceth that the rich man leaveth all his lands, goods, and
commodities to his enemy and accuser, and his own substance
putteth her master to death, according to the saying of
Psal. xxxix. the prophet, Thesaurizat et ignorat cui congregabit ea, " The
rich man scrapeth, gathereth, and hordeth up treasure, he
C Ye, in MS.]

OF OPPRESSION, AFFLICTION, AND PATIENCE, 297
cannot tell for whom," I report me to many rich men of
late days, whether I say trae or not. Is this a happy and a
pleasant life ? Why dost thou grudge and repine against
rich men ? Why dost thou envy, swell, and murmur against
them? They are rather to be pitied than to be grudged at;
rather to be lamented, than envied. Christ telleth us that JJatt. xix.
Markx.
they have hard access into heaven ; and the apostle teUeth
us, that " those which desire to be enriched, be snared Avith i Tim. vi.
many tentations." Why do we grudge that they have plenty Luke viu.
of thoms which molest, and prick, and lead them to eternal
death? Hear what the notable rich man saith in the gospel to
Abraham: he crieth out, "Father Abraham, send Lazarus Luke xvi.
hither, to dip his finger in the water and to touch my tongue ;
for I am roasted in this flame." Thou miserable man ! if
riches make men happy and fortunate, how eamest thou
hither? Thou haddest store of money, corn, and cattle; thy
table Avas served with wine OA-ery day ; and dost thou now
desire a drop of water ? Diddest thou not, in thy royalty,
despise poor Lazarus ? Now thou desirest his help and pre
sence. He lay naked at thy gate ; now he hath made his bed
in Abraham's bosom. Thou diddest dwell in a goodly and
fair palace; now thou dweUest in heU, because thou wouldest
not be God's amner in thy lifetime. Remember this
narration, you rich men ; trust not in uncertain riches ; learn ' Ti™- j'-
' ./ ' All rich men
that no rich man is oAvner of his goods and lands, but God's ^^ God's
o amners.
aumer and officer to distribute and deal the Lord's goods
to the poor, to the lame, to the blind, to the fatherless and
motherless ; and to help, with their substance and credit, all
that be oppressed and wronged unto their right. For he
saith by the prophet, "Gold is mine, silver is mme;" and Hag. ii.
the psalmograph saith, " The earth is the Lord's, and all Psai. xxiv.
that is contained in it." And you that be in poverty, com
fort yourselves with the ensample of Lazarus, with the
ensample of God's prophets and apostles, (for they all A\'ere
poor men,) and namely with the blessed example of Jesus
Christ our righteousness, who became so poor to make us
rich, that he had not ubi reclinaret caput, " a house to cover Lukeix.
his head Arithal."
But kings have sweet and pleasant lives. Consider how Kings.
many dangers, how many cares, what expences and charges, .
what provision, and the innumerable troubles that belong

298 THE FIRST SERMON
unto a kingdom; and thou shalt find that many private men,
many husbandmen, many artificers and merchants, do live
more merrily and '[in more ease than they do. Look not on
their flourishing and golden crowns. Look not upon their
gorgeous apparel, upon their delicate fare, upon their large
and fair palaces. Look upon their weighty affairs, upon the
multitude of their cares, upon the manifold thoughts and
business, both in peace and in battle. Do they not intend
many matters, and are disappointed of their purposes, either
through fear of their own subjects, or of their lords, or by
the power of their enemies ? Are they not wounded with the
darts and chances of this life, which the heathen name tela
fortunce, " the dints or strokes of fortune," as well as other?
Sometime Arith sickness, sometime with lack of issue and
children, sometimes with uproars and insurrections, sometime
with privy treasons and conspiracies : otherwhUes death
taketh their Arives, their chUdren, their faithful and trusty
friends from them, and fiUeth their hearts with sorrows and
heaviness. As it is not possible to find an immortal man that
shall live always in body, so is it impossible to find any kind
of Ufe Avithout heaviness, without displeasures and smarts.
For if rich men and kings do smart, what is to be thought of
other inferior vocations ?
^jj^^^s- There^ be many causes of sorrows and heaviness, but far
different and diverse, and every man thinketh his own sore
greatest; for every man knoweth and feeleth his OAvn best.
And as they that be diseased in body count no pain to be
like theirs, he that hath sore eyes thinketh no grief to that,
he that hath the tooth-ache complaineth that his smart is
greatest ; so is it in the heaviness and sorrows of the mind ;
every one thinks his sore, his smart, and grief to be greatest.
He that lacks chUdren, judgeth nothing more grievous than
to be without issue. He that is poor and needy, and hath
many sons or daughters, complaineth of great costs and
charges and of the deamess of the world, and wisheth he
had fewer. Some have but one son, or one daughter, and
they complain also that it maketh them proud,] unthrifty,
C This passage within brackets has been accidentally transposed in
binding the MS., of which it now foi-ms fol. 18 instead of fol. 8. It is
here restored to its proper place.]
P This paragraph is almost whoUy translated from Chrysostom;
the original is too long to quote, but may be found. Opera v.- 367—8.
Edit. P.iiis, 1.588.]

OP OPPRESSION, AFFLICTION, ANP PATIRNCE. 299
negligent, and not to caro for correction. He that hath
married a fair wife recounteth himself unfortunate that he
took such one, and is tormented Avith suspicion and jealousy.
Again, he that hath married a foul Avoraan, taketh it for
a great plague to be bound to company with such one.
The husbandman counteth his life but vUe and miserable.
The soldier repines at his pains and infinite jeopardies, say
ing, that he had rather live with bread and water than in
daUy danger of death. Magistrates and officers be weary of
proriding and caring for the necessities of others. Subjects
count nothing more miserable than to be bound to obey and
sen'e their superiors. Bachelors desu-e to have wIa'cs and
houses of their oAvn to refresh themselves in ; and many
that be married, considering what cares, expences, and
charges be joined vrith matrimony, desire to be unwived
again. Of these it appeareth to you aU, that this Ufe is full
of misery, of griefs, of smarts, of trouble, of heaviness ; and
that patience is most necessary both unto rich and poor,
unto kings and magistrates, unto husbandmen, merchantmen,
soldiers, married and immarried, unto all subjects and sorts
of people. We be aU God's martyrs, we do aU bear a cross
in this life, and therefore evei-y one support and comfort
his brethren. But you shaU note that there be two kinds of patience Two kinds
and affliction, according as the men be affected which be and pa-
tience
in trouble. Some be in trouble for their virtue, honesty,
and truth ; and other some are troubled for their vice,
dishonesty, falsehood, misbehaviour, and untruth. There is
affliction of smners, of oppressors, of unrighteous men ; and
there is affliction of saints, of God's martyrs, of prophets,
and of righteous men; and both kinds be here touched,
and taught us of St Peter : one, in that he saith, " This
is thank-worthy, if a man endure grief for conscience sake,
and suffer wrong undeserved ;" here is afiUction and patience
of samts and good men: and the other is taught us where he
saith, " What praise are ye worthy, if when for your faults
ye be buffeted, and then take it patiently ?" He asketh a
question, meaning that such are worthy of no reward, no
recompence, no benefit at God's hand ; and this is affliction
and patience of sinners. Both kinds of patience are to be
exercised of all christian men and women. The first is the

tion of
saints.

300 THE FIRST SERMON
better, and more acceptable in God's sight, and more highly
commended in the scriptures. " It is thank-worthy," saith
andafliic- Peter; that is to say, God hath promised unto such as
endure grief for his name remission of their sins, his fa
vour and continual help, the graces and gifts of the holy
Spirit, and eternal joys and rest; as it is written. Si com-
Rom. viii. patimur, et conregnabimus, " If we suffer with Christ, we
shall reign with him." And our saving health and right-
Matt, v. eousness, Christ himself, saith of such: "Blessed are they
that suffer persecution for righteousness; for the kingdom
of heaven is theirs." This kind of affliction is a special
gift of the eternal God, as Paul witnesseth unto the Phi
Uppians ; Vobis donatum est, non solum ut in Christum cre-
Phii. i. datis, verum etiam ut pro illo patiamini; "It is given unto
you," saith Paul, " not only to believe upon Christ, but
also to suffer for him :" which place instracteth us, that
to believe in Christ, which is faith, and to suffer for con
science sake, be two gifts of God. Happy and blessed are
those on whom the eternal God bestoweth this gift. For
as the Avarrior, when he mustereth, chooseth tall and able
men, and refuseth cowards; so God doth hot vouchsafe aU
men of this honour, to suffer and fight for his name, but
those which he ordained to be heirs of everlasting life and
The partakers of all heavenly promises through Christ. His
Apostles . .
Actsv. ' apostles, considering this honour. Acts v., when they had
been imprisoned, scourged and whipt for preaching of the
gospel, they were joyful and glad thereof, and danced for
joy that they were counted worthy to endure grief for the
name of Christ. They rejoiced, and felt no smart. The
He that^si^v- strokes of their fetters were not painful to them. ;For he
feeleth not that is afflicted in God's cause, and giveth thanks,' and
affliction, •iii-pi..»
praiseth him for his gift, as they did, his pain thereby is
minished, lessened, or rather utterly taken away ; so that he
Ananias, feeleth HO manner of smart. Nabuchodonosor commanded
Dm !^'' ^"^"i^S' Azarias, and Misael, to be cast into a hot burning
oven, because they refused to worship a golden image which
he had erected, with the rest of his subjects and com
mons. But they in the fire remembering their God, and
singing thanks unto him, were saved harmless. The fire
was to them instead of a waU, and the oven was unto them
a pleasant bath. They were cast into the oven bound hand

OF OPPRESSION, AFFLICTION, AND PATIENCE. SO
and foot ; and the oven delivered them out loosed and uL
bound. Their bodies were mortal and corruptible ; and the^.
fire abstained from them, as if they had been immortal
and impassible. Nabuchodonosor bound their feet, and their
feet bound the fire. 0 Avonderful work ! the fire loosed and
burned in sunder their bonds, and touched not nor burned
not their bodies. The cruel tyrant would have destroyed
them ; but the fire, because they gave thanks, spared them
.against his nature. Was not the like done in Daniel, when Dan. vi.
he was thrown to lions and preserved harmless? In the
new testament, St Paul, when he at Miletus took up an Paul,
adder in a bundle of sticks, he handled it, and was nothing
hurt therewith.
There be tAvo sorts of men, Avhich endure undeserved Two sorts of
. . men endure
grief for conscience sake and for the name of Christ. g"ef for
p conscience
First, aU such as have sealed and ratified Christ's testa- s^^e.
ment, and the doctrine there contained, with the oblation
of their bodies, Avith their blood and deaths ; as those that
I have rehearsed, the holy prophets and apostles, and many
martyrs, both in the primitive church, and now of late days.
Again, they endure grief for conscience sake Avhich are put
from their livings wrongfiiUy, for speaking the words of
God, and rebuking oppressors and extortioners sharply and
boldly; which are throAvn into prison, and put from their
lands, from their rooms and offices, from their bishopricks,
from their benefices, or from whatsoever it be, for controUing
all covetousness, disorders, and enormities; and they also
which are oppressed, and kept under, and bare, and needy,
of mighty and rich men, as God knoweth every township
through England almost is oppressed; and some have de
served no less, and some again be wraxed with undeserved
misery. The rich and wealthy waste and eat up the com
mons of every town, so that no poor man can keep a cow
upon them. They use unhonest trades in their husbandry,
buying and selUng corn and cattle to forestal markets ; and
to make an appearance of scarcity in the markets, they will
overbuy things and give more for them than they be worth,
to raise the price. In seUing their wares, they deceive men,
and cannot be content with moderate gains; and oppress
their poor brethren through covetousness. AU good and
virtuous men that are oppressed by such, endure grief, and

302

THE I'IRST SERMON

suffer wrong for conscience sake and for the name of Christ,
if they take it patiently, quietly, and thankfuUy. The world
judgeth such to be miserable and outcasts, to be peasants
and dregs. But I say unto thee, whatsoever thou art
that are overwhelmed with might and favour, bear it for
God's sake patiently ; have no malice against thy oppres
sors ; but as our Master Christ commandeth thee, and gave
thee example, pray for them, love them, Arish their amend
ment; and thou art God's martyr, as weU as Daniel and
Paul, as well as Stephen, and the infants which king Herod
murdered for Christ's sake. Ah, good Lord ! that we would
take it so, that we would be content to be God's martyr^.
The Lord help our infirmities, and strengthen our weak
ness against tentations with his grace and Spirit !
He suffereth yet these cursed worldlings, these damned
spirits, to oppress, to suck, to devour, and to wring you, as
he did Pharao, that you, through patience and sufferance,
may obtain everlasting life, and be feUow-heirs with Christ,
and made like unto him ; and that they, for their oppression
and extremity, may be punished more grievously, more
bitterly, in the lake that burneth Avith fire and brimstone,
which is the death of the soul. Let your oppression and
adversity be a token and a certificate to your conscience
that you are the children of God, and heirs of eternal sal
vation through Christ our Lord. For " except we suffer,"
saith Paul, meaning this undeserved misery, " we are bas
tards, not sons." If we wiU reign with Christ, we must
suffer Arith him; if we wUl go to heaven with him, we
must first go to heU with him. Thou art put from thy
house and lands, as Naboth was ; thoU art bereaved of
thy moveable goods ; thy father's legacies are denied thee ;
thou art in prison for preaching boldly agamst sin and
iniquity, for taunting and rebuking those that worship
Nabuehodonosor's golden image, I mean the idol of cove
tousness: bewaU not thy misfortune, thy misery, and thy
wrong and trouble, bnt rather lament and bewaU thy op-
it is better pressor ; for it is better to be oppressed than to oppress;
pressed,' it IS better to suffer than to do wrong; it is better to
than to on- , ^, • n i, • i ,
press. endure aU grief lor conscience sake, than to grieve the sons
of God, as appeareth by many examples in holy scripture.
Dayid suffered many injuries and displeasures at the hands

OF OPPRESSION, Xl-l-LlOTlON, ANO PAIIENOE. 30S
of king Saul; and which of them, think you, Avas in better David,
case ? Saul promised liim, if he could overthroAV the cham
pion of the PhiUstines, GoUath, that he Avould give him his
daughter to wife. He overcame him, and delivered the
Israelites from great terror; but Saul broke promise, and
did him injury and wrong, and SAvelled with envy and hatred
against Darid, insomuch that an evil spirit possessed and
vexed him. David, on the other side, was praised and i Sam. xvh.
commended of aU the people. Tell me now, whether of
them was in better case, he that was praised of all men,
or he that Avas possessed with a devil ? He that won the
battle, and deUvered the people of God, or he that almost
did brast for maUce and anger ? Jacob likewise endured Jacob.
grief and suffered Avi-ong at the hands of his uncle La- Laban.
ban, and yet, (a wonderful matter,) he was stronger than
his oppressor ; for Laban pursued him, and overtook him
in Mount GaJard; but he was not so hardy as once to
touch or harm him, as is written. Gen. xxxi., but rather
feared him, and returned home again.
That this may appear yet more evidently unto you that
be oppressors of the commons, to you that care not what, nor
from what use you catch, and snatch, and alter things to
your own commodities, and to the obscuring of God's glory,
which your duties be to set forth, 'consider Arith me Darid David.
once again, and vrith him Urias, Bethsabee's husband. David, Unas.
when he was oppressed of Saul, waxed daily more famous,
mighty, and stronger: after that he oppressed Urias, and
began to do injury, he was humbled, made weak and low.
Urias, being slain, was mighty and strong: he raised Absolon 2 sam.xi.
against Darid, chased him, made him to fly into the de
sert, wasted and spoUed Jerusalem, and almost deposed his
oppressor from his royalty. The oppressor, being a king,
could do nothing ; he that was oppressed, being but a
soldifer, wasted all topsy-turvy". The like was done in
Abel and Cain, in Job and the devU. Learn therefore, Abei,
. , , . . , Cain,
you oppressors, you poUers and piUers, that it is better Job,
to be oppressed than to oppress ; it is better to be piUed
than to piU. Is it not better to be Abel than Cam ? Is
it not better to be David than Saul ? Jacob than Laban ?
Urias than Darid ? Job than the devU ? Et dyaOo-
Tfoiovvres, that is, " If ye do well," saith Peter, " and

304 THE FIRST SERMON
endure grief, that is worthy thank, and reward, and eternal
recompence hereafter:" but to be an oppressor and' cater-
piUer deserveth and bringeth eternal death and damnation.
Here a question may be demanded, no less necessary
to learn than hard to dissolve and discuss : Why doth God
suffer his saints to be afflicted, oppressed, and to endure
grief in this world ? Why was Abel slain of Cain ? Urias
wniy God of David ? Why did God suffer wicked Manasses to mur-
gdod" en der and saAv in sunder the holy prophet Esay ? Why doth.
luesseT he suffer Antichrist of Rome to slay so many of his ser
vants, both in this realm and other_ regions, for justifica
tion of faith, for the holy sacrament, for Englishing the
scriptures, for reformation of baptism and God's service,
and other causes?
The elder fathers and holy scriptures rehearse two
causes of this God's sufferance. The first cause is for the
Avoidance avoidauce of idolatry. If all things should chance pros-
is one cause, perously to holy men, the world would be fond of them,
and make them gods, as appeareth by the ensamples of
Bnrnahas Paul and Bamabas. They coming to Lystra in Lycaonia,
Acts xiv. bealed there a certain lame man which had been lame
from his mother's womb. The foolish people seeing what
Avas done, cried in their language, "Gods are comen
amongst us in the likeness of men." They would have
honoured them with sacrifice ; and supposed Barnabas to
be Jupiter, and Paul they took for Mercury. Such is
the nature and blindness of man. So all the heathen were
wrapped in idolatry, and worshipped mortal men that were
their benefactors, and with divine honour, for the eternal
and immortal God. How was Hercules made a god of
the Greeks, Romulus of the Romans, and Alexander, sur
named the Great, of the Macedonians, but because they,
had them into great reverence and estimation? Therefore.
Almighty God, to eschew and to avoid this inconvenience,;
letteth his saints be afflicted ; suffered his prophets and
Jp'cfsties. apostles, after they had wrought wonderful miracles, to be
tossed with continual troubles, to be imprisoned, to be
banished, to be diseased and tormented with sickness, lest
men for their miracles and unspotted lives should suppose
them to be gods, as the Lycaonians did Paul and Barna
bas, and the gentiles their benefactors. For the same cause

OF OPPRESSION, AFFLICTION, AND PATIENCE. 305
their bodies and ours be mortal and corruptible ; as Ave
may learn by St Paul's Avords and ensample, 2 Cor. xii.
" If I list," saith Paul, " to glory, I may do it honestly ; ^ Cor. xii.
but I forbear, lest men should think more of me than they
ought to do." And again, " We have this treasure," the
Spurit and knowledge of God, " in brittle vessels ;" that is,
in earthly and gross bodies. And why so ? that the glory
of their doings, of their miracles, and of their undefiled
conversations, (as Chrysostom' Avriteth in his homily) should Chrysos-
he referred and redound to God's honour, and not to theirs, patientia.
For when thou readest that the prophets and apostles raised
those that were dead, restored the blind to their sight, the
lame to their feet, the deaf to their hearing, and the sick
to their health, and yet when they were sick, that they
could not heal themseh'es, art thou not compelled to confess
these things to be God's AA'orkmanship, not theirs?
God useth the like policy in all his creatures. He
made the Avorld large, AA'ide, and beautiful, and therefore
the Greeks caU it koct/uos ; but he made it also corruptible
and mortal, to confound the bUnd Stoics which worship it The stoics.
for God: likewise he made the sun glorious, radiant,
and bright ; he made it also to decay and flourish again, to
go down and to arise, with other corruptible properties,
; to control the Persians and Medes that honour it with The Medes.
divine reverence. So I say, that men should not abuse his
saints and his apostles, he punisheth some with imprison
ment, some with continual diseases, some with oppression,
some Arith poverty ; some have been thrown into the Fleet,
Q "Eyopev ce tov 0t](ravpdv tovtov ev dcTpaKtvoti a-Keveatv. it
le etTTtv, ev oa-TpaKivoti <TKeve(riv ; ev tm triapaTt toutm, tprjo-i, tw
dvtiTia KUl iirtKtjpio. Kadairep yap to oa-TpuKov ck irrjXov Kat irvpoi
yiveTut, outui Sij Kal to a-wpa Tioi' dyttav eKeivoav irrfXtvov ov, Kat tov
irvevpaTtKOV irvpdi le^apevov Trjv evepyetav, yeyovev otTTpaKov. ivai
Ttvoi 'evexev tovto yeyevr]Tat, Kal dritravpdv toctovtov Kat ')(apiapaTwu
la-^tXe'tav dvtiTia Kai ^BapTw (TcifxaTt ivairedeTO ; "va tj Cirep(3oXri Tiji
Kivdpeiai y TovQeod, koi ptj ef ij/xtSv. "OTav yap '/Sjjv tov? aVoffTo'-
Xmi vcKpovi pev dvt<TTwvTai, avTovi le dtrdevodvTai koi ptj ivvapevovi
airaXXay^vat t^i dppwrrTtai, ettrt, <ra(p<ii Un tj toS veKpov ai/aWao-i?
ou Tni Ivvdpeooi ToZ dvacTTtjaravToi, d\xd Tiji ivepyeiai Tiji toS Uvei-
paToi yeyovev. Chrysostom, Horn. x. ad Pop. Antioch, Opera ii. 110.
Edit. Par. 1718—38.] 20
[hutchinson.]

306

THE FraST SERMON

John xiv.

Against Jovinian's heresy. Rom. viii.

s,ome into the Marshalsea, some have been inclosed up
mto the Tower; some are racked, some scourged, other some
burned, other some are defaced, slandered and persecuted
with venomous and lying tongues, which deprave aU their
doings, be they never so upright and godly.
Plenteous Another cause why they are afflicted is, that their
reward an- j .j n 'o , ,
other cause, reward may be greater and more abundant ; for if it be
2Tim.ii. true that Paul says, "They that suffer with Christ shaU
reign with him," ergo, they that suffer much shall more
gloriously be crowned. They suffer with Christ, which sus
tain undeserved misery as he did. There is but one king
dom, but there be divers crowns and many mansions in this
kingdom. And every man's reward shall not be equal,
as Jovinian doth teach, but according to his doings and
sufferings, as Paul teacheth in another place, saying, Non
sunt condignoB passiones hujus seculi, et cetera, " The griefs
of this life be not comparable to the joys of the other Ufe :"
where he exhorteth men to venture boldly to set forth
God's glory, in consideration and hope of plenteous reward ;
for the more danger, the more renown and glory. And,
" as one star differeth from another in clearness," as the
moon is not so resplendent and bright as the sun. Mercury
and Mars be not so clear and dyant as Venus is ; so shaU
it be after this life among the sons of God. They shall
all have the penny of immortality ; but not of the like
fineness, not like reward, not like measure of joys. Qid
parce seminal, " He that hath sown plenteously, shaU reap
plenteously, and he that hath soAvn little, shaU reap there
after in God's kingdom;" as the famous and godly father
St Hierom' proveth in his leamed treatise against the great
\} " Alia," inquit, " claritas soils, et alia claritas lunse." Ne
stellam et stellam totum humanas multitudinis assereres genus, solem
posuit et lunam, quos certe inter hircos non poteris numerare. " Sic,"
inquit, " erit et resurrectio mortuorum," ut justi in claritate sohs
luceant, et qui in sequenti gradu sunt, lunse splendore rutilent; ut alius
Lucifer sit, alius Arcturus, alius Orion, alius Mazuroth, et cetera
steUarum vocabula, quae sacratie in Job volumine continentur. " Omnes
enim," ait, " manifestari nos oportet ante tribunal Christi, ut recipiat
unusquisque quse gessit per corpus, sive bonum sive malum." Ac ne
forsitan dioas ante tribunal Christi nos manifestari, ut boni bona, mali
recipiant mala, in eadem epistola docet : " Qui parce seminat, parce et
metet ; et qui seminat in benedictionibus, de benedictionibus et metet."

1 Cor. XV.

2 Cor. ix.

st Hierom,

OP OPPRESSION, AFFLICTION, AND PATIENCE. 307
heretic Jorinian, discussing all reasons brought of him for
the contrary assertion. Thus much of affliction, oppression,
and patience of samts, which is thankworthy.
It foUoweth in the text: "But if ye be buffeted for p^^^'™^?._
your faults, and then take it patiently, what praise is it g'";" °/
worthy? If you do well and be troubled, this is worthy
thank." Here St Peter describeth unto us, Avell-beloved
hearers, another kind of affliction, trouble, and patience,
albeit not so precise and commendable in the sight of God
as the first, yet no less necessary for the most part of men.
Some endure grief for honesty sake, for the augmentation of
God's glory, and for hope of plenteous reward ; other some
be aflUcted for their sins and offences, for their ill lives
and conversation, vrith innumerable plagues of God's dis
pleasure and wrath, with poverty, with sickness, with im
prisonment, vrith loss of their good, vrith war, with hunger
and famine, with pestUence, casualty of fire, with bUndness,
vrith deafness, with lameness, with dearth of all things,
vrith death of their friends and others. AU these be plagues
vrith which the eternal God punisheth us when he is dis
content and angry. It is not the magistrates that throweth
transgressors into prison, that hangeth thieves on the
gaUows, and beheadeth traitors ; it is God, whose mmisters
they be, who wiU be displeased if transgressors be not
punished. Both kinds of patience are to be exercised and
embraced; and as the first, which is in suffering wrong,
shaU be highly rewarded, so this patience is not to be
rejected. Peter doth not commend the first in dispraise
of the later, but would have both practised and used.
For if he wiU us to suffer undeserved, much more we ought 2 cor. xi,
to suffer patiently for our sms and deservings. Happy are
they that endure griefs, and are buffeted for their sins and
Certe et qui plus et qui minus seminat, de parte sunt dextra. Et quum
unum sementis genus sit, tamen mensura et numero ditferunt. Scnbit
ad Ephesios idem Paulus: " Ut nota fieret nunc principatibus et potesta^
tibus in coelis per ecclesiam multiplex et varia sapientia Dei." Cei-nis
quod m diversis agminibus ecclesise varia et multiplex sapientia Dei
prsdicetur? Necnon in eadem epistola: "Uniquique autem nostrum
data est gi-atia juxta mensuram gratis Christi:" non quod mensura
Christi diversa sit, sed tantum gratis ejus infunditur, quantum valemus
haurii-e. Hieronym. advers. Jovinianum. Lib. n. Opera, iv, 216. Edit.
Paris. 1693—1706.]
-' 20—2

308 THE FIRST SERMON
offences in this life ; they shall not be damned in the other
life. It is a sign of God's favour, an occasion of amend
ment; and ease and wealth in this AVorld is a token, of
God's displeasure.
AdversHy^ Our nature is such that prosperity depraveth us. Pros-,
prosperity, perity bringeth many men unto destruction, fiUeth them
with pride, with covetousness, maketh men negUgent, disso
lute, forgetful, unthankful. Stories make relation that the
Pythagoras, famous philosopher Pythagoras, being a private man, was
in great admiration with the people for his wonderful absti
nence, for his sobriety, for his taciturnity, gravity, and
learning. Afterwards, when he was promoted unto a king
dom, he was more abhorred and hated for his pride, for his
covetousness and cruelties, than he was loved before for
his great virtues and knowledge. Therefore the Avise man
admonisheth. Cum comederis, et biberis, etfueris impletus, tunc
attende tibi ipsi ; " When thou hast refreshed thyself, and art
full of meat and drink, and other things, then take heed
to thyself; thou standest on a slippery ground." Again,
adversity maketh us lowly, gentle, diligent, circumspect,
pitiful ; garnisheth us with all flowers of virtue, and
David, expelleth all sin. David, as long as he Avas in trouble and
vexation under Saul, was in favour with God and famous
among the people ; but after that he reigned and governed
Israel prosperously, did he not fall into murder ? Did he not
commit advoutry ? Did he not tempt God, and waxed proud
of the number of his subjects ? The devil is crafty. Those
which he cannot supplant by adversity, he overthroweth with
Israelites, prospcrity. The Israelites, as long as they made brick and
tUe in Egypt, and were oppressed of Pharao, they remem
bered God, they flourished and increased in number; but
after their deliverance, after they were fed with quails and
angels' food, after many glorious victories, they rebelled
against Moses, their captain and governor, and Avere slam
Solomon, therefore in the Arilderness, almost aU. Salomon, as long as
he was careful how, in his young age, he might govern his
people quietly and prosperously, obtained in his dream Avisdom,
intelligence, and discretion to order a commoHAvealth. But
after that prosperity, wealth, ease, honour, and plenty of
all things embraced him, he became an idolater, a tender
ling, a glutton, an advoutrer, and was filled with all iniquity,

OP OPPRESSIO.X, AFFLICTION, .\NU PATIENCE. 309
and utterly lost the favour of God. If therefore thou
be in welfare and authority, bevA'are thou be not wrapped
in sin and in the nets of the devil. Thou art not wiser
than Salomon, nor stronger than David. If God scourge
thee Avith trouble, think that as he afflicted .Toseph's
brethren, and Achab, and Manasses, for their amend
ment, that he afflicted thee also for thy erudition and com
modity. Sin is the cause of all troubles Avliich chance either
to subjects, or to governors and rulers. Men be ready
one to eat another for possessions, commodities, and offices.
The rich oppress the commons, and hold them under in
poverty and misery. The clergy and spiritualty are wronge
and oppressed; their tithes are grudged and withholden.
Noble benefactors, which did build houses and endow them
with lands for the good education of youth, for the roAvard of
learning, and that this realm should be furnished Avith godly
and learned preachei-s, are slandered as superstitious and
popish founders. It shaU be better with the heathen at
the day of judgment than with us ; for they honoured their
benefactors, we deprave and deface them, and accuse them
of superstition and foUy. You will say : " There is no
preaching ; they lie from their benefices ; one man hath
many parsonages, prebends, deaneries, archdeaconships, and
doth nothing therefore but pamper and cherish himself."
Why do the magistrates suffer these things ? Why is not
aU negUgence reformed by some ecclesiastical laws ? Many
statutes and acts have been made to get away spiritual
firings, and to convert them from a godly use to a worse ;
but no statutes be made to reform the men, to redress
negUgence, to correct idleness, and to set men a-work to
preach in the Lord's vineyard. Why are not such as have
great promotions compeUed to do their duties and voca
tions, and to take great pains by good laws and statutes, or
else removed from their livings? God inspire the hearts
of our magistrates to consider this matter ! For this pur
pose they are exalted to authority and office; not to
spoU noble foundations for the illness of ministers ; not to
decay the office of preaching for the sin and negligence
of a few; but to redress and reform all enormities and
disorders, and to advance God's religion and truth. Their

310 THE FIRST SERMON
authority is to reform, not to destroy ; to do justice and
right, not to do evil ; to amend things, and not to convert
them to a worse use ; forasmuch as they have it of God,
from whom no evU cometh, and they be his officers, mmis
ters, and vicegerents.
There is no greater token of a disordered common
wealth than the contempt of God's ministers, than that
presbyters, that is, priests and teachers, be so wronge, so
oppressed, so despised, so scourged, so fromped, so infamed.
As the temporal magistrate is God's minister over your
bodies, and of the temporal sword, so they be God's
ministers of the spiritual sword upon your souls, God's
lieutenants and servants, his deputies and vicegerents, the
distributers of his holy sacraments, and teachers of his sa-
1 Tim. V. cred word. Paul pronounceth such to be worthy of double
honour ; and the eternal God, speaking of a shameful
commonAvealth and of the worst people that can be, among
many other notable crimes he recounteth this contempt the
greatest ; saying, by the mouth of his prophet Hosea iv, :
Hosea iv. Eruut tauquam populus qui contradicit sacerdoti, " They
shall," saith the prophet, "be like unto a people which
despiseth and gainsayeth the priest." If he could have
found a worse thing, he would, no doubt, have uttered it.
Remember this saying of Hosea, who was also a priest,
and let it move thee to reward God's lieutenants and vice
gerents better hereafter. Though many priests be evil,
Uve wantonly, carnally, idly, and unthriftily, (the Lord inspire
the magistrates to put forth some discipline for the amend
ment!) yet is the order and office of ministration worshipful
and honourable ; and it is an anabaptistical opinion to decay
ministration, to hate the order, to take away the livings of
preachers, for the iUness and negUgence of some ministers.
I fear me, this opinion of the anabaptists doth infect many
Knights and gentlemen be caterpiUers and extortion
ers, yet the order of knighthood and gentle blood is
honourable. Hate not priesthood therefore, but hate the
vices of iU men, which cause the vocation to be iU reported ;
and pray unto God to touch the king's majesty's heart,
and his honourable council's, to reform all negligence by
an ecclesiastical law. Judas was a traitor: is therefore
the room and office of an apostle to be dispraised? No!

OF OPPRESSION, AFFLICTION. AND PATIENCE. 311
but his covetous and traitorous mind is to be blamed.
Many physicians have poisoned and murdered men with
their medicines; many shipmasters have suffered shipvATeck';
we must not therefore reject, disallow, or condemn the
arts either of physic or of goA'crnance, Avhich both are
needful and profitable, but the negligence and vices of men :
and so likewise in ministration and priesthood. We acknow
ledge God's justice, that we are buffeted and oppressed
for our faults and offences. God suffereth both us and
his people to be plagued and tossed in many tempests, for
the best, for our reformation and amendment ; to admonish
us aU of our sins, which else we would forget, and to stu
ns unto penance and prayer.
I beseech you, brethren, both spiritual and lay, in the The con-
bowels of Jesus Christ for his mercies and clemency, accept
and take your adversity to be sent you of God for your
amendment : think that he scourgeth you for j'our sins :
rectify your Uves and conversations, and he aa-U1 take away
his rod and scourge. Adversity is profitable unto us, as
we may leam of our oavh chUdren : except they be beaten,
they wUl leam no virtue, no goodness. We have more
need to be beaten than they, forasmuch as our faults be
greater and mo in number. God, therefore, hath com
manded master Adversity to be our overseer and governor ;
and as long as any uncleanness, any spot of sin, shaU re
main in us, he vriU never cease, but continuaUy trouble and
buffet us. The goldsmith, untU he see liis gold weU tried,
wiU not take it out of the fire : no more wUl God, for
he is a goldsmith, and we must be gold. Probabit me
quasi aurum ; " He wUl try me like gold," saith Job xxUi. ; Job ™''-
and Paul, 2 Tim. u., caUeth us golden Aessels. If we AriU2Tim.ii.
take his scourge patiently, he hath pronused us the reward
of etemal Ufe. If we wiU not, but gradge and be im
patient, yet adversity shall molest and vex us, and then
we shall lose our reward. Covetous men, thieves, harlots,
enrious men, mockers and scorners, unthrifts, and aU the
deril's chUdren, have their smarts and griefs, Uve m an
guish and sorrow m this life, as weU as good men. He
that vrill not be God's martyr shaU perforce be the deyU's
martyr, as was Cain, and Judas, and divers other. Seemg,
[1 Shipwai-ke, in MS.]

312 the first SERMON OF OPPRESSION, &C.
then, that both good and evU be here scourged and af
flicted, let us choose that affliction by which we may enter
into eternal rest, and reign with Christ and God the Father,
of Avhom let us ask the gift of patience and sufferance with
hearty prayer and invocation.

THE PRAYER.
0 eternal God, who doth scourge thy people with trouble
and adversity to punish sin, and to cause them to return
and repent, and to amend their lives ; make us able by
thy gracious help to endure all griefs, all oppression and
smarts, with patience and gladness, and without malice
against our oppressors, and make our trouble a schoolmaster
unto us, of humiUty, of diligence, of pity and compassion,
of patience, of soberness, and unto all virtues ; that we
may be worthy thank and eternal reward, and become
like unto Christ thy Son, and reign with him
evermore ; to whom, with thee and
the Holy Spirit, be all
honour and glory.
So be it.

THE SECOND SERMON
OF OPPRESSION, AFFLICTION, AND PATIENCE.

In my last sermon, weU-beloved in the Lord, I en
treated two sentences Avhicli Avere part of the epistle ; in
which I declared that St Peter exhorted us unto two things ;
first, to despise all adversity and troubles for the advanc
ing of God's glory, for the name of Christ, and for con
science sake. This is the patience and affliction of God's
saints and martyrs, which is worthy thank and plenteous
reward. I told you that God hath two sorts of martyrs ;
one sort, of them which have confirmed and fortified our
faiths in Christ's testament AAith the effusion of their blood ;
the other sort I declared to be those that are oppressed
unrighteously, and do take it patiently and thankfully. I
rehearsed also two causes why God letteth his saints be
here scourged and buffeted. Secondarily, St Peter exhorted
us to suffer patiently and quietly for our misdeeds and de
servings; and to accept our adversity and oppression to
be sent us from God for our amendment and reformation.
Now I will finish that I began, and go through the rem
nant of the epistle. " Hereunto verily are ye called : for
Christ suffered for us," &c. That I may speak thereof to
the glory of God, and find out lessons meet for your in
struction and this audience, let us begin with prayer. Let
us pray to our heavenly Father for all the company of faith
ful men and women throughout all countries and dominions,
namely for the congregation of England and Ireland, desiring
him, of his fatherly goodness, to continue and strengthen
both us and them in the confession and obedience of his
name and truth; and also for all infidels and unbelievers,
that God may turn their hearts to believe upon his Son
Jesus Christ our Lord; for St Paul unto Timothe com
mandeth us to pray for all men, for the king's majesty, &c.
The etemal God, Avhich made heaven and earth for us,
well-beloved in the Lord, and sent his Son Jesus Christ
in the ends of the Avorld to redeem us from the bondage

J14 THE SECOND SERMON

Why God of the spiritual Nimroth, and to restore us when we were

hath ordain.

ed man to ' forlom and perished, hath ordamed us here to live m afflic-

live in

labours. tioH, in troubles, in dangers, in displeasures, in divers griefs,
thereby to compel and force us not to esteem this present
life, and to make us to groan and sigh for the life to come.
This is now the vocation of every christian man, and our
caUing, of which Peter telleth, saying, " Hereunto verily
ye are caUed." It is the ordinance of God, his wUl, his
Gen. iii. determination and judgment, as appeareth plainly. Gen.
iii., Quia auscultasti, ^c : " Because," saith Almighty God
unto Adam, "thou hast obeyed thy wife, and hast tasted
of that tree of which I charged thee not to taste ; cursed
be the earth in thy work ; in sorrow shalt thou eat thereof
all thy days. It shall bear unto thee thoms, brambles, and
thistles ; thou shalt eat the herbs of the field ; in the sweat of
thy face shalt thou eat bread, until thou return unto earth
from Avhence thou eamest." Here we be admonished that
Ave all must eat the bread of sorrow and tears in this life.
The righteousness and wisdom of God hath so determined
and prorided: there is no remedy. Therefore Peter doth
put us in remembrance of our vocation and calling.
Ourcaiung The remembrance of our calling ought to lighten our
eniishten sorrow, and to make it less grievous and more tolerable,
considering that our present trouble doth warrant us eternal
reward. It ought also to make us more circumspect and
diligent to avoid the cause of all trouble, which is sui and
iniquity. But let us consider our vocation yet more deeply.
Why doth God caU us to affliction ? Why did God curse
the earth ? Why doth it bring forth brambles, nettles, aU
manner of weeds and unfruitful trees ? Adam and his wife
sinned, they disobeyed God's voice, not the earth. He
cursed the earth, not to pain or afflict it, which is insen
sible and feeleth no pain, but for two causes. Fu-st, as
he made it for us, so he cursed it to afflict us ; and also
to admonish us of our sin, to put us in remembrance of
our disobedience and rebellion, that the decay thereof may
be a warning unto us as often as we see it, as we can
not but see it every day, to take heed that we sm no
Johnv. more, ne quid deterius contingat, "lest," as Christ saith in
the gospel, " grievous trouble faU on us." By unfraitful
trees, he wameth us that we be not unfraitful. For God

OF OPPRESSION, AFFLICTION, AND PATIENCE. 3l5
is a husbandman, and we be trees of his planting ; " Ave
be," saith St Paul, Dei agricultura, "God's husbandry." i cor. iii.
Hearken also, what his only Son saith, John xv., Avhom avo Johnxv.
are commanded to hear : " I am the true vine, and my Father
is a husbandman. He that abideth not in me is cast forth
as a branch Arithered, and men gather it and throAv it into
the fire, and it burneth." As husbandmen forsake their
trees, and wiU not dung nor Avater them, when they be barren,
but do feU them to burn, so doth God. He ceaseth to
bestow his heavenly gifts and spiritual benefits upon those
that be Arithout oil in their lamps, that is, unfruitful in
then: doings, and void of good works ; as appeareth by the
ensample of the five foolish virgins, and in the fig tree Matt, xxv.
which was cursed. This frait we may gather of the fig
tree, and of aU other barren and unfruitful trees. For the
same cause man is subject also to sickness and diseases,
which then began to torment man, when God said, " In
sorrow shalt thou eat thereof." In the word " sorrow" all
diseases be contained and inclosed. Therefore this memory
of unfraitful ground, of unprofitable herbs, of barren trees,
of sickness and diseases, shaU remain and continue until
the sting of death, which is sin, be utterly slain, and until
that be performed which is written, " Death is consumed i cor. xv.
into rictory. Death, where is thy sting ? Hell, where is thy
victory?" For the love of God remember your vocations,
good people ; esteem not this Ufe, sigh for the life to come ;
endure smarts and displeasures, bear oppressors and extor
tioners, Arith all patience and sufferance.
God punished the earth also, to teach us that no sin, no
fault, be it never so smaU, shaU escape unpunished. For if
he punished the earth for our offences, truly he wiU not spare
us. What art thou which trastest to escape God's hand?
Whither canst thou fly from him ? We cannot fly from him
but by flying unto him. We cannot escape his wrath, which
is his righteousness, but by appealing unto his mercy. For
these two causes the earth was cursed.
For the same skUl, to make us to long for the Ufe here
after, the apostle witnesseth that aU creatures be subdued ^o™- "''»•
unto vanity, and do moum and Aveep ever sith the fall
of Adam to be restored agaui to their former liberty and
to then? first estate of perfection, and men only be uncareful

316 THE SECOND SERMON
and merry. For albeit avo sustain continual troubles ; albeit
hunger and cold, labours and sickness, molest us; albeit
infinite sorrows Avound us; yet, notwithstanding all these
plagues, we are so dissolute, we are so snared and aUured
vrith the baits of the devil, Avith enticements, vain pleasures,
and the fooUsh frailty of our flesh, that we forget altogether
our first creation, our vocation, our misery, and the lament
able groanings of all creatures. And which of us doth
not long, even as a Avoman great with barne, to continue
still in this life, as if there were neither misery here nor
reward afterward ? What would we do if all things should
chance prosperously unto us ? Ah, good Lord ! how negli
gent, how dissolute Avould man be, except master Adversity
were his overseer and schoolmaster ! Therefore thuik of thy
vocation. Thou art in poverty ; thou hast the cholic, and
the stone ; thou the another;' thou art almost blind for age ;
thou art barren ; thou art deaf; thou art lame and crooked:
God buffeteth thee Avith all these plagues for thy offences,
and to tire and weary thee ; to make thee to cry with Paul,
Phil. i. « I desire to be dissolved, and to be with Christ ;" and
Luke ii. with Simeon, Nunc dimittis servum tuum, Domine, " Now,
Lord, let thy servant depart in peace."
It followeth in the text : " Christ suffered for us, leavuig
us an example, to follow his footsteps." Among many things,
good brethren, which ought to move us to have patience
and sufferance, nothing ought so to persuade, so to prevail,
and so to pierce a christian man, as the blessed example
of Jesus Christ, his Saviour and high Shepherd. He de
scended into this world from the throne of God's majesty,
not only to seek the sheep that was gone astray, not only
to recover that Adam had lost ; but also, as Peter saith,
Sformr " ^® Suffered to give us an example to follow his foot-
redemption steps" in patience and sufferance, and to be a pattern
ample. and a mirror of aU virtue and honest behaviour. St Paul
teacheth us the same, 1 Cor. xv., saying : " The first man
Avas of the earth, earthly ; the second man is from heaven,
heavenly." Quomodo portavimus imaginem terreni, ita porte-
1 Cor. XV. mus imaginem ccelestis :" " As we have borne the image of
the earthly, so," saith Paul, " we must bear the image of
the heavenly ;" that is, of Jesus Christ our Lord. Now,
[' So the MS.]

OF OPPRESSION, AFFLICTION, AND PATIENCE. 317
hoAV shall we bear the image of Christ? He endured all
griefs, all smarts and displeasures, all man's infirmities and
anguish, only ignorance and sin excepted. He became tho
son of a poor carpenter ; was so bare and needy that he
Avas born in a stable ; a manger was his cradle ; an ox
and an ass kept him warm, for lack of fuel, by breathing
on him; he Avas so afflicted AA-itli hunger, that the devil
took occasion thereby to make him to tempt God, and to
tum stones into bread ; he Avas scourged so sore with
sickness, that his body poured forth drops of blood; he
was persecuted and defaced with slanderous tongues, falsely
accused, was whipped, buffeted, scorned, unrighteously con
demned. He was bespetted, AA-ho with his spit gave sight
to the blind ; was scourged, whose only name scourged
devUs ; they stripped him of his coat, that clotheth us with
the garment of immortality ; compelled him to drink gall
mingled vrith vinegar, Avho refresheth us with the heavenly
drink of his blood ; he was cruelly murdered of his OAvn
nation, and was recounted among wicked doers, which shall
judge the wicked; his sorroAvs were so grievous, so exceed
ing, and so intolerable, that the prophet crieth in his
behalf and person, 0 vos omnes qui transitis, attendite, S^c,
"Behold and mark," saith the prophet, "if there be any [Lam. 1.12.]
pain comparable unto mine." We must bear his image,
both poor and rich, by sustaining sickness, rebukes, impri
sonment, oppression, yea, and death also, if need shall be,
patiently and quietly.
The rich man must suffer with Christ, in that he made
himself poor to enrich many : that is, he must abate his
dainty fare, leave off his sumptuous buUdings, content him
self vrith moderate expences and comely apparel, rather
nnder his degree than above, and deUght more in adorning
his poor brethren than in beautifying his house, than in
sumptuous buUdings, or great horse ; considering that he
is not proprietary or owner of his substance, but God's
amner and officer, to help the fatherless, to defend widows,
to comfort the lame and blind, and to give exhibition to
poor scholai-s for the contmuance of learning. At the
general and last audit Jesus Christ, whom God the Father
hath made our high auditor, wUl ask accounts of every rich
man, hoAv he hath bestowed his charge and receipts. Let

318 THE SECOND SERMON
them discharge themselves as wellas they can. The, poor
man also must suffer with Christ, by taking his poverty
thankfully, and through exercising obedience and humility
towards his governors and superiors. Christ suffered all
his anguish, pains, and troubles for our offences and mis
doings. How could he suffer for himself, who prayed not
for himself, who fasted not for himself, neither was baptized
for himself? "Who," as Peter saith, "did no sin, neither
any guile issued out of his lips ;" in whom no fraud, no
deceit, no wrinlde or blemish of sin could be found.
Consider now, thou covetous man, thou oppressor, thou
idolater, thou swearer, thou flatterer, thou whore, thou bawd,
thou advoutrer, thou backbiter and slanderer, what cause thou
hast to tremble and fear, and to suffer patiently. Christ
suffered for thy sins, for thy amendment ; and wUt not thou
suffer for thyself? He suffered unrighteously, as is written,
Psal. Ixix. QucB nou rapui, tunc exsolvebam : thou wilt not suffer righte
ously. He suffered, being son and heir of the eternal
God ; and yet do we men grudge and repine at God's rod
and punishments. Did God scourge his Son, and wiU he
forbear thee? Learn to bear Christ's image, foUow his
footsteps, and thou shalt learn wisdom; "for trouble," saith
isai.xxviii. Esai. xxviii., "giveth understanding:" thou shalt learn all
Christ's virtue, all godUness and honest behaviour. He that is patient
image ' ^ x
teacheth us can Hevcr fall into adultery, for he is content with his
all virtues. ,* '
own mate and wife. He cannot faU into murder nor
manslaughter, because he cannot be moved to wrath nor
anger, which is the mother of murder. A patient man is
not covetous, is no oppressor, is no bribe-taker; he con-
tenteth himself with his own substance, refresheth himself
with his own, and desireth not the goods of others. He
is no swearer, no brawler, no slanderer, no flatterer. He
pardoneth lightly those that displease him. He is eircum^
spect and dUigent. He hateth nobody, loveth his enemies
and oppressors, and prayeth unto God for them. Thus you
see, that the consideration of Christ's patience and example,
and to bear his image, expeUeth aU sin, garnisheth us with
all virtues, and fulfiUeth all God's commandments.
An^objec- But you wiU say. Adversity, need, and poverty over
throweth many, causeth them to blaspheme God, maketh
men desperate, causeth them to pick and purloin, to rob

OP OPPRESSION, AFFLICTION, AND PATIENCE. 319
and steal, to maintain their necessities. If adversity did '''''^ ""^'^^''•
cause these things, "then," saith Chrysostom', " Tobv '^'"'y«°^-
111 111 i/^iT> ,,, '"'"' Hom.
would have blasphemed God, Job would have cursed and de patientia.
despaired, the prophets and apostles would have stolen
somewhat to maintain and keep them withal; for they
were hi extreme need and poverty." Seeing they neither
blasphemed, nor despaired, nor purloined, how doth adversity
cause these thmgs? If it were iU, or cause of sin, to be
oppressed with poverty, with sickness, or otherwise, God
AA'ould not have commanded patience ; for he commandeth
no evU things. He would not have sent his Son to have
suffered such intolerable smarts, anguish, and sorroAvs for
our example and erudition. What is it, then, that causeth
such as be in trouble to blaspheme, to steal, and to despair ?
VerUy not temptation and trouble, but, as the poet saith,
mala metis, malus animus, the dissoluteness, the froward mind,
the negUgence and impatiency of those that be troubled and
tempted. He that despaireth and blasphemeth in trouble
Avould behave himself much worse in prosperity and welfare ;
would be proud, covetous, wanton, ambitious, negligent,
unmerciful, forgetful, and only set his delight upon vain
pleasures. AU these A-ices wait on mistress Prosperity.
Again, adversity maketh us more renoAvned Arith men,
and more beloved Arith God, as appeared in Job; and if
we be sinners, it pacifieth God's Avrath and blotteth out our
sins ; setting us at one vrith God the Father through Christ
his Son, as David teacheth us, saying, psalm xxv., " Look Psai. x.xv.
C 'El/ tjptv yap e<7Tt Kai Keplaivetv ck twv letvwv, Kat (iXairTeadat,
Qv irapa Ttjv d>v<rtv Taii/ hetvtjav tovto ytvCTai, aXXa irapa Trjv rjfxeTepav
irpoaipea-tv, Oldv Tt Xeyw' eiraBe Toa-avTa d'li^fi, ev-^apia-Twi rjveyKCv,
eliKatiadr], ovk eiretcrj 'eiraBev, dXX' tirethrj iraBiav euT^apio-TM? riveyKCv.
"Etejoos Ttt auTtt iradtov, /xdXXov Se ovhe Ta avTa, {ovbeti yap ea-Ttv o
TotavTa iraBiav, dXXd iroXXw eXaTTova,) eiva-tpijpria-ev, tjyavaKTtia-e,
KaTtjpda-aTO tw KOtrpw iravTt, ecva-)(^epave irpoi tov Qeov, Ovtoi
KaTiKpiBri Koi KaTettKacrBri, ovk eiretltj ireirovBev, dXX eiretdtj epXarrtpt]-
ptjaev e^Xaa-cptjuria-e ie, ov irapd Ttjv dvdyKtiv tiSv a-vp/SavTwv eiret el
17 dvdyKt] Tiav <7vp(3dvTwv tovto eiroitjo-ev, eiei Kal tov lw/3 pXaa-(pt]-
pijtrat. El Se ;;^;a\e'7ra)'Te/3a iraBi^v ovhev TOtovTov elpyduaTO, oi irapd
TOVTO TavTa avve^ri, dXXd irapd Ttjv dtrOevetav Ttji irpoatpeaewi,
Chiysostom. Horn. ix. in 2 Epist, ad Tim, ch, v. Opera, xi, 719. Edit.
Paris. 1718—38.]

320 THE SECOND SERMON
upon my trouble and my adversity, and forgive me aU my
offences." He desireth pardon of his sins in consideration of
his trouble. Doth not Paul preach the same, saying,
1 Cor, xi. li When we are judged, we are chastened of the Lord, lest
we be damned with the world?" And we are taught the
same by the prophet, psalm Ixxxix., Si dereliquerint filii tui
Psal. Ixxxix. /g^g^ meam, Sfc. "If thy sons break my law, I wiU visit
their sins with my scourge, and their offences with stripes ;
but my mercy shaU not be denied them." If we AriU reign
with Christ, we must suffer with him. If we wUl rise, we
must first die with him. We must first go to hell with
him, if we will go to heaven with him.
It foUoweth, Qui cum malediceretur, Sfc, " When he was
reviled, he reviled not again; when he suffered, he threatened
not ;" but, as the Septuagints do read, •rrapeSiSov ^e Tip icpi-
vovTi SiKaio)^, "He committed vengeance to him that judgeth
righteously ; " that is, to God, the punisher of ill doers : or,
as the old translation after the Hebrew doth read, " He sub-
mitteth himself to him that judged him unrighteously,"
that is, to Pontius Pilate, governor of Jewry, condemning
him. Both readings may traly be referred to Christ.
We must not only be patient in trouble, but also our
patience must be garnished with certain properties: for
Socrates among the heathen, and Anaxagoras,' were patient
patience" ™en. Here, therefore, we are taught what christian patience
and ethni- js^ and what things ought to be annexed therewith, by the
example of Jesus Christ ; who came as well for our example
and condition, as for our redemption and deUverance. The
heathen and philosophers profess a certain kind of sufferance,
in that they regarded not the grievous chances of this life,
which they name tela fortunes, "the strokes or dints of
fortune ; " but they lacked the patience that God esteemeth,'
and is commended unto us in Christ's example, because,
Rom. i. as Paul saith, Rom. i., Deum cognoverunt, ^c, " Though
they knew God, yet they did not glorify him therein, but
themselves." Christ, AA'hen he was revUed, miscaUed, and
slandered, he held his peace. The Jews, scribes, and
Pharisees, named him Beelzebub; reported hun to be a
sabbath-breaker, a rebel, an enemy and traitor to Cassar, an
heretic, k magician, a seducer of the people, and a blas-
C Vide note, p. 80.]

OF OPPRESSION, AFFLICTION, AND P.^TIENCE. 321
phemer of God ; yet he called them still unto repentance,
healed their sick, gave sight to their blind, made the deaf to Luke vii.
° ° Matt. IX.
hear, their lame to go, raised their dead unto life, expulsed
derils out of many, taught them both by himself and by his
apostles, sought their conversion and amendment by all
means possible, would have gathered them under his wings,
as a hen doth her chickens ; yea, he was touched with so ^att. xxiii.
great pity and compassion, that he Avept over .lerusalem, Luke xix.
and prayed for those that put him to death. This is the
christian patience esteemed with God, to love his enemies,
to help them, to succour them in need, to defend them, to
give them good counsel, and not only words and counsel, but
also, if need be, meat and drink, apparel and all other
necessaries ; for so Christ, whose image we must bear, did
unto Judas. He knew Judas to be a traitor ; nevertheless
he suffered him to the hour of his death, ceased not to
admonish him, to use aU means possible to reform him,
dined and supped always Arith him, suffered him to eat of
his Easter lamb, and to taste of the dainties of his last
supper, of the holy sacrament of his blessed body and com
fortable blood. How far wdde were the heathen and phi
losophers from this sufferance! Epaminondas, a captain of JP^JJ^y
the Thebans, is famous among them, because, when he had 5.?p"t "^j
put the Lacedemonians to flight in battle at Mantinea, J'^Y'"' ''
perceiving himself deadly wounded, hearing that his shield
was safe, he was nothing dismayed nor- discouraged, but
died both patiently and merrUy. They extol Ukewise Mar
cus Regulus. He was taken prisoner by Amilcar, Hannibal's f^.^lf^^-
father, and he was sent of the Carthaginians to persuade o^^'^'i-
the Roman senators to change and corse'* certain prisoners ;
but because they were young captains of great hope, and
he was old and unwieldy, he dissuaded that he was sent
for m the senate, and chose rather to retum to Carthage,
where he knew he should be miserably afflicted, than to
tarry at Rome vrith his wife and chUdren, and to enjoy
his lands with the hinderance of the commonwealth. These
were civU and laudable facts in the sight of the worid,
but unworthy reward at God's hand, for so much as they
were done for glory and renown in this life, and not in Heb. xi.
faith, vrithout which nothing is acceptable with God.
P So the MS.]
"- 21
[hutchinson.]

322 THE SECOND SERMON
Trae and christian patience is not vain-glorious, is not
void of faith, is associate with humUity, is powdered and
salted with obedience to aU God's commandments, is gar
nished with hope of the Ufe to come, with modesty, with
soberness, with gravity, with wisdom, with love, not only
of our friends and lovers, but also of our slanderers, of
our backbiters, of our mockers and scorners, of our op
pressors and robbers and most cruel enemies. Who was
a more cruel enemy than king Saul was to David? Saul
sought his death continuaUy, chased and pursued him from
post to piUar, from place to place; yet behold with what
patience David forbare him ! In his lifetime he obeyed
him, did him honourable and manly service in his wars,
spared and delivered him from death divers times, when he
might have slain him and have been kuig after him; and
after his death, then being in possession of the kingdom,
he destroyed not his enemies' blood, neither sought ven
geance, but then chiefly declared how much he loved his
enemies whilst he lived. Saul had but one son alive, named
Mephibo- Miphiboseth, and he AA'as lame. David took him home to
his palace, endued him Arith great lands, honoured him so for
his father's sake that he never neither dined nor supped
without Miphiboseth, delighted much iu his company, nor
thought not his kindly table to be dishonested with the
presence of a lame man ; and therefore God favoured and
prospered him. Such love and patience must be in us. We
may not inflame and revile, curse and threaten : we must
love and embrace our oppressors ; and not only them, but
also their chUdren, as David did Miphiboseth, and Christ
.Judas. Say not now, 'He is my utter enemy, he is too
crael and fierce upon me, he will never amend.' Though
he be grievous and sore to thee, yet he is not so fierce,
so crael, so despiteful, as Saul was to David, neither as the
Jews were to thy Saviour, Jesus of Nazareth. Hath he
robbed thee of thy right and taken thy lands from thee,
or Arithholdeth thy father's legacies? — but he hath not taken
away thy life, as Saul Avould have done to David, and as
the Jews did to Christ. And though he sought thy death
once, percase, yet he sought it not oftentimes, as Saul did.
Here a question may be demanded : If we must be patient
m Avrong and injury, if we may not desire to be avenged, but

OP 0PPRE.5SI0N, AFFLICTION, AND PATIF.NCK. 323
pray for our oppressors and pardon them, Avhether is it whether
lawful for a christian man to go to laAv Avith his neighbour, men may
and to sue a just and a right title ? Whether may a man another.
sue forfeits against regrators, forestallers and other oppres
sors? Or ought patience to restrain us from all suit and
contention ? " Aye, " saith master anabaptist, " for Christ An objec-
our Master, whose example we must foUow, he would not
condemn an advoutress woman to be stoned to death ac
cording to the law, but shewed pity to her, and said,
' Go and sin no more'," John viii. ; neither would he, being JohnvUi.
desired to be an arbiter, judge between two brethren, and Luke xii.
determine their suit, Luke xii. When the people would
have made him a long, he conveyed himself out of sight, John vi.
and would not take on him any such office. Christ, the
Son of God, would not have refused these offices and func
tions, if vrith the profession of a christian man it were
agreeable vrith the temporal sword to punish offenders, to
sustain any public room and to determine controversies
and suits; if it were lawful for private men to prosecute
such suits, and to sue just and rightful titles. He non est
domimatus, sed passus ; would be no magistrate, no judge, no
governor, but suffered and sustained trouble, injury, wrong,
and oppression patiently. And so must we ; for Paul saith,
" That those which he foreknew he also ordained before, Kom. viii.
ut essent eonformes imagini Filii sui, that they should be
alike fashioned unto the shape of his Son."
I answer : Instead of the temporal sword, which you say The ansvrer.
Christ's coming hath put down, you teach that now excom
munication is to be exercised upon offenders, so that they
which in the old testament were punished with death, are
now only to be excommunicated. How then can you excuse
Christ's fact ? Why did not he excommunicate the adul- ^xcom- .^^_
terous woman ? Why did he not excommunicate him that
oppressed his brother? Though excommunication be a
godly and necessary ceremony for discipline and for con
servation of a good order in Christ's church, (the Lord
restore the right and true use thereof to his church again !)
nevertheless it doth not disannul civil government, nor take
away the temporal sword. For Paul, speaking of temporal k™- "'"•
magistrates, Rom. xUi., afiirmeth that " they be God's mi
nisters," that he hath girded them with the sword, with rule,
21 — 2

324; THE SECOND SERMON
with authority, to defend innocents, to deUver the oppressed,
and to chasten offenders. They are in office under God to
this end ; whereof it must needs follow, that it is lawful for
such as be oppressed and put from their right, to fly unto
them for succour, help, and remedy, as shall be proved more
evidently hereafter.
First, I will make answer to Christ's example, Avhich
the libertines and anabaptists fondly and unlearnedly, or
rather impudently, do allege against civil goverament, be
cause they AAOuld live in aU sin without punishment. Christ
did let the adulterous woman depart unpunished, he would
be no arbiter of inheritance, he refused to. be a prince, not
condemning these functions and offices as unlawful, ungodly,
or wicked, but teaching us that his office was not outward
and temporal, but spiritual and heavenly. The Jews trusted
that the Seed promised should be an earthly prince and a
temporal king, Avhich by force of arms should deliver them
from the tyranny of the Roman empire, and make aU nations
their tributaries and servants. They sought in Christ not
remission of their sins, not sanctification, not God's favour,
but outward commodities, prefei-ments, offices, and the glory
and promotions of this Ufe, as many have done of late in
England. Under the name of the gospel and of a reforma
tion, how many have enriched themselves, and stopped the
prosperous success of the gospel ! How many have scraped,
gathered, and swept all to themselves, pretending they
swept abuses out of the house of God ! We detest the
pope, yet we foUow him in covetousness. We defy him
not for reUgion sake, but as one covetous man hateth
another ; according to the common proverb, fiigulus figvhm
odit. He depraved God's holy word through shameful covet
ousness : so it is to be feared lest the same vice do poison
us, brmg us out of favour A\-ith God, and disorder the com
monwealth, to the oppression and undoing of many thousands.
Mark ix. Christ's disciples were infected with this poison, they had
Luke ix. like opmion vrith the Jews ; as appeareth plainly, m that they
strove which of them should be chiefest and bear the SAving ;
Matt. XX. and also the examples of James and John, Avhich by their
mother were suitors, one to be placed on his right hand
and the other on his left hand, do eridently teach no less :
but he was sent into this miserable vale from God his Father

OF OPPRESSION, AFFLICTION, AND PATIENCK. 325
for no such purpose, but to preach, and to pray to his
Father for us ; to offer himself a slain and bloody sacrifice
for our sins, and to sanctify us with his word ; for these
ofiices and functions he was incarnate and became man, as
the reverend, godly, and learned father, John Hoper, bishop
of Worcester, declareth more at large in his book " Of
Christ's Office'."
To revoke the Jews and his disciples from this car
nal opinion and gross error, Avhich came of covetousness,
to instruct them that his office, his commission, and au
thority was not outAvard, but spiritual, and stood not in
riches, in pleasures, in health, wealth, and poAver in this
Avorld, but in loosing or binding the conscience of man and
woman, he refused to be a civil magistrate, refused to
punish advoutery Avitli the temporal sword, refused to be an
arbiter of inheritance, refemng the discussion of aU Avorldly
matter, suits, and corporal punishments to temporal men,
exalted to authority for that purpose, as he saith himself: Matt. xxii.
Reddite quw sunt Cwsaris Ccesari, " Give unto Caesar that
which is Caesar's;" understanding by the name of Csesar
all baiUffs, constables, sheriffs, justices, and kings, emperors,
and aU other officers and temporal rulers ; AA'hich all be God's
ricegerents and lieutenants, to punish usurers, bribers, fore-
staUers, regrators and others' oppressors, and to succour and
defend the oppressed and helpless. He sheweth but a
difference between temporal and ecclesiastical regiment, re
jecting neither jurisdiction, but approving both. For he Matt. xvii.
himself was obedient to temporal rulers, and paid tribute to
Cassar, and commanded others to exercise like obedience.
If temporal government and jurisdiction be founded on God's
commandment, is it unlavriul for us, when we be oppressed, /
to ask their help, to seek remedy at their hands, to fly to
their authority ? Let us consider the office and duty of a
christian man herein, and what may be justified by the
ensamples of godly men, or by plain and evident testimony
of the scriptures. In the time of the old testament it was
lawful to such as believed in Christ to come, to try the law J|« °;f_,„^_
for their right, and to sue one another. For whereas Moses
[' Bishop Hooper's " Declaration of Christo and of his ofFyce," was
printed at Zurich by Augustyu Fries, in 1547, No edition of it Avas
printed in England until 1582.]

326 THE SECOND SERMON
was not able to determine all controversies and suits, ho
divided, at the counsel of Jethro his father-in-law, this office
and burden between many, and ordamed under him justices,
judges, and other Uke officers to hear matters of controversy,
as it is registered, Exod. xviii.
An objee- But you AvUl say: They were Moses' disciples, and under
the law, which brought nought to perfection. We be chris
tian, we be under grace, under the new testament ; and
our righteousness must much excel and surmount theirs.
The answer, jjj ^]jg ^[^q ^f the old testamcut, before Christ's incarna
tion, such as in all their ceremonies had an eye to the
Seed promised, and believed in Christ to come, were of
the new testament, under grace, and Christians ; as the
fiij^iJf'coii- famous and elder father St Austin' declareth in his third
itoa's'peia- I>ook which he writeth to Boniface against two letters of
gianorum. the Pelagians. And such, again, as at these days do not
believe, but live after the flesh, are yet under the old
testament, under the law, under the stroke of the axe,
which is put to the root of all evil trees. For both tes
taments were effectual from the beginning of the world;
[' Sive igitur Abraham, sive ante ilium justi, sive post eum usque ad
ipsum Moysen, per quem datum est testamentum a monte Sma in
servitutem generans, sive ceteri prophets post eum et sancti homines
Dei usque ad Joannem Baptistam, filii sunt promissionis et gratise secun
dum Isaac filium libers, non ex lege, sed ex promissione, hsredes Dei,
cohsredes autem Christi. Absit enim ut Noe justum et prioris temporis
justos, et quicunque ab iUo usque ad Abraham justi esse potuerunt, vei
conspicui vei occulti, negemus ad supernam Hierusalem, qus mater
nostra est, pertinere, quamvis anteriores tempore inveniantur esse quam
Sara, qus ipsius libers matris prophetiam figuramque gestat. Quanto
evidentius ergo post Abraham, cui sic declarata est ipsa promissio, ut
pater multarum gentium diceretur, quicunque Deo placuerunt filii pro
missionis habendi sunt ! Non enim ex Abraham et deinceps justomm
generatio verior, sed prophetia manifestior reperitur. Ad testamentum
autem vetus, quod est a monte Sina in servitute generans, quod est Agar,
Uli pertinent, qui cum acceperint legem sanctam et justam et bonam,
putant sibi ad vitam literam posse sufficere : et ideo qua fiant factores
legis, divinam misericordiam non requirunt; sed ignorantesDei justitiam,
et suam justitiam volentes constituere, justitis Dei non sunt subjecti.
Ex hoc genere fuit ilia multitude, qus adversus Deum in eremo mur-
muravit, et idolum fecit, et ilia qus jam in ipsa terra promissionis
fomicata est post deos alienos. Sed hsc in ipso quoque vetere testamente
valde reprobata est multitude. Augustin. ad Bonifacium cont. duas epist,
Pelag. lib. iii. Opera, x. 451. Edit. Paris, 1679—1700.]

OF OPPRESSION, AFFLICTION, AND P.iTlENCE. 327
the one in virtuous and godly men, the other upon the
nnrirtuous and ungodly. Christ hath delivered such as
believe from the curse of the law and from the terror of
damnation, but the law is not disanuUed yet in evil doers.
Now, if suits Avere lawful to the old Christians, Avhy are
they unlawful to us ? Also, after Christ's incarnation Paul,
reproring the Corinthians for suing one another in the The
courts of unbelieving judges, exhorteth them to determine '^'"^"""^•"*-
and try their suits and matters under christian judges;
inducmg them hereunto with two strong arguments, 1 Cor.
ri. His first argument is, that seeing samts shaU judge
the world in eternal things, ergo they may lawfully deter-
nune and discuss worldly matters of less weight. His second
argument is, " Know ye not that we shall judge angels ? ' ^°''' ^i-
How much more may we judge things that pertain to the
life!" What can be more plamly spoken? What stronger
proof can be desired, that it is lawful for a christian
man to sue a just and rightful title ?
But it foUoweth in the aforesaid chapter: Omnino de
lictum in vobis est, quod judicia habetis inter vos ; "It is
truly," saith Paul, " a fault among you, because ye go to
law one Arith another." Of these words some do gather, 4° "bj^o-
,, , . . o ' tion.
that christian men may not go to law ; and that Paul did
not aUow but suffer suits, to withdraw the Corinthians from
contentions under unbeUevers. That Paul is so to be un
derstood, they aUege St Austm^ ; who in his book named ^^^^^^"^4
P Qus sint autem levia et qus gravia peccata, non humauo, sed
divino sunt pensanda judicio. Videmus enim qusdam ab ipsis quoque
apostolis ignoscendo fuisse concessa: quale illud est quod venerabUis
Paulus conjugibus ait: "Nolite fraudare invicem, nisi ex consensu ad
tempus, ut vacetis orationi; et iterum ad idipsum estote, ne vos ten-
tet satemas propter incontinentiam vestram:" quod putari posset non
esse peccatum, mi.sceri scilicet conjugi non filiorum procreandorum
causa, quod bonum est nuptiale, sed camalis etiam voluptatis ; ut fomi-
cationis, sive adulterii, sive cujusquam alterius immunditis mortiferum
malum, quod turpe est etiam dicere, quo potest tentante satana libido
pertrahere, incontinentium deritet inlirmitas. Posset ergo, ut dixi, boo
pntari non esse peccatum, nisi addidisset: "Hoc autem dico secundum
Veniam, non secundum imperium." Quis autem jam esse peccatum
aeget. Cum dari veniam faeientibus apostolica autoritate fateatur? Tale
quiddam est ubi dicit: "Audet quisquam vestrum adversus alteram
negotium habens judicari apud iniquos, et non apud sanctos?" Et
paulo post: "Secularia igitur judicia si habueritis," inquit, "eos qui

328 THE SECOND SERMON
¦Enchiridion ad Laurentium, cap. 78, seemeth to affirm, that
a husband to lie with his own wife for avoidance of fornicar
tion, and to sue his brother for his own right, are two
The answer, venial siiis. If it bc a venial sin for a man to claim and
sue for his right by the law, Paul doth evil, bidding them
sue under christian judges, to withdraAV them from heathen
judo-es. He speaketh against his own doctrine, which he
taught the Romans, that they are rightly damned which
say, Faciamus mala, ut inde veniant bona, " Let us do evil,
that good may come thereof" For if we may not do evil
that good may come thereof, much less one evil is to be
done for avoidance of another evil, either great or smaU.
Only good things are to be done for eschewing of evU. If
Ave allow this interpretation, that Paul suffereth or. aUoweth
less evUs and venial sin for avoidance of greater evils,
stews may be maintained with this argument, as they
were long in England, and are yet in other regions.
Paul's words have another meaning. The fault which he
affirmeth to be in suits, must be referred to one party,
not to the plaintiff and defendant both. Forasmuch as in
lawing and suits there be two parties, the plaintiff and the
defendant, which sue one against another, one party must
needs sue a wrong title. For this cause Paul saith, that
it is a fault to go to law. And to such as sue wrong titles,
not to those that be oppressed wrongfully, the words fol
lowing do appertain : " Why rather suffer ye not Avrong ?
Why rather suffer ye not yourselves to be robbed ?" — ^that
is to say: It is better to suffer wrong, than to oppress
men in the law. That these words are spoken to unjust
and contentious suitors, and do not disprove rightful mvts,
appeareth of the words immediately foUoAving : " Nay," saith
Paul, "ye yourselves do wrong and rob, and that the bre
thren ;" which sentence cannot be referred to such as sue
contemptibiles sunt in ecclesia, hos collocate. Ad reverentiam vobis
dico : sic non est inter vos quisquam sapiens qui possit inter fratrem
suum judicare? sed frater cum fratre judicatur, et hoc apud infideles."
Nam et hie posset putari judicium habere adversus alteram non esse
peccatum, sed tantummodo id extra ecclesiam velle judicari, nisi sc-
cutus adjungeret, "Jam quidem omnino delictum est quia judicia
habetis vobiscum." Augustin. Enchiridion ad Laurent, cap. 78. Opera,
VI. 226. Paris. 1679—1700.]

OP OPPRESSION, AFFLICTION, AND PATIENCE. 329
their oAvn right, but reproveth unjust suitors, bribers, and
oppressors. I think this is Paul's doctrine ; and that his
meaning is nothing less than that to use the benefit of
the law, and the help of magistrates, is a light and venial
sin, as some do misconstrue his words. For if this be
venial sin, he sinned venially Avhen he pleaded his own Acts xxiv.
cause before judge Felix, an infidel, and defended himself
against the false accusation and surmises of the orator
TertuUus. He sinned venially Avheii, being beaten A\'itli ^'^''^ ''¦'^"•
thongs, he claimed of captain Lysias the privilege of his
freedom at Rome. He sinned Avheii he appealed to Caesar's
judgment-seat from the partial sentence of Festus Fortius, Acts xxv.
who needs would have had him to have consented to be
judged by his enemies. Of these it is evident, that both
by Paul's example and doctrine a christian man may law-
fuUy sue for his right before an officer. For God com
mandeth officers by the mouth of his prophet, Ps. Ixxxii.,
to restore the oppressed to their right, saying : Judicate
egeno et pupillo, Sj-c, that is, " Help in judgment the Psai. ixxxii.
poor and fatherless; see that such as be in need and neces
sity have right ; defend the outcast and poor, and from
the hand of the ungodly deliver him :'' which command
ment should not have been given, if this function were un-
LiAvful. St Austin ', Epist. 48, which he writeth to one s. Austin.
•¦^ Epist. 48.
P Item si semper esset culpabile persecutionem facere, non scriptum
esset in Sanctis libris, "Detrahentem proximo suo occulte, hunc perse-
quebar." Aliquando ergo et qui eam patitur injustus est, et qui earn
tacit Justus est. Sed plane semper et mali persecuti sunt bonos, et boni
persecuti sunt males: Uli nocendo per injustitiam, illi consulendo per
disciplinam : Uli inimaniter, illi temperanter : illi servientes cupiditati,
illi caiitati. Nam qui trucidat, non considerat quemadmodum laniet ;
qui autem curat, considerat quemadmodum secet: iUe enim persequitur
sanitatem, ille putredinem. Occiderunt impii prophetas, occiderunt im-
pios et prophets. Flagellaverunt Judsi Christum, Judsos flagellavit et
Christus. Traditi sunt apostoli ab hominibus potestati humana! ; tra-
diderunt et apostoli homines potestati satans. In his omnibus quid
attenditur, nisi quis eorum pro veritate, quis pro iniquitate, quis nocendi
causa, quis emendandi? Non invenitur exemplum in evangelicis et
apostolicis Uteris, aliquid petitum a regibus terrs pro ecclesia contra
inimicos ecclesis. Quis negat non inveniri ? Sed nondum implebatur ilia
prophetia: "Et nunc reges intelligite, erudimini qui judicatis terram;
servile Domino in timore." Adhuc enim illud implebatur, quod in eodem
psalmo paulo superius dicitur: "Quare fremuerunt gentes, et populi

Psal. ri.

John xviii.

Luke .\ii.

330 THE SECOND SER.MO.V
Vincentius, a Rogatist, de vi corrigendis hcereticis, ' How
heretics are to be corrected by riolence,' teacheth this
office to be godly, and a performance of that precept which
God giveth to judges by the mouth of the king David,
saying, " Ye judges of the earth, serve the Lord Arith
fear." Yea, Christ himself, whose image we must bear,
when one of Caiaphas' servants smote him on the face for
answering his master stoutly, said unto his striker, " If I
have evU spoken," testimonium perhibe de malo, " bear witness
of the evU;" that is, accuse me, and lay it to my charge
before a judge, and do not thou judge and strike me. In
Avhich words, as he forbiddeth private vengeance, so he
giveth authority to officers to punish evil speakers, accord
ing to the law ; or at their discretions, if there be no law
against such in their religion.
" But he," saith the anabaptist, " would be no punisher,
no judge, no officer, but a sufferer, and we must be like
to him ; which we cannot, if we sustain any temporal office."
I answer, David was a punisher of iU doers, he was a
king, he was a judge of Israel ; and yet he was so like to
Christ in sufferance, and so fashioned after liis image, that
he was a type and a figure of him : wherefore, though
Christ would not exercise or usurp in earth any civil
authority, either against offenders, or to discuss suits, his
example doth not make this necessary office and function
unlawful to others, forasmuch as he was sent into this world
for other causes. He saith to him that complaineth of his
brother, " Man, who made me a judge or a divider over
you ?" — as if he had answered, ' I am a preacher, and no
civil magistrate. If thou wilt not sustain wrong, go to
the magistrates, which be judge of such matters. I have
nothing to do with the hearing of suits ; it is their office
and function. My function is spiritual, and concerning the
soul; that is, to sanctify my elect, to instract and preach,
and to redeem them with the effusion of mine own blood.'
This is the effect of Christ's words. He doth not dis-
aUoAv civU government, nor forbid the young man to sue
his OAVH brother ; but sheweth a difference of temporal and
meditati sunt inanial Astiterunt reges terrs, et principes convenerunt
in vmum adversus Dominum et adversus Christum ejus." Augustin.
Epist. 48 ad Vincent. Opera, n. 230, Edit. Paris. 1679—1700.]

OP OPPUESSION, AbFLICTION, -AND I'ATIUNCE. 331
spiritual regimen, and admonisheth every spiritual man to
apply and foUow his own vocation, and not to meddle with
temporal jurisdiction. For he saith unto them: Sicut misit
me Pater, et ego mitto vos; "As my Father sent me, so I Joim "x.
do send you."
I have declared, by the example of the old Christians,
of the Corinthians, of Paul, and by divers plain texts, that
a christian man may, with an upright conscience, sue for
his right before a christian officer. Yet methink I hear
some reply against me thus: "God forbiddeth me to go
to law, for he saith unto us by Clirist, ' If any man will
go to law vrith thee, and take away thy coat, let him have
thy cloak thereto ; and to him that striketh thee on the
right cheek, turn thy left.' Christ commandeth me here
not to resist, not to strive ; but to suffer wrong by the law,
to suffer both my coat and cloak to be taken from me."
What shall we say hereunto ? The law doth no man wrong.
No laAV can take away thy coat from thee, nor thy cloak ;
for it is ordained to forbid Avrong. Therefore Christ
meaneth, that where the law is unjustly ministered, and the
governors, officers, and judges be corrupt, do take bribes
and be partial, there be patient and ready to suffer ever
as much more, whatsoever unright be done thee, rather
than through anger and impatience thou shouldest privately
avenge thyself upon thy neighbour, or make insurrection
against the magistrates for pronouncing Avrong judgment.
He forbiddeth here, not to go to law under godly magis
trates, but rebellion, anger, private vengeance, insurrections
and conspiracies against evU magistrates, which absolve the
guilty for bribes or favour, and condemn innocents ; whose
damnation sleepeth not. It is but expense and folly to go
to law under such. Notwithstanding, we must suffer them,
Uke martyrs, as David did Saul, and not conspire Avith
rebels. Though they be evil, they be God's Ueutenants to
their oAvn damnation, and he that resisteth them resisteth Rom. xiii.
God's ordinance ; he that slayeth them slayeth the Lord's
anointed. But albeit Ave may sue out forfeit.-^, albeit we may sue
for our right before God's magistrates and vicegerents, yet How suitors
we may not hate those which we do sue, we may not raU Xcte'd
on them, we may not persecute them, as the most part ^j^'^,.^"

332 THE SECOND SERMON
of suitors do. For Ave are commanded to love our enemies
and oppressors, to speak weU of them, that is, to pray for
their amendment and reformation. Suits be lawful, if they
be lawfully used ; but both the plaintiff and party defendant
must remember that they be christian men, that they be
The defend- brethren, and worshippers of one God. The defendant's
ant's office, . ^ ¦*¦ , ,, i ±_ 1*1
office is, Avhen he is summoned or cited, to appear at his day;
to make answer for himself Avith soberness, as Paul did.
Acts xxiv., xxv. ; to defend himself without anger and Avrath,
without bitterness, Arithout any malicious or raUing words;
and if he have oppressed his brother, either in his body
or in his goods, to make him recompence, and not stubbornly
to maintain an ill quarrel by suit in the law any longer, in
hope to prevaU by bribery or friendship, or to make the
plaintiff Aveary and to surcease his suit for lack of riches
The plain- and ability to maintain his quarrel. The plaintiff's office is,
flying for help to the magistrates, quietly without fearness
to declare Avherein he hath been oppressed, wherein he hath
sustained wrong and injury, and to require nothing but
justice, equity, and right ; putting away all malice, hatred,
envy, and being ready rather to lose his right, than to
break charity, or to transgress the office of a christian man.
Thus suitors should use themselves. If their minds be
inflamed with anger, corrapt with envy, and poisoned with
malice, though they have a very just and right quarrel, yet
the suit thereof is unlawful and ungodly, because it pro
ceedeth of malice and of an ungodly mind. But forasmuch
as men be prone to these aforesaid vices, and malice in
creaseth daily by delays, and long continuance of suits
through the covetousness of lawyers ; would God the king's
majesty, by the assent of his parliament, would make some
statute, that all suits should be determined and judged A^ithin
the compass of a year, or of half a year, if their value were
under a hundred pound, upon pain of some great forfeiture
to the judges before whom such matters come!
It foUoweth in the text : " Christ bare our sins in his
body on the tree, that we, being delivered from sin, should
live unto righteousness: by whose stripes we are healed."
Here I might disclose unto you, good people, why God
sent his Son to bear your sins, Avhy no other way would
satisfy God's Avrath, why he died on the tree and cross, and

OP OPPRESSION, AFFLICTION, AND PATIENCE. 333
why he tarried so long, and came not straight after Adam's
fall, but many years afterAvard. These be fruitful and
necessary matters, and agreeable to the text ; but because
they be long, and I have discussed them in my " Image,"
otherwise named " The Layman's Book," I Avill not meddle
Avith them noA\'.
We are taught here the cause, the end, and purpose The cause
of Christ's coming, and hoAv many shall be benefitted and coming^. "*
holpen thereby. He hath delivered us from the laAV which
accuseth us, so that hoav we be under grace ; not discharging
us from obedience and observation of the law, not setting
us at liberty to do ca-U, as some do say, " Let us sin ;
Christ is our righteousness ; he hath fulfilled the law for
us; set all thy sins on Christ's score; he hath suffered for
them; he wUl pay thy ransom:" but he hath delivered
us by his stripes and cross from the curse, damnation and
sentence of the law, unto this end, that we should walk
hereafter worthy of his kindness and benefits. " He hath i Thess. iv.
caUed us," saith Paul, " not unto uncleanness, but unto
holiness ; and that aac should deny ungodliness and worldly Tit, ii.
lusts, and Ua'o soberly, righteously and godly in this present
world." We have put our hands to the plough ; we have
promised to Avork in the Lord's vineyard ; we are escaped
out of stinking Sodom : we may not, therefore, look back
ward again and return to Sodom; for Christ is only their
deUverer which forsake Sodom and labour in the vineyard
of righteousness. VVhich if thou doest, let this be a certifi
cate to thy conscience, that he hath borne thy sins on the
tree, and deUvered thee from the law, from sin, from con
demnation; or else, not.
As he did bear our sins on the cross, so we must bear vve must
the sins of our enemies, oppressors, and slanderers. We of others!'"*
must love aU men, and pray for them, as he. did. If Ave 0^^"^"""'
vriU be forgiven we must forgive, and not threaten nor
revUe. WUt thou not bear the sins of others ? Then truly
Christ hath not bome thine, as appeareth in the parable of
the debtors, Matth. xviii., in which the first debtor, think- Matt, xviii.
ing that he had obtained everlasting pardon of, God, because
he. would not forgive his feUow, perceived and found that
he was not forgiven indeed, but that he only had conceived
a vain and untrue persuasion through the presumption of

334 THE SECOND SERMON
his OAvn head. If therefore thou desire to know in what
case thou standest Avith God, let thy bearing and thy doings
to thy enemies be a token and certificate to thy conscience,
that Christ hath borne and blotted out thy sins, and that
thou art healed throughly by his stripes. Nothing shall
make more for us at the general sessions of the last day,
when we shall all be arraigned at the bar in the presence
of the divine majesty ; nothing is more lovely, more com
mendable, more precious in God's sight, than love of enemies.
If thou hast holpen and refreshed them, then they shaU
be thy patrons, thy advocates, thy intercessors, thy helpers,
and thy defence. And by doing well to thine enemies thou
shalt get also more love, more favour, and friendship, and
credit with men. For seeing thy humanity and good-wiU
toward them, they wUl desire to be thy friends and lovers,
in hope of further humanity toward them for their favour
and love.
But the natures of men and women be very diverse and
different in bearing. Some can bear wrongs and injuries, but
they cannot brook evil works [words]. If they be reviled.
Taunts and they wUl scold again. They wUl give mock for mock, taunt
to be borne, for taunt, and threat for threat. Well ; Christ taunted
not again, mocked not, ne threatened, but suffered evil
words with patience, to give an example to all Christians
which bear his name. And he was taunted untruly, un
justly, and falsely. Thou art pinched and nipped by the
shins for thy misdoings, and yet thou swellest with anger,
and layest up poison in thy heart to thine own destruc
tion, and dost threat and taunt again. What dost thou
but bcAvray thyself to be guilty, and prove thy enemy to
say trae? Then why dost thou threaten him for saying
the truth? Rather amend thy misbehaviour, and so prove
him a liar, and give no occasion to evil .tongues. If thou
be an oppressor, a drunkard, a swearer, a flatterer, a man-
pleaser, thou kiUest two souls ; for thou dost not only slay
thine own soul, but thy neighbour's also, in that thou dost
not thy ways amend', thou whettest his tongue against thee,
and makest him a continual taunter. For it is written,
Maledici regnum Dei non possidebunt ; " Taunters shaU not
inherit the kingdom of heaven." Except many were guilty,
P In that thou dastray wayes amend, in MS.]

OF OPPRESSION, AFFLICTION, AND PATIENCE. SS."!)
there would not be so many taunters, so many revilers
and railers, whose mouths wiU never be stopped but by
amendment of evU. And the multitude of railers is an
evident proof and argument, that men were never so corrupt
and so abominable as they be hoav in these days. Art
thou taunted untruly, and belied? Then rejoice and be
glad ; for so Christ biddeth thee, saying, Luke vi.. Cum ex-
probraverint, ^c. ; " When they upbraid you," saith Christ, Lukei
" and report iU of you, and lie, rejoice and be glad ; for
your reward in heaven is great." And in another place :
Gaudete et exsultate, cum ejecerint vos nomen malum men-

If thou be tridy miscalled and reviled, say not, ' The
fox is best at ease when men curse him, for then he hath
gotten somewhat ;' but groan and be sorry for thy mis
doings and misbehariour ; have patience and make restitu
tion to them Avhich thou hast hurt and wronged ; and then
thou shalt have no less reward than those that be slan
dered and misreported, as appeareth in many examples in
holy scripture. The Pharisee, Luke xviU., Avas a giver of^J^""""-
alms to the poor, fasted oftentimes, was no extortioner, no Pharisee.
caterpillar, no poUer of the people. The publican was an PaWican.
oppressor, a grievous enemy to the poor, no faster, no alms-
dealer, and enriched only vrith extortion and bribery. These
two go to the church at one time to pray. The Pharisee
standeth, and saith : "I thank thee, O Lord, that I am
not like unto other men, which be oppressors and extor
tioners, nor like unto this publican." The publican, stand
ing far'' off, doth not revile, not taunt again with any such
words as these, which now be in every scold's mouth : ' Sir
knave, I wiU be even with thee, I wiU set thee forth in
thy colours ; meddle of thine own knavery, and let me alone ;
I wiU deface and discredit thee, wheresoever I come.' He
spake no such revenging and raUing words ; but sighed, and
groaned, and strack his breast, saying, Deus propitius, ^-c.
" 0 God, be merciful unto me a sinner." And the scrip-
[^ The following is probably the passage which Hutchinson had in
Ills mind, and the effect of which he has given : " Cum. . .dixerint omne
malum adversum vos mentientes,,. gaudete et exsultate." Matt. vi. 11,
12.] P Not far of, in MS.]

336 the second; sermon
ture teUeth, that he Avas justified, accepted into God's fa
vour, and more regarded of God than the Pharisee; and
that his sins were forgiven. him, because he railed not again,
Mary because he revUed not, but took it patiently. Mary
Magdalene. ' , t i ••! i • • i
Luke vii. Maudlyn also, that is mentioned Luke vn ., which wiped
Christ's feet with her hair, when Christ said to Simon a
Jew, " Publicans and harlots shaU overgo you ui the king
dom of heaven ;" and when she heard the same Simon re-
vUe and infame her, saying, " If he knew that this Avoman
were a strumpet, he Avould not suffer her to wash his feet ;"
nevertheless she raUed not again, but held her peace, and
therefore the scripture recordeth, that many sins were for-
David, given her. Darid, being a king, bare the taunts of his
shimei. servant Semei, and of Michol, Saul's daughter. Michael, the
Michael. ' ' . i i -i i i- i
Satan. archaugel, Avhen he strove against the devu, and disputed
about the body of Moses, durst not give him one raiUng
aude i. Avord, but said, " The Lord rebuke thee." Much more Ave
should beware of raUing. of our brethren.
Cease off from detraction and. railing, and occupy your
tongues in reading God's word, and in instructing your house
holds and families, and in confessing your own faults and
misdoings. And you that be depraved and slandered, bear
words and taunts patiently, as Christ bare stripes for you.
He was buffeted and scourged for thy sins, and dost thou
grudge to suffer for thyself? Thou art belied and slan
dered ; God hath visited thee with poverty ; he hath touched
thy body Avith sickness. Aye. Thou art barren. Aye. Thou
art lame ; thou art blind. Aye. Thou hast sore eyes, or lame
hand. Aye. Tell me, hast thou deserved these things, or
not? Aye. Then see thou have patience ; for they that suffer
undeserved, are commanded to be patient. Thy adversity,
thy smarts, whatsoever thou art, be nothing comparable
Lazarus, ^ith Lazaras' smarts. He was hunger-pined, pained with
Luke xvi. cold, covered with sores, punished ten times more than thou ;
and the rich man lived in all ease and wealth by him ;
and yet he railed not, he murmured not, he repined not,
neither complained with any such words as these : ' I have
not greatly sinned against God, and yet I am in hunger,
frozen for cold, and tormented with sickness ; but this evU
man liveth in wealth, pleasure, ease, and health. How can
[' Matt. xxxi. in MS.] _

OF OPPRESSION, APPUCTION, AND PATIENCK. 337
it be. that God is mindful of us ? Hoav is he righteous in
judgment ?' He uttered no such kind of Avords, but took
it patiently, and thought himself Avortliy of God's i-od.
^ATierefore he was carried by angels into Abraham's bosom,
and the rich man aahs condemned to heU-torments. Thou
art not yet punished like Job, a just and a perfect m."m. Jot.
What hast thou suffered like unto him! Hast thou lost
one of thbe eyes i He lost both, and so did Toby the Toby.
righteous. Thou .'u-t poor, but not so poor as he; and
his poveity began after great plenty and riches, AA-luch po-
vertv is most grieA'ous. Is thv son dead ? thv AAife ' or
thy brother ', .Job lost ten sons, and .iU at one time, and
that after they Avei-e of age, and richly married : .and yet
no adversity eoidd make him pennoil, ste.il, despair, bl.is-
pheme, or to forget his duty to God his Maker.
God's righteousnras plagueth us vrith adversity, to put
us in remembrance of our sins, .and to cause us to return
to him : .and because, as it foUoweth in the text, " ^Ve
were as sheep going astray, but are now returned to the
Shepherd and Bishop of our souls." Thou murmuring and
grudging man. thou envious woman, thou hast not yet felt
the hundredth part of the trouble that thy Sariour and high
Shejierd felt. He v\-as falsely accused, scourged, mocked,
unnghteously condenmetl, crowned vrith thorns, buffeted.
and emeUy murdered. He suffered aU these things for thee,
for thy sins, for thy unthankfulness and rebeUion ; .and wUt
not thou suffer for thyself; Let us not be straying sheep.
but foUow the example of our high Shepherd and of the
Bishop of our souk. -Ajid as he av.os tried, and made per
fect, and entered into glorv", through afiSiction ; so. as many
as be Christians, disdain not to bear Christs image and
to walk the same Avay.
By this means our trouble shaU be less painful and ^^*^^^^
les grievous unto us. if aac shaU accept it Arith patience j^^^^j^^
and gladness for his sake; but that you m.ay know better
the commodities of patience and her reward, behold the
contrary rice. Consider with me what a cart load of evils
impatience, anger, and envy brought into the world. Satan, satm.
the deril, through impatience and .anger, gioidging that
-4.dam was made after the similitude .and image of God, Adam.
lost both himself and man. Ad.ain and Eap. impatient. Eve.
22
[hl'tchinson.]

ness

338 the second sermon
and not content With that diet, fare, and commons, that
God allowed them, were expelled out of paradise. Cain,
Miirder. ^Y impatience that Abel's sacrifice was more regarded than
his, committed the first manslaughter, and in his anger
Esau. slew his, own brother. Esau, impatient of hunger, sold.
ness. his father's blessing, his eldership, and the title of hia.
inheritance, to his brother Jacob, for a mess of pottage.
Idolatry.'' What was the cause that the Jews rebeUed first against
God, and bowed themselves to a golden calf, but envy
and lack of patience? Because they envied Moses, and
were grieved and angry with him for his long tarrying
and absence in mount Oreb with God, they made a calf,
and honoured it with divine service, with psalms, with in
stmments, with sacrifice, and praise.
I fear me lest many thousands in England do commit
Covetous- both like idolatry, and also the idolatry of coA'etousness in
withholding their tithes for the absence of their Moses, that.
is, of their pastors from their benefices. Moses was absent
but feAV days, and his flock almost perished ; but our Moseses
absent themselves many yeairs. Neither do they spend thei
time of their absence as Moses did, who communed with
God of such matters as might edify and profit his flock;
then they were to be borne withal : but they consume the
time in banqueting, in flattery, and prowling for mo
promotions. Some of them be surveyors to bishops, and.
other, temporal lords; other some be their stewards, pro
viders, buyers of beves and muttons, and other necessaries
for housekeeping ; and some be receivers of their rents and
revenues, to the condemnation both of themselves and of
their lords and masters, which are guUty of their negligence
and absence; and the souls of those that perish for lack-
of instraction shall be required, as well of such lords, either-
spu-itual or temporal, as of the pastors. God send an
amendment hereof by some good statute, and of other
things likewise, which I have reproved out of God's sacred
and holy word ! The office of Christ, our Bishop and high
Shepherd, and of his ministers, is spiritual, and not to
survey woods and lands, to keep courts, nor to receive
rents, as is declared before.
Thus you sec that impatience causeth idolatry, causeth
murder, brought in rebeUion and unthriftness, expelled from-

OP oppression, AFFLICTION, AND PATIENCE. 339
heaven, and banished out of paradise ; which things are
registered for our erudition, to teach us sufferance, and to
beware of anger, of fierceness, of envy, which be the works
of the flesh. Patience garnisheth us with all flowers of
rirtue, and openeth heaven's gates again. For "God hath Gen. iii.
set at the entering of paradise cherubim with a fiery sword,
moving in and out, to keep the way to the tree of life ;"
and no man, neither spiritual nor lay, can have any access fie'ry™wo'r(i°
thither, but he must first be stricken and Avounded with "'¦'"' " '••
that fiery sword, which is affliction and trouble. Blessed are
they that are wounded with this sword, and buffeted for
their offences in this life, and do take it patiently and thank
fully : they are sure to be heirs of the other life, of eternal
rest and joys, which God hath prepared for as many as wiU
bear Christ's image, and foUow the example of their high
Bishop; to whom, with the Father, and the Holy Spirit,
be all honour and glory. Amen. So be it.

THE PRAYER.
0 heavenly Father, who of thy clemency didst send thy
Son to be our high Bishop, and to become woman's Seed ;
not only to be our Redeemer and Peacemaker, but also to
be unto us a pattern and mirror of all virtue and godly
behaviour; and hast called aU men and women to live in
^ affliction and labour, hereby to force them to despise
¦' temporal things, and to groan and sigh for things eternal :
hear our prayers and supplications, and so order our ways
and steps by the govemance of thy holy Spirit, that we
may conform our lives after the example of thy Son, and
leam aU virtue by the contemplation of his life. And as no
guile or deceit, no slander or threat, proceeded out of his
mouth, but consolation and doctrine, so defend us, thy
servants, from the said vices; teach us patience and suf
ferance, in right and in Avrong, through the memory of our
22—2

340 A PRAYER.
sins, by the ensamples of holy men, and with a medi
tation of those evUs which impatience has caused from the
beginning of the world, and doth cause daily and
hourly. Grant these our requests, 0 merciful
God, for the merits and innocency of Christ,
our high Shepherd; who with thee
and the Holy Spirit liveth and
reignetb, in one gloi-y, and
equal majesty, world
Arithout end.
So be it.

INDEX.

.V.

Absoiotios, the priest's power of,
44.
Acception ; acceptation, meaning.
Adversity, better than prosperity, 308.
Advoutrer; adulterer.
Affliction, why the righteous suffer, 58,
72, 74 ; its causes, 298 ; its several
kinds, 299, 307.
Agone ; ago.
Alexander, bishop of .llexandria, ] 16.
Alexandrines, 201.
Ambrose, 6, 38, 202; says that Elisha
changed the nature of iron, 39 ; his
meaning explained, ib. ; disallowed
a private receipt of the Lord's sup
per, 229; says that by receiving
Christ's body we are changed into
Christ, 240; terms the cup 'the simi
litude of Christ's blood,' 239 ; says
that evil men do not eat Christ's
flesh, 265 ; that the substance of the
elements remain, 273 ; how the pa
pists misunderstand this father, 277 ;
says that unworthy receivers are
guilty of Christ's body and blood,
281; proves that the laity received
the cup in his time, ib.
Amneis; almoners.
Anabaptists, 144, 214 ; teach that evil
ministers cannot loose, 97 ; refuted,
ib. ; deny that sin after baptism is
pardonable, 113.
Anaxagoras, 80, 320.
Anaxarchus, 80.
Angels appear in divers shapes, 82;
not mere inspirations, 139.
Another, 316. Either this word is a
corruption of the transcriber of the
MS., or there is here some omission.
Lye gives "anoia.'", formido, (Aug.
Sax. Diet.) but no instance has been
found of the word ' another ' as the
name of any disease.
Anthropomorphites, believed God to

be in luan'.s shape, 12; probably
erected an image of the Deity, 24.
Antony, M., 81.
Apelles, 127, 137.
Archimedes, 73.
Arians, 134, 162, 168, 169, 214.
Aristotle, 170, 176.
Ascham, Roger, i. ii. ix.
Assumpt; to take.
Astrology, refutation of, 77.
Athanasius, 41 ; baptism by, in pastime,
held vaUd, 116.
Augustine, St, 6, 38, 202 ; forbade the
making of images of the Deity, 24 ;
says that sacraments are so called on
account of their similitudes to those
things of which they be sacraments,
36 ; says that the element is made a
sacrament by the addition of the
word, 40 ; his story of Firmius, bishop
of Tagasta, 54; his explanation of
" bome upon the waters", 65, 196 ;
of the charge to Peter, 102 ; says it
is a great power of God that he can
not lie, HI ; complains of the idle
ness and vices of the monks, 203;
his definition of a sacrament, 236,
237; says the sacramental bread is
an emblem of christian unity, 240 ; '^
says that believing recipients eat
Christ's flesh, 242 ; his definition of
a testament, 246; says that the faith
ful Jews did eat Christ's body, 249,
250, 251 ; terms sacramentsholy seals,
252 ; says that Christ's flesh is to be
honoured, 254 ; terms the sacrament
the figure of Christ's body, 239 ; says
that he who believeth eateth Christ's
flesh, 263 ; and that evil men do not
eat Christ's flesh, 264; explanation
of his saying respecting the eating
of Judas, 265, 266 ; his exposition of
Christ's saying, that he will drink of
the vine in the kingdom of his Father,
269; saysthatthe Jewswholookedfor
Christ before his coming were under
grace, 326; his distinction between

342

INDEX.

venial and mortal sins, 327 ; teaches
the lawfulness of appealing to the
law, 329.

B.

Bailies; bailiffs.
Bale, i.
Baptism, commanded, 11 ; purifieth us,
ib. ; sin after, 113.
Baronius, 132.
Basil, 41 ; his exposition of "borne upon
the waters," 64, 137, 196.
Bede, expounds St Jerome's explana
tion of the reasons why Christ used
bread in the sacrament, 239 ; says that
evil men do not receive Christ's body,
265.
Bespetted ; spitten upon.
Bewray ; to betray.
Bill, Dr William, 10.
Bless, to, is not to make a cross, 226.
Bocher, Joan, ii, iii, iv, v; account of
interview with, 143.
Body, " This is my body" expounded,
36.
"Borne upon the waters," expounded,
64,137; how explained by Basil, 64;
by Augustine, 63 ; by Melancthon,
ib.
Botolph's, St, Bishopsgate, 5.
Bowser ; a bursar, or treasurer.
Box, William, viii, x.
Brast; burst.

C.
Cast ; to object.
.  to "cast in the teeth;" to upbraid.
Caterpiller ; a pillager or destroyer.
Catharoi deny that sin after baptism is
pardonable, 113.
Catulus, Quint., 73.
Causes, perfect and imperfect, 83.
¦ Cecill, Sir W. i, ii.
Cerinthians give the glory of the cre
ation to angels, 68.
Cheke, Sir J. i.
Christ, how present in the sacrament,
33, 251 ; how a vine, 35 ; evil men
do not receive his body, 41, 264 ; why

named the Word, 63; begotten, 123;
a distinct substance, or person, 133;
types of, 133 ; why he became man,
143 ; why bom of a woman, ib.; he
took both soul and body, 144; took
his body of the Virgin Mary, 145;
why born of a virgin, 147 ; why bom
of a virgin betrothed, 148 ; not the
son of the Holy Ghost, 149; why
bom a babe, ib. ; what are his com
ing and sending, 150; why he came
in the end of the world, ib. ; why
tempted, 152; why hesuflered death,
153 ; why on the cross, ib. ; why he
took our nature, 154; all the attri
butes of Deity ascribed to, in the
scriptures, 187 ; why named a lamb,
217 ; in what sense sacramental re
cipients become his body, 241, 244 ;
what it is to eat his fle.sh and drink
his blood, ib., 263 ; his flesh the food
of the sonl, 242; eaten by the faithful
under the old testament, 247; bow
his flesh is to be honoured, 255 ; al
ways received unto salvation, 262;
terms the sacramental wine fruit of
the vine, 266; suffered for our re
demption and example, 316; his ex
ample teacheth us all virtues, 318.
Christopher, St, his huge bulk, 23;
prayed to for continual health, 171 ;
why, 172, n.
Chrysostom, 6, 38, 41 ; his explanation
of the opinion of Photinus, 121 ; ex
horts those who come to the commu
nion after meat to be sober in be
haviour, 222 ; says that by the sacra
ment we are made one body with
Christ, 240; teaches how Christ's
body is to be honoured, 256, 257;
his exposition of Matt. xxvi. 29, 270 ;
says that the nature of bread remained
after the consecration, 274; proOf
that in his time the laity received the
cup, 282 ; explains the many causes
of sorrow, 298 ; his exposition of
2 Cor. iv. 7, 305 ; says that adversity
should not cause men to sin, 319.
Cicero, De OfKc. i. 321 ; De Nat. Deor.
13, 73, 75, 76, 176, bis ; De Oratore,
51; Tusc. Queest. 73, 105, 176; De
Div. 81 ; Oration. 141 ; De Fin, 161 ;
De Somn. Scip. 278; Epist. ad divers.
321.

INDEX.

343

Ciiraa, 73,73-
Civil; civiUzed.
Clean, 'a clean other way;' altogether
another way.
Clfeandie.i, his reasons for a providence,
76.
Clement, St, prayed to for good beer,
172.
Clerk ; a scholar.
Cloked; dissembling, hypocritical.
Close; concealed.
Cocket; a certificate that goods had paid
duty, granted by the Custom-House
authorities to merchants to enable
them either to export or import. The
word was probably a corruption of
some terms used in the document
when it was couched in Latin : "Quo
quietus decessit." Vide Jacob's
Law Dictionary and Todd's John
son.
Cocodrile; crocodile.
Cffilius, C. 81.
Colligeners; collegians.
Commen; come.
Commodity ; advantage.
Commons ; unenclosed grounds, the
common people, common fare.
Communicants, how to examine them
selves, 225.
Communion ordained by Christ, and
not a private mass, 227.
Compost; composed, composite, com
pounded.
Concitation ; a motion, an impulse.
C6ntrol ; to reprove, or check. A con
troller was originally an officer who
checked an accountant, by means of
a counter, or contra, roll.
Cotta, 13.
Cranmer, Abp., Epistle to, 1 ; visits
Joan Bocher, iii; was not present
when the warrant for her execution
was sigiied, iv ; inaccurately stated
by Foxe to have urged Edward VI.
to sign her death-warrant, v.
Crassu.s, P. 81, 87.
Cfudelity; crueUy.
Cu^, the, ought not to be denied to the
Ikity, 281 ; testimonies of the fathers
respecting, ib. Ambrose, ib. ; Hie
rome, 282; Chrysostom, ib,; Gre
gory i., ib.; Gelasius, ib. ; denial not
to be traced farther back than Fre

derick Barbarossa, ib. ; objections of
the papists, 283 ; answered, ib.
Cyprian, 6; says the sacramental bread
is changed in nature, 38 ; his defini
tion of a sacrament, 237 ; says the sa
cramental bread is an emblem of tlie
unity of the church, 239 ; that Christ's
flesh has two significations, 266;
teaches that wine remains in the cup
after consecration, 272, 273.
Cyril, 38 ; his exposition of the charge
to Peter, 103.

D.
Day, John, vi. vii. viii.
Decay ; to cause to fail, to depreciate.-
Deface ; to defame.
Democritus, 161.
Demosthenes, saying of, 105.
Denay ; denial, in which sense it is
used by Shakspere and other poets.
Depart ; to divide, separate.
Destiny, error of those who think the
world governed by, 86.
Devil, who made the, 67 ; not a mere
affection of the flesh, 140; but a
person, 141.
Diagoras, saying of, 75.
Dint ; an impression or mark.
Diogenes, saying of, 73.
Dionysius, 73, 75.
Dionysius Halicar. 87.
Discuss ; to shake apart, examine, or
dissipate.
Dishonest ; to dishonour, or discredit.
Dissolve ; to resolve.
Dolabella, P., 81.
Domitius, L., 81.
Donatists teach that evil ministers can
not loose, 97 ; refuted, ib.
Dudley, Lady Mary, 293.
Dyant; perhaps a mistake for 'radiant,'
or, if not a mistake, used in the same
sense.

E.
Eastern Church never allowed private
masses, 227 ; does not withhold the
cup, 283.

344

INDEX.

Ecclesiastical Law, proposed new code
of, 6.
Edom, 21.
Edward VI,, 7, 124, 128, 185, 21.3,293;
was not induced by Cranmer to sign
the death-warrant of Joan Bocher, v.
Eftsoons; afterwards.
Egypt, the monks of, 12.
Elizabeth, Queen, 10.
Emissenus asserts a mutation of the
sacramental recipient into Christ, 241.
Ennius, 8, 51.
Entend ; to design or purpose.
Epaminondas, 321.
Epicureans, their idea of the nature of
God, 12; deny God's providence, 69;
refuted, ib.
Epiphanius, 113.
Erasmus, 284.
Erythrea, 177.
Esop, 55.
Estate, ¦' your estate," with some ex
planatory adjective interposed be
tween the two words, as "your royal
estate," or as in the instance, p. 3,
"your gracious estate," was a kind
of title of courtesy used in addresses
to persons of exalted rank.
Eton, 10, 251.
Eton College, vi.
Eurysthenes, 87.
Eusebius, 114, 115.
Evil caused by sin, 6-5, 66.
Expulsed ; driven out.

F,
Father, The, properties of, proved, 123.
Fathers, The, untruly alleged in favour
of transubstantiation, 38 ; say the sub
stance, meaning the natural property
of the elements, is changed, 39.
Fawden, Thomas, x.
Perm ; to let to fami, that is, to let at
a certain ferm, firm, or rent.
FiguraUy; figuratively.
Finition; limitation.
Firmius, Bishop of Tagasta, ,54.
Flacker; to flicker, or flutter like a
bird.
Flawe; a gust of wind.

Foreknowledge of God is no cause of
things, 85.
Forfeits ; forfeitures, penalties.
Forstaller; one who buys up gooilson
their way to a market to enhance the
market-price.
Fortify ; to prove, or defend, by argu
ment.
Found ; provided for.
Foxe, John, ' fieformatio Legum Ec-
clesiasticarum ' published by, 6 ; his
mistake respecting Abp. Cranmer's
urging Ed ward VI. to sign the death-
warrant of Joan Bocher, v.
Frederick Barbarossa, proof that in
his time the laity received tht cup,
283.
Frump ; to mock, or insult.
Fulfil ; to fill full, to occupy entirely.

O.
Gambling, prevalence of, 7.
Gelasius, pope, proof that in his time
the laity received the cup, 282.
Glosses; explanations of obscure words,
especially applied to the romanist
annotations upon the scriptures and
the papal decretals.
God, we must learn what he is of his
book, 12 ; errors of those who search
elsewhere, ib. ; of the Anthropomor
phites, ib. ; of the Epicureans, ib. ;
of those who worship the sun, saints,
bread and wine, 13; alone is self-
existent, 16 ; is a spirit, 18; how the
scriptures attribute to hira the parts
of a man, ib. ; those several parts ex
plained, 18-20; head, hairs, eyes,
eye-lids, ears, nose, face, hinder-
parts, 18 ; mouth, tongue, arm, hand,
right hand, 19 ; left hand,, finger,
heart, womb, shoulders, feet, 20;
what his stained red clothes are, 21 ;
his shoes, 22 ; how he is a shooter,
ib.; a husbandman, 23; alone to bc
sworn by, 21 ; not the mass, ib. ; or
the saints, ib. ; and only on great
occasions, ib. ; is of a pure nature,
23 ; and immutable, ib. ; how he is
said to be angry, to laugh, sleep,

INDEX.

345

awake, 26; to forget, remember, sit,
stand, go, walk, 27 ; is unsearchable,
28; invisible, 29; how Moses, Mi
caiah, and Stephen saw God, 30 ; is
everywhere, 31 ; how present with
the wicked, ib.; is full of under-
• standing, 45 ; of truth, 51 ; of mercy,
56; of righteousness, 57; of com
passion, 60; immortal, 61 ; made all
diings, 62 ; ruleth them by his pro
vidence, 69 ; how he Is said to have
rested the seventh day, 88; knoweth
all things, 89; how he is said to re
pent, 90; alone forgiveth sin, 92; is
almighty, 110 ; he cannot sin, or lie,
be deceived, or die, IU ; can revoke
what is past, 117 ; defined out of the
scriptures, 119 ; that there is but one
God, 167 ; how the Father, Son, and
Holy Ghost are one God, 178.
Oood cheap ; reasonably cheap. " Be
hold, victuals shall be good cheap
upon the earth." 2 Esdras, xvi. 21.
Goodrich, bishop of Ely, iii, v.
Gregory I., the first founder of private
masses, 227; proof that in his time
the laity received the cup, 282.
Gregory Nazianzen, 41 ; affirms all
sacraments to be seals, 252.
Grindal, Archbishop, i.
Groundly; thoroughly.
Gull ; to swallow. " Under the colour
of wine it gnlled in poison." Bale's
Pageant, fo. 76.

H.
Hand-fasted; betrothed.
Harpalus, 73, 75.
Helen's, St, viii, x.
Henry VIII. 99.
Hermes Trismegistus, 176.
Hiero, 12.
Holy Ghost, the procession of, proved,
124; is a substance, 134; is every
where, 135 ; governor of the world,
ib. ; to be prayed unto, 136 ; for
giveth sm, 137 ; is distinct from the
Father, 155; why he appeared in
the likeness of a dove, 156; of one
substance with the Father and the
¦Son', 158; all the attributes of Deity
ascribed to in the scriptures, 193.

Honorius III. first commanded the
bread and wine to be worshipped,
258.
Hooper, Bishop, 325.
Horace, 55.
Hove ; to heave, rise, or raise up .
Humaniformians, vide Anthropomor-
phites.
Hutch ; a chest.
Hutchinson, Agnes, viii, x; Anne,
ib. ; Elizabeth, ib. ; John, i, x ;
Roger, time and place of his birth
unknown, i ; educated at St John's
College, Cambridge, i ; engaged with
Thomas Lever in a disputation re
specting the mass, ii; one of the
learned men who endeavoured to
convert Joan Bocher, ii, iii; pub
lishes his Image of God, v, vi ; copy
of his sermons on the Lord's supper
given to Day before the death of
Edward VI., vii ; MS. sermons now
first published, where preserved, vii ;
sends to Day when in prison, viii ;
time of his death, viii ; his family,
ib.; possessed leases granted by
Bishop Ridley, ib. ; his character by
Ascham, ix ; his will, x ; Thomas,

Idolatrer; idolater.
Ignatius, 38.
Image, it is a dishonour to the divine
nature to make any similitude there
of, 12.
Images used to be called 'Books of
the Laity,' 3.
Impassible ; incapable of sutt'ering.
Impossible, sometimes used in scripture
for what is very hard to come to pass,
112.
Improve ; to disprove.
Infame ; to defame.
Insensible ; not palpable to the senses.
Ireneeus saith that every sacrament is
made of two natures, 39, 271, 273;
how expounded by the papists, 40,
272 ; answered, ib.
J,
Jerome, 6, 38, 41, 202; explains why
Christ took bread as a sacramental

346

INDEX,

element, 23B; says that' the unholy
do not eat Christ's flesh, 265 ; proof
that the laity received the cup in his
time, 282; says that the future re
wards of the jui!t will differ, 306.
Job, prayed to for the pox, 171.
John, St, and the robber, 114.
John's, St, Cambridge, i, vi, 10, 85.
Junius Brutus, 87.

K.
Kent, Joan of, vide, Bocher, Joan.
Keys, what the power of, 98.
Kindly ; of or belonging to kindred.
Kings, an exhortation to, 71.
King's Book, the, several books so
termed, 231.
King's.price ; the price fixed in the
king's proclamations for regulating
the amount to be paid for^provisions.

L.
Law, it is lawful for a Christian to go
to law in a just cause, 323.
Leasings ; lies.
Lever, Thomas, i, ii, iii, 146.
Libertines, 201 ; their opinions, 79 ;
deny spirits to be substances, 134.
Lighten ; to enlighten.
Lights; the lungs.
Lively ; living.
Logic, its usefulness, 28.
Love, its powerful effects, 104.
Luke, St, prayed to for, the ox, 171.
Lumbrikes ; worms.
Lusty ; healthful.
Lying is forbidden under any circum
stances, 51 ; instances of lies alleged
to be lawful, ib. ; answered, 52.
Lyranus, Nicholas, 284,

M.
Maiachi, the clean sacrifice ef, ex
pounded, 47.
Man, how made in the image of God;
24.
Manhead; manhood.

Manichees, the, contended thatttianwat
made of the substaAee of GAd, 24;
refuted, ib.; taught that there Were
two contrary first principles, 171 ;
refuted, ib.
Marius, C, 73, 75.
Mary; marrow,
Mary, the Virgin, prayed to for women
with child, 172.
Mary, St, Hospital of, 5.
Mass, the, is not a sacrifice, 48.
Mated; confounded, crushed.
Maugre, " maugre the head of all
enemies," notwithstanding the op
position of all enemies. " Some men
make their cracks that they, maugre
all men's heads, have found purga
tory." — Latimer's Sermon before the
Convocation. "He hath preserved it
maugre iheir hearts.'^ — Latimer's
second Sermon before Edward VI.
Maundy ; a feast, principally and origi
nally a feast provided for the pdor.
The name was derived from Maund,
a hand-basket, in which victuals
were carried round for distribution.
Maximin, 113.
Melancthon, his exposition of 'bomfe
upon the waters,' 66, 196 ; his opinion
of sin after baptism, 117.
Meletius, 113.
Menandrians, give the glory of tbe
creation to angels, 68.
Mingle-mangle ; a mixture of heteroge
neous matters. " I cannot tell what, .
partly popery, partly true religion,
mingled together. They say in
my country, when they call their
hogs to the swine-trough, 'come to
thy mingle-mangle, cum pur, Cuhi
pur;' even so they made mingld-
mangle of it." — Latimer's fourth
Sermon before Edward VI.
Ministers, the scriptures allow but
three orders, 50; popish orders enu
merated, ib. ; how they forgive sins,
96; 199.
Miss-woman, a lewd woman.
¦Mo; more.
Mole ; a mass.
More, Avys, x.
MyUaine, Milan.
Myrrh, snch as die are anointed with,
255.

INDEX.

847

N.
Namely; especially. " Yf ther be eny
that provideth not for his awne, and
naitilg for them of his own house-
holde." 1 Tim. v. 8. Tyndale's
Trans. Bagster's Hexapla,
Nasica, 51.
Naughty; corrupt.
Ne; nor,
Neinroth; Nimrod.
Next; nearest.
Nicolitanes, the, deny Gfod to be the
maker of the world, 68 ; give the glory
of the creation to angels, 68.
Nill ; to be unwilling.
North, Sir Edward, v.
Nose-of-wax; a simile applied by Ro
manist writers at the time of the Re
formation to the scriptures. They
contended that the sacred writings
might, like a nose of wax, be bent
and tumed in any way, and thus
wrested to support any doctrine. In
the note from Pighius at p. 34, it
may be seen that he used this simile
in the sense stated.
Novatians, the, deny that sin after bap
tism is pardonable, 113.
Noy ; to annoy, to molest.

O.
Oaths, how abused at sessions and
courts, 21.
Of; off, out of, from. "Were wont to
live of their lands," p. 4.
On ; in, " on the night."
Oppression, why God suffereth it to
good men, 304.
Or; ere, before.
Origen, 6; says that sacramental bread
enters into the belly, 40, 272.
Origenists contend that all men and
devils shall at length be saved, 56 ;
refuted, ib.
Osyth, St, prayed to for things lost,
171 ; why, 172, n.
Ought; owed.
Overgo ; to go before.
Ovid, 176.

Parker, Abp., sanctioned Foxe's pub«
lication of the 'Refomiatio Legutn
Eccles.,' 6.
Parmenide.s, 176.
Passible ; capable of suffering.
P.-issover, the, was a figure of our sacra
ment, 217.
Patched ; made up of shreds.
Patience, necessary for all people, 295;
its several kinds, 299, 320.
Patripassians, 207 ; their definition of
a person, 121.
Paulians, 134, 162.
Paulof Samosata, argued that the Word
was not a substance, 132.
Paul's-cross, 5.
Percase; perchance.
Permoil; to vex, or disquiet in mind.
Person, in the Godhead, what it signi
fies, 129 ? why this word used in re
ference to the Godhead, 130.
Persons, distinction of, in the Godhead
proved from scripture, 121 ; mani
fested in Abraham's vision, 126;
their unity proved by their having
the same attributes, 183.
Person; parson. "A poor persone of
atoun." Chaucer, Prolog, to CaOt.
Tales, 480.
Peter, no supremacy given to, 98 ; why
named Cephas, 101 ; why Christ
charged him thrice to feed his sheep,
102.
Peter, bishop of Alexandria, 113.
Phalaris, 73, 75.
Phillip, Mistress Anne, X.
Photinus, 121.
Pighius, Albertus, terms the scripturesa
nose of wax, 34 ; his exposition of 'Lo,
here is Christ,' ib ; alleges the clean
offering of Maiachi in favour of the
mass, 46 ; his exposition of the power
of the keys, 99 ; andof Christ's prayer
that Peter's faith might not fail, 106.
Pilkington, bishop, i.
Pill ; to plunder.
Pisistratus, 73, 75.
Pix; the box in which the consecrated
sacramental bread is kept by the
Roman Catholics. It was usual, as
alluded to in p, 253, to hang it up
in the churches, over the altar, for

348

INDEX.

adoration. Vide Strype's Cranmer,
book ii. cap. vi.
Plato, 176.
Pliny, Hist. Nat. 87.
Pliny the younger, his mention of the
communion, 227.
Poller ; a plunderer.
Polycletus, 12?.
Preacher, qualifications necessary for,
103.
Preaching, lack of, 5; began to be re
newed in England, 6 ; its_importance,
201.
Pretensed ; pretended.
Prick ; a point, the bull's-eye or mark
in the centre of the butts in archery.
Priest, the, cannot receive the sacra
ment for others, 229.
Priesthood, difference between the
Jewish and Christian, 49, 50 ; popish,
50.
Priscillianists, the, contended that man
was made of the substance of God,
24 ; refuted, ib. ; thought it lawful
to lie for a greater advantage, 51.
Private masses, origin of, 227.
Proeles, 87.
Prosper says that evil men do not re
ceive Christ's body, 265.
Protogenes, 127, 137,
Pseudo-christs, who they are, 33.
Pythagoras, his ternarius numerus,
123 ; his definition of God, 176.

Quick; living.
Quod ; quoth.

Q.

R.

Record ; to bear testimony.
Recount; to account, reckon, or esti
mate.
Regretor; one who buys up goods in
order to enhance their price.
Regulus, 73.
Regulus, Marcus, 321.
Rehearse ; to relate.
Report ; to refer to, " I report me."
Repose ; to put back again.
Reserve ; to preserve, keep.
Resurrection, two sorts explained, 138.

Rich men need patience, 296 ; are
God's almoners, 297.
Rickmansworth, i, viii, ix, 85.
Ridley, Bishop, iii, viii, ix.
Bock, upon which the church is built,
100.
Rock, St, prayed to for the pestilence,
171 ; origin of, ib. n.
Rogers, the martyr, viii.
Room ; place, office.
Rovers, " at rovers," at random, wide
of the mark, a term used in archery,
Ruffinus, 116. S.
Sabellians, their definition of a person,
121.
Sacrament, is not a sacrifice, 49 ; de
fined, 236.
Sacrament of the Lord's Supper, how
Christ present therein, 33 ; how his
body is received therein, 35 ; three
similitudes therein, 37, 238 ; ita
effects, 41 ; its receipt should be fol
lowed by thanksgiving, 43; neces
sary to be received, 44 ; received by
all persons at Easter, 215 ; why or
dained after eating the passover,
217; bishops of Rome would have
the laity receive only annually, 220;
why people absent themselves, ib.;
it is best to receive it fasting, 221;
but not ill to come after meat, 222 ;
is not to be received privately, 227 ;
nor by the priest for the people,
228 ; nor to be lifted up or honoured,
230, 252 ; best for the people to re
ceive it in their hands, 230; to be
received spiritually as well as sacra
mentally, 243; thanks to be given
after receipt, 284.
Sacraments of the old testament, how
inferior to ours, 41, 218, 250; not
transubstantiated, 41 ; why disan
nulled, 218.
Sadducees, 138 ; deny spirits to be sub
stances, 134.
Sadler, Sir Ralph, v.
Saints, praying to, how it arose, 118;
praying to, is to bring in many gods,
171.
Samaria, 13.
Samatius, 87.

INDEX,

349

Sandys, Archbishop, i.
Saturnians, the, give the glory of the
creation to angels, G8.
Scffivola, L,, 81.
Scaffold, " Set forth ... as it were in a
scaffold," (p. 215) "do shew him as
it were upon n scaffold," (pp. 219,
250). These are allusions to the old
representations of religious dramas
upon a scaffold or temporary stage
erected for the purpose. Chaucer has,
" He playeth Herod on a skaffold
high." Miller's Tale, 1. 3484.
Scipio, Africanus, saying of, 1.
Score ; an account.
Scrat ; to scratch.
Scriptures, the, the only touch-stone of
doctrine, 14; objections of the pa
pists and reply, ib., 15 ; termed by
Pighius, ' a nose of wax,' 34 ; allow
bnt three orders of ministers, 50 ;
contain all things necessary unto
salvation, 253.
Semblable; .similar.
Seneca, advice of, 3.
Sensible; palpable to the senses.
Separeth; separateth.
Serle, — , viii, x.
Servetus, 121.
Shope; shaped.
Shrives; sheriffs.
Sibyls, 177.
Sichar, 13.
Sidney, Sir Henry, vii, 293.
Simonides, 12.
Sin after baptism, not unpardonable,
113.
Sincere ; pure.
Sith ; since.
Sithen ; since.
Slanderer, who is a, 224.
Slops ; the loose trowsers worn by mari
ners.
Socrates, a saying of, 254.
Soul, Christ's fiesh the food of the,
242; not nourished with corporal
food, ib.
Spital-sermons, where preached origi
nally, 5.
Stars, arguments against their influ
ence upon human actions, 77; star
which appeared at Christ's birth, its
use, 81 ; opinions respecting, 82.
Still; to distil.

Stoics, deny God's providence, 69;
refuted, ib.
Stories ; histories.
Stut ; to stutter.
Substance, the word applied by St Paul
to the Godhead, 130.
Suicide, lawfulness of, 85.
Suitors in law, how they should be
affected towards each other, 331.
Supremity; supremacy.
Surcease ; to give over.
Swearers, an exhortation to, 20.
Swing ; to ' bear the swing,' to have an
unchecked course. §,
Sydney, Sir Philip, 293; Sir W., ib.

T.
Table ; a picture or other representation
upon a tabular surface.
Tagasta, a town in Numidia, the birth
place of St Augustine, now Tajelt,
54.
Taunts and threats to be bome, 334.
Telamon, an opinion of, 73.
Temporality ; the laity.
Tentation ; temptation.
Terence, 140, 141, 149.
TertuUian, tenns the sacrament the
figure of Christ's body, 259; says
that Christ represented his body
with the creature bread, 272.
Testament, what it is, 246; both tes
taments are yet operative, 247.
Thaies Milesius, 176.
Theodoret says that the natures of
bread and wine are not changed
in the sacrament, 274.
Theophilus, Bishop of Alexandria, 12.
Theopbylact disallows a private re
ceipt of the Lord's Supper, 229 ;
alleged by the papists in favour of
transubstantiation, 276 ; not of autho
rity to stablish doctrine, 279 ; his
words explained, ib.
' This is my body,' does not express a
transubstantiation, 258.
Thomas of Ind ; tradition has ascribed
to St Thomas the Apostle, the foun
dation of various churches in India,
whence the Title of " S. Thomas of
Ind."
Title; a right.

350

INDEX.

Tot-quots. An abuse of annates, or
first-fruits, by which, upon the pro
motion of an ecclesiastic he was called
upon to pay to the papal treasury the
first-fruits, not merely of his new pre
ferment, but of all other livings which
he happened to hold with it. In this
manner annates were paid over and
over again for the same living, and
sometimes twice and thrice in one
year.
Touch; 'to keep touch,' is to perform
any engagement, promise, or threat,
?ith certainty and exactness.
Town, " the commons of every town."
Town is here used in the sense of
tithing, or vill, a place having a
church, with divine service, sacra
ments and burials.
Trajan, Pliny's letter to, 228.
Transubstantiation contradicts Christ's
words at the institution of the sacra
ment, 267; and the command that
Christ's body be not broken, ib. ;
arguments of the papists, 269, 270,
272, 275; replies thereto, 269, 270,
272, 276 ; testimonies of the Fathers
against, 271 ; Irenseus, ib. ; Ter
tuUian, 272 ; Origen, ib. ; Cyprian,
ib. ; Ambrose, 273; Theodoret, 274;
Chrysostom, ib.
Travail ; to labour.
Trinity, the workmanship of the three
persons in baptism, 11, 200 ; in crea
tion, 11, 62, 165; in providence, 11 ;
in the incarnation of Christ, 165 ; in
his miracles, 166 ; and resurrection,
ib. ; distinction of person, in, 121,
127; similitudes of, in Abraham's
vision, 126, 160 ; in the sun, 160 ; in
fire, 163 ; in man, 164.
Trinity CoUege, Cambridge, 10.
Tripartite history, 12.

U.
Understanding, what it ia, 1.

V.
Venetians, the, had no private masses,
228.
Verities, unwritten, what is meant by,
124.
Vestiments; vestments.
Vine, " I am the true viqc," ex
pounded, 36.
Vhgil, 175, 176. W.
Westminster Abbey, 10.
Whytehead, David, i, 146.
WiUett, Thomas, x.
Williams, Lord, ix.
Winchester, Gardiner, bishop of, 96.
Windsor, 251.
Woe worth, " Woe be unto." This
relic of the language of our Anglo-'
Saxon forefathers remained in com
mon use down to the period of the
Reformation. It is retained in the
authorized translation of Ezekiel
xxx. 2, and may be found in most
of the writers of the colloquial Eng
lish of the sixteenth century. In
Latimer's Sermons it is of frequent
occurrence.
Wood ; wild, savage.
Wot ; to know.
Wrax ; to rack.
Wronge ; wrung, distressed. The word
occurs in this sense in Chaucer.
Z.
Zeno's servant, anecdote of, 78.

THE FIRST ANNUAL REPORT

[for the year 1841]

THE PARKER SOCIETY,
FOR THE PUBLICATION OF THE AVORKS OF THE FATHERS AND EARLY
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the Society, and the other changes consequent upon the great increase in the
number of members, as stated in the Report, called upon the meeting to
proceed to confirm the Laws of the Society, by acting upon them in the
election of a President, Treasurer, Honorary Librarian, and Council for
the year ensuing.

4 ACCOUNT OF THE GENERAL MEETING.
The Secretary having read the nominations of persons to be elected.
The Right Honourable Lord Ashley, M.P.,
was elected President.
Sir Walter Farquhar, Bart.,
was elected Honorary Treasurer.
George Stokes, Esq.,
was elected Honorary Librarian.
The Rev. R. G. Baker,
Rev. C, Benson, Master of the Temple,
Rev. E. Bickersteth,
John Bridges, Esq.,
John Bruce, Esq.,
Rev. Guy Bryan,
Rev. Richakd Burgess,
Rev. Samuel Carr,
Hon. William Cowper,
Rev. W. H. Cox, Vice-Principal of St. Mary Hall, Oxford,
Rev. j. W. Cunningham,
Rev. Thomas Dale,
Rev. Dr. Dealtry, Chancellor of Winchester,
Rev. John Harding,
Rev. Edward Hoaee,
Rev. T. H. Horhe, Canon of St. Paul's,
Hon. Arthur Kinnaird,
Rev. Dr, Mortimer, Head Master of the City of London School,
Hon. and Rev. B. W. Noel,
Henry Pownall, Esq.,
Rev. Josiah Pratt, Jon.,
Rev. M. M. Preston,
Rev. James Scholepield, Regius Professor of Greek in the University
of Cambridge, and
Rev. Daniel Wilson,
were elected as the Council, with power to fill up all vacancies occurring
during the year ; and
The Rev. R.. Hankinson, and Joseph Hoare, Esq.,
were elected as Auditors for the year ensuing.
Thanks were then voted to the Honorary Officers for the past year, and
also to the Local Correspondents of the Society, and the other persons who
had co-operated with the Council in promoting its objects.
The President having called the attention of the Meeting to the very great
and peculiar services rendered to the Society by Mr. Stokes, not merely as
its Founder, but also by his entire devotion of himself to its management
and proceedings for upwards of a year and a half,
It was Resolated, That the thanks of the Society, and of every one
interested in the objects of the Parker Society, are most peculiarly and es
pecially due to Mr. Stokes.
Thanks were then voted to the President for his able conduct in the chair,
and the interest at all times shewn for the welfare of the Parker Society, of
which he was one of the earliest members.

report of the council, 5
THE FIRST ANNUAL REPORT
of
THE PARKER SOCIETY,
Instituted A.D. 1840,
I-OR THE PUBLICATION OF
THE WORKS OF THE FATHERS AND EARLY WRITERS OF THE
REFORMED ENGLISH 'CHURCH.

PRESENTED TO THE GENERAL MEETING, 31st MAY, 1840.

"He (ArchMahop Parkerr) was a great collector of ancient and modern writings, and took
especial care of the safe preservation of them for all succeeding times; as foreseeing
undoubtedly what use might be made of them by posterity : that, by having recourse to such
originals and precedents, the true knowledge of things might the better appear."
" As he was a great patron and promoter of good learning, so he took care of giving
encouragement to printing — a great instrument of the increase thereof.''
Strype's Life of Archbishop Parker.

The Council of The Parker Society, in presenting to the Members of the
Institution the First Annual Report, containing the whole information which
they are able to give up to the present period, think it desirable to repeat
some particulars of circumstances connected with the early proceedings,
which have already been laid before many of the members.
The design of the Society was made publicly known in July, 1840 ; and a
sufficient number of supporters having been obtained, the Society was formed,
and the plan finally arranged on the 1 7th of November. The number of
members increased with a rapidity unprecedented in the history of any
similar enterprise ; and the subscription for 1841 being closed immediately
after the 28th of February, it was found that 4,173 copies had been sub
scribed for.
A number of supporters so far exceeding the expectations of the most
sanguine promoters of the original scheme, brought with it difficulties and
responsibilities which the Council had not anticipated. The business of the
Society was rendered so extensive, that an office and an establishment ap
peared to be absolutely necessary. It was also important that tbe works
should be printed and edited in such a manner as to render them worthy of
the almost National support which the Society had received. The Council
trust that what they have done in both these respects will be satisfactory to
the members. The office in Southampton Street, Strand, is in a convenient
and central situation. The establishment is not larger than is absolutely
necessary, and the expense less than if agents had been employed. It was
placed under the charge of Mr. Bruce, as Registrar.
The works published and in progress have the advantage of being printed
at the Pitt Press of the University of Cambridge, and considerable Editorial

6 report of the council.
pains have been bestowed upon them. The printing was commenced as
soon as possible after the close of the subscription list, but many subjects
required so much deliberation that the early progress was less rapid than it
would have been under other circumstances. It still, however, went forward
with more expedition than is usual in the case of similar publications, and
in December the Council had tbe plea^sure of delivering two volumes, con
taining the Works of Bishop Ridley and Archbishop Sandys. Those of
Bishop Pilkington and Roger Hutchinson have since been completed. The
writings of three of these authors, important and valuable as they are, were
never before printed in a collected form. The Council trust that the four
volumes will be found faithful reprints from the best editions, and in some
of them additional pieces are included which were never before printed. In
the whole they contain nearly 2,200 pages.
The difficulties above noticed were to be expected in a new and untried
undertaking, but they were increased by the circumstance of the Society
being so promptly called into action ; while in other eiforts of a similar
nature, the public having felt less interest at first, more time for preparation
was obtained. These difficulties being surmounted, the regular progress will
be more rapid ; but the Council trust that the members will bear in mind
that works of this description cannot be hurried through the press without
injury to the subscribers themselves; and that illness, or other duties of
Editors, with many unavoidable contingencies, will at times retard even that
degree of advancement which may be fairly expected.
At the commencement of the proceedings the Council found it needful to
request the aid of some of their own members in the Editorial department ;
but it is now arranged that no one acting as Editor will have a place in the
Council. It appearing that the assistance of the Rev. John Ayre would be
more valuable as one of the Editors, he has relinquished his office as Honorary
Clerical Secretary.
The duties of Registrar were found to require more time and attention than
Mr. Bruce had calculated on, especially under the continued increase of the
Society ; thus another arrangement of the office assigned to him became
needful. Mr. Stokes also desired to be released from the business which for more
than a year and a half had occupied nearly his whole time — a sacrifice which
could not be expected from an Honorary Secretary ; and it was desirable that
the whole of these details should be carried on in London.
Under these circumstances, the Council, after very full examination of the
subject, recommend that the office of Secretary should not in future be an
honorary office, but that it be held by individuals who will respectively be
able to attend constantly to the onerous and responsible duties of their
departments, at the places where the business of each is carried on. They,
therefore, consider it desirable that, instead of a Registrar, there should be
a Secretary for General Business, with an Assistant, in daily attendance at
the office in London, while the office of Editorial Secretary will be best filled
by a resident at Cambridge. Upon the members approving of this change
a satisfactory arrangement can be made, Professor Scholefield having for
some time fulfilled the duties of Editorial Secretary ; while those of Secretary
for General Business will be discharged by Mr. W, M. Thomas, whom the

REPORT OF the COUNCIL. 7
Council appointed to superintend the office in London on the resignation of
Mr. Bruce.
The Council have much satisfaction in reporting that the Society will not
wholly lose the assistance of the three individuals on whom the business for
1841 rested : the Rev. John Ayre having engaged to render assistance as an
Editor, Mr. Bruce continuing to act as one of the Council, and Mr. Stokes
having consented to accept the office of Honorary Librarian, and to give a
considerable portion of time to the concerns of the Society.
The Council have the satisfaction to state that the Right Honourable Lord
Ashley, M.P., one of the earliest supporters of the Society, has kindly
allowed himself to be nominated for President of the Institution. The
Council fully anticipate a grateful acknowledgment by the members of his
Lordship's attention to the Society, and of the interest he has taken in its
proceedings, with the ready expression of their approval of the arrangements
the Council now submit to their consideration.
The volumes of the Society have been presented by the Council to the fol
lowing libraries; — the British Museum ; the Bodleian Library, Oxford ;
the University Library, Cambridge; the Library of His Grace the Lord
Archbishop of Canterbury ; the Library of Trinity College, Dublin; the
Advocate's Library, Edinburgh.
If any surplus copies should remain after the delivery of the books for
the year is completed, the Council will proceed to consider further as to the
practicability of supplying other libraries, agreeably to the eighth law ; but
it is obvious that no extended or efficient measures of that description can
be carried out, unless funds are specially contributed for tbe purpose, to a
larger amount than the donations already received, and which are stated in
the Abstract of the Cash Account.
The attention of the Council has been directed to their future progress,
both as to the support they might expect from the public, and the prepara
tion of works for the press. In reference to the first, much regret was expressed
by applicants that measures had not been taken last year to render the Society
more fuUy known, and it was strongly recommended that additional adver
tisements and circulars should be sent forth. This has been done ; and on
closing the list for the present year, 1842, the Council were gratified to find
that more than Six Thousand subscriptions had been paid. A large pro
portion of the new members desired to procure the volumes for the first
year, many of them urging that they would have become members at the
commencement if they had been informed of the existence of the Society.
Under these circumstances, which cannot again occur, the Council, after
advising with many of its original supporters, have agreed to reprint the four
volumes of 1841, as a sufficient number of members are willing to pay the
cost, which must be more than for tbe larger number of the original edition.
Nor is there any reason why all the expenses connected with this reprint,
as well as a due proportion of those of the first year, should not be borne
by the subscribers for the reprints ; and upon calculation it is found that
32s. for the four books will be a fair price, and far belovy the average sum
usuaUy charged for similar volumes. The measures requisite for expediting
the reprint have been commenced; the sums received will be brought
into the general account for the year 1842, and if any advantage should
accrue to the Society from the reprints, all the members will participate
thereiu, while, as is just, they arc protected from any loss.

8 BEPORT OF THE COUNCIL.
With regard to the works in preparation for the press, those for the year
1842 are—
1. The Examinations and Writings of Archdeacon Philpot.
2. A volume of Letters, written by Bishops Jewel, Home, Cox, and
others, after their return from exile, in the early part of tbe reign of Queen
Elizabeth. Burnet and Strype speak of the value and interest of the whole
collection of these Letters, but they have printed only a few of them. About
one hundred and fifty Letters will, in the intended volume for 1842, be pre
sented to the subscribers in an English Translation, made from transcripts
of the autographs preserved at Zurich, authenticated by M. Ceroid v. Meyer
von Knonau, the Keeper of the Archives of that City. These valuable
transcripts Avere presented to the Parker Society by the Rev. John Hunter,
of Bath, who procured them at his own expense. The Latin originals will
be printed, and probably will form part of the same volume.
3. A portion of the Writings of Thomas Becon, Prebendary of Canterbury,
and Chaplain to Archbishop Cranmer, reprinted from the edition of his
works published under his own superintendence, A.D. 1563, and dedicated
to Archbishop Parker. This volume Avill be complete in itself, and will
contain the Treatises and other Pieces of Becon written during the reign of
Henry VIII.
4. Christian Prayers and Holy Meditations, collected by Henry Bull.
5. The Writings of Archbishop Grindall, or those of Dean Nowell, are
intended to form another publication for the year 1842.
The Council have the further satisfaction to announce the following works
as in preparation.
The works of Bishop Coverdale, edited by the Very Rev. Dr. Turton,
Dean of Peterborough, Regius Professor of Divinity in the University of
Cambridge. A volume selected from tbe Manuscripts given by Archbishop Parker to
the Library of Corpus Christi College, in Cambridge, to be edited by the
Rev. Henry Calthrop, Fellow and Tutor of that College") and Canon of
Lichfield. A second volume of Letters from the Archives of Zurich, written during
the reigns of Henry VIII., Edward VI., and Queen Mary.
Arrangements for editing the Works of Archbishop Cranmer, Bishop
Hooper, Archbishop Whitgift, and the Liturgies and Documents of the reign
of Edward VI., and some others, are under consideration. Those respect
ing Bishop Jewel have been suspended for the present, on learning that con
siderable progress has been made in printing an edition of that Prelate's
works at the Oxford University Press.
The Council refer Avith confidence to the extensive support they have re
ceived (the number of members for 1842 exceeding 6,000), as shewing the
general approval of the simple and efficient plan on which the Society is
conducted, as weU as the approbation of its proceedings hitherto. And
thus a most important object, often attempted in vain by the ordinary
course of pubhshing, has been successfully brought into operation by The
Parker Society.
It appears that some of the members expected a delivery of books imme
diately after the payment of their subscriptions, and further deliveries at
regular intervals, arranged in the chronological order in Avhich the writers
lived ; but a little consideration will sheAv that such expectations Avere not
warranted, and that an attempt to realize them would have been attended

REPORT OF THE COUNCIL. 9
with many disadvantages. The Prospectus issued at the commencement
never proposed such a course, nor was it in the contemplation of those who
originated the Parker Society. The varying extent of the works of the
authors to be printed, and the diflferent degrees of Editorial labour required
while they pass through the press, render such a course impracticable; and
many inconveniences are avoided by the present plan, the efficiency of which
has been fully proved by tbe experience of several literary Societies. The
subscriber to the Parker Society knows that the payment of the annual
subscription of One Pound forms the utmost extent of his outlay, and that
he incurs no risk Avhatever, while the due application of his single pound is
guaranteed to him by a Council whose assistance could not be looked for if
their responsibilities were increased. At the same time, the return to the
subscriber for his small payment is unusually large. He is put in posses
sion of several valuable books which are not to be procured by any other
means, and which, when they come into his hands, he can arrange in any
order he may prefer.
In many parts of the country facilities for carrying into effect the objects
of the Society are afforded by the kind assistance of members and friends,
who have offered their services in tbeir respective neighbourhoods, and to
these the best thanks of the members at large are due ; and to the continuance
and increase of this valuable co-operation the Council look forward with
strong confidence, as the practicability and value of the plan adopted for
conducting the Society already appear. By the extensive support already
given, a work deemed hitherto impracticable has been brought into active
operation ; and by steady perseverance in the same course for a few years, a
general knowledge of the principles and doctrines held and taught by Cran
mer, Ridley, Parker, Whitgift, and their learned and venerable coadjutors,
will be widely diffused, and rendered accessible to every member of the
Church of England. Let it also be remembered that the subscription is not
asked tobe expended in eleemosynary or charitable efforts, although the im
portance of the object might well justify such an appeal, and cause it to be
readily responded to. The annual advance or deposit of a pound is not
solicited as a contribution : it is received that the subscriber may have re
turned to him, as already stated, a large amount of books, exceeding in
quantity what could be offered him by common sale, and far superior to any
editions yet printed, both as to tbe intrinsic value of the contents and the
Editorial labour bestowed upon them. And by thus having books to the
value of the subscription, persons of wealth may supply many individuals
among the clergy, and students of divinity, with works which it is most im
portant for them to possess, but for which it may not be practicable or
convenient to them to subscribe. The Parker Society is iudeed a general
— a National effort, and the Council cannot doubt that it will have the best
wishes and active support of every one who duly estimates the value of those
faithful and devoted followers of our blessed Redeemer who are revered as
the Fathers of the Reformed English Church — men who counted not their
hves dear unto them, when placed in the balance against the blessings which,
by laborious and devoted efforts, they sought to secure to this Protestant
Land.

10 TUE LAWS OF THE SOCIETY.
LAWS OF THE PARKER SOCIETY.

I.— That the Society shall be called The Parker Society, and that its
objects shall be — first, the reprinting, Avithout abridgment, alteration, or
omission, of the best Works of the Fathers and early Writers of the
Reformed English Church, published in the period between the accession of
King Edward VI. and the death of Queen Elizabeth ; secondly, the printing
of such remains of other Writers of the Sixteenth Century as may appear
desirable (including, under both classes, some of the early English Transla
tions of the Foreign Reformers) ; and thirdly, the printing of some manu
scripts of the same authors, hitherto unpublished.
II. — That the Society shall consist of such a number of members, being
subscribers of at least One Pound each annually, as the Council may deter
mine ; the subscription to be considered due on the First day of January in
each year, in advance, and to be paid on or before such a day as the Council
may fix ; sufficient notice being given of the day appointed.
III. — That the management of the Society shall be vested in a President,
a Treasurer, an Honorary Librarian, and a Council of twenty-four other
subscribers, being members of the Established Church, and of whom not
less than sixteen shall be Clergymen. The Council and Officers to be
elected annually by the subscribers, at a General Meeting to be held in the
month of May ; and no persons shall then be proposed who are not already
members of the Council, or Officers, unless their names shall have been
transmitted to the Secretaries on or before the 15th of April in the current
year, by nominations in writing, signed by at least five subscribers. And
that there be two Secretaries appointed by the Council ; also, that the
Council have power to fill all vacancies during the year.
IV. — That the accounts of the receipt and expenditure of the Society
shall be examined every year, previously to the General Meeting, by four
Auditors, two of them selected from the Council, and two appointed by the
preceding General Meeting.
V. — That the funds shall be expended in payment of the expenses
incurred in producing the works published by the Society, so that every
member not in arrear of his annual subscription shall receive a copy of
every work published by the Society during the year, for each sum of One
Pound subscribed, without any charge for the same ; and that the number
of copies printed in each year shall be limited to the quantity required for
the number actually subscribed for.
VL— That every member of the Society who shall intimate to the CouncU
a desire to withdraw, or who shall not pay tbe subscription by the time

REPORT OP THE AUDITOR.S. II
appointed, shall thereupon cease to be a member of the Society ; and no
member shall at any time incur any liability beyond the annual subscription.
VII. — That, after the commencement of the proceedings, no rule shall be
made or altered excepting at a General Meeting, and after notice of the
same has been communicated to the members by circulars, or by advertise
ment in two London daily newspapers, at least fourteen days before the
General Meeting.
VIII. — Donations and Legacies will be thankfully received ; the amount
of which shall be expended by the Council in supplying copies of the pub
lications to clerical, or other public libraries, destitute of funds to purchase
the same, and for such other purposes, connected with the objects of the
Society, as the Council may determine.

REPORT OF THE AUDITORS.

The Office of the Parker Society,
33, Southampton Street, Strand, London, 30th May, 1842.
The Auditors of the Parker Society having examined the Accounts for the
year 1841, Avith the general statement of the Receipts and Expenditure,
and the vouchers for the same.
Report, That the said Accounts appear to be correct and satisfactory ; and
that there is now a balance in hand of cash, at Messrs. Herries, Farquhar,
and Co.'s, amounting to £70.. 19, with an Exchequer Bill for £500 and
interest thereon.
They further report. That the Account for 1841 cannot be finally made up
till the last book printed with the subscription for that year is ready ; and
that the amount estimated to be paid thereon is about £480.
Henry Pownall.
Joseph Hoare.
Josiah Pratt, Jun.

FURTHER REPORT OF THE AUDITORS.
The Auditors of the Parker Society having examined the items of Receipt
and Expenditure since their last report, completing the Accounts for the year
1841, find the same to be correct and satisfactory.
And they further report. That the following is a correct Abstract of tbe
Receipts and Expenditure of the Society for the first year of its proceedings,
leaving a balance of £110..2..7, for the year 1841, in the hands of the
Treasurer.
Henry Pownall.
Joseph Hoare.
mh June, 1842. JosiAH PrATT, JuN,

]2 abstract of the cash account.

AN ABSTRACT OF THE RECEIPTS AND OF
For the
Received. £. s. d.
Received for the Subscriptions of Members  4113 15 5
Donation, Sir Walter R. Farquhar, Bart  6 0 0
Ditto, Rev. M. S. Wall, Student of Christ Church,")
Oxford  I
Ditto, W. A. Gariatt, Esq  5 0 0
Ditto, George Stokes, Esq  5 0 0
Ditto, Misses Ridley  2 0 0

4140 15 5

Balance of the Exchequer Bill Account for the year 1841,^
being tbe amount received for Interest and increased^- 115 17 10
Premium on the temporary investment  j

Total of Receipts for the year  £4256 13 3

abstract of the cash account. 13

THE EXPENDITURE OF THE PARKER SOCIETY,
Year 1841. Paid. £. s. d
Paid for Printing, Circulars, Plans, Postage, Stationery,
and various expenses in the formation of the Society
. , „ 1. c 1 • \ . > 39 0 10
(not including any charge for personal services}, previous i
to 17th November, 1840 
Printing and Paper of the Books published by the Society >
for tbe year IS41  5
Binding and delivering ditto  805 0 5
Insurance from Fire  4 17 6
Editorial expenses  310 0 0
Boois purchased, and for Transcripts  46 17 4
Plans of the Society, Reports, Circulars, Lists of Members, 3
, ,., . 'J 263 6 1
and Advertisements  )
Remuneration to Agents in London for receiving sub
scriptions, and otherwise, in connexion with the business I eiy i e «
of the Society, and use of the Committee-room, before (
the establishment of the Office 
Rent of Office, Salary of Registrar, and Wages, half a ) i w^ i r
year, to the end of 1841  S
Furniture and fittings for the Office and Store-rooms  72 7 9
Stationery and Account Boots  26 18 10
Incidentals, Postage, Carriage, Coals, and various petty >V oO o 8
expenses  3
Total of Expenditure for the year  4146 10 8
Balance, Cash in the Treasurer's hands  110 2 7
Total  £4256 13 3

Henry Pownall,
Joseph Hoare, ^ Auditors,
Josiah Pratt, Jon.,

J

14 LIST OF THE MEMBERS.
THE FOLLOWING NAMES, AS^ITH OTHERS, IN THE WHOLE MORE THAN
ARE IN THE LIST OF SUBSCRIBERS FOR THE YEAR 1841, TO
THE PARKER SOCIETY.

HER MOST GRACIOUS MAJESTY ADELAIDE, QEEEN DOWAGER.
HIS ROYAL HIGHNESS THE PRINCE ALBERT.
HIS MAJESTY THE KING OF PRUSSIA.
HIS ROYAL HIGHNESS THE DUKE OF SUSSEX.
HER ROYAL HIGHNESS THE DUCHESS OF KENT.

His Grace the DUKE OF DEVONSHIRE.
His Grace the DUKE OF SUTHERLAND.
The Most Honourable the MARQUIS OF SALISBURY.
The Most Honourable the MARQUIS OF BUTE.
The Most Honourable the MARQUIS OF CHOLMONDELEY.
The Most Honourable the MARQUIS OF DOWNSHIRE.
The Most Honourable the MARQUIS OF ORMONDE.
The Right Honourable the EARL OF GALLOWAY.
The Right Honourable the EARL OF CHICHESTER.
The Right Honourable the EARL HOWE.
The Right Honourable the EARL OF CLANCARTY.
The Right Honourable the EARL JERMYN.
The Right Honourable VISCOUNT ARBUTHNOTT.
The Right Honourable VISCOUNT DE VESCI.
The Right Honourable VISCOUNT LORTON.
The Right Honourable and Right Reverend the LORD BISHOP OF LONDON.
The Right Reverend the LORD BISHOP OF DURHAM.
The Right Reverend the LOBD BISHOP OF WINCHESTER.
The Bight Reverend the LOBD BISHOP OF LINCOLN.
The Right Reverend the LOBD BISHOP OF ROCHESTER.
The Bight Reverend the LORD BISHOP OF LLANDAFF.
The Right Reverend the LOBD BISHOP OF CHESTER.
The (late) Right Reverend the LOBD BISHOP OF WORCESTER.
The Right Reverend the LOBD BISHOP OF BIPON.
The Bight Beverend the LOBD BISHOP OF PETEEBOROUGH.
The Right Reverend the LOBD BISHOP OF LICHFIELD.
The (late) Bight Beverend the LOBD BISHOP OF CHICHESTER.
The Bight Beverend the LOBD BISHOP OF WORCESTEB.
The Eight Beverend the LOED BISHOP OP SODOB AND MANN.
The Bight Honourable and Bight Beverend the LOBD BISHOP OP CLOGHER,
The Right Reverend the LORD BISHOP OP DOWN AND CONNOR.
The (late) Right Rev. the LORD BISHOP OP OSSORY PERNS AND LEIGHLIN.
The Right Reverend the LORD BISHOP OF OSSORY, FERNS, AND LEIGHLIN.
The Honourable and Right Reverend the LORD BISHOP OF KILLALOE.
The Bight Reverend the LORD BISHOP OP CALCUTTA.
The (late) Right Reverend the BISHOP OF EDINBURGH.
The Bight Beverend the BISHOP OP MOEAY.
The Bight Reverend the BISHOP OP SOUTH CAROLINA.
The Right Reverend the BISHOP OP NEW JERSEY.
The Right Reverend the BISHOP OF VIRGINIA.
The Right Honourable LORD LYTTELTON.
The Right Honourable LOBD CALTHOBPE.
The Bight Honourable LOED BAYLEIGH.
The Bight Honourable LOBD TEIGNMOUTH.
The Eight Honourable LOED ASHLEY, M.P. (President.)
The Eight Honourable and Beverend LORD WRIOTHESLEY RUSSELL.
The Right Honourable and Reverend LORD ARTHUR HERVEY.
The Right Honourable LOBD GEORGE A. HILL.

LIST OF THE MEMBERS. 15
The Eight Honourable Mr. JUSTICE ERSKINE.
The Eight Hon. HENRY GOULBURN, M.P. for the University of Cameridoe.
The Very Reverend GEORGE WADDINGTON, D.D., Dean of Durham.
The Very Reverend THOMAS GARNIER, D.C.L., Dean of Winchester.
The Very Reverend HUGH PEARSON, D.D., Dean of Salisbury.
The Honourable and Very Reverend EDWARD RICE, D.D., Dean of Gloucester.
The Very Reverend THOMAS TURTON, D.D., Dean of Peteborodgh, Regius
Professor of Divinity, Cambridge.
The Very Reverend F. ANSON, Dean op Chester.
The Very Reverend THOMAS BUNBURY GOUGH, Dean of Derry.
The Honourable and Very Reverend JOSEPH BOURKE, Dean of Ossory.
The Very Reverend JOHN CHAINE, Dean op Connor.
The Very Reverend T. P. LE FANU, Dean of Emly.
The Very Reverend JAMES STANNUS, Dean of Ross.
The Honourable and Very Reverend WILLIAM HERBERT, Dean op Manchester.
The Very Reverend F. JEUNE, D.D., Dean of Jersey.
Thb Very Reverend ROBERT DALY, Dean op St. Patrick's.
The Honourable and Reverend T. W. LAW, Chancellor of Bath and Wells.
The Reverend Dr. DEALTRY, Chancellor of Winchester.
The Reverend H. RAIKES, Chancellor of Chester.
The Venerable Archde.acon BERNERS.
The Venerable Archdeacon BEVAN.
The Venerable Archdeacon BROWNE.
The Venerable Archdeacon HABE.
The Venerable Archdeacon HODSON.
The Venerable Archdeacon HOARE.
The Venerable Archdeacon LAW.
The Venerable Archdeacon LYALL.
The Venerable Archdeacon PHILPOT.
The Venerable Archdeacon SHIRLEY.
The Venerable Archdeacon SPOONER.
The Venerable Archdeacon S. WILBERFOECE.
The Venerable Archdeacon MANT.
The Venerable Archdeacon MONSELL.
The Venerable Archdeacon OLDFIELD.
The Venerable Archdeacon POWER.
The Venerable Archdeacon STOPFORD.
The Honourable and Venerable Archdeacon H. S. STOPFORD.
The Venerable Archdeacon AUSTIN.
The Venerable Archdeacon THOBP, Warden of the University of Durham.
The Reverend Dr. GRAHAM, Master of Christ's College, and late Vice-Chan-
celloe of the University op Cambridge.
The Eeveebnd Dr. ARCHDALL, Master of Emmanuel College, and present
Vice-Chancellor of the University of Cambridge.
The Reverend Dr. WORDSWORTH, late Master of Trinity College, Cambridge.
The Reverend W. WHEWELL, Master of Trinity College, Cambridge.
The Reverend Dr. TATHAM, Master op St. John's College, Cambridge.
The Reverend Dr. PLUMPTRE, Master op University College, Oxford.
The Reverend Dr. FOX, Provost of Queen's College, Oxford.
The Reverend Dr. SYMONS, Warden op Wadham College, Oxford.
The Reverend Dr. THACKERAY, Provost op King's College, Cambridge.
The Reverend Dr. AINSLIE, Master op Pembroke Hall, Cambridge.
The Reverend Dr. FRENCH, Master op Jesus College, Cambridge.
JOSHUA KING, Esq., D.C.L., President op Queen's College, Cambridge.
The Reverend Dr. PROCTER, Master of Catherine Hall, Cambridge.
The Reverend Dr. WEBB, Master of Clare Hall, Cambridge.
The Reverend Dr. HAMPDEN, Principal op St. Mary Hall, and Regius Pro
fessor of Divinity, Oxford.
The Eeateeend Dr. CRAMER, Principal of New-Inn Hall, and Public Orator,
Oxford. 
The Reverend E. CARDWELL, Principal op St. Alban's Hall, Oxford.
The Reverend Dr. SADLEIB, Provost op Trinity College, Dublin.
The Very Reverend Dr. LEE, Principal of the University op Edinburgh.
The Reverend Dr WILLIAMSON, Head Master of Westminster School.
The Reverend Dr. WORDSWORTH, Head Master op Harrow School.
&c., &c., &o., &o., &o.
A complete list of the members of the Parher Society for 1841 has been printed, and
sent to each subscriber vnth the last volume for that year.

1(5 council and officers.
THE COUNCIL AND OFFICERS FOR 1842-3.
President.
The Right Honourable Lord Ashley, M.P.
Treasurer,
Sir Walter R. Farquhar, Bart.
Council.
Rev. R. G. Baker.— Rev, C. Benson, Master of the Temple.— Rev. E.
Bickersteth.— John Bridges, Esq. — John Bruce, Esq.— Rev. Guy
Bryan —Rev. Richard Burgess. — Rev. Samuel Carr.— Hon. William
Cowper.— Rev. W. H. Cox, Vice Principal of St. Mary Hall, Oxford.— Rev.
J. W. Cunningham. — Rev. Thomas Dale. — Rev. Dr. Dealtry, Chancellor
of Winchester.— Rev. John Harding. — Rev. Edward Hoare.— Rev. T.
H. Horne, Canon of St, Paul's.— Hon. Arthur Kinnaird.— Rev. Dr.
Mortimer, Head Master of the City of London School.— Hon. and Rev.
B. W. Noel.— Henry Pownall, Esq.— Rev. Josiah Pratt, Jun.— Rev.
M. M. Preston. — Rev. Daniel Wilson.
Honorary Librarian,
George Stokes, Esq., Colchester.
Editorial Secretary.
Rev. James Scholefield, Regius Professor of Greek in the University of
Cambridge.
Secretary for General Business.
William M. Thomas, Esq., at the Office of the Society, 33, Southampton
Street, Strand, London.
Auditors,
Rev. R. Hankinson, and Joseph Hoare, Esq.
Bankers,
Messrs. Herries, Farquhar, and Co., No. 16, St. James's Street.
REGULATIONS FOR DELIVERY OF THE BOOKS PUBLISHED
BY THE SOCIETY.
I. They will be delivered, free of expense, at the Ofiice, or -within three miles of the
General Post Office, London.
II. They will be sent to any place in England beyond the distance of three miles from the
General Post Office, by any conveyance a Member may point out. In this case the
parcels will be booked at the expense of the Society, but the carriage must be paid by
the Members to whom they are sent.
III. They will be delivered, free of expense, at any place in London which a Member, resi
dent in the country, may name.
IV. They may remain at the Office of the Society until the Memhers apply for them, but, in
that case, the Society will not be responsible for any damage which may happen from
fire, or other accident.
V. They will be sent to any of the Correspondents, or Agents of the Society, each Member
paying the Correspondent, or Agent, a share of the carriage of the parcel in which the
books were included. Arrangements are making for the delivery on this plan in many
of the cities and large towns where a sufficient number of members reside ; and it ww
be esteemed a favour if gentlemen who a/re wilUng to further the objects of tlie Parker
Society, by taking charge of the books for the Membera in their respective neighbour
hoods, teill write to the Office on the sulgect,
VI. They will be delivered in Edinburgh and Dublin as in London, and forwarded from
thence to Members in other parts of Scotland and Ireland, in the same manner as is
mentioned above with respect to England.
the office of the PARKER SOCIETY, 33, SOUTHAMPTON STREET, STRAND, LONDON.

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