merits but for his mercie Wherfore it is written in the 103. psalme Which crowneth thee in mercie and compassions bicause It is he that worketh in vs both to will and also to performe Phil. 2 13. The apostle had said before Worke your saluation with feare and trembling afterward least we should attribute this thing vnto our selues verse 12. he saith that God worketh these things in vs and that not for our merits but according to his owne good pleasure And in the same booke the eight chapter he saith that There is no small ambiguitie how eternall life is rendred vnto good works For the scripture saith that Euerie man shall haue according to his works 2. Cor. 5 10. Psal 62 12. Rom. 6 23. Rom. 4 4. And yet on the other side Paule calleth grace eternall life But the propertie of grace is to be rendred fréelie Paule also saith Vnto him which worketh not the reward is not imputed according to det but according to grace And he saith moreouer Rom. 11 6. Rom. 11 5. that Grace if it be of works is not grace Againe that The remnants through the election of grace shall be saued Againe vnto the Ephesians Ephes 2 8. By grace ye are saued through faith and that not of your selues Againe Not of works least anie man should glorie Ibidem 9. This doubt saith Augustine cannot otherwise be dissolued An vpright and holie life is grace How eternall life is rendred vnto works Good works are giuen by grace therfore eternall life is giuen by grace Iam 2 13. vnlesse we grant that an vpright and holie life is grace for so either saieng may take place for eternall life is rendred vnto works But bicause works are fréelie giuen vs of God therefore also is eternall life called grace And in his booke De correctione gratia the 13. chapter he saith that Iames writeth that iudgement shall be without mercie vnto him which sheweth not mercie By which words saith he appéereth that they which liue well shall in the last iudgement be iudged with mercie they which haue liued wickedlie shall be iudged without mercie And if that in iudgment we haue néed of mercie then is it not now doone for merits And in the same sense he alledgeth the mother of the Machabeis who as it is written in the second booke and seuenth chapter thus speaketh vnto hir sonne verse 29. The daie of iudgement is called mercie Prou. 20 9. That I may in that mercie receiue thee with thy brethren in which place she calleth the daie of iudgement mercie And vndoubtedlie when we shall come before the iudgement seate of God who shall boast that he hath a chast hart Or who shall boast that he hath a cleane hart That we shall haue need of mercie in the daie of iudgement Psal 32. Iam. 1 17. Wherfore mercie is there néedfull also whereby he may be made blessed vnto whom the Lord hath not imputed sinne 17 The same father in his 105. epistle to Sistus when the apostle had said The stipend of sinne is death who would not iudge that he should most aptlie and consequentlie haue added But the stipend of righteousnes is eternall life And it is true bicause euen as to the merit of sinne death is rendred for a stipend so also vnto the merit of righteousnes eternall life is rendred as a stipend But the blessed apostle most vigilantly warring against pride when he had said that the stipend of sinne is death least mans righteousnes should aduance it selfe said not contrariwise that the stipend of righteousnes is eternall life But the grace of God saith he is eternall life But it is not sufficient to thinke that these things are spoken for humilitie and moderation sake for the matter is so in verie déed For our works receiue not eternall life for a iust and deserued stipend and therfore he saith that mans righteousnesse is pride and which in name onelie is called righteousnes But that ought to be true righteousnesse vnto which eternall life is due which righteousnes if it be not of thée then is it from aboue Eternall life is the stipend of righteousnes but vnto man it is grace If righteousnes were of our owne selues we should haue eternall life as a dutie descending from the father of lights Wherefore O man if thou shalt receiue eternall life it is indéed the stipend of righteousnes but vnto thée it is grace vnto whom also euen righteousnes is grace for it should be rendered vnto thée as a debt if the righteousnes vnto whom it is due were of thy selfe By all these things it is gathered that with Augustine eternall life is therefore called grace bicause the works which go before it are giuen fréelie Further he confesseth that in the last iudgement when God shall reward these things we shall haue néed of mercie and compassion and that also we haue alwaies néed of mercie that our sinnes should not be imputed vnto vs. Lastlie that eternall life although that it may be the stipend of righteousnes being taken by it selfe yet vnto vs it is grace partlie bicause it is not of our selues and partlie also bicause it is vnperfect Hilarius in like maner writeth vpon the 50. Hilarius psalme My hope is in the mercie of God for euer and euer world without end For the works of righteousnes are not sufficient vnto the merit of perfect blessednes vnles in this will of righteousnes the mercie of God impute not the faults of humane changings and motions Ierom. Also Ierom vpon Esaie the 46. chapter If we should consider our owne merits we must néeds despaire Both we and our aduersaries grant that good works are giuen through grace but yet not after one sort Our aduersaries and we contend not whether by the grace of GOD good works are giuen to the regenerate although euen in this also we doo not vtterlie agrée with them For they thinke that it lieth in our power to receiue good works when they are offered but we saie that it is néedfull for our will to be changed by the grace and spirit of God otherwise as touching this point we cannot imbrace the gifts of God 18 But there is another thing about which there is at this daie a more weightie controuersie They that defend merits saie that good works are sufficient to obteine eternall life They which defend merits doo thinke that the good works which are giuen of God vnto men are sufficient vnto eternall life which thing we vtterlie denie And that maketh verie much on our side which a little before we alledged out of Augustine that in the last iudgement we shall néed the mercie of God not onelie bicause good works were giuen of him fréelie but bicause also that when the iust iudge shall sit in his throne no man can boast that he hath a chast hart or that he is cleane from sinne Wherefore it is néedfull that
and diligent man may gather to serue his owne vse take out of such store-houses abundance of treasure when he shall instruct the people And they that haue once promised so to doo doo with greater diligence read ouer and studie both the holie prophane books and doo more diligentlie weigh whither euerie thing must be referred And bicause there be manie things found in the writings of the Philosophers which they by the common sense and lawes of nature did teach concerning maners and the studie of vertue and that in the histories of strange nations there be store of all kind of examples whereof commeth a singular vse in preaching whether ye will reprooue the licentious life of our time or exhort your hearers vnto vertue you shall picke out of them things profitable for your Common places But now it shall be necessarie for a Diuine not onelie to haue matter of doctrine gathered abundantlie as well out of the holie scriptures as out of the prophane writings but to be also furnished with the abilitie of teaching that he may knowe how to frame sermons rightlie and aptlie to dispose the matter of them which he hath gathered and to bring in due place all sorts of arguments with the testimonies and examples of others and to speake those things in a right order which shall be necessarie for the hearers to knowe And herein shall the Minister obserue cheeflie two things one that he throughlie knowe the true and naturall sense of that place of scripture which he hath purposed to expound secondlie that he applie the same to the capacitie and instruction of the hearers according to the condition of the time and place As touching the first it shall be needfull aboue all things to knowe the argument and state of all that holie booke from whence that place is taken least by neglecting this he labour without fruit and speake those things which neuer perhaps the author therof ment As touching the other point it shall be requisite to looke into our times also and into the indeuours and maners of our men but especiallie to marke with all diligence the present state or condition of the Church which they serue and when they preach to warne diligentlie those that heare them that those things which the Prophets and Apostles spake in old time to the men of their age doo verie fitlie agree with vs and our time For this maketh them to be verie attentiue and taketh awaie wearinesse which oftentimes is woont to inuade them when they thinke that whatsoeuer was spoken or written in old time perteineth nothing vnto them nor vnto these daies of ours And this maner of application ought to be such as the Apostle teacheth that VVhatsoeuer is said should serue vnto edification of the Church VVhich rule we shall then followe if all things be applied to the comfort and instruction of the hearers Moreouer the present state or some sudden chance otherwhile requireth that they shall digresse into some common place howbeit this must be so doone that it appeere they doo it not without a speciall cause VVherefore least it should be thought that they altogither go from the matter which they tooke vpon them to handle and to breake off rashlie from that which they purposed to speake not without mistrust of some particular affectation the place of scripture which they haue in hand must be applied as much as is possible to the argument of their digression and the words thereof in like maner must be repeated and vrged and finallie their speech must handsomlie returne from whence it digressed that the hearers may perceiue nothing is spoken altogither from the state or argument of the place which they handle In like maner that digression must not be ouer-long and tedious least both they forget the originall points and diuisions of the text and also be induced thereby to mislike of the learning and teaching of their Minister And as concerning the maner of speaking or vtterance which also must be well considered of that is best to be liked which is spoken with a voice neither too high nor too lowe neither with bitter taunting nor with too much cockering neither with one long continued tune nor yet with anie rash raising or letting fall the voice neither with ouer-dulnesse of vttering nor yet with words drowned by hastie speaking Finallie it must be such as is neither affected nor more loftie than is conuenient neither yet ouer-homelie or vile For since the greater part of the congregation is vnlearned whatsoeuer carrieth a shew of a close cunning and no vulgar maner of teaching seemeth vnto these obscure and troublesome and for this cause the hearing is tedious to them and they reape but small fruit of that which they vnderstand not Againe least the doctrine should be the lesse esteemed by reason of a base maner of speaking their speech must be somwhat more loftie and graue than that which they familiarlie and commonlie vse yet so neuerthelesse that the grauitie thereof be tempered with perspicuitie and plainesse of vnderstanding Againe in admonishing and reproouing the Minister must so vse the sharpenesse of the Euangelicall seasoning that in the meane time he vtterlie absteine from bold railing and taunting least he be thought rather to speake things of a stomach or of priuate hatred than to seeke the saluation of them that haue sinned and so to procure no fruit at all by his doctrine but rather a contempt of the same and a despising of his office and ministerie To the Readers Beloued Readers if ye find that the distribution of euerie seuerall chapter or Common place of the foure parts is not so amplie described in this Table as they are in the like table in the Latine copie vnderstand yee that I thought it but superfluous bicause of the large alphabeticall tables in the latter end of the booke where ye shall find euerie thing as amplie and particularlie set downe as your selues would wish And where I haue noted anie more whole Common places than are in the Latine those haue I signified by a * A GENERALL METHOD AND DISTRIBVTION OF THE WHOLE WORKE SInce all Diuinitie wherein mans cheefe good is expressed is accomplished in the true knowledge of GOD and that we acknowledge GOD to be partlie the Creator of the world and partlie our Redeemer in Christ First those things which belong to the knowledge of GOD either by the guiding of nature or by the doctrine of the scriptures are to be considered Secondlie must be declared how God our Redeemer in Christ appeared to the fathers first vnder the Lawe and afterward vnto vs in the Gospell Howbeit since it is necessarie that we receiue the grace which is offered vs in Christ least it be frustrate in vs it behooueth vs besides this to haue a respect vnto the fruits and effects And last of all we must consider the outward meanes or helps whereby God bringeth vs to the fellowship of Christ and after he hath
sinnes as saith Dauid be not imputed vnto him Psal 32 2. which shall come vnto felicitie Wherefore séeing we haue néed of mercie it is manifest that our good works are not sufficient Augustine The same Augustine writeth in another place that the perfection of the saints herein consisteth to acknowledge how much they want still of perfection And that sentence of Paule 2. Tim. 4 7. I haue fought a good fight I haue finished my course I haue kept the faith he so expoundeth as he thinketh that the apostle saith not that he is vtterlie without sinne but that he leaning vnto faith and vnto hope did wholie appoint with himselfe that it should come to passe in the last houre of his death which was then euen at hand that whatsoeuer sinne and wickednes had crept into him the same should by the mercie of God through Christ be wholie forgiuen him euen as he had forgiuen vnto others their offenses And it is so far off Augustine thought not that Paule was without sinne but affirms the contrarie Phil. 3 8. that Augustine thought Paule to be without sinne that he interpreteth this place vnto the Philippians Yea also I thinke all things to be but losse for the excellent knowledge sake of Iesus Christ my Lord for whom I haue counted all things losse and iudge them to be doong of works doone after he came to christianitie For when as before hauing made mention of works doone when he was yet of the Iewish religion he said But the things that were vantage Ibidem 7. the same I counted losse for Christ his sake those words which are afterward added he addeth by the waie of correction shewing that not onelie works of Iewish religion but also all other were to be counted for losses and things vncleane For he considered that in all things there is found some fault and defect And that sinnes are mingled with our good works the scriptures most manifestlie teach Sinnes are mingled with our good works when they saie that No man can be iustified in the sight of God And the godlie doo make their praier to be deliuered from that streight examination of iustice Psa 143 2. Enter not saie they into iudgment with thy seruant ô Lord. And Iohn saith If a man saie he hath no sinne 1. Ioh. 1 8. he deceiueth himselfe and the truth is not in him And Salomon saith in the booke of Kings 3. Kin. 8 46. There is not a man on earth so iust that he sinneth not Which words Augustine diligentlie weighing applieth them to the forme of the present time least anie man should refer that sentence of Salomon vnto those things which we haue committed before regeneration We ought all to praie that our trespasses may be forgiuen vs Matt. 6 12. as they that in this life may rather thirst after righteousnes than can atteine to a perfect and absolute righteousnes For that precept of the Lord Deut. 6 5. where in we are commanded to loue God with all our hart with all our soule and with all our strength shall then at the last be performed when we shall come to that place where we shall sée God face to face as he is Augustine as Augustine writeth in his booke De spiritu litera towards the end In which place also he demandeth why this commandement was giuen if it cannot be performed in this life He answereth that therefore God commanded it bicause we should knowe what by faith we ought to desire wherevnto our hope should be leuelled and what we ought continuallie to go about in all our actions And he thinketh him to haue much profited in this life which can at the length sée how farre he is off from that which is perfect 19 The same Augustine in his second booke De peccatorum meritis remissione Augustine chapters 16. 17. and 18. writing manie things as touching this matter saith that In the scripture men are somtimes called perfect Why the saints are called perfect notwithstanding the breach of the commandements God requireth of men that they should be vtterlie without sin Whie God gaue a lawe which he knew could not be obserued not bicause they are vtterlie without sinne but for that in innocencie of life they haue much profited and bicause they continuallie bend their study and indeuour to obteine perfection also bicause God forgiueth them their faults and that which they want of righteousnes he imputeth vnto them of the fulnesse of Christs righteousnes Neither denieth he but that God requireth of men that they should vtterlie be without sinne for there could be no sinne vnlesse there were a lawe which when we sinne we transgresse Further he demandeth whie God gaue that lawe which he right well sawe could by no meanes be perfourmed And he answereth that it was therefore doone that he might condemne them according to their deserts which contemned the same by contempt did transgresse it but that he might heare the praiers of them which applied themselues to it and more and more to helpe them dailie to accomplish the same And to this purpose he bringeth that sentence Pro. 3 12. which is written namelie that God correcteth and chastiseth those whom he loueth yet not with furie or reuenge but with a fatherlie correction but no man that is chastised or afflicted is without sinne No man chastised is without sin for this thing onelie suffered our sauiour namelie to suffer most gréeuous punishments without anie fault of his Wherefore séeing all men whom God loueth are corrected with aduersities it followeth of necessitie that they are all subiect to sin Which thing Paule vnto the Galathians most assuredlie affirmeth of the godlie Gala. 5 17. for he saith that in them the flesh so repugneth against the spirit that they cannot doo those things which they would And in the 7. chapter to the Romans he writeth verse 15. that He himselfe did the euill which he hated By all these things may easilie be gathered They that be the holiest are not without sin but haue need of forgiuenesse that a man though he be neuer so holie yet so long as he here liueth hath alwaies somwhat in him that hath néed to be forgiuen of God Which thing also Augustine testifieth towards the end of his booke De spiritu litera And hereby is most euidentlie gathered that our good works are not sufficient vnto eternall life But our aduersaries crake and boast that the regenerate are not vile in the sight of God but we saie that we before God are miserable for vnlesse it were so God could not vse mercie towards vs. Which mercie yet Augustine writeth If we were not miserable God should not need to vse mercie What mercie is that we haue altogither néed of if we desire to be crowned for mercie is an affection whereby we are mooued toward the miserable wherefore if eternall
Gospell of Luke he saith that Peter wept not Luke 22 61. vntill the Lord had looked backe vpon him and he addeth that the Lord brought foorth in him both repentance and the power to wéepe 81 But Augustine Augustine when he intreateth of this matter séemeth to be in his owne field so that to hunt in him for testimonies touching this controuersie is as the common saieng is to séeke water in the sea Howbeit it shall not be from our purpose to picke somewhat out of him also In the sermon of the Lord vpon the mount touching the words of the gospel in Matthew in his 7. sermon towards the end If thou presume of thine owne worke a reward saith he is rendered vnto thée and not grace giuen thée I demand now Beléeuest thou O sinner I beléeue What Beléeuest thou that thy sinnes may be by him fréelie forgiuen thée Then hast thou that which thou beléeuest In his preface vpon the 31. psalme Thou hast done no good and yet remission of sinnes is giuen thée Thy works are considered and they are all found naught If God should render vnto those works that which is due doubtles he should condemne thée And in his booke De spiritu litera the 12. chap. We gather that a man is not iustified by the rules of good life but by the faith of Iesus Christ And in his booke against the two epistles of the Pelagians in his 3. booke 5. chapter Our faith saith he that is the catholike faith discerneth the iust from the vniust not by the lawe of works but euen by the lawe of faith And Augustine and Alipius in the 106. epistle Righteousnesse is of faith whereby we beléeue that we are iustified that is that we are made iust by the grace of God through Iesus Christ our Lord. The same father against Pelagius and Coelestinus in his 1. booke Note diligentlie what grace we ought to confesse 10. chapter It is not inough saith he to confesse what grace thou wilt but that grace whereby we are persuaded whereby we are drawen and whereby that which is good it selfe is giuen vs. This maketh plainlie against them which appoint I wot not what generall grace and will haue it to lie in euerie mans power either to admit or to refuse the same But this grace whereby we are so persuaded is nothing els but faith which faith in déed is necessarie to iustifie But those works which are done before we be iustified doo nothing auaile for the same Augustine Works which seme good are turned into sinnes against the second epistle of the Pelagians the 3. booke 5. chapter Euen as works saith he which séeme good are vnto the vngodlie turned into sinnes c. And in his booke De spiritu litera the 28. chapter Euen as saith he there are certeine veniall sinnes without which the verie iust man cannot liue and yet they hinder vs not from saluation so are there certeine good works without which euen the most wicked men can verie hardlie liue which works yet nothing profit them vnto saluation And that we should not thinke that this faith wherby we are iustified is a thing common and straieng at pleasure he addeth afterward in the 3. chapter An answer why one man is persuaded and another is not Rom. 11 33 Rom. 9 14. Why is this man so instructed that he is vtterlie persuaded and another not so There are onlie two things which I thinke good to answer O the depth of the riches c Also What Is there iniquitie with God He that is displeased with this answer let him séeke saith he men better learned but let him beware of presumptuous persons If we should giue credit to our aduersaries this had béene a verie rude and blind doubt for they would straitwaie haue answered at one word that the one was persuaded bicause he would and the other was not persuaded bicause he would not But Augustine considering the matter more déeplie namelie that It is God which worketh in vs both to will and to performe Phil. 2 13. according to his good will and perceiuing that Paule himselfe being ouercome with the admiration of this thing made such exclamation thought it most méet rather to refer the whole matter vnto God who distributeth vnto euerie man that which séemeth to him good and that without doubt iustlie although we sée not the reasons of his iustice yea neither is it méet for vs to search them out vnlesse we will haue that to happen vnto vs which commonlie happeneth vnto a certeine kind of flies which being allured by the light of the candle A similitude and flieng too nigh vnto it are oftentimes burnt with the flame thereof The grace which the Pelagians feined to be set foorth to all the saints was no other but nature The same Augustine De praedestinatione sanctorum in his fift chapter reprooueth Pelagius for that he had feigned that common grace vnto all the saints which he would haue to be nothing else but nature The verie which thing our aduersaries also at this daie doo when as they crie out that that grace is set foorth as it were openlie vnto all men and that it lieth in euerie mans power to receiue it if so be that he will The same author Ad Vitalem Grace is giuen vnto some and not giuen vnto other some in his 207. epistle Vnto them saith he whose cause is like to theirs vnto whom grace is giuen yet to them it is not giuen that they vnto whom it is giuen may vnderstand how fréelie it was giuen to them And in the selfe-same place he plainlie declareth that it is God which of vnwilling maketh vs willing and taketh awaie our stonie hart and giueth vs a fleshie hart This manfestlie declareth that it is faith whereby we are iustified and that God distributeth it according to his good will The same father De dogmatibus ecclesiasticis in the fourth chapter for that booke whosoeuer was the author therof beareth the name of Augustine To be purged from sinnes saith he God tarieth not for our will And in the 44. chapter The holie Ghost maketh vs to choose thinke and consent vnto euerie good thing perteining vnto saluation And in his 13. booke and 17. chapter De trinitate The word of the sonne of God saith he tooke vpon him the nature of man without anie maner of merit after the self-same maner also is the grace of God giuen vnto vs. This comparison is taken of the greater for if that man which was made the son of God obteined it without anie merit much more are we without anie merit either of congruitie or of woorthines receiued into adoption The same Augustine to Simplicianus in the first booke and second question Who saith he can liue vprightlie worke iustlie except he be iustified by faith Who can beléeue except he be toucht by some calling that is by some
POSSIDETE ANIMAS VESTRAS THE Common Places of the most famous and renowmed Diuine Doctor PETER MARTYR diuided into foure principall parts with a large addition of manie theologicall and necessarie discourses some neuer extant before Translated and partlie gathered by Anthonie Marten one of the Sewers of hir Maiesties most Honourable Chamber Meliora spero In the end of the booke are annexed two tables of all the notable matters therein conteined 1. Cor. 3 11. Other foundation can no man laie than Christ Iesus which is alreadie laid TO THE Most excellent mightie and religious Princesse ELIZABETH by the grace of God QVEENE of England France and Ireland defender of the true Christian faith c. IF almightie God most gratious souereigne Ladie had but as meanlie furnished mee with vnderstanding and vtterance as hee hath plentifullie inriched your Maiestie with manie most excellent gifts and graces my penne at this time would runne more agreeable to your Highnesse eares and my words pearse more deepe into your Princelie breast Then might I though with some boldnesse yet with all humblenesse approch your presence and present you with such matter as God by his holie spirit hath offered mee and in such maner as might be most liking to your godlie disposition Not that J poore simple man can prefer aught as yet vnknowne to your excellent Maiestie to whom God in his sonne Christ hath imparred as great abundance of his wisedome and knowledge as flesh bloud in this life can well conceiue but that J haue of long time beene carried with an extraordinarie zeale and desire incomparable once in my life by some perpetuall record of your roial name to giue an outward testimonie of mine inward hart and an assured seale of my bounden dutie so long borne to your manifold vertues religious profession and high estate And for the better performance of this my determined purpose perceiuing my selfe though not vnwilling yet vnable to publish anie worke wholie of mine owne deuise woorthie the regard of so great a Prince and the reading of so iudiciall a censure J resolued at last vpon this booke a worke not so long as learned conteining matter not so hard as true written by an Author not so late as famous which J haue faithfullie translated and partlie gathered and wholie dedicated to your excellent Maiestie For as all scripture inspired from aboue is profitable to teach to reprooue to correct and to instruct in righteousnesse that the man of God may be wise vnto saluation and perfect vnto all good works so in this worke is drawne a perfect forme of the most ancient religion true seruice of God set downe by the Apostles Jn it is reprooued the huge heape of heresies and errours sproong vp in the church since the incarnation of Christ with the particular discouerie of the Romane Antichristian kingdome Jn it is comprised a due correction of sundrie defaults in life and defects in gouernement Jn it is deliuered a perfect instruction for soundnesse of conscience and sinceritie of conuersation to all estates besides manie speciall comforts to the troubled exhortations to the slowe persuasions to the doubtfull incouragements to the forward reprehensions of the obstinate explications of hard scriptures distinctions of difficult saiengs discoueries of false arguments and definitions of diffuse questions And as for the Authour in a word or two neuer was there yet found anie aduersarie so enuious as to denie his learning nor so subtill as to refell his arguments nor so wise as to ouer-reach his discretion nor so terrible as to driue him from his godlie purpose no nor so malicious as to slander his life wherein he bestowed his time and behaued himselfe not onelie as a right Euangelist but if it be lawfull so to saie as a verie Apostle Wherefore I most humblie beseech your Maiestie that according to your accustomed gratious fauour it will please you to be partaker of these fruits of his and protector of these labours of mine sowne and sproong vp ripened and gathered begun and ended within the walles of your Highnesse Court by your most faithfull and loiall subiect and seruant But now in making mention of this matter J cannot but call to mind with ioie and reuerence that this our natiue countrie did first of all kingdoms in the world faithfullie receiue and publikelie professe the religion of Christ. And it reioiseth me much more that after so long and so foule a fall of the house of God this of all other kingdoms did first openlie indeuour to repaire the ruines thereof a principall labourer in which worke was D. Peter Martyr who long susteined vpon his owne and almost onlie shoulders the greatest weight of this burthen but most of all doo I praise the Lord euen from my hart that after satan our ancient enimie had giuen a sharp assault vpon Gods saints who began to laie both their heds their hands to the new building of this temple the Lord by your Maiestie though weake in respect of your sex yet strong by his power who chooseth the weake things of this world to confound the strong that his power might appeere in our infirmitie repelled his violence defeated his practises withstood his force ouerthrew his complices and proceeded to the reedification of his church O that blessed daie wherein your Maiestie was placed in your roiall seate to restore the decaied church so long captiuated vnder cruell Pharao and idolatrous Nabuchad-nezar wherein the bloud of so manie thousand seruants of God was saued from the vile hands of Antichristian tormentors wherin the desperate estate of poore seelie afflicted banished soules was recouered and restored by a mightie hand and stretched-out arme from Babylon to Ierusalem from Dan Bethel to the holie hill of Sion from superstition to religion from idolatrie to true worship from the heathenish masse to a christian Communion from papisticall rites to apostolicall ceremonies from beads to praiers from legends to sermons from bondage to libertie and euen as it were from hell to heauen O that all Christian English harts would celebrate that happie daie with all ioifull solemnitie with all praises to God and praiers for you who reduced vs in triumph your selfe as principall captiue leading the danse before the arke of the Lord Jt was your Maiestie that reuiued those good and godlie decrees which your most renowmed father and gratious brother had made for the repairing of the Lords tabernacle You sent laborers vnto the building you prescribed them perfect rules whereby to square euerie stone and peece of timber according to the paterne that the Lord shewed Moses in the mount You commanded them to raise their building vpon the foundations of the prophets and apostles Jesu Christ being the head corner stone But ô lamentable case to be sorrowed of all such as seeke saluation in Christ alone and sigh with vnspeakable grones to see the perfect finishing and furnishing of the holie temple The enimie hath sowed tares among
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
end of all things but euerie thing requires his owne proper end Euerie thing requires his owne proper end For a horse desireth not the chéefest good of a man neither dooth a dog wish for the perfection of a horse but euerie one his owne perfection To bring the reason of Aristotle to a plaine syllogisme thus it is What soeuer things desire good they haue an end set before them Humane things desire good Therefore they haue an end set before them The Maior proposition is manifest for in desiring of good they rest when they are come vnto the same And seing the motion and action is there finished there we saie is the end The Minor is prooued bicause all humane things are comprehended vnder art method action choise And I woonder much at them Whether God be desired of all things which by the good that Aristotle speaketh of doo here vnderstand not onlie the chéefest good but also thinke that God him selfe is described which onelie good they saie is desired of all things And this reason they bring that it is God him selfe which offereth all the good things of anie thing desired and all those things are most perfectlie conteined in God therefore no man can desire them but he desireth God him selfe But who séeth not that this is accidentallie which is vtterlie remoued from sciences seing they doo not teach the things that happen accidentallie And if this reason were of force wée should by this meanes prooue that vnchast men when they be delighted with anie fourme or beautie should wish for God which thing would be ridiculous We grant in déed willinglie that in God are most perfectlie comprehended all good things euen as the number of seuen comprehendeth all the former numbers which also the holie scriptures doo testifie For in Exodus God saith vnto Moses which desired the sight of Gods countenance I will shew thee all my good 33. vers 19. But Aristotle had no desires of this coniunction with God the prophet Dauid knew them Psal 72 28. who said in the Psalmes It is good for me to cleaue vnto God But that this is the sense of this place which we haue expressed the sequele dooth shew For the philosopher treateth of blessednesse which although that all men wish for yet for so much as they haue placed the same in diuers things to wit in riches honors pleasures vertues hereof it commeth that diuers men desire diuers kinds of good things all which things neuertheles would participate with the nature and forme of a generall good Yea and the philosophers hauing respect to the verie same thing wrote sometimes of the ends of good and euill How farre foorth Aristotle agreeth with the holie scriptures 4 But let vs weigh how those things agrée with the holie scriptures First that all things doo desire good it séemes to be a certeine imitation of God almightie the author of creatures For he while he made euerie particular thing had respect vnto a good end According as it is said in the booke of Genesis that God sawe the light Gen. 1 18. the great lights of heauen the stars herbs and plants and other things that they were good Finallie he rested the seuenth daie perceiuing that all things which he had made were excéeding good Wherefore this indeuor of good things is in all things the steppe and impression of the diuine propertie As touching arts and doctrines we will easilie grant that they desire good by them selues of their owne nature albeit that the same turne to euill and some vnto them which be not regenerate in Christ and therefore it comes oftentimes to passe that the secrets of saluation are hidden from men which be furnished and adorned with good arts and sciences and are open to them that be simple according to that saieng Thou hast hidden these things from the wise and hast reuealed them vnto babes Mat. 11 25. And Paule vnto the Corinthians the first Epistle Take heede to your calling my brethren how that God hath chosen not manie wise men 1. Cor. 1 26. but the foolish things of the world that he might make the wise men ashamed Which words would haue no place if arts doctrine might attaine to the leue good things and vnto that which might make vs acceptable vnto God Howbeit these things although they be good in their owne kind and nature yet to vs if we be vnbeléeuers and arrogant they are turned to euill As touching choises and actions the scripture saith in the booke of Genesis that The hart of man is inclined to wickednes Gen. 6 5. euen from his first childhood And Paule welnéere in the same sense said vnto the Romanes For I knowe that in me that is in my flesh Rom. 7 18. dwelleth no good thing Wherefore we must saie that it is a fault of nature procured by Adam that men not regenerate by Christ are prone vnto those things which are in verie déede wicked vniust and filthie and which are excéedinglie repugnant to the lawe of God and that if afterward they be instructed by the discipline of precepts by morall vertues or else that they be indued with an excellent wit true it is that they ouercome the fouler sort of appetites and of their owne choise are caried vnto certeine ciuill and morall things but yet vnto those as we said before which both be sinnes and turne to destruction Wherefore we must constantlie affirme that the choises and actions of them which be not regenerate are prone vnto euill as it is written in Genesis Which neuertheles is not against Aristotle bicause those euils are apprehended vnder the consideration of good things Yea and we that be regenerate are in a maner perpetuallie whether we will or no drawne vnto sinnes and those we most earnestlie desire yet by grace the spirit we resist those desires that at the length through faith in Christ we may become conquerours But as for the rest of the creatures of God we doubt not but that they séeke for good bicause they are gouerned by the lawes of God and whatsoeuer they doo they doo it by the lawe of nature albeit that euen they for the sinne of man are compelled to be subiect vnto vanitie But of faith hope and charitie and eâe of the grace and impulsion of the spirit of God Aristotle made no mention bicause he knew not those things which neuertheles doo desire the most true good things That the end of humane things is manifold 5 Also humane things haue not onelie a prescribed end as we haue taught but that end is manifold and in that diuersitie of ends some be more excellent than others for so much as this manifoldnes is of those kind of things which haue an order in themselues And Aristotle speaketh of them for no other cause but that he would of manie ends choose the most excellent which hée sheweth to be mans felicitie
Wherefore to this effect doth Aristotle reason Humane ends are manie and one is to be preferred aboue an other A proofe of the former part is Bicause of ends some be actions and others beside actions are works and of sundrie arts and doctrines there is not one end so is the multitude of ends shewed partlie by their sundrie natures and partlie by the diuersitie of their beginnings according as they are desired by other arts and sciences The other part of the proposition was that one end is better than another which is prooued in that the ends of the principall arts sciences which Aristotle calleth ãâã ãâã ãâã ãâã ãâã be much more noble than the ends of other faculties which be ordeined vnto them Two syllogismes Whervpon may be made two syllogismes The first Whatsoeuer things haue a sundry nature and belong to diuers faculties be not one and the selfe same things Humane things haue a sundrie nature for some of them are actions and some works and doo belong vnto diuers faculties for arts actions and sciences are diuers Therefore the end is not one The other syllogisme is conditional If faculties haue an order among themselues that one is better than another the ends also of them must be so ordred as one is better than another But faculties are so in themselues as one is preferred aboue an other Therfore ends shall haue the same order Aristotle sheweth that this facultie hath action for hir end that an excellent action and therfore as Eustrathius saith would haue it to be vnderstood that those be not the perfecter sort of actions which haue a worke remaining when they be ceased but that verie often-times the contrarie dooth rather happen And trulie if a man shall rather thinke that the faculties are better which leaue some worke after the actions than those which are spent onelie in the action such a one would thinke that the felicitie of man is more vnperfect than his works séeing it standeth onelie in action Wherefore yée must vnderstand that sometime the one happeneth and sometime the other to wit that sometime the worke which remaineth is more excellent and sometime the action For the end of the physician is a worke namelie health which is remaining in a man when he is cured which end if it be compared with a daunse which is the end of the art of daunsing it is much better On the other side the end of the art of building ships is the ship it selfe the worke I meane which is left after the building but this end being compared with nauigation which is the action and end of shipmans craft is more vnperfect So that as touching woorthines it maketh no matter whether the end be a worke or an action for sometime one is better and sometime an other But this is certeine as saith Aristotle that whersoeuer the works are the ends the actions which go before those works and for which they are made are excelled in worthines and the reason is bicause they are ordeined to an other thing And it is no maruell that Aristotle in his booke of Ethicks writeth so diligentlie as touching ends since that maners vertues choises affections and other humane things be so plucked a sunder and be of diuers natures kinds that vnlesse they be ioined togither by some science or method they can not be taught neither are they ordred and ioined togither by any other thing than by the ends And in the foresaid booke of Aristotle we haue onelie one generall stedfast rule Euerie worke that remaineth after anie thing brought to passe is more worthie than the same wherefore it behooueth that a worke be not imploied to anie other actions than vnto that onelie action whereby it is brought to passe And that we may the better perceiue the matter we must vnderstand that after the works alreadie brought to passe doo followe other actions For when a house is builded it is inhabited and when health is restored vnto him that is sicke he beginneth to be diligentlie occupied according to his nature so when the worke shall be referred vnto these latter things it is more vnworthie than they bicause it is ordeined vnto them But there be certen most noble actions which cunning works doo neither go before nor yet followe such be the actions of vertues Vnlesse thou wilt say that frequented actions which be right and iust doo at the length leaue a worke behind them that is to saie an habit in the mind after which doo followe actions of vertues which if thou saie I will not much contend although I knowe that Aristotle hath an other meaning neither did he at anie time so farre as I remember call an habit a worke 6 But since we speake so much of ends it shall be good in my iudgement to define what an end is A definition of end The etymologie of the word is shewed two maner of waies one is of the Gréeke word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which is I make perfect or I finish whereof is deriued ãâã ãâã ãâã ãâã ãâã which is a certaine perfection of those things which are referred to it selfe It is also taken for the terme vttermost limit of anie thing Wherefore death also is called an end not that we wish for the same or that we be made perfect therby but bicause it is the terme vttermost time of our life The other etymologie is that it coms of ãâã ãâã ãâã ãâã ãâã that is to saie to spring or arise vp bicause before euerie action or thing brought to passe it dooth shine foorth like the sunne that ariseth and it is defined of Aristotle to be that for the which another thing is and it selfe is not for anie other thing And Aristotle said bicause there be manie arts actions sciences there be manie ends And first hée shewed the diuersitie of ends by their natures and then in respect that they be of diuers faculties He saith that riches according to the vulgar opinion are the ends of houshold gouernement whereas in houshold and politike gouernement he saith that riches are rather an instrument for the obtaining of some other good thing I might interpret that other part how ends are so ordered as one is more excellent than another but first shall be shewed of certaine doubts that are against those things which we haue spoken For if you shall heare these things while the matter is fresh ye shall sooner vnderstand them than if we defer them anie further It is called into doubt by what reason Aristotle appointed two kinds of ends namelie action and worke For he séemeth to leaue out ãâã ãâã ãâã ãâã ãâã that is contemplation which neuertheles in his Topicks he reckoned vp as an end And Quintilian in diuiding of arts the second booke 19. chapter assigned thrée sorts of ends work action and contemplation Yea and Aristotle himselfe in his Ethicks at the end of the booke
both sides aswell in excesse as in homelinesse 8 But thou wilt saie How good prophets are knowne from bad Looke after in the fift cha art 10. Also in the fourth part chapter 4 art 7. Deut. 13 1. and 18 21. Séeing there be some good prophets and some bad by what marke may the one sort be discerned from the other Forsooth not by garments and apparell of the bodie There be certeine other more sure tokens shewed vs in the scriptures God saith in Deuteronomie that these be two sure arguments of a good prophet The first if he leade not awaie the people to idolatrie and strange gods Secondlie if it certeinlie come to passe whatsoeuer he foresheweth The one of these which concerneth idolatrie Sometimes the predictions of true prophets happen not is vndoubted and certeine but of the second some doubt may be For sometimes the foreshewings of the true prophets haue not come to passe Esaie did prophesie that king Ezechias should die of that disease whereof he was sicke and Ionas said Esaie 38 1. Ionas 3 4. that within fortie daies the citie of Niniue should be destroied and yet neither of these things came to passe according to the prophesie Here the answere may be that those saiengs were not prophesies so much as they were threatnings and that the prophets did foresée those effects according to the causes and when the causes were changed it was no absurditie that the effects changed also In 1. Sam. 2 34 In 1. King 13 17. and in this booke part 4. ch 4. art 8. 1. Sam. 10 2 and therefore the prophets cannot be reproued as liars But that place of Deuteronomie is not to be vnderstood of threatnings but of other prophesies Such is that which Samuel foreshewed vnto Saule that he should méet two men by the waie and take of them loaues and that afterward with him should méet a companie of prophets Such also was that which Gedeon receiued as touching the drie and deawie fléece Iudg. 6 36. And such was that which was foretold to Marie Luke 1. namelie that hir cousin Elizabeth should conceiue Other tokens hath Chrysostome noted vpon the 12. chapter of the first Epistle to the Corinthians Chrysost vpon these words 1. Cor. 12. When ye were Gentiles ye were caried away to dumbe idols There he saith that the prophets of the idols had two certein tokens to be knowen by The diuels prophets fared like mad men For first when they were possessed with the euill spirit they were vexed with vndecent gestures as men rauished out of their wits Further they vnderstood not themselues whatsoeuer they said For the proofe whereof he alleageth the testimonie of Plato namelie that they spake goodlie things but vnderstood not themselues Iustinus Martyr Iustinus Martyr in the end of his sermon against the Gentiles saith that these words be in a dialogue of Plato Plato which he intituleth Menon the which Chrysostome writeth not of but he addeth two things which séeme repugnant one to the other The Sibyls For he praiseth the Sibyls as though they had spoken by the motion of the holie Ghost and as though their prophesies were certeine preparatiues to the reading of our prophets But he saith that their verses were corrupted by the writers and that when the vehemencie of their spirit was asswaged and they come to themselues againe hauing forgotten what they said could not correct them But that is not like to be true if they had béene stirred vp by the spirit of God First Chrysostome saith that the diuels préests were woont to be mooued with scarse honest gestures And he citeth an old poet The vnhonest gestures of the prophane poet wherein this is written Vnloose ye now the king for a mortall man can no longer conteine God within him Wherevnto that is like which is written by Virgil Dame Sibyll mumbling made and strugling strong withstood the charge If haplie so she might the gods enforsing shake from brest But he preuailing still with more and more hir spirit opprest Hir hart hir raging mouth he taming staid and fixed fast 9 Also the diuell dooth oftentimes driue his prophets to hang themselues Prisca and Maximilla hoong them selues as he did Prisca and Maximilla of whom we spake before In like maner the préests of Baal did bore themselues with small pikes And the French Sibyls did geld themselues And Chrysostome addeth as touching Pythia that she was woont to sit vpon a thréefooted stoole and to let in the diuell into hir by hir dishonest parts from thence to giue hir answers And it is no maruell for the diuell is a tyrant and maketh men to behaue themselues shamefullie so that they cannot tell what to doo or saie But the holie Ghost vseth his prophets after an other sort Naie rather will some saie God dooth also compell his prophets Whether God doth compell his prophets Exod. 3 11. Ionas 3 11. Ierem. 1 6. For Moses Ionas and Ieremie did first shun the office of prophesieng when it was offered them yet were they compelled against their wils to prophesie It is true that these holie men did first striue against it but afterward being persuaded by the holie Ghost they tooke vpon them the function For they were not so brought to the executing of Gods messages as though it had béene quite against their wils But the diuell compelleth and haleth his prophets by violence He maketh their toong to runne at randon he wresteth their eies and tosseth their whole bodie after a lothsome maner On the other side Whether the inspired of GOD knowe not what they saie Iohn 11 49. Daniel 2 1. Gen. 41 1. one may saie that Caiphas foretold vnwares he wist not what bicause he was the high préest for that yere And that Nabuchadnezar and Pharao foreshewed by their dreames such things as themselues vnderstood not I answere that those were no full prophesies but onlie vnperfect For in the definition we said that a prophet must be able both to vnderstand and expound his prophesies for they be giuen for the vse of the church which vse is not at all vnlesse there be vnderstanding Thirdly thou wilt saie also Whether they know not what they doo 1. Sam. 19 verse 23. Read part 1 Cap 4. Art 16. Mans flesh is terified at the presence of God Dan. 10 8. Apoc. 1 17. Matth. 17 6. Num. 24 16. that Saule laie naked a whole daie and a whole night I answere that the flesh of man is terrified and weakened at the presence of the Godhead yet that the holie Ghost dooth neither corrupt nature nor yet disfigure the bodie of man In déed all the strength and power of man dooth faile and is weakened at so great a maiestie For so did Daniel so did Iohn in his reuelation fall prostrate to the earth And so did Peter Iohn Iames being astonished at the transfiguration of Christ fall downe
put in record And here it shall not be vnprofitable if we consider of the difference betwéene the word of God The word of God first reuealed then written as it was reuealed vnto the prophets at the first that which was preached afterward or published in writting wherein we shall only sée a difference in the time and not in the strength and authoritie For we grant that the word vnwritten was of more antiquitie than that which was afterward put in writing and that aswell both the one as the other was bestowed vpon the church but yet as we said before it was not lawfull for the church by any meanes to wrest or alter the same Secondlie we doubt not The duty of the church is to preach publish the word but that the churches part is to preach and set foorth the word of God committed vnto it wherein it is likened to a crier who notwithstanding he proclame the statutes of a prince or magistrate A similitude yet is he not either of more or of equall authoritie with them But all his labour is faithfullie to proclame all things euen as he receiued them from the princes and magistrates For if hée should so doo he might be counted a traitour Wherefore it behooueth the ministers of the church that they prouide and indeuour nothing more than to be found faithfull 8 Thirdlie we also acknowledge it to be the function of the church The church discerneth the true scriptures from not canonicall that séeing it is indued with the holie ghost it should descipher discerne the true and proper books of the heauenlie word from them that be not canonicall Which office doubtlesse is not to beare a higher authoritie than the scriptures as many doo foolishlie dreame For thus they saie Forsomuch as the church hath accepted and allowed some scriptures and hath refused other some to be no scripture therefore it hath authoritie to determine of them as it listeth But this is a verie weake kind of argument We will grant in verie déede that the ancient church had such an abundance of the spirit as thereby they easilie knew which of those that were presented vnto them were the true proper words of God and these as canons and rules of Gods word they disseuered by a spiritual vnderstanding from the other books called Apocrypha which being once done it was not lawfull for the church to make what interpretation it would but both the spirit of Christ must be harkened vnto and also the consent of all the places of scripture must be diligentlie considered The verie which thing we sée dailie to be done When a kings letters are brought to a citie or prouince A similitude the lieutenants and gouernours of those places by verie vse and morall skill knowe well inough whether the letters which be deliuered in the name of the king be true or counterfeit but when they shall perceiue them that they be neither fained nor depraued it is not lawfull to alter transforme and wrest them after their owne will Euen so must we thinke of the church For it is not onlie a faithfull witnesse but also a sure kéeper of Gods books and yet it is not lawfull for the church to appoint anie thing in them otherwise than God himselfe hath prescribed There be a great many that can iudge which be the right works of Aristotle and of Pâato and which be not who neuerthelesse are not straight way to be thought comparable to either of them in learning And amongst vs christians euerie one can easilie espie the difference betwéene God and the deuill and yet must we not be compared with God and much lesse be thought to excell him Euen so the church must not for this cause preferre hir credit or authoritie aboue the scriptures Augustine 9 But they alledge that Augustine saith I would not beléeue the gospell vnlesse the authoritie of the church should mooue me But that place of Augustine hath this latine word Commouéret that is to saie To mooue with the help of another thing and not simplie To mooue of it selfe Faith is powred in by the holy ghost and the ministers work togither by him For vndoubtedlie it is the holie ghost which powreth in faith to the hearers of Gods word And the ministers of the church being his instruments are rather to be said to mooue togither by him than absolutelie by themselues The same Augustine against Faustus in the 28. booke and second chapter writeth that the heretikes called Manichei should aswell beléeue that the first chapter of Matthew was written by him as he beléeued that the epistle called the foundation of their religion was written by Manicheus bicause it was so preserued among the elders of their religion and so came from hand to hand at that time And therefore it must on this sort be vnderstood that the church mooueth vs to beléeue the gospell bicause it faithfullie kéepeth the holie scriptures preacheth them and discerneth them from other writings The same father in his sixt booke of confessions the fourth fift chapters dooth plainlie witnes that God himselfe doubtles giueth authoritie to the holie scriptures Tertullian Irenaeus Tertullian Irenaeus standing in disputation with the heretikes did therefore send them vnto the apostolike churches bicause they allowed not full and wholie of the scriptures wherefore they would that they should vnderstand the sense and meaning of them by such churches as were certeinelie knowne to be apostolike For méete it was that such churches should be continuall witnesses and preseruers of the bookes of God And yet did they not by this meanes affirme that the authoritie of the church is to be preferred aboue the scriptures 10 But our aduersaries saie that they are led by a common rule vaunted by the Logicians namelie That thing is to be iudged the more so A rule in Logicke for the which another thing is so Wherevpon they gather this reason If the scripture haue authoritie by iudgement of the church then it followeth that there is a more authoritie in the church than in the scripture But they consider not how that sentence of the Logicians taketh place onelie in such causes as are called finall but that in efficient causes it is not firme For although this inferiour world of ours be warmed by meanes of the sunne and planets it followeth not Similitudes that the sunne and planets be therefore more hot than the things which they haue warmed Likewise surfetters and intemperate men are droonke by reason of wine but we cannot conclude thereby that wine is more intemperate than they Yea the Logicians teach that the foresaid rule is then firme and true in efficient causes when they be brought whole and perfect not when they be mangled and vnperfect Which point doubtles is smallie obserued by our aduersaries in this argument For the church is no efficient cause of that authoritie and credit which
thinketh that it may be more easilie answered if we saie that it was not Samuel but onelie a vaine imagination and phantasie A rule howbeit he cannot but grant that two things are against this opinion one is that the scriptures doo alwaies so speake as if it had béene verie Samuel But he answereth that it is the vsuall maner of the scriptures to call similitudes by the names of those things which they represent For so the woodden images were called cherubims and Salomon made brasen oxen 1. Kin. 6 23. 1. Kin. 7 25. 1. Sam. 6 11. and the Philistines gaue siluer mice Neither doo the holie scriptures lie when they speake after that sort For men are woont commonlie so to speake and it pleased God to applie himselfe to the sense and capacitie of man Another thing is that he trulie fore-shewed what would come to passe namelie 1. Sa. 28 19. The diuell sometime speaketh true things that Saule with his sonnes should be slaine and that the host of Israel should be ouerthrowne But he answereth that this also is no new or woonderfull thing for the diuels confessed Christ to be the sonne of God Mark 1 24. And in the Acts of the apostles they gaue a verie goodlie testimonie of Paules doctrine Acts. 16 17. Euen so in this place God vseth the seruice of the diuell to the intent he might terrifie Saule that he which had taken counsell of euill spirits might be afflicted with an euill answere But he addeth how might Saule be with Samuel a wicked man with an holie prophet A great distance of places between blessed soules and lost soules Luk. 16 26. Such he saith is the subtiltie of the diuell alwaies to mingle some truth with falshood For assuredlie saith he there is great distance of place betwéene the blessed soules and the reprobate And this he prooueth out of the historie of the rich man and Lazarus This I make mention of forsomuch as I sée that they which affirme the bodie of Christ to be in euerie place haue no reason so to saie For if that were true then the soules of the godlie should be in euerie place also For Christ saith Wheresoeuer I am Iohn 12 26. there also my minister shall be And by this meanes there should be no differences betwéene soules Of vbiquitie for all should be in all places But they saie Ierom against Vigilantius that Ierom writeth thus against Vigilantins For Vigilantius denied that we should call vpon dead men for they are in the bosome of Abraham and doo not wander about their sepulchres and ashes Then are they not saith Ierom in anie stinking prison but in a pleasant and large custodie like certeine fathers of the order of senatours But saith he They followe the Lambe wheresoeuer he goeth now the Lambe is euerie-where Apoc. 14 4. Further saith he shall we grant this vnto diuels that they can wander vp and downe thoroughout the whole world shall we denie the same vnto the blessed soules of godlie men Here Ierom by his good leaue may it be spoken is somwhat out of the waie Ierom misseth concerning the vbiquitie of soules and yet he hath not spoken of that whereof these men did meane He erreth in saieng that the soules of dead men are conuersant about their sepulchres and that they are to be inuocated yet dooth he not saie that they be euerie-where He compareth them with spirits which he saith doo wander euerie where that is they be sometimes here and sometimes there But if they were euery-where they could not wander héer and there and change places and therefore Ierom saith that neither the lambe nor the soules departed nor diuels be in euerie place but that they in such sort wander at large as they may be wheresoeuer they list These things I haue touched by the waie But Augustine answereth that that saieng of Samuel may be vnderstood of the generall state of death and not of the equalitie of happines In the latter end he addeth that whereas there be but these two waies onlie the former may not be admitted vnles it be prooued to be possible that soules departed may by magicall charms be called againe and beare the proportion of mens bodies And therefore of necessitie the other waie remaineth namelie that it was doone by the counsell and will of God But by the power of incantation that could not be doone and yet by the purpose and commandement of God it might be brought to passe And to this opinion I willinglie agrée For if God will I sée not what should hinder it Augustins booke of questions of the new and old testament 5 In the sixt question to Dulcitius he hath in a maner the same that he hath to Simplicianus But in the questions of the old and new testament if that be Augustines booke which I speake bicause of the censure and iudgement of Erasmus who hath separated that booke from the works of Augustine he accounteth it detestable for anie man to thinke that it was Samuel whom the witch raised vp for it was onlie a delusion and an imagination For the diuell did this to bring himselfe vnto honour and to persuade men that the soules of the dead be in his power and that they shall not escape from his hands after death But if the historie be well discussed we shall not find anie thing at all to prooue that it was Samuel but that Saule indéed when he had heard the description of his apparell and the fashion of his bodie thought that it had béene so that the scripture applied it selfe to his mind and opinion that Saule fell downe and worshipped and thereby the diuell had that which he sought for that Samuel would neuer haue suffered it but that he said Saule should be with him the next daie bicause he was wicked and should perish euerlastinglie But what shall we answere as touching Ionathas 1. Sa. 28 19. who was well knowne to be a iust man Wherefore this answere of Augustine séemeth to be féeble In his second booke De doctrina christiana Augustins booke De mirabilibus scripturarum the 26. chapter he saith It was an image raised vp by sacriledge In another booke De mirabilibus sacrae scripturae if the same be Augustines booke he likewise denieth that it was Samuel indéed Also in his little booke De cura pro mortuis agenda he hath manie excellent things but in the end he concludeth The dead knowe not what is doone in this life that it séemeth vnto him the soules of those which are departed be ignorant what is doone in this life For wheras they oftentimes appéere and present themselues to liuing men somtimes waking and somtimes sléeping Looke In 2. Kings 22 verse 23. that may be doone by angels either good or bad And he saith that we our selues doo oftentimes present our selues to our fréends in our sléepe when as we our selues
was in the mouths of the prophets Satan put into Dauids hart to number the people 1. Para. 21 1 And Dauid himselfe in the psalme saith that God plagued the Aegyptians by euill spirits Psal 78 49. In the prophet Zacharie Zachar. 3 1. sathan stood to let Iesus the préest that the people might not returne out of captiuitie God forbiddeth sacrifices to be doone vnto diuels Leuit. 17 7. which he would not forbid if there were no diuels at all Matth. 4 1. and 13 19. Sathan tempted Christ hée plucketh the good séed out of mens harts had bound the daughter of Abraham for manie yéeres Luk. 13 16. The diuell praied Christ that he might go into the herd of swine Matth. 8 31 Christ at the latter daie shall saie vnto the vngodlie Go ye cursed into euerlasting fire Matt. 25 41. prepared for the diuell and his angels by which words the diuels are most plainlie distinguished from men Iude the apostle saith Iude. 9. that Michaël stroue against the diuell for the bodie of Moses And Iames saith that The diuels beleeue and tremble Iam. 2 19. Christ saith that He sawe sathan falling downe from heauen Luke 10 18 and that he stood not fast in the truth Of good spirits Of good spirits also I will onelie speake a word They be the ministers of God For as it is written to the Galathians The lawe was giuen by the ministration of angels Galat. 3 19. And as it is in the epistle to the Thessalonians In the sound of a trumpet Thes 4 16. and voice of an archangel the dead bodies shall arise And Christ saith that God wil send his angels Matt. 24 31. to gather togither his elect from the foure quarters of the earth And therefore we rightlie and trulie affirme that there be spirits A confutation of contrarie opinions of the Peripatetikes 11 But now we must confute those reasons which are woont to be alledged by others These things saie they may be doone by naturall causes I grant indéed that naturall causes are oftentimes great and secret and doo bring manie woonderfull things to passe But these effects which we speake of as images to speake and giue answers and to vtter the distinct voices of men also to foretell things to come and those not common but hidden and secret matters an ignorant man to haue suddenlie learned arts sciences and he to speake Gréeke Hebrue and the Syrian toong and to recite the sentences of philosophers and poets which neuer learned those toongs nor euer handled poets or philosophers a man to walke inuisiblie to stir things that are a farre off to put out a torch far distant from vs an oxe or an asse to speake like a man these things I saie doo far excéed all force of nature The magicians also which worke these things doo ioine therewithall praiers inchantments coniurings commandements wherein certeinlie there is no naturall power of working at all Herevnto they ad also their lines characters and circles which things be within the compas of quantitie But quantities be neuer reckoned of the philosophers among things that worke The temperature of mans bodie I grant hath great force but yet not so great and besides it must néeds worke by touching Imagination can doo much True it is but euerie one in his owne bodie Howbeit no man no not in his owne proper bodie how stronglie soeuer he imagine can worke all things For if a man haue a withered arme and so stopt as the pores cannot haue their passage let him vse as great imagination as he will he shall not cure the same As for bewitching it is not so great a maruell for in old women the humors are corrupted and being drawne into the eies doo easilie infect especiallie children and infants whose bodies be as it were of waxe But there be other things which go beyond all power of bewitchings as that was when Christ fed fiue thousand men with fiue loaues Matt. 14 2â when Iosua commanded the sunne to stand still Iosua 10 13 whereas Aristotle in his eight booke of physicks and in his treatise De coelo mundo saith that Those intelligencies which mooue the spheres cannot cease at anie time from their worke and that they should mooue the spheres more slowelie if but one star more should be added therevnto when Esaie called backe the sunne Esaie 38 8. when at the death of Christ the Sunne suffered an eclipse the moone being then in opposition Luk. 23 44. Of which thing Dionysius writeth in an epistle vnto Apollophanes and saith that he had consideratelie beheld the same while he was in Aegypt and that it is extant in the historie of Phlegon Aphricanus Hervnto adde that the shadowe of Peter healed the sicke Acts. 5 15. that Elias shut vp the heauens 1. Kin. 17 1. so that it did not raine for the space of thrée yéeres and an halfe 12 But humors in mans bodie can doo much I grant But yet Christ saith The works which I doo Iohn 15 24. no man can doo and he must sooner be beléeued than all the sort of Peripatetikes Others saie that these things are onlie terrifiengs deuised by prudent men to containe the people in their dutie But we doo knowe that nothing in the scriptures is feigned or deuised for They be the pillers and sure foundation of the truth 1. Tim. 3 15. And whereas they saie that the soules of men doo passe and be changed into spirits that was sufficientlie confuted before when the same was obiected Trismegistus Trismegistus saith that Men doo make vnto themselues gods namelie images made and applied vnto certeine aspects of the heauen that they can speake and giue out oracles But a foolish thing it is to thinke that men can make themselues gods and yet if they can why doo they submit humble themselues vnto them whie doo they worship them whom they themselues made For it is a ridiculous thing to imagine that the cause of anie thing is inferiour to the effect thereof This dooth Esaie verie well deride and taunt Esaie 44 12. A man saith he taketh a peece of wood with the one part he warmeth himselfe and baketh him bread and with the other part he frameth himselfe a god But they can speake and giue out oracles Naie rather Dauid saith much more trulie They haue eies and see not they haue eares Psal 115 5. and heare not they haue mouthes and yet speake not And if they be able to make gods why doo they not rather make themselues to be gods For doubtles they shuld be much better aduised if they would make gods of their owne selues than to make them of stones and stocks Further if they be gods whie doo they not defend themselues For those idols were a good while a go throwen downe and abolished And although other idols
saith that Those spirituall minds so often as they offend doo fall and are thrust into bodies but yet not immediatelie into the vilest bodies but first into starrie bodies then into firie and airie afterward into watrie and last of all into humane and earthie bodies and if then also they behaue not themselues well they become diuels And further that if they will yet then repent they may come againe by the selfe-same degrées vnto their former state And this he saith we should vnderstand by that ladder Gen. 28 12. vpon which Iacob saw the Angels ascending and descending But Ierom to make the matter more plaine Ierom. giueth a similitude If a tribune saith he do not rightlie execute his office he is put from that degrée and is made a principall secretarie afterward a senator a captaine ouer two hundreth a ruler ouer fewer a constable of a watch afterward a man at armes and after that a souldier of the meanest degrée And although a tribune were once a common souldier yet of a tribune he is not made a yoong souldier but a principall secretarie Howbeit these things be absurd and woorthie to be laughed at And certeinlie héerein Origin speaketh more like a Platonist than a Christian That which he first affirmeth Against Origins opinioÌ of thrusting soules into bodies as vnto punishments namelie that soules are thrust into bodies as vnto punishments is manifestlie false forsomuch as God hath ioined the bodie to the soule for a helpe not for a punishment Neither doth he well to put the diuell into anie hope of saluation in time to come séeing Christ hath taught the contrarie saieng Matt. 25 41. Go yee cursed into eternall fire prepared for the diuell and his angels Neither can we in that place vnderstand Eternall to be onlie a long space of time For Christ most plainlie expoundeth his meaning when he saith Their woorme shall not die and their fire shall not be quenched Mark 9 44. Esaie 66 24. Neither did he truly affirme that the soules first sinned before they came into bodies Rom. 9 11. séeing Paule writeth of Iacob and Esau that before they were borne and had doon neither good nor euill it was said Iacob haue I looued and Esau haue I hated the greater shall serue the lesser Vpon iust cause therefore is this opinion of Origin reiected by all men Augustine 7 Augustine in manie places séemeth to attribute bodies vnto Angels and namelie in his second booke De trinitate the seuenth chapter in the third booke the first chapter Which the schoole men perceiuing excused him saieng that he spake not there after his owne iudgement but according to the iudgment of others Which thing I also might allow for so much as I sée that that father in his eight booke and 16. chapter De ciuitate Dei after the opinion of Apuleius Madaurensis and Porphyrius defineth that Angels be in kind sensible creatures in soule passiue in mind reasonable in bodie airie in time eternall Doubtlesse herein he followeth the doctrine of the Platonists but in the places before alleadged he séemeth to speake altogither of himselfe Barnard Yea and Barnard also vpon the song of the thrée children as it appeareth is of the same opinion Wherefore the schoolemen be compelled to deuise an other shift and they saie that Angels if they be compared with men are spirits but if with God they haue bodies bicause they are destitute of the single and pure nature of God Tertullian Tertullian De carne Christi affirmeth that Angels haue bodies but that is the lesse maruell in him for he attributeth a bodie euen to God himselfe But he calleth a bodie whatsoeuer is for he delt with vnlearned and rude men which thinke that whatsoeuer is not a bodie is nothing But the schoolemen saie that Angels in verie déed are spirits but that when they come vnto men they take vpon them airie bodies which they thicken and make verie grosse whereby they can both be séene touched and perceiued beyond the nature of aire There be some also which saie that some earthie or waterish thing is mixed with them but in no wise will grant the same to be anie perfect mixture least they should be compelled there to appoint a generation There haue béene also which thought that Angels tooke vpon them dead carcases but this to the more part séemeth an vnwoorthie thing to be thought of the holie Angels Whether it be conuenient for Angels to take vpon them the similitude of men 8 Here will some man saie that it is an absurd thing to charge the celestiall Angels with feigning and lieng as they to feigne themselues to be men and yet are none indéed Yea and this séemeth to weaken the argument of Christ which he vsed after his resurrection to declare that he had a verie bodie indéed Feele saith he and see Luk. 24 38. for a spirit hath no flesh and bones as ye see mee haue For the apostles being dismaid thought that they had séene a spirit and therefore to bring them out of doubt Christ bad them to handle and féele his bodie But the apostles might haue said That which we féele is a phantasie it séemeth indéed to be Christ but perhaps it is not For Angels also séeme to haue bodies and to be touched felt whereas yet they haue no bodies indéed Also this opinion may weaken the argument of the fathers against Marcion as touching the flesh of Christ For he did eate saie they he dranke he was hungrie he slept he did sweate and such like and therefore had a true and humane bodie Vnto these things might be answered that the selfe-same things haue happened vnto Angels whereas notwithstanding they had no bodies I answere that which they first saie that it is absurd to charge the Angels with lies they should vnderstand that euerie thing howsoeuer it be feigned is not straightwaie a lie Euerie thing that is feigned is not a lie Luk. 24 15. Christ appeared vnto his disciples as a stranger and yet he lied not euen he was séene vnto Marie in likenes of a gardener yet he lied not so the Angels although they appéered to be men when they were no men Iohn 15 20. The Angels while they seemeâ to be men lied not yet were they no liers For they came not of purpose to prooue themselues men but onelie that they might conuerse and haue communication with men To the argument of Christ as touching his owne bodie thus I answere first the apostles thought that it had béene a ghost which appeared and therefore Christ to refell that saith Handle and see for a spirit hath neither flesh nor bones By the handling it selfe it might be perceiued that the same which was present was a verie true and perfect bodie not a vaine phantasie But thou wilt saie It was a true bodie indéed but yet taken for a time and such a bodie as
instruction of Angels was not vsed or néedfull vnto diuine things as commonlie it had bin in the old Testament euen so in the euerlasting kingdome where we shall haue Christ reuealed and the father euidentlie knowne vnto vs certeinlie we shall enioie the fellowship of Angels but not vse the ministerie of them But as touching the substance and nature of Angels and of men we cannot certeinelie knowe in what degrée we and they shall be placed in the heauenlie habitation but yet if we respect nature we doubt not but that they are more excellent than we be But who can boldlie either affirme or denie whether the grace and spirit of God shall more abound in some certeine men than in them Neuerthelesse as concerning the place of S. Paule in the second chapter to the Ephesians Ephes 2 6. it sufficeth that his words be true namelie that we as we be and are conteined in our head may be said to sit at the right hand of the father aboue all creatures But afterwards if one would infer thereby that we shall doo the same as touching our owne proper nature or person that cannot be prooued by anie firme argument And Paule vseth things past for things to come to wit that we are alreadie taken vp and sit in heauenlie places and that not without reason that he might make the same more certeine euen as those things be which are past alreadie Or else if we haue respect to the will and decrée of God these things be alreadie done But in the epistle to Timothie the selfe-same things are assigned vnto the time to come when the Apostle saith If we be dead together with Christ 2. Tim. 2 1â we shall liue together with him If we suffer with him we shall also reigne with him Yet neuerthelesse we must not accuse him of a lie in that he vseth those times that be past in stead of the times to come For whatsoeuer is come to passe in our head we confesse it to be done in vs in so much verelie as we are growne vp together with him Wherefore let none saie If Christ be risen from death if he be carried vp into heauen if he sit at the right hand of God what belongeth this vnto mée Yes doubtles verie much for whatsoeuer hath hapned vnto him thou maiest of good right estéeme that it hath happened to thy selfe Those shall not greatlie trouble vs which by thrones principalities powers and dominions will haue to be vnderstood such princes monarchs magistrates For Paule when he maketh mention of these speaketh manifestlie of Angels of spirits that be aboue whom in the second to the Ephesians Ephe. 2 2. Colo. 2 15. he calleth rulers or guiders of the world and to the Colossians he saith Christ hath spoiled principalities and powers hath led them as it were in open triumph In which place who séeth not that these words doo signifie vnto vs the spirits which be aduersaries vnto God In 1. Cor. 15 verse 14. 20 But whereas it is said in the first to the Corinthians the 15. chapter When he hath put downe all principalitie 1. Cor. 15 verse 14. Chrysost and rule and power these things aswell Chrysostome as diuers other interpretors refer vnto the diuell other wicked spirits being souldiers of his band which I mislike not Albeit if anie will vnderstand them as concerning magistrates and principalities of this world I will not be against it For kings and princes haue the sword to the intent that sinne may be kept in subiection and that innocent subiects may be defended from violence and iniuries which things shall take no place when things shall be set at peace and quietnes by Christ We might also vnder these names comprehend the good Angels which be assigned as ministers and helpers vnto vs while we be here in this miserable life as we read in the epistle to the Hebrues and as Daniel testifieth Heb. 1 14. Dan. 10 13. and 12. 1. Angels be gouernours of kingdoms and gardians of men Mat. 18 10. The cause of the motion of the planets they be set ouer kingdoms and they be the gardians of men séeing Christ said as touching the yoong children Their Angels doo alwaie behold the face of the Father But when the kingdome of Christ shall be fullie appeased then these ministeries shall be superfluous and therfore it is said that they shall be taken awaie Yea and the labours of the sunne moone stars and celestiall bodies shall not be néedfull for therefore are they mooued and kéepe their circuite in the world that they may driue awaie darkenes and cold and bicause that fruits also may be brought foorth for the defense of our infirmitie which béeing perfectlie healed these helps and supportations shall be at rest Wherefore we read in the Reuelation of Iohn that an Angel sware by him that liueth for euer Apoca. 1 5. that hereafter there should be no time anie more which cannot be taken awaie vnles the motions of the heauens be at rest And therefore it is said that all these things shall be abolished if not as touching their substance In what respecâs the celestiall bodies shal be abolished yet as touching their gifts and offices which they exercise towards men The same thing also may be said of ecclesiasticall dignities and functions which now indéed further vnto edification but when all things shall be perfect absolute in the elect they shall cease and haue an end Manie things hath Dionysius concerning the signification of the words Principalitie power and dominion but yet such as are spoken onlie of him for among the rest of the fathers there is verie little extant as touching these things and that for good cause for the holie scriptures teach not these things bicause they further not to our saluation Wherefore they A iudgment of bookes ascribed to Dionysius which be of the greatest iudgment in ascribing of bookes to the true authours of them doo not thinke that Dionysius which wrote of these things is that Areopagita the scholer of Paule but some later Dionysius Neither is it likelie to be true that that worke was in estimation long ago séeing that Gregorie except Gregorie who was a Latin man none of the ancient fathers cited those writings I haue heard sometimes diuers saie that these surnames of Angels were commonlie translated by a metaphor taken of the powers of this world and therfore they would that Paule when he happened to make mention of Angels remembred these names as if he should saie Whether they be principalities or dominions And they alleadge the place vnto the Ephesians where it is said Ephe. 1 21. that Christ is set aboue euerie name that is named whether it be in this life or in the life to come But I doo not much allow this iudgement bicause not onlie the Rabbins Orders of Angels Among the celestiall spirits there be orders and offices In Rom
haue procéeded from sinne These similitudes doo nothing at all further Pighius cause for although Augustine vsed now and then to speake after that sort yet his will was to be vnderstood concerning those defects and imperfections which are remaining in man after baptisme 7 But Augustine saith that in anie wise they be sinne before baptisme yea the holie Ghost also by Paule calleth them sinnes Rom. 7 5. and the nature of sinne is agréeable vnto them For wée haue defined sinne in such sort as it apperteineth vnto all things whatsoeuer doo striue against the lawe of God for as Iohn saith 1. Iohn 3 4. Sinne is vnrighteousnes and who perceiueth it not to be a thing vniust The nature of sinne is extended vnto all things which are against the lawe of God Psal 51 7. that the flesh should make the spirit subiect vnto it and that our soule will not repose it selfe in the word of God Séeing therefore all these things doo stir vs vp to transgresse and rebell against the word of God both they are vnrighteous and must be called sinnes Beside this the words of Dauid are against Pighius Behold I am conceiued in iniquitie and in sinnes my mother hath conceiued mee If naughtie desire In whom is iniquitie and these vices were the works of nature surelie the man of God would not complaine of them And what did Paule the apostle otherwise meane when hée wrote these words vnto the Ephesians Ephes 2. 3. We are by nature the children of wrath but that sinne is in euerie one of vs But Pighius goeth about by a peruerse interpretation to wrest this testimonie from vs saieng that To be the children of wrath by nature is no other thing than To be the children of wrath by a certeine condition of our birth bicause we are so brought foorth into the world And he alledgeth that some be called seruants by nature A similitude which is no other thing but that they be borne vnto such a state as they doo serue But we neither can nor ought to rest vpon this feigned deuise for the wrath of God is not stirred vp but vpon iust cause The wrath of God is not stirred vp but iustlie for it is no such thing as can be kindled either rashlie or by chance So as it behooueth that in our nature there bée something amisse whereby Gods wrath is prouoked to reuenge And that similitude of his serueth not to his purpose for those which are said to be borne bond-men by nature Bond-men by nature haue somwhat in them apt vnto bondage haue euen by nature something in them apt for bondage for if we giue credit to Aristotle in his Politiks they are bond-men by nature which excéed in strength of the bodie but in reason be slowe and dull And thereby it coms to passe that they are more méet to serue than to command others or to liue at libertie verse 2. Also the apostle dooth sufficientlie declare wherefore he calleth vs by nature the children of wrath euen bicause we by nature séeme to be prone to stir vp Gods wrath and doo walke according to the prince of this world and also for that the diuell can doo much in our harts by reason of incredulitie and that we fulfill the will of our flesh and of our mind These be the things which make vs the children of wrath And how can it be denied that sinne is in our nature séeing Christ would haue vs to be regenerate Iohn 3 3. for vnlesse we are framed amisse what néed were it for vs to be fashioned anew Besides this in the eight chapter of the booke of Genesis it is plainelie spoken Gen. 8 21. that The imagination of mans hart is euill euen from his childhood And how dare Pighius be so bold to call that a good thing and the worke of God That which the holte Ghost calleth euil is no worke of God which the holie Ghost in plaine termes hath called euill But least he should séeme to saie nothing he imagineth that the same was spoken by God of his mercie as though he would so excuse men and testifie that he would not destroie the world anie more by water bicause that men were made on that sort and that the cogitations of them did tend vnto euill yea euen from their childhood But while he iudgeth this to be an excuse he is far deceiued The true sense of that place of Genesis for this is thought to be the better and more naturall sense of this place namelie that God would enter into a couenant with Noah that he would neuer destroie the world againe with water though otherwise men were such as they deserued the same and the imagination of their harts was euill euen from their childhood These things doo not cleare mans nature from sinne but rather signifie the same to be more vicious and corrupt which neuertheles God will spare for his mercie sake Rom. 5 19. 8 Lastlie we reade in Paule that By the disobedience of one man many were made sinners which sheweth that there is sinne in them which be borne of Adam for the which they may be called sinners But Pighius thinketh himselfe able by shifts to auoid this bicause that sinners are sometime so called by reason of the gilt or fault although the act of sinning be past and shew it selfe no more Notwithstanding it be so yet is he neuer able to shew out of the scriptures that anie man is called a sinner but that either he hath sinne in him or else hath surelie committed sinne before None is called a sinner but either he hath sinne in act or else he hath committed sinne Pighius maketh a middle state betweene the damned and the blessed Matt. 25 34. and 14. Mar. 13 13. Iohn 5 29. vnlesse he will saie that God maketh men guiltie without anie sin committed by them Moreouer Pighius considereth not that by this his feigning is brought in a middle opinion touching the state of them which die onelie in the guiltinesse of Adam whereas the scriptures doo plainelie teach vs that in the last iudgement there shall be no meane but that men shall either be committed to euerlasting fire or else shall inioie eternall felicitie And it is a rash part to procéed further in such things than is reuealed in the holie scriptures wherefore they deale with more moderation and greater wisedome which refer all this whole matter to Gods diuine prouidence But it is a goodlie matter to sée by what reasons our Pighius is mooued They shall not be gréeued saith he with anie sensible paine bicause they did not contaminate themselues in this life with anie lewd purpose A corrupt nature in him that is without Christ sufficeth to damnation A similitude What matter maketh this It sufficeth that they had a naughtie nature for they were prone vnto sinne although in respect of their age they could not sinne
had attempted to doo vnder Ezechias God saith he will not permit that a double trouble should arise he is satisfied that he hath destroied ten tribes he will haue the kingdome of Iuda to be saued Although this exposition be nothing against pietie yet it séemeth not to agrée with the mind of the prophet for he prophesied against Niniuie the threatenings of God and the subuersion that should ensue And when he was minded to exaggerate the punishment that was at hand he saith that such should be the violence of destruction to be brought by the Chaldaeans that there should be no néed for the Lord to reuenge the same againe for that he by the first vengeance would take sufficient punishment for the empire of the Assyrians was vtterlie ouerthrowne by the Chaldaeans And we be commonlie woont to saie of a man that is beaten euen vnto death that he was so striken dead with one blowe as he néeded not the second blowe This is the scope which the prophet taketh and the proper sense of this place But touching the matter we denie not but that afflictions in godlie men doo tend vnto that end 1. Co. 11 32. that as Paule saith They may not be condemned with this world for they be fatherlie corrections whereby men be called to repentance But here-hence must not be drawne a generall rule to the intent a measure should be prescribed vnto God God punisheth manie of the wicked both in this life and in the life to come that when he hath begun to punish men in this life he cannot also punish them in time to come if they depart from hence without faith and repentance If they returne vnto God they shall suffer nothing in another life howbeit not for that they haue satisfied God by their punishments in this life but bicause Christ paid for them the price of their redemption Wherefore euen as certeine good things be giuen to the godlie men in this life The punishments of this life be preparatiues of the punishments of the life to come which be pledges and entrances into another life euen so in the wicked euerlasting punishment is begun by the preparatiues of afflictions in this life Which also Christ dooth séeme to grant when he saith Feare him which can both destroie the bodie and send the soule into hell-fire By these things I suppose it euident enough that the oracle of the prophet which we haue plainlie expounded Luk. 12 5 apperteineth nothing vnto that matter which we haue in hand 35 Another of their arguments is taken out of the prophet Ezechiel Ezec. 18 20 The sonne shall not beare the iniquitie of his father c. To this we might answer at a word Looke after part 2 plac 5 art 36. as a little before wée said namelie that children doo not beare the iniquitie of their parents but their owne and proper iniquitie which cleaueth to euerie one from his natiuitie But séeing that place is woont to be one waie expounded by some and another waie by others we will bréeflie declare what we thinke fit concerning the same This was a common prouerbe among the Iewes The fathers did eate sower grapes and the childrens teeth be on edge This prouerbe was not onlie remembred by Ezechiel but also by Ieremie in his 31. chapter verse 29. The meaning of which saieng is this Our fathers haue sinned we for them are punished And as the Rabbins saie They which were of the kingdome of the ten tribes séemed to ascribe these things vnto Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdome of Iuda referred those things vnto Manasses for whose vngodlines they thought that the captiuitie was to light vpon them which the prophets had denounced Euerie one shall beare his owne sinne This prouerbe dooth God reprooue and saith that it should not be so hereafter The soules saith he be mine the sonne shall not beare the iniquitie of his father but euerie one shall die in his owne sinne Manie would haue these things to be vnderstood concerning temporall punishment bicause God in the 24. of Deuteronomie commanded verse 16 that parents should not be slaine for the childrens offense nor yet the children for their parents Which also Amazias the king of Iuda obserued as it is written in the 14. chapter of the second booke of Kings for he executed the murderers of his father but he spared the children of them according to the commandement of the lawe Which neuertheles was not alwaies obserued by the Israelites for we read in the seuenth chapter of the booke of Iosua verse 24. that not onelie Achan was slaine Iosua contrarie to the common lawe punished the sonnes with the father by reason of the cursed things which he had reteined against Gods commandement but also togither with him both his sonnes and daughters and cattell But this was doone by the speciall commandement of God neither is it preiudiciall to the lawe giuen in generall 36 Neuertheles this exposition concerning the lawe ciuill dooth not concurre with the prophets words for the Iewes did not complaine of iudiciall punishment or of that which the prince laid vpon them but of those calamities which God himselfe brought vnto them namelie of the spoile of their goods of the destruction of the Iewish kingdome and of the captiuitie of Babylon Here they accused the iudgements of the Lord and made a muttering that his waies were not right wherefore some did interpret that place to be ment of eternall punishments of the losse of grace and of the spirit the which things they saie doo happen to euerie one for his owne proper sinnes and not for the sinnes of other Yet in the meane time they affirme that both children for their parents and people for their princes sake doo suffer temporall punishments for God saie they will punish the fathers in their children for children are a certeine part of their parents And they saie that it is no absurd thing if the children by their afflictions doo profit their parents séeing they also by this meanes are called home to repentance and that no iniurie is doone vnto them if they die séeing they be mortall For that God dooth wiselie dispose the times either of liuing or of dieng and that he dooth plucke the children from their life least either they should be corrupted with naughtines or else if they be alreadie in sinnes and in the state of damnation they should not be more and more burthened and that they may at one time or other make an end of naughtie liuing And vnto this opinion Augustine séemeth not a little to incline in his questions vpon the booke of Iosua question the eight and ninth And they which would not haue these remnants of originall sinne remaining after regeneration are compelled so to saie for they cannot shew that in infants their own sins be punished séeing they affirme them
vndoubtedlie good or euill as it sufficeth that they be named for they be foorthwith either chosen or refused such are felicitie infelicitie life death and whatsoeuer is of the like sort But there be certeine other more obscure or indifferent vpon which things men are woont to deliberate That God is to be worshipped all men confesse without anie doubting but after what maner and with what rites and ceremonies he must be worshipped therein is great doubt That it is profitable for men to be togither in cities and to mainteine fellowship all men doo knowe but by what lawes they must be ruled or what kind of Common-weale ought to be vsed In what things free will consisteth there men manie times doo doubt verie much In these and such other like things is frée will occupied Definition of free will 2 I define frée will after this sort Frée will is a facultie or power whereby we either take or refuse as we lust our selues those things which be iudged by reason But whether such a kind of power be in men or no or how it is in them cannot with one answer be defined First we must of necessitie distinguish the state and condition of man There be verelie found in man foure differences of state at the least In man are foure differences of state for the state of Adam when he was created in the beginning was farre differing from the state after his fall such as is now also the state of all his posteritie Moreouer they which be regenerated in Christ be in farre better state than they which liue without Christ for we shall become most happie and most frée when we haue put off this mortall bodie wherefore we will make answer vnto the proposed question Adam was free in his first state Three kinds of works in man according to these foure states We must beléeue that Adam in his first creation had frée will which thing before I shall declare thrée kinds of works that be in vs are to be noted Of the which some doo apperteine vnto nature as to be sicke to be in health to be nourished to digest our meate and such other like in the which things albeit the first man was a great deale more happie than we be at this present yet he was subiect vnto some necessitie for it behooued him both to eate to be nourished and to take meate Neuertheles he was frée from all calamities which might bring death There are other works also which after a ciuill or morall consideration be either iust or vniust The third kind is of those works which be liking and acceptable to God As concerning all these man was frée from the beginning for He was created vnto the image of God vnto whom nothing dooth better agrée Gen. 1 27. than true perfect libertie And of him it is thus written Psalm 8 6. God hath crowned him with glorie honor and againe When he was in honor Psal 49 13. he knew it not And what honour can there be where libertie wanteth Lastlie God made subiect vnto him all things which he had created Gen. 1 28. the which out of doubt he could not trulie and according to right reason haue gouerned if he himselfe had béene created a slaue vnto affections and lusts But in what sort that state was séeing there wanteth scripture to shew vs there can nothing be defined for certeintie Augustine in his booke De correptione gratia The grace that wee haue by Christ is preferred before Adams grace in paradise saith that The helpe of the grace of God was bestowed vpon Adam such an helpe it was as both he might forsake it when he would and therein might remaine if he would but not that it should be as he would And as touching this thing Augustine dareth preferre the grace which we enioie by Christ aboue that grace which Adam had in paradise for now by the grace of Christ not onelie we abide if we will Phil. 2 13. but also as Paule saith We haue both to will and to performe for the hart of beléeuers is changed so as of not willing they be made willing And this same To will was in the verie choise of the first man neither was it the grace of God that wrought this in him But why God gaue frée will vnto Adam in his first creation Augustine bringeth this reason in his second booke De libero arbitrio for that God had decréed to declare vnto him both his goodnes his iustice And he would haue declared towards him his goodnes if he had doone well which thing vndoubtedlie he could not haue doone if he had not béene frée Why God at the creation gaue free will But if so be he should behaue himselfe dishonestlie and naughtilie God was to vse towards him the seueritie of his iustice But he when he was frée fell miserablie And euen as Christ describeth the man comming downe from Ierusalem to Iericho Luk. 10 30 to haue fallen among théeues to be ill intreated of them so he to wit Adam not onlie hauing his garment taken awaie lost all his ornaments but also hauing receiued manie wounds was left for halfe dead and destitute of hope 3 Wherefore we saie as concerning this second state of man when we are strangers from Christ Little freedome remaineth to them that be not regenerate there is but a little fréedome remaining vnto vs for both we be subiect to the necessities of nature and are afflicted with diseases will we or no and last of all we are striken with death Howbeit there is some fréedome left as concerning woorks that be ciuill and morall What freedome is left to the not regenerate for these things are both subiect vnto our naturall knowledge and also they excéed not the powers of our will and yet in them also men haue experience of great difficultie bicause licentious lusts doo resist morall honestie Entisements and pleasures doo alwaies hurt our senses and these are set forward by wicked persuaders sathan also dooth continuallie vrge vs and driue vs forward For he enuieng mans commoditie and perceiuing that ciuill discipline by such kind of works is still retaind he coueteth by all meanes to ouerthrowe them But that mans power maie doo much in these ciuill matters at the leastwise in respect of iudgement manie good lawes set foorth by Lycurgus Solon Numa and by diuers other doo sufficientlie declare And Paule to the Romanes Rom. 2 3. Doost thou thinke saith he ô man that thou shalt escape the iudgement of God when thou doost the selfe same things that thou iudgest Moreouer in these things there be two points which must not be passed ouer God vseth the wils of men to his owne ends The first is that God vseth the will of man to those ends which he hath appointed The second is which dependeth also of the first that those euents followe not
obserued the same houre which the Iewes had appointed for common praier for it saith that At the ninth houre he sawe an angel standing by him which gaue him to vnderstand that his praier was heard But out of the first chapter of Esaie and 15. of Prouerbs and manie other places we be taught that The vngodlie and sinfull sort be not heard of God How it is to be vnderstood that sinners are not heard of God Which neuertheles must be vnderstood so long as they would be sinners and reteine with them a will to sinne 11 Neither is that which Augustine writeth against the Donatists repugnant to this doctrine namelie that The praiers of wicked priests be heard of God Why God heareth the the praiers of ill ministers for he addeth that it so commeth to passe by reason of the peoples deuotion But Cornelius when he praid was holpen by his owne faith and not through the faith of others which stood by And Augustine in his epistle vnto Sixtus saith that God in iustifieng of a man is woont to giue his spirit whereby he may pray for those things which be profitable for saluation Rom. 12 14 And séeing Cornelius praid for those things there can be no doubt but he was iustified Herevnto adde that no man can rightlie praie vnto God vnlesse he haue faith And that we be iustified by faith it hath bin sufficientlie testified and declared alreadie Peter also before he began to preach vnto him saith that He perceiued in verie truth that God is no accepter of persons Acts. 10 34. but that he is accepted by him of what nation so euer he be which worketh righteousnesse which words teach vs plainelie enough that Cornelius was euen alreadie accepted of God before Peter came vnto him But I maruell that there be anie which dare affirme that he had not the faith of Christ when as Christ himselfe in the eight chapter of Iohn saith that He knoweth not God which beleeueth not in the sonne of God Iohn 14 1. And in the 14. chapter he admonisheth his disciples If ye beleeue in God beleeue also in me Iohn 5 46. and if so be ye beleeued Moses ye would also beleeue in me These things assure vs that Cornelius beléeued verelie in God and therefore did also beléeue in the Messias which should come euen as he had bin instructed by the Iewes although he knew not that he was alreadie come and that IESVS of Nazareth whom the Iewes had crucified was the same Messias He had the same faith Cornelius had the faith of the fathers in the old testament Iohn 1 48. The example of Nathaniel wherewith the fathers beléeued that Christ should come wherefore séeing they were iustifieâ by the same faith how dare we be so bold as denie the verie same vnto Cornelius Nathaniel which beléeued that Messias should come and thought that he was not yet come is by Christ pronounced to be a true Israelit in whom there was no guile which two things cannot concurre in a man not yet iustified But Peter was therefore sent to Cornelius that he might more plainelie and expressedlie knowe that thing which he had before intricatlie beléeued of Christ Of this mind was Gregorie in his 19. homilie vpon Ezechiel A similitude for he saith that Faith is the entrie whereby we come to good works but not contrariwise that by good works we can come vnto faith And so he concludeth that Cornelius did first beléeue before he could bring foorth anie laudable workes And he citeth that place vnto the Hebrues It is vnpossible without faith to please God Which sentence Heb. 11 6. as it appeareth by the selfe-same place cannot be otherwise vnderstood than of faith iustifieng Beda expounding the third chapter of the acts is of the same mind and citeth the words of Gregorie Neither is the Maister of the sentences of anie other iudgement in his second booke and 25. distinction But our aduersaries obiect vnto vs Augustine in his 7. chapter De praedestinatione sanctorum where he reasoneth against those which taught that faith is of our selues when yet in the meane time they confessed that the works which followe be of God but yet obteined by faith Indéed Augustine confesseth that the works Faith is not of our selues Ephe. 2 8. which followe faith be of God but denieth that faith is of our selues For he saith that Paule writeth to the Ephesians By grace ye are saued through faith and that not of your selues for it is the gift of God But that is a hard saieng which he addeth namelie that the praiers and almes of Cornelius were accepted of God before he beléeued in Christ But we must here weigh the things which followe for he addeth And yet praied he not neither gaue he almes without some faith for how did he call vpon him in whom he beléeued not Cornelius had faith in Christ but not distinct and vnfolden These words doo plainelie declare that Augustine tooke not awaie from Cornelius all maner of faith in Christ but onelie an vnfolden and distinct faith Which thing that place chéeflie declareth which is cited out of the epistle to the Romans verse 13. How shall they call vpon him in whom they haue not beleeued For those words be written of the faith and inuocation of men regenerate as the next sentence following plainelie declareth Euerie one which calleth vpon the name of the Lord shal be saued for we cannot attribute saluation but to them which be iustified Peter was sent to edifie Cornelius not to laie the ground of his faith But Peter was sent vnto Cornelius to build vp and not to laie the foundation for the foundations of faith were laid in him before 12 But those things which Augustine addeth séeme to bring a greater difficultie for he saith But if he could without the faith namelie of Christ be saued that singular workeman the apostle should not haue béene sent to edifie him But séeing he alreadie before attributed vnto him faith and inuocation after which of necessitie followeth saluation whereof the apostle speaketh in the epistle to the Romans The saluation which we haue in this life is not perfect how can he take saluation from him vnlesse we peraduenture vnderstand that faith and saluation in men iustified is not perfect while they liue here For our saluation commeth not in this life to that degrée nor to that quantitie which Christ requireth in his elect for no man maie doubt but that we shall not atteine to perfect saluation before the resurrection and eternall saluation although we haue begun to enioie the same alreadie after a sort Paule to the Ephesians affirmeth Ephes 2 8. that We be now saued by faith And yet vnto the Philippians he exhorteth vs With feare and trembling to worke our owne saluation Phil. 2 12. Which places cannot be brought to one consent Saluation begun by iustification is
to be made perfect euerie daie vnles we saie that the saluation begun in vs through iustification is dailie to be made perfect in vs for we are alwais more and more renewed and faith is made more full more expressed of more efficacie These words of Augustine vnles we interpret them on this sort either of necessitie they must be none of his or else he is repugnant to himselfe That the booke is Augustines we cannot denie but that he is repugnant vnto himselfe that is not likelie But if thou saie that these things may agrée well enough togither if we grant that Cornelius was not yet iustified when as neuertheles he did some works well pleasing and acceptable vnto God I answer that this can by no meanes agrée with Augustines meaning For he in his 801. treatise vpon Iohn and in his fourth booke and third chapter against Iulian and vpon the 31. psalme dooth prooue by most sure reasons that all works doone before we be iustified be sinne But that faith is more expressedlie set foorth and made perfect in them that are iustified we may easilie perceiue by that which Christ said vnto his apostles Manie kings and prophets desired to see the things Matt. 13 17. which ye see and sawe them not Yet notwithstanding those kings and prophets were men godlie and iustified although they knew not so expressedlie all the mysteries of Christ as the apostles did And Christ when he praied thus spake concerning the apostles themselues The words which thou gauest me Iohn 17 8. haue I giuen vnto them those haue they receiued and haue knowne that I came foorth from thee and that thou hast sent me These things doo shew that the apostles beléeued in Christ and therefore were iustified Yet the verie historie of the Gospell sufficientlie declareth that they were ignorant of manie things Luke 24 16 Matt. 16 9. Luke 18 34 for it is shewed oftentimes that either they had their eies closed that they should not sée or else that they vnderstood not those things which were spoken Note the interpretation of the words of Augustine Wherefore Augustine denieth that Cornelius had saluation before Peter was sent vnto him yet not altogither but that he had no perfect and absolute saluation 13 But they further obiect the same Augustine in his questions vnto Simplicianus in the second booke and second question where he plainlie teacheth that faith goeth before works After that he putteth a certeine meane betwéen graâe and the celebration of the sacraments for he saith that it may be that Catechumenus or one newlie conuerted vnto christian religion and that he which is conuersant among the Catechumeni may beléeue and haue grace and yet the same man is not yet washed by baptisme Moreouer he saith that grace is more plentifullie powred in after the sacraments By which words he signifieth that it is one and the selfe-same grace but is afterward made more abundant And that thou maist knowe he intreateth of a iustifieng faith he citeth a place out of the epistle to the Ephesians Ephes 2 8. By grace ye are saued through faith and that not of your selues for it is the gift of God Whether grace and a weake faith haue the power to iustifie But our aduersaries will saie that they also teach that grace goeth before good works and that by this grace some faith is bestowed vpon men But this at the beginning is so weake as it cannot haue the power to iustifie howbeit there may some works be doon which may be acceptable to God But we will call to mind what Augustine writeth of Pelagius A historie of Pelagius in his hundred and fift epistle vnto Innocentius bishop of Rome he saith that Pelagius in the councell of Palestine to the end he would not be accurssed himselfe did cursse all those which should saie that they could liue vprightlie without grace But he by grace ment no other thing than the gift bestowed vpon vs in our creation as frée choise reason will and the doctrine of the lawe The Palestine bishops being beguiled by this colorable craft did absolue him Augustine excuseth them bicause they dealt plainlie and simplie for when they heard that Pelagius confessed the grace of God they could not vnderstand it to be other than that grace which the holie scriptures doo set foorth namelie the same whereby we are regenerate and ingraffed in Christ Wherefore it appéereth that they which feigne vnto themselues another grace than that whereby we are iustified and ingraffed in Christ doo thrust vpon vs a thing imagined by man or rather a Pelagian refuge which the holie scriptures acknowledge not Moreouer Augustine in the same place which we now spake of dooth affirme that the Catechumeni and such as beléeue though they be not baptised yet neuertheles be conceiued Who be Catechumeni and conceiued sonnes of God but they which are now conceiued to be the sonnes of God cannot be strangers from him or enimies vnto him wherefore it followeth that they also be alreadie iustified though not in such perfect sort And this also is manifest Grace following is all one with the first but differeth in degree and quantitie in that Augustine calleth the grace following a more full grace as that which differeth not from the first in kind and nature but onelie in degrée and quantitie and séeing it is of the selfe-same kind that the other is the same shall also iustifie had their reward But that God in appointing of kingdoms had respect to some other end than to paie a reward to those men Augustine himselfe sheweth vs sufficientlie in his fift booke De ciuitate Dei and twelfe chapter which we before cited Why God by his prouidence so transferreth kingdoms from nation to nation for he saith that Séeing the empire had first béene in the east God would at length that the kingdome of the Romans shuld beare the chéefe dominion to tame the wicked dooings of other nations 16 But manie suspect that by this doctrine is opened a windowe vnto manie vices for if all the dooings of ciuill men while they séeme to worke vpon vertue be sinnes they may easilie be pulled awaie from those goodlie works Ciuill discipline must not be pretermitted of infidels I answer that we teach not that ciuill discipline is to be let go for the same by Gods prouidence is as it were a bond wherewith ciuill societie is preserued God can suffer cities and Common-weales so long as in them flourisheth integritie of maners and honestie but when those things be altogither vitiate and corrupt then God is so prouoked vnto wrath as he will punish those things The Ethniks sinne lesse by keeping of ciuill discipline than by reiecting of it All sinnes are not alike which long before he had winked at So long as men be without Christ they sinne euen when they shew foorth notable works but yet they sinne farre lesse than
iustified but as for other things neither be they good nor yet doo please God Wherefore séeing the Publican praied and that faithfullie it is certeine that he had eternall life and was not destitute of iustification 19 But that all these things may be the perfectlier vnderstood What is required vnto the works which be acceptable vnto God it shall not be from the purpose to knowe what things are required vnto a good worke to make it acceptable vnto God First of all he that dooth anie good thing it behooueth him to be mooued by the spirit of God for otherwise in vs that is in our flesh dwelleth nothing that is good and they which be lead by the spirit of God those be the children of God Secondlie it behooueth that faith be present by which it is vnderstood for a certeintie that the worke which we take in hand is of those kind of things which God willeth and by his lawe hath commanded to be doone Rom. 14 23 For whatsoeuer is not of faith the same is sinne Neither ought we so to handle the matter that our owne hart should accuse vs in that thing which we doo Thirdlie whatsoeuer we doo the same must be wholie directed to the glorie of God that herevnto chéeflie and aboue all things we haue regard that the praise and glorie of God may be set foorth by our works 1. Co. 10 31 Whether saith Paule ye eate or whether ye drinke or what other thing soeuer ye doo doo it to the glorie of God Fourthlie forsomuch as by reason of th' infirmitie which is graffed in vs there is alwaies some want in our works yea euen in those works which séeme to be doone well it is necessarie that the grace and mercie of God through Christ be present with vs wherby that defect or want may be supplied For this cause Dauid saith Psal 32 1. Blessed are they whose iniquities be forgiuen blessed is the man vnto whom the Lord hath not imputed sinne And Paule saith Rom. 8 1. There is now no condemnation to them which be in Christ Iesus Againe Ibidem 3. That which was vnpossible to the lawe insomuch as it was made weake through the flesh God sending his owne sonne c. These testimonies sufficiently declare both that our works doo faile of their perfection and iust end and that also it commeth through Christ and the mercie of God that that blame mingled with our works is not imputed vnto vs. Lastlie this also is required Ierem. 9 23. 1. Cor. 1 31. that no man glorie of that which he vprightlie dooth but that he glorie in GOD onelie and acknowledge that what he dooth he dooth by his goodnes not of his owne strength for Who hath separated thee saith Paule to the Corinthians 1. Cor 4 7. What hast thou that thou hast not receiued But if thou hast receiued it whie dooest thou glorie as though thou hadst not receiued it When all these things which I haue here recited shall take place the worke with out all controuersie will be good and acceptable vnto God Here may the diligent reader out of these conditions of a good worke Whence may be gathered the definition of good works gather the definition thereof On the contrarie part if we haue respect vnto the nature of man not regenerate we shall easilie perceiue that these conditions which we haue said to be necessarie vnto a good worke cannot be found in him For he is altogither void of the spirit of God and of faith and is so infected with the loue of himselfe that whatsoeuer he dooth he referreth it not vnto God but vnto his owne profit Moreouer forsomuch as he is a stranger from Christ it must néeds be that he is left vnder the lawe so that what defect or fault soeuer there be in his works as of necessitie there must be much the same cannot by anie other meanes be recompensed To conclude if perhaps he haue doone any notable goodlie worke he dooth not glorie in God but in himselfe for he is ignorant of Christ and of grace By these two descriptions of a woorke good and acceptable vnto God and of a man that liueth without Christ I thinke it is now manifest How far the wicked are from the condition of good works that those works cannot be good and acceptable vnto God which procéed from a man that is out of the faith 20 But our aduersaries indeuour to wrest from vs two verie strong places which we vse for the confirmation of this matter A metaphor of a good and euill tree Matt. 7 18. Rom. 14 23. The first is that we say An euill tree cannot bring foorth good fruit the other is Euerie thing that is not of faith is sinne of which things somewhat must be said in this place That metaphor of an euill trée which cannot bring foorth good fruit Christ vsed not onelie in the seuenth chapter of Matthew verse 33. verse 34. but also in the twelfe chapter of the same Gospell and thereof he inferred Yee generation of vipers how can you speake good things when ye your selues be euill But before I make open this cauillation I thinke it good to declare how Augustine in the fourth booke and third chapter against Iulian the Pelagian contended for this selfe-same place He setteth foorth a goodlie worke of a man being an infidell namelie To cloth the naked without faith is sin to cloth a naked man and he demandeth whether this worke may be called a sinne Surelie vnlesse this worke be of that kind that pleaseth God I perceiue not that anie other worke of an infidell can be acceptable to him And Augustine affirmeth and prooueth that the same is sinne and least that he might séeme to speake this without reason he saith It is therefore sinne bicause he that did that goodlie worke glorieth in his worke for he dooth not by faith acknowledge either God or Christ to whom he should ascribe the dooing thereof Moreouer he saith that To auoid the nature of sinne it is not inough that a good thing be doone but also that it be well and vprightlie doone Shall we their saâe that an infidell hath done a good worke and wrought vprightlie If we grant not this then we confesse that he sinned But if we doo grant it then we confesse the fruit to be good whereas the infidell without Christ is an euill trâe By this meanes we shall grant that an euill trée dooth bring foorth good fruit which thing neuertheles Christ dooth expressedlie denie Our aduersaries therefore are driuen to such a passe that now they doo not fight against vs onelie but euen against Christ himselfe also vnlesse peraduenture they will saie that a man being faithlesse an infidell and a stranger from GOD is a good trée But if they affirme this how doo they denie that he pleaseth God séeing that which is good cannot be but acceptable vnto our good
there two sorts of mans felicitie the one which we may call actiue and thereof dooth Aristotle write in his first booke of Ethiks and the other which is farre more perfect and exquisite is contemplatiue and of that he disputed in the tenth booke Whereby it appéereth that man if he become perfect in this double felicitie draweth verie néere vnto the similitude of God Wherefore Plato in his booke of the immortalitie of the soule said that Philosophie is the imitating of God according to mans abilitie Neither is this distinction of practise and speculation giuen as some thinke by the works of our owne vnderstanding and will for it ought not thus to be bicause knowledges are distinguished by their obiects But if a man will somewhat more diligentlie consider of the matter he shall sée that it must be taken according as those things be which are vnderstood for those either haue God and nature for their causes and then they belong to the kind speculatiue bicause such things we cannot doo by our owne choise But there be other things which haue vs for their causes in respect that we doo will choose and these be of the actiue facultie But let vs sée whether of these is the more excellent By the common and receiued opinion the speculatiue is preferred before the actiue Which part of wisdome excelleth other for action is ordeined vnto contemplation but not so on the other part And no man doubteth but that which is ordeined to another thing is of lesse worthinesse than that thing But they againe obiect that the generall word of contemplation belongeth vnto action for therefore doo we behold nature that we may loue the author thereof and therefore doo we séeke to knowe God to the intent we may honor him and for this cause is our diuinitie of some called actiue Howbeit these men in reasoning after this maner are verie much deceiued for there is no science therefore called actiue bicause there followeth a worke of that knowledge vnlesse the selfe-same thing be performed which was first knowen When we behold nature and the heauen albeit of the same there followe a worshipping and louing of God yet must not such a knowledge be called actiue forsomuch as that is not brought to passe which we doo behold for there is no man that can make nature and heauen and other works that followe thereof Accidentallie they are said to be doone for not all they which doo behold these things doo loue and honor God naie rather they be oftentimes furthest of all from him And further the works following that knowledge also our diuinitie haue respect vnto this that we may knowe God more and more vntill we behold him face to face in the kingdome of heauen And our sauiour Christ confirmed this opinion when he said This is eternall life Iohn 6. that they may knowe thee the onelie true God and Iesus Christ whom thou hast sent A diuision of mans vnderstanding And not onelie doo these two points diuide philosophie but they also diuide our vnderstanding wherevpon the one is called actiue and the other speculatiue not as though there can be two powers or faculties of the mind but bicause the vnderstanding according as it is conuersant about such and such other things so is it called either speculatiue or actiue That philosophie which is speculatiue is diuided into thrée parts A diuision of speculatiue philosophie For there be some things euen vtterlie sundred and seuered from the matter so is God and so are the intelligences and they are called supernaturall or else they are things so inherent in the matter as without it they can not so much as be defined in that sort they are naturall or else they are after a middle sort for that they cannot be without a matter either of iron or wood or such like and yet may be defined or vnderstood without those things as are the Mathematiks 7 These things may be yet further distinguished but I cease A diuision of actiue philosophie and I will so diuide actiue philosophie as therein may be taught precepts touching the life and instruction either of one or of manie If it be of one it is a booke of morall philosophie if of manie they are either more in number or fewer If they be fewer they concerne houshold gouernment if they be more they belong to the common weale But in what place shall we leaue arts Vnto what kind arts doo belong They are comprehended vnder the third actiue kind and belong vnto politike gouernment neither must they be excluded from the nature of wisedome For art is ãâã ãâã ãâã ãâã ãâã In this definition there appéere two things First that art is an habit belonging to knowledge whereby some things are certeinlie comprehended namelie through exercise and experience so as it can not be excluded from wisedome And it is not to be doubted that the ancients called them Wise men which found out these arts or else did excell in them Wherevpon Bezeleel and Aoliab in the holie scriptures are called wise men The other thing that we speake of is that this knowledge is actiue for these things are knowne by exercise and by these habits somewhat is doone and brought to passe which helpeth to mainteine the life Wherfore the walkers vpon ropes and iuglers and such other like which doo nothing profitable vnto mans life must not be called artificers but deceiuers and triflers A diuision of arts But arts may be diuided into those which bring foorth some worke and into those which in the verie action are consumed Now dooth it appéere by these things what we are to iudge concerning Logike for euen the same also must be reckoned among the arts and it worketh most profitable things in the life so as it ought not to be diuided from wisedome especiallie séeing it is a readie meane instrument and waie to procure wisedome vnto vs. Neither must the waie be cut off from his scope appointed Yea moreouer Cicero distinguished the parts of philosophie so that it is partlie touching life and maners partlie touching nature and things hidden or else it concerneth the art of disputing in the first of his Academ which he rehearseth out of Plato Neither dooth Galen disagrée from this opinion But as concerning the authors of philosophie we must vnderstand that they brought more profit to the world than did Ceres that inuented the increase of corne and graine than did Bacchus that found out the wines or than Hercules that rid the world of monsters for these things belong to the maintenance of bodilie life but philosophie nourisheth and instructeth the soule it selfe 8 Now must we remooue a certeine small impediment and it is that which Paule saith in the second chapter to the Colossians verse 8. Beware least there be anie man that spoile you through philosophie Whether it be lawfull for a christian to studie philosophie By which words
he can make good But as concerning the euerlasting punishments bicause those doo hurt for euermore euerie man dooth iustlie suffer them according to his euill desart No man saith he suffereth those punishments for an other mans fault And euen this also he writeth in his first booke the 10. chapter against the aduersaries of the lawe the prophets There is no doubt saith he but in this life one is afflicted for an other And against Iulian the Pelagian the sixt booke 12. chap. he distinguisheth the state of the people some he saith are regenerated in Christ but that others are not yet regenerated Men distinguished into regennerate and not regennerate And of them which be not regenerated their sinnes are visited vpon the third and fourth generation to wit vpon all the posteritie And he alludeth vnto originall sinne which from Adam is spred ouer all posteritie But thou wilt saie Whie then punisheth he to the third and fourth generation The same father answereth in the 42. question vpon Deuteronomie The number of seuen betokeneth a complete number Bicause thrée being ioined with the number of foure make the number of seuen which is a complete number So as by naming the third and fourth generation it is all one as if he had said Vnto euerie generation Which kind of speach Amos vsed Amos. 1 3. For three wickednesses saith he for foure I will not be turned Augustine therefore vnderstandeth the words of the lawe concerning the punishing of the fathers iniquitie vpon the children vnto the third and fourth generation of them which be not regenerate for the lawe saith he spake of them which were vnder the lawe But Ezechiel and Ieremie spake of men which were borne anew and of the gift of regeneration to be giuen by Christ But men which be regenerate shall be iudged euerie one after his owne merits and not according to other mens sinnes And so the sonne shall not beare the iniquitie of the father but the soule which sinneth the same shall die But before regeneration originall sinne infecteth and destroieth all posteritie 44 This distinction of Augustine I disallow not yet doubt I whether it be sufficientlie applied vnto the sense of Ezechiel and Ieremie Both those prophets wrot the selfe-same words Ezechiel and Ieremie being in sundrie places wrote both one thing The fathers did eate sower grapes and the childrens teeth were set on edge when as neuerthelesse the one was in Iewrie and the other was led awaie into Babylon which is a good argument that they spake both with one spirit But Augustine saith that the exposition of Ezechiel must be taken out of the 31. chapter of Ieremie For there it is added after those words Behold the daies will come that I will make a new couenant c. Wherefore all that whole place is to be applied to regeneration so that by these words of Ieremie the saieng of Ezechiel must be interpreted concerning the regenerate By this meanes that father thinketh that the question is answered But I when I more diligentlie consider of that chapter of Ezechiel it séemeth to me that it speaketh of the paines and afflictions of this life For wherfore did the people complaine saieng The fathers did eate sower grapes and the childrens teeth were set on edge Did they complaine of the paines of hell No verelie but bicause they were carried awaie captiue into Babylon and there liued in bondage They complained that God did deale ouer hardlie that whereas their fathers had béene idolaters yet they which had not offended should be punished Concerning those punishments the people lamented so as it was néedfull that the prophet should answer for those things The soule of the father is mine and the soule of the sonne is mine the soule that sinneth the same shall die Wherefore these things haue respect to the punishments of this life Albeit I denie not but they may be transferred also vnto spirituall punishments but that is not but by the waie of arguing A minori ad maius that is From the lesse to the greater which is after this sort God hath not altogither laid temporall punishments vpon the innocents for others sinnes Therfore much lesse the spirituall and euerlasting paines Ierom. 45 Ierom when he interpreteth Ezechiel hath a solution the which afterward Augustine also followed as we will declare when the place serueth But the interpretors doo varie bicause the matter is obscure and thereof commeth a difficultie bicause it can not be denied but that God afflicteth some for other mens cause Gen. 9 25. For where as Cham had disclosed the shame of his father Noah yet was the curse transferred vnto Chenaan his sonne Gen. 19 1. And when the Sodomites had gréeuouslie sinned the children also togither with the fathers were burned Againe when Dauid had committed adulterie 2. Sa. 12 15. GOD caused that the child begotten in that adulterie should die Wherefore in a matter so obscure Ierom indéed bringeth his owne exposition but yet he sheweth what other men thought concerning this question First he saith that there were manie which vnderstood that place of the lawe namelie that God doth persecute the iniquitie of the fathers vpon the children vnto the third fourth generation to be allegoricallie spoken touching euerie particular soule or man that sinneth For they be certeine rash onsets impulsions and forcements vnto euill or as other saie first motions afterward followeth deliberation as when one hath determined with himselfe that he will doo naught thirdlie when this determination is performed fourthlie there followeth a glorieng in wickednesse when one dooth satisfie and well please himselfe in sinnes So after a sort there be reckoned foure generations But God is so mercifull that in the first and second generation that is in rash onset and deliberation he is silent and maketh as though he knew not but the third and the fourth that is the committing of sinne and the glorieng therein he punisheth when as both a man dooth euill and glorieth in his sinnes and will not repent Wherefore they saie that God reuengeth vpon the branches not vpon the roots For a man as they thinke if he neither doo euill nor yet boasteth of euill may be saued although otherwise he as well lusteth as deliberateth to doo euill Neither doo they otherwise interpret Paule to Timothie when he saith 1. Tim. 2 15 that A woman shall be saued by procreation of children if so be she abide firme in the faith c. That is hir soule shall be saued if she worke well although she haue naughtie motions and cogitations This interpretation I allow not First bicause it is allegoricall séeing God especiallie in the lawe speaketh plainlie and manifestlie Secondlie for that the words of the Lord Allegories haue no certeintie if they should be turned to allegories will become altogither vncerteine Lastlie bicause it is not true that is spoken For those forcements and
neither by the earth saith that he dooth not forbid vs to sweare but that we should not sweare by creatures The fourth Councell of Carthage And in the fourth Councell of Carthage which place is also cited in the 22. cause question 1. in the title Clericus it is forbidden that anie should sweare by creatures and it is added that If a clerke shall so sweare he should be excommunicated and deposed How manie waies God is called to record But we must note that God is sometime called to record not absolutelie but either with vowes praiers or else with curssings and execrations With praiers as when we saie As I would liue As God shall helpe me Thus sware Ioââ¦h By the life of Pharao as if he should saie So let Pharao liue as that which I saie is true And in times past they were woont to sweare by the angel of Caesar and by the safetie of his children Howbeit such forme of oths was taken awaie in the Code But the cursses are on this sort Ill come vnto me or Let me be confounded So Dauid in the psalme If I haue doone this saith he and if there be anie wickednes in mine hands then let mine enimie take awaie mine honour from me and tread my life in the dust In these two forms there is nothing to hinder but that the name of anie creature vnto whom we will either good or euill may be mingled with them But that name of the creature is onelie there set downe indirectlie for it is no direct and full oth On this wise it may be expounded As I would liue that is So God giue me life or else So let me be confounded that is So let GOD confound me Here the name of God is held in silence whereas in verie déed the whole efficacie and taking record in the oth is referred vnto him onelie As on the contrarie part when we saie Thus and thus God doo by me the name of God is expressed but the things themselues be kept vnder silence Wherefore these things doo not further the Papists at all for to prooue it lawfull hereby to call saints which be dead vnto an oth 12 But let vs sée how rightlie Dauid sware vnto Semei that he should not die In 2. Sam. 19 vers 16. when as afterward being at the point of death Whether Dauid sware rightlie vnto Semei he instructed Salomon concerning his affaires charged him among other things that he should put Semei to death He séemeth not to stand to his oth or else he sware not that well which he wold not haue kept If he sware he ought to haue stood to his oth if he minded not to kéepe his oth he should not haue sworne Some saie it ought thus to be ment that he should not be killed while Dauid himselfe liued if he tooke order that he should be killed after his death that then he brake not his oth But this exception was not expressed in the forme of the oth That which a man dooth by another man he séemeth to doo it himselfe He which promiseth anie thing must not alonelie performe the same but he must applie his indeuour that the promise which he hath made may be performed So as Dauid ought not to haue stirred vp his son Salomon against Semei but he should haue giuen charge that the promise made by him might not haue béene violated If a man will saie that although the condition were not expressed yet the same was in his mind when he did sweare we must consider how an oth is to be interpreted According to whose mind an oth must be interpreted whether according to the mind of him that sweareth or of him to whom the oth is made Touching this point there séemeth to be contrarie opinions Isidorus in the decrées the 22. cause question the fift the chapter Quacunque arte writeth In euerie art let men weigh the words of the oth God who is the witnesse of consciences taketh those words as he to whom they be sworne vnderstandeth them He iudgeth that the oth must be vnderstood according to the meaning of him to whom it is made Gregorie in his Moralls the 26. booke was of another mind The eares of men iudge our words to be such as they sound outwardlie but the iudgements of God doo heare such things spoken outwardlie as they be vttered from within And so he would haue it to appéere that the words of them which sweare should be vnderstood according to the mind of him that maketh the oth These two opinions are reconciled euen by the Schoole-men and among others by Thomas Aquinas Oths be made either as concerning the conscience or else in respect of outward pleadings If we speake of the conscience he which sweareth either dealeth simplie and sincerelie or else craftilie and by fraud If sincerelie then is he bound to kéepe no more but that which he meant to doo but if fraudulentlie then let him be sure that he is bound to the meaning of him whom he would haue beguiled But if an oth be made in ciuill pleadings the words of them which be sworne must be taken according to the common meaning If there happen a doubt the magistrate shall be the iudge thereof But returne we to Dauid if he delt sincerelie and had the foresaid condition in his mind he was not bound to Semei in respect of his conscience If he ment to applie himselfe to the time and by anie meanes to beguile him he sware not in truth Wherefore let vs vse this inuincible argument Either he ment to kéepe his promise or he ment it not If he ment it not he should not haue sworne If he ment it he should haue performed it if it were lawfull If an oth doo confirme an vniust thing it must not be kept Now to promise impunitie to a wicked man which hath broken the lawe of the Lord for the lawe saith Exo. 22 28. Thou shalt not curse the prince of thy people is not iust wherefore he was not to performe the oth which he made Oths made vnaduisedlie must not be performed The oths which be made vnaduisedlie ought not to be performed These be of those sort of things which alwaies haue an euill end turne which waie thou wilt If so be thou performe them not thou hast sworne naughtilie if thou doo performe them thou makest a double offense Neither here auaileth the instance of the Israelites fact with the Gabaonites Iosua 9 15. They séeme to haue sworne that which was not lawfull and yet they thought themselues bound vnto their oth In verie déed we saie that they were not bound for the Gabaonites dissembled with them When he that sweareth is deceiued he is not bound But the Israelites thought that they should blemish the name of God if they did not stand to their agréement and that the oth which they made was not contrarie vnto the word of God God would not haue
with hir selfe and afterward she obeied Héerby saith Augustine there is offered a great scope of matter vnto Rhetoricians for so much as some would praise that fact of Lucretia and others would reprooue it As for hir praisers they were woont to saie that two indéed coÌmitted the wicked fact but that onelie one was the adulterer But saith Augustine the chastitie of Lucretia cannot be praised vnlesse hir murther be condemned For if she were an adultresse why is she praised But if she were chast why did she kill hir selfe And so he concludeth that the same in Lucretia was no valiant courage but a faint heart bicause she could not abide the peoples ill suspicion of hir But this fault was peculiar vnto the Romans that they were infected beyond measure with the desire of praise Wherefore verie well wrote Virgil that The loue of countrie and vnmeasurable desire of praise had the ouerhand That Lucretia was an adulteresse But if thou demand whether Lucretia were an adulteresse or no I answer that she was For Aristotle in his third booke of Ethiks when he disputeth of certeine actions whether they be voluntarie or not voluntarie demandeth that If one in a tempest throwe out his merchandize rather than the whole ship should perish what maner of action that is to be reckoned And he answereth that the same is a mingled action for that it hath some part that is voluntarie and a part also that is not voluntarie But to make a more exquisite answer he saith that the action is voluntarie for the merchant had rather it were so for that time And that an action must be weighed according to that time wherein it is taken in hand And he addeth an other reason that such a kind of action falleth out vnder the frée choise of man for the merchant deliberated with himselfe afterward he made choise and fullie determined that this should be doone Séeing then Lucretia chose rather to commit that adulterie than to be stained with infamie after hir death of necessitie the action was voluntarie For she would rather be an adultresse being aliue than so to be accompted being dead I grant indéed that the action had some mixture but yet as I haue said we must measure the fame by that time wherein it was taken in hand But we on the other side against this example will obiect the example of Susanna I know that that storie is not canonicall yet howsoeuer it be the example must not be contemned When those elders stood about hir in the garden and threatned that they would accuse hir of adulterie vnlesse she would yéeld vnto them she answered that She had rather fall into the hands of men than into the hands of God Euen so ought we also in such distresses not to cleaue vnto our owne good intents and to imagine what may happen on each part but to make our selues conformable vnto the will of God and to leaue vnto his iudgement whatsoeuer shall happen Also Curtius is obiected who Of Curtius at such time as the earth opened wide in the middest of the market place and that the gap could not by anie meanes be filled vp and that an answer was made by the soothsaiers that our mother the earth desired that thing which in the citie was most excellent he came armed on horsbacke into the market place saieng Thinke ye that the citie of Rome hath anie thing in the citie more excellent than armor and men And spurring his horsse he lept downe into the gap and foorthwith the earth returned to hir owne estate What can héere be said but that these things were doone by the deceit and fraud of diuels Neuerthelesse if we will compare this Curtius with Cato we shall perceiue that he was of a far greater courage For he did not kill himselfe through impatience but thorough a care and loue of his countrie for he was led by some féele of religion But this was euill in that he gaue credit to the diuell whom he thought to be God The virgins of Lemnos Neither was that otherwise which Plutarch sheweth of the virgins of Lemnos for they hanged themselues without anie certeine cause And when there could be no end made of this their furie those which had so come to their death were by publike consent of the citie drawne naked by a hooke with great ignominie among the people and after that they ceased to hang themselues 16 But to set aside prophane examples they saie that Ionas also willed himselfe to be cast into the sea Ionas 1 12. Of Ionas and that this was no other thing than to kill himselfe But we must remember that Ionas was a prophet and perceiued the will of GOD and by his instinct commanded these things to be doone Furthermore also GOD would that in him should be a figure of Christ that euen as he had béene thrée daies in the bellie of the fish so Christ should be thrée daies in the hart of the earth Of Razis Razis also in the historie of the Macchabeis killed himselfe 2. Ma. 14. 43 for when he sawe that he was inclosed on euerie side by Nicanor and that he could not escape he strooke himselfe with his owne sword afterward when he sawe his wound was not mortall he cast himselfe downe headlong Here Augustine taketh verie much paines For the Donatists were woont to take hold on this example The Donatists Neuerthelesse he first answereth thus that Some things perhaps were lawfull vnto them which in our time may not be lawfull Howbeit this is but a weake argument for the lawe of God especiallie the morall lawe is euerlasting But he addeth that certeine acts doubtlesse are mentioned in the holie scriptures but not allowed of Such are the droonkennesse of Noah the incest of Loth the selling of Ioseph the adulterie of Dauid and other such like But against this answer it is obiected that in the 14. chapter this act is commended by the author for thus he writeth He would rather die honourablie than suffer anie thing vnwoorthie of his progenie Howbeit this dooth not much trouble me for perhaps the authour speaketh these things according to the opinion of Razis who thought that if he should liue in such sort it would be a great shame both to his stocke and his name Howbeit another answer is much better namelie that those bookes are not among the canonicall scriptures neither may anie opinion be confirmed by them But thou wilt saie that they were read in the church I grant they were Augustine saith that those bookes were accustomed to be read bicause of that noble vertue of the martyrs to the intent that godlie men might be incouraged against tyrants But it is incredible how desirous those Donatists were of voluntarie death This they did The Donatists desirous of voluntarie death to bring our bishops in hatred who had obteined against them the assistance of the emperours And now to the end
perfect reason 39 Now let vs sée How the affects may be gouerned how those affects may be ruled and corrected The first waie is ciuill to wit through morall vertues For those doo reduce them to a mediocritie and those would suffice if we should onelie haue respect vnto the present life But in truth before God they are not sufficient neither dooth this ciuill iustice suffice before his tribunall seate And therefore another rule is yet necessarie namelie the rule of the diuine scriptures the which doo profit nothing at all vnlesse they be apprehended by faith This rule bringeth two maner of commodities with it The first is that that which is wanting vnto true righteousnes considering the morall state wherein we be is not imputed to vs and that the whole fulfilling is ascribed to vs out of Christ his fulnesse Besides this there is giuen vnto vs greater strength to withstand lusts And finallie by faith the verie actions of vertues good affects are altogither referred to God which without faith cannot be doone And therefore in men which are estranged from Christ those moderate affects how gorgious soeuer they were are sinnes not that they be so in their owne nature but they so become through our naturall corruption For we be euen as fustie vessels the which doo corrupt the wine though it be good that is powred into vs. And therefore sith God is the author of all creatures and that he made nothing but is good and made no bare substances and such as are furnished with no kind of helps but gaue vnto euerie one a pronesse and inclination vnto those things which be holsome and profitable it followeth that not onelie natures and substances be good but also the affects which are by God ingraffed in them Albeit that in those which be wicked men they drawe vnto them these two euils which otherwise of themselues are good First by reason of originall sinne nature is so corrupted and weakened that good affects are not of such efficacie as they ought to be Secondlie they are not directed vnto God as it behooueth that they should be but rather to the imbracing of pleasures and earthlie delectations Foure degrees of men Wherby we may perceiue there are foure degrées of men The first are the basest who be neither indued with morall vertues nor yet with godlinesse in these we may perceiue all things to be fraught with perturbations and disorder Secondlie there be others as yet aliens from godlinesse howbeit ciuill men who by a certeine kind of habit haue after a sort reuoked their affections to a mediocritie The third sort are beléeuers in Christ who notwithstanding they are not without sin no more than are other mortall men yet is not their sinne imputed vnto them In the fourth last place must those be put which either were made by God at the beginning or else are loosed from hence and be now with Christ They indéed haue no corrupt affections neither on the second nor yet on the third cause but they haue them altogither good absolute and perfect Howbeit in nature there be not anie affects so corrupt and so vicious but in them may be séene somwhat that is good In all affects there is som good thing For in all of them there dooth appéere some part of the institution of God For that same first beginning or as I may so saie the facultie strength of these qualities had his originall from God but the confusednesse either of imperfection or of deformednesse which commeth by reason of sinne hath corrupted the same Neither doo those euill affects hurt alone the grosser parts of the soule Ill affects hurt the will and reason but they also hurt the will and reason For so did God fasten and bind togither those powers of the mind as they might serue one another namelie that the affects should obeie reason and that reason should rule and gouerne the affects and temper the motions of the hart Howbeit it fareth otherwise and so great a féeblenesse there is of the will as being compared with the affects it may séeme to be euen a fearefull child sitting vpon a verie fierce horsse Wherefore the morall philosophers haue prefixed to themselues this end namelie to qualifie the affections by vertues and to strengthen reason being weake In what parts of the mind be the affects 40 But which be the parts of the mind that being instructed by vehement affects doo disturbe reason and make it féeble Plato declared who in the chéefe place appointed * The part that ruleth ãâã ãâã ãâã ãâã ãâã and in the inferiour place * The lusting part ãâã ãâã ãâã ãâã ãâã and * The wrath full part ãâã ãâã ãâã ãâã ãâã So that in these latter parts of the mind are placed the affects And these powers of the mind as it was said before he iudged to be in the head in the liuer and in the hart But Aristotle for the generall word tooke ãâã ãâã ãâã ãâã ãâã which he diuided into thrée parts to wit ãâã ãâã ãâã ãâã ãâã that is Gréedie desire Affectation or Couetousnesse ãâã ãâã ãâã ãâã ãâã that is Anger or Vehemencie of the mind ãâã ãâã ãâã ãâã ãâã that is Will. Which parts bicause they are apparant of themselues there is no néed to expound them anie further Yet this neuerthelesse will I adde that according to right order the inferiour appetites ought to be mooued gouerned and ruled by that same superiour which is ãâã ãâã ãâã ãâã ãâã to wit Will euen as the vppermost sphere doth guide the lower as Aristotle writeth in his 3. booke De anima And thus doubtlesse the case standeth the inferiour powers when they be stirred vp and compell vs to the dooing of anie thing are gouerned by the cogitation and the cogitation by reason Yea and euerie man hath experience in himselfe that when anie naturall reason is applied the disturbed affections are set in quiet euen as the winds are feined to be suppressed by Aeolus Wherefore in man the affects are obedient vnto the will it selfe whereas in brute beasts action immediatelie followeth vpon the motion of the affects But our affections do perpetuallie expect the commandement of the will vnlesse that some impediment doo oppose it selfe as in children and in mad men we sée it falleth out Here perhaps thou wilt saie Doo we not sée Whether the affects be mooued against the will that in those which are incontinent the affects are mooued euen against the will We answer that indéed they rebell against the will but that as touching the motion and actions they bring nothing to passe vnlesse that the will doo command them Indéed the affections doo resist the will and trouble it and finallie ouercome it and lead it awaie to their owne opinion which will when it shall haue giuen hir assent and shall haue ouerruled the matter actions doo followe not as it decréed at the beginning
foorth in Adam the forme of perfect matrimonie Moreouer he addeth that at that time there was no idolatrie but afterward when idolaters were increased it was necessarie that the godlie should also increase and for that cause God dispensed with his lawe Yea thou wilt saie but it is the peruersenesse of nature Whether it be a peruersenesse of nature and therefore not to be ascribed vnto God Philip Melancthon whom I name for honour sake in his Epitome of the Ethiks distinguisheth naturall honestie and saith that one is eternall to wit that God must be worshipped that thou oughtest to doo to others as thou wouldest be doone vnto for these things be eternall and cannot be changed without great trouble The other is that which somwhat declineth from a perfection yet not so as anie great naughtinesse or confusion dooth followe And of this sort he reckoneth polygamie which he saith God did allow among the Israelites Euen so was it for a man to marie the wife of his brother which for that time God not onelie allowed but also commanded Some of the fathers adde that God did dispense with his lawe not onelie for propagation sake but also that he might by some meanes shadowe that which should afterward come to passe That in polygamie there was hidden a mysterie Ambrose in his first booke and fourth chapter of Abraham the patriarch bicause he first had a child by Agar and afterward by Sara saith that therein laie hidden a great mysterie The verie which thing Ierom also said to Geruntia to wit that Sara represented the church and Agar the synagog The same they iudge of Rachel and Lea. The same of Anna and Phenenna Of this mind was Iustinus Martyr in his conference that he hath with Tryphon namelie that it was not lawfull vnto the fathers to haue manie wiues at once vnlesse it be to describe a mysterie What the father 's iudged touching polygamie But what the fathers themselues haue held concerning the polygamie of those of old time it may easilie appéere by their owne testimonies Clemens Alexandrinus in his ãâã ãâã ãâã ãâã ãâã the fourth booke saith that God in those first times did exact polygamie of them Chrysostome saith that God granted polygamie vnto them Ierom to Geruntia saith that the same was doone according to the varietie of times Augustine De doctrina christiana in the third booke and 12. chapter saith that that fact of the fathers must not be regarded according to the outward action but after the maner of their lusting Wherefore he saith that they sinned not if they did it onelie for issue sake but if there were anie that therein sought after lust they could not be excused Indéed Augustine in that place treated of meats but this he added in the end as touching polygamie and saith that the same was blamelesse bicause of replenishing the world with sufficient issue The same father against Faustus the Manichei Séeing saith he it was then the manner it was no sinne And in the same booke De doctrina christiana the 18. chapter he saith They might haue euen manie wiues in chastitie and one with lust And he addeth that they which had manie for an other cause that is for propagation sake are to be preferred aboue them which had but onelie one for lust sake Ambrose of Abraham the patriarch saith that he did nothing for fulfilling of lust therefore he may be excused Finallie the same thing doth the Maister of sentences affirme in the fourth booke distinction 33. A defense of the old fathers touching polygamie 12 Thus therefore may the dooings of the fathers be defended First bicause those most ancients vnderstood by the spirit of God wherewith they were indued that God did dispense with his lawe Secondlie bicause the posteritie followed the example of their ancestors especiallie when they perceiued that the dooing thereof was neither reproued any where by God nor yet afterward by any lawe Others there be which thinke that the same was sin though not verie hainous that it was remitted them by reason of their faith And they thinke that the same sinne might be eased in them by reason of probable ignorance sith probable ignorance may in some part excuse sinne Luke 12 47 For he that knoweth the will of his Lord doth it not shal be beaten with manie stripes Perhaps in those times of darknesse either they thought not of the lawe or else they vnderstood it not Moreouer they sawe that polygamie was receiued now vsuallie ouer all the East part so as they thought that there was no other matter in it than a ciuill ordinance And whatsoeuer sinne was therein GOD made as though he knew not both for propagation sake bicause he ment of that stocke to raise vp a great number of people and also by reason of the ignorance of the same people for as yet they were not otherwise instructed lastlie for the figure and mysterie sake This is an other reason made by the latter men whereby the polygamie of the fathers may be defended Both reasons séeme vnto me probable and so probable as I sée there be both learned and godlie men which sometime doo followe the one and sometime the other For Philip Melancthon Melancthons opinion of this thing vnto whose manifold learning and godlinesse I doo attribute verie much though in his Ethiks which place I cited before he saith that God allowed polygamie in the Israelits yet in his booke De coniugio he writeth manifestlie that matrimonie ought to be a coniunction of one vnto one And he saith that God did beare with that imperfection in the fathers bicause they although otherwise they were perfect yet were not without their blemishes Howbeit this Melancthon of the trée of consanguinitie more plainelie saith that the same sinne procéeded of ignorance yet he addeth probable bicause as yet no lawe was extant concerning the same But what lawe he speaketh of I doo not perceiue for the lawe giuen to Adam went long before Vnlesse perhaps he meane the lawe manifested by Christ or else that Moses which put that lawe into writing was not yet borne séeing before that time it was onlie kept by tradition Or else peraduenture he ment that that custome was politike and that in such ciuill ordinances alwaies something is suffered to be amisse Howbeit this he saith that God pardoned their faith bicause it was not doone against the expresse lawe But whereas that great learned man inclined to this other reason it was not of inconstancie but bicause he perceiued them both to be probable Vnlesse peraduenture he were alwaies of this mind and that when in his Ethiks he saith that God allowed it he ment that he forgaue it The choise shall be in thée gentle reader which reason thou haddest rather to followe both of them be probable neither of them vngodlie Peter Martyrs owne iudgement hereof Indéed for my part the first liketh me best for I
in idlenesse for they are subiect to that lawe which in old time was said vnto Adam Gen. 3 18. By what precept idlenesse is forbidden In the sweate of thy face thou shalt eate thy bread In déed they doo not plough nor delue yet ought they to be vigilant and to studie for the Common-wele to examine causes to giue sentence to write good lawes And not alonelie kings would be idle but bishops also and moonkes especiallie of all meâ Those at the beginning liued of their labours afterward they being wearie as I thinke of good works found the meanes as idle men to be mainteined with stipends of the church But when by godlie men they were set on worke Surelie saie they it is not lawfull sith this is not according to the gospell Matt. 6 34. For Christ warned that We should not be carefull for the morrowe Ibidem 26. but should consider the lillies of the feeld the birds of the aire But against them Augustine disputed Augustine in his booke De opere monachorum If ye will saith he imitate the birds and the lillies whie doo ye not also imitate them in this point The lillies doo not eate or drinke the birds doo not laie vp till to morrowe but ye doo eate and drinke and doo carefullie laie vp in store And he rightlie expounded that saieng of the Lord Be not carefull for the morrowe for he saith that the Lord forbiddeth onelie a pensiue carefulnesse ioined with infidelitie as though we are not mainteined by the prouidence of GOD but by our owne proper industrie Dauid when he was idle fell into adulterie 2. Sam. 11. Dani. 4 30. Nabuchadne-zar also when in peace he gaue himselfe to idlenes he became proud Is not this saith he that great Babylon As though he had gotten that so great a power of his owne selfe not of God Eccl. 33 26. Manie euils saith Ecclesiasticus hath idlenesse taught So then we must speciallie beware of this euill For our enimie the diuell goeth about roring and seeking whom he may deuoure If he alwaies lie in priuie watch readie bent and prepared to our destruction it is méet that we also should perpetuallie watch and be euer readie to resist Latimer bishop of Worcester D. Latimer sometime bishop of Worcester in England and afterward a most constant witnesse and martyr of Christ when he would exhort bishops to doo their dutie among other things said that There was not a diligenter bishop in England than the diuell for that he did alwaies teach admonish instruct and adorne his church Wherefore he exhorted them that if they would not followe God they should at the least-wise imitate the diuell Howbeit he cried to them that were dease for manie bishops at that time were so set as they would neither followe the diuell nor yet God Wiselie did Ierom admonish in his treatise to the husbandman Be thou alwaies dooing somewhat that the diuell when he commeth may alwaies find thée occupied 21 Dauid walking vpon the house top sawe a faire woman bathing of hir selfe But what néeded Dauid with such curious eies to behold what was doone out of his house Or why did that séelie woman bath hir selfe abroad without couert where she might be séene naked of men In that she washed hir selfe she was not to be blamed for there were manie legall impurities which it behooued at that time to wash awaie by such purifications Howbeit she shuld haue washed hir selfe within and vnder couert Dauid sawe and was caught To sée they saie is the first entrie of louers Howbeit I may more trulie saie To behold a woman is the first entrie to destruction that To sée is the first entrie of them that perish For Dauid looked not vpon this woman with a single eie but with an vncleane and euill eie He straitwaies cast from him the wholsome word of God Thou shalt not commit adulterie Exo. 20 14. Than the which word there is not a more present or better remedie if at anie time we féele our selues tickled with carnall pleasures This wicked act of Dauid will séeme the more heinous if we compare it with that most chast yoong man Ioseph A comparison betwene Dauid and Ioseph He was a yoong man Dauid was old he was a batcheler Dauid a husband yea and that of manie wiues that there might be no want to fulfill pleasures he was prouoked and that of his mistresse who might after a sort haue commanded him Dauid of his owne accord prouoked and that his owne subiect whose chastitie he should by all meanes haue defended The woman was beautifull and well fauoured Of beautie But yet we must not thereby gather that beautie is an euill thing For a fit ioining togither of the parts with a pleasantnesse of colour which they define to be beautie is the cunning workmanship of the Creator and the image of God neither can it doo anie harme except it light vpon vnchast eies A similitude Euen as the light of the sunne although otherwise it be pleasant and gratefull yet is it gréeuous vnto bleared eies But we are corrupted not onelie by the corruption of originall sinne but also by other sinnes drawne vnto vs by vse and custome Chrysost Chrysostome in his first homilie vpon the 51. psalme By this example saith he all men ought to be mooued Dishonest sights must be auoided that they approch not vnto dishonest sights where harlots are shewed and all gestures of vile lust expressed For that is ridiculous which some men doo answer that they are not mooued by those sights For what saith he are they made of iron of stone or of adamant Be they wiser or stronger or holier than Dauid If a sparke be cast into haie will it not take fire Our flesh saith the prophet is haie Esaie 44 6. and may easilie be set on fire and for that cause the holie Ghost setteth foorth vnto vs the fall of Dauid that we by his example might beware of the like contagion The physicians if by chance they light vpon a man that is gréeuouslie and dangerouslie diseased are woont to bring their disciples that they may the more easilie vnderstand both the force of the disease and the waie how to cure the same King Dauid was to be cut so as we ought attentiuelie to consider by what art he is cured of the Lord. First let vs sée by what meanes he was driuen to fall He refrained not his eies We must refraine our eies wherefore he hauing forgotten himselfe was easilie carried headlong into mischéefe So in the booke of Genesis the sonnes of God which were descended of Seth when they sawe the daughters of men Gen. 6 2. borne in verie déed of the posteritie of Caine they began to loue them beyond measure and so being blinded began to degenerate from their former godlinesse which they had reteined euen from their great grandfather Seth. Paule
I answer If it were lawfull yet that lawe was not iust as the fathers thought I adde It is no maruell if it were not lawfull vnto women for they handle not weapons but are subiect vnto men and in this respect there is some inequalitie And in that there was vsed to be a putting awaie of the woman by the man To the fourth I saie it was a decrée of men as Ierom citeth in the sentence now alledged Assuredlie Theodosius as we find in the Code De repudijs in the lawe Consensus giueth authoritie vnto the wiues to put awaie their husbands and he declareth manie causes why There is an excellent place of this matter in the Decrées cause 32. question the fift in the chapter Christiana religio where it is written that Adulterie is condemned in both sexes alike And bicause some were offended for that they sawe men oftentimes put awaie their wiues and wiues to be more often excommunicated for adulterie than husbands answer is made that it is not bicause sinne is lesser in man than in woman but for that men might haue more frée authoritie against the women And therefore forsomuch as the church dooth not iudge vnlesse it be in matters which be manifest it commeth to passe that women are more often taken than men and are excommunicated suffer diuorsement Also we knowe that in the old lawe Deut. 24 1. it was lawfull for men to giue a bill of diuorsement vnto women but contrariewise that the same was not lawfull for women therefore it séemeth that God did attribute more vnto men I answer that the case must be weighed for the which God would haue this bill of diuorsement to be giuen It had béen an easie matter for men to kill their wiues when as they might not be rid of them but this was lesse to be feared of women bicause it dooth seldomer happen Another argument was To the fift that it was prouided by the lawes that If a woman coupled hir selfe with another mans bondman or kept shamefull companie with him she shuld be brought into bondage but it was not so ordeined against men that they should become slaues according as Vespasian persuaded the Senate of Rome as Suetonius reporteth But it is answered that men made this decrée If it had béene in women to haue decréed the same they would haue prouided otherwise Moreouer it appéereth that Plato in the second booke of his lawes counted both alike both the men which kept vnlawfull companie with bond women and the women which did the like with bondmen Besides they that would make a difference are in the danger of that saieng of Paule Rom. 2 1 In the same thing that thou iudgest another thou condemnest thy selfe for thou dooest euen the same things that thou iudgest But it was added That lust hath alwaies béene counted a more shamefull thing in women than in men To the sixt Of whom hath it béene so accounted Of men But will we saie is it so if we respect the will and commandement of God Man and woman vndoubtedlie be all of one lumpe Further women be the vnperfecter and of the lesse iudgement it is mans part to guide them and to haue charge of them How can the lust be more filthie in woman than in man Vnles perhaps we will haue this respect that womens shame is more manifest they become with child the matter apéereth the shew is more euident in them but if we consider the commandement and lawe of GOD the case is all one with them both 33 But they saie that It is the common opinion of men that if a man ioined in matrimonie haue copulation with a woman being frée and at libertie he committeth not adulterie but that whensoeuer a woman that is married haue copulation with an other she is counted an adulteresse So as there is a difference To dissolue this reason manie things are to be said The Etymologie of adulterie First if we séek the etymologie of the word adulterie it signifieth To go to the wedlocke bed of an other Wherefore in what sort so euer it be doone be it of man or woman it is all one Indéed I knowe that the ciuill lawes haue iudged and determined that it is adulterie when there is wicked societie with a married woman For if the same be either widowe or virgine they saie it is whooredome and that adulterie is onelie to haue fellowship with hir that is married This is the opinion of the lawiers as appéereth Ad legem Iuliam de adulterijs in the lawe which beginneth Inter liberas personas Adulterie defined Wherevpon Azo a famous lawier defined Adulterie to be the lieng with the wife or spouse of an other man and that to speake properlie which I adde bicause Ierom in his 2. treatise against Iouinian towards the end writeth the opinion of Xystus one of Pythagoras sect that if the husband moderate not himselfe in concupiscence with his wife he committeth adulterie but this is not proper adulterie the deflowring of coÌcubins or handmaidens which be ioined in marriage with bond-men is not taken for adulterie Indéed it was sinne and there was an action commensed either of the law Aquilia or else of trespasse as against a seruant corrupted but not to appeach him of adulterie But we are to iudge otherwise by the holie scripture The lawiers by their leaue haue not well defined adulterie This did Chrysostome note who in his epistle to the Thessalonians writeth thus The Romane lawes punish women which be taken in adulterie but men they doo not punish yet God will punish them for without all doubt it is adulterie Augustine in his booke De fide operibus the 18. chapter saith that They be adulterers which haue other mens wiues in place of their owne and adulteresses which haue other womens husbands And so a woman that is set at libertie and vseth a strange man in stéed of hir owne committeth adulterie The same Augustine De bono coniugali contra Iouinianum the fourth chapter writeth An other definitions of adultrie that Adulterie is a violating of the faith of wedlocke When a man therefore hath accesse to an other mans wife whether she be frée or knit in marriage adulterie is committed by him that is the husband And a little after he saith It is adulterie when there is carnall fellowship with an other man or an other woman against the couenant of marriage How oft therefore so euer it be doone against this couenant by the testimonie of Augustine it is adulterie If I should define it thus would I saie that Adulterie is a venereous action wherein there is carnall fellowship with that flesh which is not bound to it selfe by the lawe of matrimonie but vnto an other Now let vs sée the parts of the definition Action is the genus or generall word and bicause the actions of men be diuers venereous is added for the difference Againe there is
other cause permit a diuorsement but to take awaie the occasion from cruell husbands of murthering their wiues He also forbad matrimonie with idolaters strangers for feare of corrupting sound religion 72 Hereby we may easilie sée what account God made of occasions And it appéereth not to be true which these men suppose that we must not iudge of mens actions according to the occasions Also how we are to estéeme of occasions the Romane lawes doo teach For in the booke of the Digests in the title Si quadrupes pauperiem fecisse dicatur it is decréed that The owner of the foure-footed beast shall either deliuer the same beast that hath doone the hurt or else paie the value of the harme And in the title Ad legem Aquiliam manie punishments are prouided against occasions and against those things which are doone by chance If a maister shall be ouer-cruell to his scholer so as afterward he put him in perill of his life he is in the danger of that lawe although his mind was to teach and not to hurt or wound Also the physician standeth in danger if he cut not a seruant as he ought to doo when as there is no doubt made touching his will in the dooing of it Likewise that man which shall take mules to be handled and gouerned and afterward either for his vnskilfullnesse or for his weakenesse is not able to restraine their violence whereby there is harme doone he is punished when as yet his weakenesse and want of skill doth after a sort lighten his offense But the lawes haue a consideration that he knowing his owne infirmitie and want of skill should not haue taken that charge vpon him And they that in throwing darts or shooting of arrowes in game happen to kill a seruant passing by the high waie they be in danger of the lawe Aquilia Also they which make pitfals for to take wild harts or beares if men or cattell fall therein by chance those men be punished In like maner if he that is appointed to be the kéeper of a burning fornace fall asléepe and the fier breaking out setteth all on fier he is punished though he were the occasion not the cause of the burning Héereby it appéereth that euen the occasions of harmes are iudged to be offenses Wherefore it is a common saieng that He that giueth the cause séemeth to haue doone the harme Wherein occasion differeth from cause But our aduersaries will saie We reason not of the cause but of the occasion But I beséech you let these men tell me what is occasion The same vndoubtedlie is a cause also although not so full and perfect For euen as an offense is of two sorts giuen I meane and taken euen so we saie Offense of two sorts that occasions is of two sorts namelie taken and giuen Occasion of two sorts It shall be called an occasion taken in respect that when a man indeuoureth to doo well and according to the precept of the lawe others take occasion of defaming and slandering his good purposes in this case he that dooth well is not to be accused of sinne neither must he leaue off from his good enterprise bicause of them which speake euill But he is said to giue an occasion which by dooing of euill or by not absteining from such things as he might either by his example or by some other meanes dooth stirre vp some man to sinne Besides in this degrée are women that paint themselues to be reckoned bicause they offend and giue offense by their vnhonest dooing and by not desisting from that from which they might easilie temper themselues For whereas it is not vnknowne vnto them that manie of the beholders be inflamed and perish through their counterfet colours yet will they not refraine from them speciallie séeing that in those things a small fault yea sometimes no fault almost at all is condemned Euen as there is no doubt but that a maister which séeth his seruant strike or kill an other is in danger of the law Aquilia as saith Vlpianus in Lege Aquilia in the Digests in the same title For that the knowledge sight is taken for the suffering since he did not forbid it when he might as Paule the lawier sheweth in the lawe following in the Digests in the same title Therfore it is not true that these men affirme that we shuld neuer iudge by occasions séeing they ought to auoid all things which may giue occasion and offense as I haue declared 73 They said moreouer that in following of our opinion it might not be lawfull to make shew either of gold or of iewels least the beholders thereof should fall into naughtie desires and should wish them to be theirs although it were by wrong meanes Héervnto we answer that there is great difference betwéene counterfet colours naturall beautie such as is in gold siluer and pretious stones which sometimes are necessarie to be shewed foorth to the eie as in the crowne of a king in principall bankets and vpon certeine other causes Further it was obiected that if the matter should be thus it might neuer be lawfull for a woman indued with naturall beautie to step out of hir house least she should giue an occasion of naughtie desires Héerevnto we answer that it should be verie well doone of faire maidens The part of a beautifull damsell and comelie matrons to kéepe at home so much as is possible Wherevpon the snaile among the Ethniks was an honest matrons cognizance bicause that creature dooth continuallie hide it selfe in his shell And Paule reprooueth the widowes which wander from house to house Let them remember the ill hap of Dina which gadded abroad to be acquainted with the maners and qualities of strange women Salomon also saith that The vnchast woman is a wanderer vp and downe but the honest woman setleth hir selfe at home But thou wilt saie that she must sometimes go abroad vnto godlie sermons to comfort the afflicted and them that be sicke speciallie if they be of hir kindred I grant that these be necessarie duties in the dooing whereof let women so wiselie behaue themselues as they brag not of their beautie but let them rather modestlie dissemble it that if there happen anie euill afterward they may be excused bicause they gaue not their indeuour to anie lewd or forbidden thing Lastlie it was obiected that these things be the creatures of God therfore indifferent wherevpon it was concluded that we may vse them But we replie that we may vse them rightlie but not abuse them If this were a strong argument gluttons droonkards should be excused For they would saie that bread other victuals also wine be the works of God therefore we take our pleasure of them Also the workers of idols would pretend that the marble stone iuorie gold siluer and wood are the creatures of God and héereby would saie that it should be lawfull for them to vse them at their owne
no doubt but that euerie faithfull person fulfilleth the lawe according to the measure of charitie which he hath But yet we must remember in the meane time that there is none in this life that hath perfect and absolute charitie For if anie man could atteine therevnto he could not profit anie further Howbeit that this matter may the more euidentlie appeare let vs consider the words of Iohn Herein saith he we knowe his loue 1. Iohn 3 16 for that he gaue his life for vs and we ought to giue our life for our brethren euen as he gaue his These words sufficientlie declare that no ordinarie kind of loue is required of vs but euen the same which bestoweth the life for other men and the same not after anie sort but in such wise as Christ himselfe gaue it But there be none which atteine vnto the charitie of Christ though the same as the apostle saith be required and that by vertue of the lawe For the bond dooth arise thorough no other meanes but by the lawe Neither is that place to the Galathians anie other waie to be expounded namelie Gala. 6 2. Beare you one an others burden and so ye shall fulfill the lawe of Christ For it is necessarie to beare those things euen as we wold ours to be borne and that as Christ hath throughlie borne them but this none doo performe Héervnto also might that be said which is brought before touching Christes loue the which may be ioined to our loue and accepted by God as though it had béen fulfilled 1. Iohn 2 4 and 5. It is also obiected that the same Iohn writeth that He which loueth God keepeth his commandements But we must adde that so much shall the kéeping of Gods commandements be as the loue of God hath béene but séeing we haue not that loue perfect therefore we kéepe not the commandements fullie and perfectlie Howbeit after these things they adde that the same apostle affirmeth The commandements of God to be easie 1. Iohn 5 3. But to this I answer If they be set foorth vnto them which be not yet borne anew they be impossible to be kept much lesse easie Againe if they be offered vnto persons regenerate they be not easilie kept according as they be set foorth in the lawe but they may be called easie séeing the spirit of Christ is present with such and dooth communicate his righteousnesse with them For by the same the wants of our works are supplied and while we be indued with the spirit we obeie willinglie and with a good courage And by this meanes the commandements of God be made both delectable and easie to be kept I meane according to the portion of grace which God dooth bestowe In the selfe-same sense must the words of Christ be vnderstood Mat. 11 30. wherin he saith My yoke is plesant and my burden is light But the commandements as they be expressed in the lawe doo through our weakenesse rather bring malediction than plesantnesse vnlesse they be performed of vs in such sort as they be described 10 Furthermore that is brought against vs which Christ saith vnto his apostles When ye haue doone all these things saie with your selues Luk. 17 10. that ye be vnprofitable seruants But that must be vnderstood of obedience begoone as I haue said before Wherefore Augustine in his third booke against the two epistles of the Pelagians the eight chapter wrote that The perfection of saints must alwaies be vnderstood according to the measure and capacitie that they haue in this life This moreouer they vrge that the scriptures diuers times doo call some men perfect For Paule said We speake wisedome among them that be perfect 1. Cor. 2 6 And to the Philippians we read So manie of you as be perfect iudge all one thing Phil. 3 15 Whervnto I saie that there is a certeine measure of perfection How some men may be called perfect whereby the godlie men doo acknowledge their imperfection be not deceiued therin Which no lesse rightlie than prudentlie Augustine taught in his third booke against the two epistles of Pelagius and in his first booke 7. chap. De peccatorum meritis remissione Also they after a sort be called perfect which doo imitate the perfection of the Heauenlie father who sendeth raine vpon the iust and vniust and maketh his sunne to shine as well vpon the good as the bad Others vndoubtedlie be called iust which aptlie giue eare vnto spirituall things of which sort the Corinthians as yet were not The Hebrues indéed were such Heb. 6 1 c as it is written in the sixt chapter And this kind of imperfection it behooued the saints not onelie to acknowledge and féele but also to confesse the same But Ierom in his first dialog against the Pelagians saith that We be then iust when we confesse our selues to be sinners And vnto Cresiphon he also wrote This onelie is a perfection in men if they acknowledge themselues to be vnperfect Barnard in his 50. and 51. sermons vpon the Canticles wrote verie elegantlie of this matter and so did Augustine in his epistle vnto Xystus and in manie other places But the Pelagians when they withstood Augustine as we read in his booke against their epistle the fift chapter said that He did not put anie difference betwéene most wicked men and saints but by comparison bicause he affirmed that iust men be therefore saints bicause they sinne lesse than euill men Héerevnto that godlie man answereth Wicked men and saints doo differ one from an other by faith but not by works that Wicked men and saints doo differ one from an other by faith and not by works For so much as the godlie doo beléeue in Christ by whom if they fall they receiue forgiuenesse of their sinnes and are also lightened by his spirit and grace But the wicked beléeuing not in Christ doo altogither lie in their sinnes whereof they neither repent nor yet receiue forgiuenesse of the same The same father also in his second booke De peccatorum meritis remissione the seuenth chapter obiecteth against himselfe that which is written in the 14. chapter of the Apocalypse namelie that verse 3. 4 The 144000. saints which followe the lambe were virgines and defiled not themselues with women that in their mouthes there was found no guile He answereth to himselfe that such were therefore vnblameable bicause they iustlie reprooued themselues and in their mouth there was no guile bicause they did not professe themselues to be without sin For if they had said that they had béene without sinne they had béene found in a lie The same father goeth further in the 12. chapter of the same booke obiecteth against himselfe a place out of Luke where it is written Luke 1 6 that Zacharie and Elizabeth were iust before GOD walking without reproofe before him in all the precepts and iustifications of the Lord. By which words
he saith there might appéere to be a full obseruation of the lawe But he answereth that they had no more in them than Paule had who denied himselfe to be perfect Indéed they were iust before God euen as he said that he had serued God from his forefathers with a pure conscience that is with an vnfeigned and vndissembling hart But it is one thing to doo from the hart and another thing to doo with all the hart And they were said to walke in all the precepts of God bicause they being iustified by faith shewed the fruit of faith by liuing according to the lawe which fruit neuerthelesse while they liued in the flesh they vttered not perfectlie and absolutelie And whereas it is added that they were without reproofe the same father in his first booke and 48. chapter De gratia Christi against Pelagius and Coelestinus expoundeth the same to be ment as touching their honest and laudable conuersation among men the which no man could iustlie quarell at as a crime For there be some verie gréeuous crimes whereof the apostle saith 1. Cor. 6 10 that They which commit such things shall not possesse the kingdome of heauen And assuredlie the persons regenerate may beware of these sinnes And it is said that they were so without reproofe before God bicause God allowed them to be such as before men they were accounted Vndoubtedlie the praise of this couple man and wife was verie great bicause they did not execute the traditions of men but the works which were prescribed in the lawe They being first therefore iustified by faith did then adde honest and godlie life to be ioined with the righteousnesse of Christ Wherfore God vouchsafed to extoll their works with these praises and commendations And yet for all that it cannot be prooued that they perfectlie fulfilled the lawe of God Augustine also expounded that saieng which Paule speaketh of himselfe namelie 2. Tim. 4 7. I haue fought a good fight I haue run my course I haue kept the faith c. How Paul performed his course The last fight saith he remained for when he did write these words he was not yet dead but bicause he remained in hope of stedfast dieng in the faith therefore he wrote so boldlie He finished his course howbeit not fullie perfectlie but in an obedience that was more than begoone Neither dooth he write that he sinned not but if he had so written yet would we haue said that the same had béene doone in respect of his hope For that which is certeinlie looked for is reckoned as if it were doone And it is no doubt but at that time he had néed as well as the rest of the apostles to praie according to the commandement ef Christ Forgiue vs our trespasses as we forgiue them that trespasse against vs. 11 Our aduersaries also teach that those impediments which we haue rehearsed namelie corrupt affections and naughtie motions vnto euill are no sinnes vnlesse there be added a consent therevnto which opinion of theirs must be vtterlie repelled True indéed it is that Augustine in defining of sinne declared the same to be a thing spoken doone or lusted against the lawe of God albeit that is a doubtfull definition For if lusting be ment according to the consent of the will onelie actuall sinnes as they terme them are comprehended therein but originall corruption and naughtie motions of the mind are excluded from thence Wherefore Peter Lombard in his second booke distinction the 25. bringeth in this definition what time as he steppeth from the treating of originall sinne to treat of actuall sinnes Neuerthelesse What is ment by lusting if by the word lusting he comprehend both originall sin and also naughtie motions the definition will be generall But Ambrose saith Ambrose declareth what sin is that Sinne is a transgressing of the lawe or a disobedience of the heauenlie commandements Howbeit letting these things go we must giue eare vnto the holie scriptures It is written in the first epistle of Iohn the third chapter ãâã ãâã ãâã ãâã ãâã verse 4. that is Sinne is the transgression of the lawe What ãâã ãâã ãâã ãâã ãâã signifieth The word ãâã ãâã ãâã ãâã ãâã as all men knowe is compounded of the priuatiue particle ãâã ãâã ãâã ãâã ãâã that hath a strength of depriuing and of ãâã ãâã ãâã ãâã ãâã that signifieth Lawe wherevpon it followeth that to be depriued of that righteousnesse which the lawe dooth require is sinne But shall we stand in contention whether our corrupt motions and naughtie passions doo impugne the lawe of God Certeinelie Paule affirmeth that they doo striue against it when he writeth Rom. 7 23. that He feeleth another lawe in the members striuing against the lawe of the mind wherevnto if it be repugnant it is ãâã ãâã ãâã ãâã ãâã that is transgression of the lawe Neither dooth he otherwise iudge when he saith It is not I that worke that but it is sinne Ibidem 17. which dwelleth in me And we doo not onelie deale now as concerning those first motions of the lusting and wrathfull facultie but also of those motions of reason which prouoke vnto sinne For it is said that ãâã ãâã ãâã ãâã ãâã that is The wisedome of the flesh is enimitie against God Vndoubtedlie all these things be sin and deface the image of God Man is not made to the intent he should be against the lawe of God but that all the motions of his mind should be a spur to prouoke him to godlines Tertullian saith that Herein consisteth Gods image euen to haue the motions of our minds and our wils all one with God Yea and Paule himselfe taught this in his epistle to the Philippians Phil. 2 2 and 5. Let the same mind be euen in you that was in Christ Iesus Wherefore séeing these euils deface and corrupt this state and condition of our mind they cannot be otherwise called than sinnes 12 But perhaps some will aske How Adam fell hauing hauing not the naughtie motions of the mind that séeing Adam at his creation had no corrupt motions and affections how it came to passe that he so gréeuouslie fell This is demanded as though sinne might not be committed by his own will Assuredlie the angels did fall who were without anie such perturbations Truth it is that we are compelled more often and more vehementlie vnto sinne than Adam was we hauing manie naughtie persuasions and prouocations vnto sinne the which he had not till such time as he transgressed But if it be so that some of the fathers now and then doo denie that these motions whereof we intreat be sinnes bicause they haue no bond ioined with them vnto euerlasting punishment séeing Christ hath cancelled the same yet can it not be denied by anie man but that the deformitie which was brought by them remaineth in the mind Further it is so written of them by waie of comparison For if so be that
these euils be compared with actuall sinnes they doo not so vehementlie and so manifestlie contend against the lawe of God Also those fathers teach vs that these be not called sinnes sauing for that they be the causes and effects of sinnes as when a man saith of his owne writing This is my hand meaning that it was written with his owne hand And men call the cold weather dull bicause it maketh vs dull Such similitudes as these Augustine was wont to vse but then he compared this kind of sinne with actuall sinnes Howbeit it is better to heare the same father when he examineth these sinnes by themselues In the sixt booke against Iulian the 8. chapter It is not saith he no iniquitie when the superiour parts doo shamefullie giue place vnto the inferiour and the inferiour doo shamefullie wrestle against the superiour although they be not permitted to ouercome And in the fift book and third chapter he saith The concupiscence of the flesh against which the good spirit dooth striue is sinne bicause therein is a disobedience against the dominion of reason And it is the punishment of sinne bicause it is giuen as a reward to the deserts of our disobedience Also it is the cause of sinne by reason of the fall of him that consenteth thereto Concupiscence considered of according to three degrees Wherefore hée considereth of this concupiscence according to thrée degrées First by the nature thereof and that he affirmeth to be sinne bicause it impugneth the souereigntie of the mind Secondlie as an effect and punishment laid vpon sinne And lastlie as being the cause of sinne Besides in his third booke De libero arbitrio the 18. chapter he writeth on this wise These things be therefore reckoned among sinnes bicause through them we depart from the forme wherein man was made at the beginning 13 And to declare further that these deformities apperteine not vnto sinne they alledge for themselues the infancie of our sauior Christ whereof Luke dooth write in the 2. chapter of his Gospell And Iesus increased grew in yeeres verse 52. in wisedome and in fauour with God and men And a little before verse 40. And the child grew waxed strong in spirit and was filled with wisdome and the grace of God was with him If he profited dailie saie they it followeth that first there were wants in him and that he was not so wise at the first as he prooued afterward Some haue expounded these things to be ment as concerning the spirit which appeared dailie more and more whome they thinke to be most perfect at the first yet that the scripture hath béene accustomed to saie that anie thing is then doone when it first appeareth Doubtlesse I can readilie condescend and I sée that I ought so to doo namelie that Christ tooke vpon him mans infirmities for our sakes Neither doo I doubt but that his mind had accesse of wisedome according to the proportion of age But the defects in his infancie were not like vnto our defects For as touching ignorance Euerie ignorance is not sinne we must not affirme euerie ignorance to be sinne sith euen the angels are ignorant of verie manie things especiallie of the time when the latter daie shall be But shall we saie that this is a sinne in them Further shall we thinke that Adam did straitwaie know all things No certeinlie Wherefore we call blindnesse of the mind the ignorance that belongeth vnto sinne through the which blindnesse those things be vnknowne which ought to be knowne and whereby things contrarie vnto the truth are perceiued Aristotle in Posterioribus analyticis Ignorance of two sorts distinguisheth ignorance calling one an ignorance of denieng an other of contrarie disposition An example of the first is a rusticall and husbandman who is vtterlie ignorant of the mathematicall sciences bicause he neuer learned them The other ignorance is ascribed vnto him which sometime applied his indeuour to the mathematicals but perceiued ill those things that were taught him so as those things which be true in them he iudgeth to be put contrarie and thinketh the line to be crooked which is straight Wherefore I might be lawfull to saie that ignorance of denieng is no sinne vnlesse it be as touching men of ripe yéeres séeing they be ignorant of things which be necessarie for obteining of saluation Therefore Christ in taking of our infirmities did not receiue sinne into himselfe By reason whereof at his death he felt naturall motions through which he trembled at death but yet those perturbations procéeded of sound and perfect nature not of euill and corrupt reliks of nature Now then the infirmities of Christ were farre differing from our infirmities verse 15. And therefore it is written in the fourth chapter to the Hebrues that The Lord was tempted in all things as we be But the exception is added Yet without sinne 1. Co. 13 11 And whereas Paule saith When I was a child I spake as a child it is ment that one daie shall be voided all that which before was vnperfect and we shall at the last come to eternall life where all things shall be absolute Bréefelie it must be considered that our naughtie motions though they be the first of all are not onelie rude and vnperfect things but that they be also repugnant vnto the lawe of God as it is declared in the seuenth chapter to the Romans verse 14. Where we must not hearken vnto those men which thinke such a thing to be there described by the apostle as the Poets described of Medea who said I see the better I allow the better but I followe the woorser For as I taught a litle before the apostle did not there dispute of ciuill honestie but of the lawe of God the which he called holie iust and honest whose equitie the naturall man dooth not perceiue 14 Also there is much a doo made against vs bicause Christ said Matt. 5 48 Be ye perfect as the heauenlie father is perfect Where neuerthelesse it séemeth absurd that Gods goodnesse being infinit should be commanded vnto vs. Héerevnto I answer that Christ is set foorth as a familiar example for vs the which we ought to follow as much as in vs lieth And thinke not that of him and of the heauenlie father all one consideration must be had throughlie in all respects for the soule of Christ being a part of his humanitie was not immensible séeing it was a creature so as the loue that came from thence was limited and not infinit And therefore in the louing of GOD we are bound to imitate him Certeinlie the heauenlie father although in his owne nature he be infinit yet the effects of his charitie I meane the good things which he bestoweth vpon vs are measured bicause they shall not excéed the order of things created Furthermore I dispute not of this aduerbe Sicut that is As whether it expresse an equalitie in quantitie or a
performeth that which he is bound to doo by the lawe of God ought to be mooued with hope of the reward or whether he should rather haue a regard onelie to goodnesse righteousnesse and Gods pleasure To answer to this question I thinke that this must be the first ground to wit that a man is not onelie appointed to some certeine end when as GOD dooth nothing rashlie or by chance but also he is appointed to manie ends which neuerthelesse are so ioined togither that they doo mutuallie serue and helpe one another by a certeine order First How man is appointed to an end we are created to set foorth the glorie of God then that by the sight and perfect knowledge of God we should come to be happie and that whilest we liue here we should liue togither among our selues in an acceptable fellowship to God Soldiers doo therefore beare weapons and make wars to defend honest and iust causes after the same maner doubtlesse by which God hath commanded them to be defended by his lawes who moreouer ought so to be incouraged to performe this thing as although they should haue no other reward or gift to come vnto them yet ought they to take the enterprise in hand Furthermore men vse to fight for the defense of their countrie wiues children kinsfolks and fréends And if so be that they besides these things looke for iust stipends whereby they may honestlie nourish both themselues and theirs no man will count that for a vice in them For the apostle hath said in the first epistle to the Corinthians 1. Cor. 9 7. Who goeth on warfare at his owne cost But now The intent that man ought to haue in forbearing of wicked acts to come more particularlie vnto things when anie man tempereth himselfe from anie gréeuous wicked act he ought first to doo that to the intent he may obeie the commandements of God as it is méet then that thereby he may escape either eternall or ciuill punishments moreouer that he may not offend the minds of the brethren and plucke them backe from an holie conuersation and pure life by his wicked example and finallie that by his wickednesse he prouoke not the wrath of God either against himselfe or his familie or against the people Wherefore it is manifest that the end of our actions is not simple but sundrie and manifold 18 And this being thus finished and concluded we must diligentlie take héed that when manie ends are set before vs we may prefer that before the rest which by good right excelleth the rest For if it should be otherwise doone and that those things which be hindermost and of smaller importance should be preferred before the better we might iustlie be condemned for peruerting the order of things So as we must take héed that we direct not God himselfe or the worshipping of him according vnto our owne commoditie or else vnto anie other ends For then should that surelie happen vnto vs which Augustine dooth so sore detest Augustine to wit that we should enioie those things which we ought to vse and on the other side we should vse those things The cheefe peruersenesse of mens actions which we ought to enioie than which peruersenes in humane actions no woorse thing can be thought Wherfore when it is demanded whether it be lawfull in well dooing to haue respect vnto the gaine or reward we cannot well denie but that it is lawfull forsomuch as God himselfe hath promised a reward to them which liue godlie Neither did God that for anie other cause than by his gifts and allurements to stir vp men to iust good and holie works But although we doo not vniustlie in hauing a regard to the reward offered vs by God when we are occupied in good works yet this is diligentlie to be taken héed of that we be not mooued onelie bicause of the reward which is offered vs. Neither is this sufficient for if a man would saie that he would in dooing good both obteine the reward set foorth and by the same worke obeie God he must take héed that he attribute not the chéefest parts to the gift or reward bicause alwaies among the ends as I haue alreadie said as euerie one of them is more excellent by nature so it ought to be preferred in the first place And in this there néedeth an excellent diligence since it oftentimes happeneth that we deceiue our selues falselie supposing that nothing is more excellent or déere vnto our minds than God from whom neuerthelesse we are by little and little withdrawne and plucked backe by reason of too much desire and delite of reward or gift Wherefore it afterward happeneth that we come to great miseries thereby For when GOD perceiueth that we most estéeme those things which ought to be of lest estimation with vs he withdraweth them awaie least they shuld more and more plucke vs from him And this happened manie times to the Israelites from whom God sometimes tooke awaie riches libertie and the promised land to call them againe to himselfe whom they lesse estéemed than their riches possessions yea than their idols Wherefore those things being marked and obserued which I haue rehearsed I doubt not but that it is lawfull for godlie men after a sincere and ernest indeuour towards God to doo good for reward and gift 19 Neither am I ignorant Barnard that Barnard writeth in his little booke of louing GOD that charitie by it selfe cannot be emptie although it behold no reward c. By which words he putteth vs in mind of two things both that the works of charitie in themselues haue so much delectation pleasure and commoditie as may be sufficient for them which liue well although for that their well dooing they should haue no other reward giuen them of God And that we in louing of God should looke for no other reward but this that he according to his goodnesse will vnfeinedlie giue those things which are to be giuen And therefore no man ought to be mooued chéeflie with a desire of the reward And he addeth that he dooth far prefer the loue of the wife towards hir husband before the loue and obeisance wherewith the children loue the father Forsomuch as the sonnes doo so loue the father bicause they hope they shall be inriched of him by his inheritance Wherefore their loue as he thinketh is not so pure But the wife if she be such a one as she ought to be wisheth good to hir husband for his owne sake and for his owne cause although she hopeth or looketh to obteine no good at his hands Manie haue thought that the opinion of this father ought to be allowed and haue gone about to make the same plaine by a certeine distinction not so circumspectlie inuented by them in my opinion For they affirme that we may measure God or his nature according to his woorthinesse and that we may behold him according to our owne perfection and vprightnesse
argument of the accident For though the accidents of anie thing be taken awaie yet it followeth not that the thing it selfe is straitway abolished But that is counted an accident vnto the lawe which hath not his force as touching all places and all times and all men And that ceremonies are so it is not to be doubted For when the people were in captiuitie the ceremonies were not obserued Wherefore the Israelites being among the Chaldaeans Psal 137 4. In Can. 38. said that They could not sing a song in a strange land And Daniel complained that in that captiuitie Iosua 5 5. the people wanted both capteine and sacrifice Circumcision all the while they were in the desert 1 Mach. 2 41 was not obserued And they fought on the sabboth daie as we read in the booke of the Macchabeis which books if a man reiect Ios 6 5 6 we haue againe in the booke of Iosua that GOD commanded the Israelites to go about the citie of Iericho by the space of seuen daies and to carrie the Arke about with them and to sound with trumpets Which works could not be doone seuen daies togither saue that the sabboth daie must néeds be one But if a man demand If these be accidents of the law what was then the principall firme and perfect thing in these ceremonies that should alwaies abide To answer to euerie particular thing would now require too long a time Some thing in the ceremonies was firme that behoued alwaies to abide Bréefelie this I saie GOD would that men should not forget him and therefore by certeine outward signes he prouided that he might alwaies be set before their eies and come into their thoughts that by such meanes they might continuallie both worship him and call vpon him If they had looked vpon their bodies God is in all things to be acknowledged circumcision was before their eies if they beheld their garments they had their frindges to consider if they came to the table then had they to consider of the choise of meats if they entred into their houses their thresholds and posts had the commandements of God written on them if they had brought foorth children they were to remember that the first borne should be redéemed and that the child-wife was long time vncleane if they had turned themselues to their flocks or cattell then were the first borne to be offered vnto God if they had gone into the fields the first fruits and tenths should be gathered and offered if their fruits gathered should be laid vp then had they to celebrate the feast of the tabernacles The reuolutions of euerie wéeke of euerie moneth of euerie yéere or seuen yéeres or fiftie yéeres had certeine rites appointed vnto them Wherefore that which was the chéefest principallest thing in the lawe was confirmed by faith it is now also reteined of godlie men namelie in euerie thing to remember God and to thinke vpon him Which now ought to be obserued without outward signes neither is that now abrogated either by Paule or by faith 24 But that God would no longer haue these outward ceremonies obserued Whereby it is knowne that God would not haue his ceremonies anie longer obserued may thereby be gathered in that he hath ouerthrowne the publike-weale of the Iewes hath caused the citie of Ierusalem cleane to be defaced so that now there is neither temple nor tabernacle standing Neither is the propitiatorie or mercie seate to be found from whence the voice of God was woont to giue oracles And the brestplate is lost wherin were the pretious stones out of which answer was giuen of things to come The anointment also is cleane gone wherby he sometimes changed men when they were consecrated to execute anie functions For Saule prophesied 1. Sam. 10 10. when he was now annointed Neither is fire now had from heauen wherewith the sacrifices were consumed and prophesies are now cleane out of vse Which God would not haue permitted if his will had béene that the ceremonies of Moses should haue continued anie longer And this chéefelie is a let to the continuing of them that it was lawfull to exercise them no where but onelie in the land promised to the fathers And when the apostle affirmeth Rom. 3 31. that By faith he established the lawe this is chéefelie to be vnderstood as concerning the morall parts of the lawe for faith bringeth with it the obedience of the lawe Wherefore this we ought to fix in our minds that without faith the lawe cannot be obserued And contrariwise that by faith obedience begun may be accomplished Which also may by reasons be confirmed Deut. 6 5. The lawe commandeth that We should loue God and that with all our hart with all our soule and with all our strength But who is able to performe this vnles he knowe God throughlie the which cannot be doone without faith And if anie man should set GOD before him as a lawe-giuer as a most seuere iudge and as a reuenger he will rather abhor him and flie from him of hatred as a most cruell manslaier than that his mind can thereby be induced to loue him But who can without faith in Christ persuade himselfe that God is vnto him as a father either mercifull or louing Further the lawe commandeth that we should call vpon him Which without faith we can neuer performe Rom. 10 14 for it is said How shall they call vpon him in whom they haue not beleeued Moreouer Leuit. 19 18 we are commanded To loue our neighbors as our selues Which forsomuch as it is most difficult to be doone we neuer accomplish the same nay rather we faile oftentimes therein Whereby then shall we haue forgiuenes of sinnes that of Christs righteousnesse there may be imputed vnto vs to supplie the want of our righteousnesse vnlesse we vse the benefit of faith Augustine iudgeth that the lawe is two maner of waies confirmed by faith First bicause we thereby obteine the holie Ghost by meanes whereof is ministred vnto vs strength to obeie the lawe Howbeit perhaps a man may doubt how this can be that by faith we haue the holie Ghost The holie Ghost is in vs before faith when as of necessitie he alwaies goeth before faith For faith both is his gift and also commeth from him vnto vs. But we answer that betwéene the causes and the effects séeme to be certeine circuits as it is manifest by clouds and showers A similitude From clouds descend raines and out of waters which are in the inferiour places are taken vp vapours by the heate of the heauens which are thickened into clouds out of which againe descend showers vpon the earth But in this circuit we must alwaies haue a recourse to the first according to the order of nature which is when we affirme that there is an humor whereof clouds may increase so likewise must we doo héere We will grant that
action both the father and the holie Ghost had to doo for the efficient cause and the action perteined vnto the thrée persons And that may be prooued by the scriptures insomuch as Esaie saith Esa 48 16. The Lord and his spirit hath sent me Gala. 4 4. And Paule to the Galathians When the fulnesse of time was come God sent his owne sonne Luk. 1 35. And in Luke the angel saith The holie Ghost shall come vpon thee the power of the highest shall ouershadow thee And afterward as it is in Matthew Matth. 1 18 She was found great with child by the holie Ghost By these testimonies it appeareth that Christ was sent both by the Father and by the holie Ghost Besides this the sonne himselfe was the cause of his owne comming Indéed that might séeme to be a hard matter that one and the same thing should both be the efficient cause and the effect yet may it be proued manie waies For first as touching sanctification in the tenth chapter of Iohn it is thus read Whom the fathers sent and sanctified verse 36. doo ye saie that he blasphemeth bicause he saith I am the sonne of GOD Afterward in the 17. chapter Christ againe saith For their sakes sanctifie I my selfe verse 19. The verie same may be said as touching the death of Christ for Paule vnto the Romans Rom. 8 31. writeth Who spared not his owne sonne but gaue him for all our sakes Gala. 2 20. And to the Galathians he saith Who loued me and gaue himselfe for me The same also is said touching the resurrection séeing Paule vnto the Romans saith He that hath raised vp Iesus Christ from the dead Rom. 8 11. shall also raise vp your mortall bodies But Christ himselfe in Iohn saith Iohn 10 18. Destroie ye this temple and I will in three daies reedifie the same Againe I haue power to laie downe my life and to take it againe And By him all things were made Iohn 1 3. The same also we may saie of the incarnation of Christ for Paule vnto the Galathians saith When the fulnesse of time was come Gala. 4 4. God sent his owne sonne The same apostle to the Philippians saith He made himselfe of no reputation Philip. 2 7. taking vpon him the forme of a seruant We sée therefore that it appeareth sufficientlie by the holie scriptures that Christ was both the efficient cause and the effect Wherefore there were thrée that came as touching the efficient cause although the worke it selfe did perteine onlie to the sonne Of this matter writeth Augustine at large in his second booke De trinitate the fourth chapter and against Foelix the Arrian chapter 24. to prooue that Christ is both the efficient cause and the worke And as concerning that which Christ speaketh of himselfe in Iohn Iohn 7 28. namelie I came not of my selfe must either be filled vp with adding this one word Onelie as if he had said I came not onelie of my selfe or else it is to be vnderstood touching his humane nature 2 Paule in the 9. In Rom. 9 verse 3 5. Looke par 1 pl. 11. art 3. to the Romans hath an excellent commendation of Christ wherein he expressedlie confesseth the two natures in him ioined togither in one the selfe-same person so that of both natures is made Christ Of the which saith he is Christ according to the flesh who is God ouer all things blessed for euer In 1. Cor. 11 3. His humane nature is declared in these words Of the Iewes as touching the flesh for by the flesh in the Hebrue toong is vnderstood the whole man His diuine nature is most manifestlie described in these words Who is God ouer all blessed for euer The same also is not obscurelie signified in that which is added As touching the flesh for that particle should not haue béene put vnlesse he had had some thing more than the flesh This doctrine the Arrians Mahumetists A confutation of the Rabbins of Mahumet and of the Arrians and whatsoeuer they be that hold that Christ is a méere man doo impugne among the which also are the Rabbins of the Hebrues For euen as by a corrupt interpretation they had corrupted the lawe as touching maners and life which is manifest by the interpretation that Christ made of the lawe and in that he reproued their vaine deuises so had they also depraued the sincere faith of the Messias to come so that they thought he should be a méere and simple man For when Christ demanded of them what they thought of the Messias they made answer Matt. 22 42. that he should be the sonne of Dauid neither had they anie déeper or higher consideration of him Wherefore Christ obiected vnto them the 110. verse 1. psalme where Dauid called the Messias his Lord which could not agrée to a méere and simple man borne of his stocke as they fondlie imagined Ambrose expounding this place affirmeth that These words must néeds be applied vnto Christ sith there is here no mention made of anie other person vnto whome they may aptlie be applied If they will not saith he haue these things to be vnderstood concerning Christ let them shew some other person mentioned by Paule vnto whom they may be referred and if besides Christ they can find none other then let them leaue vnto Christ the glorie which is attributed vnto him by Paule Ambrose indéed confesseth Ambrose that when the father and the sonne are ioined togither in the holie scriptures the father is called GOD and the sonne Lord. And this he saith is doone for this consideration bicause we preach that we worship one God onelie And if we should repeate the name of God we might peraduenture séeme to depart somewhat from that vnitie and therfore are those names so varied But I sée that that rule is not in the holie scriptures perpetuallie obserued Psal 45 8. Heb 1 9. for we read in the psalme as it is cited in the Hebrues Therefore God euen thy God hath annointed thee with the oile of gladnesse Héere for that he intreateth of the father and the sonne he repeateth the name of God twise He saith moreouer that Christ is aboue all Phil. 2 10. is read also in the epistle to the Philippians for there it is written that In the name of Iesu euerie knee should bow both of things celestiall terrestriall and infernall Out of which place no lesse than out of this which we haue héere in hand he gathereth the diuine nature in Christ séeing if he were not God Apoc. 19 10 and 22 8. he should not be worshipped For in the Apocalypse Iohn was forbidden of the angell to worship him I am thy fellowe seruant saith he take heed thou doo it not Matth. 8 2. and 9 18. else-where But Christ when he often times permitted himselfe to be worshipped did plainelie testifie that
aduance set foorth the power of Gods seueritie and saith further that God hath no néed of this cruell dealing to make his name famous Which thing he laboureth to prooue by a certeine sentence taken out of the booke of Ecclesiasticus But that is thus to be interpreted that None of vs ought to thinke that God hath néed of the works of men for his felicitie is perfect and absolute without the aid and helpe of anie creature But that the iustice of God is made manifest by the vnfaithfulnes wicked facts of men while that God taketh vengeance on them who dare denie when as Paule teacheth that most euidentlie and plainlie He citeth also out of the selfe-same booke of Ecclesiasticus God hath mercie on all men Rom. 9 17 23. Eccle. 12 3 because of repentance But the solution of this obiection euidentlie appereth by that which hath bin spoken namelie that these words are to be vnderstood of the vniuersalitie of the elect For by the winking at sins it is so farre off that the wicked doo aspire vnto repentance that they rather waxe euerie daie worse and worse they fall headlong into more gréeuous sinnes But it perteineth to the predestinate onelie to returne againe into the right waie after that GOD hath borne some-while with them The reprobate may for a while doo good workes the predestinate may fal into most grieuous sinnes 1. Sam. 9 21. 1. King 11 4. 48 And touching answering to obiections héere will I finish and consequentlie end the third article Howbeit this wée will in the meane time put you in mind of that the reprobate may sometimes in some degrée doo good workes and that the predestinate on the other side maie fall into sinnes most gréeuous Of the first part Saule maie be vnto vs an example and firme testimonie for he was at the beginning moderate hauing a modest opinion of himselfe as the scripture saith Salomon also at the later end of his age fell gréeuouslie yea he fell awaie from God 4. Kings 3 vers 2. 6. when yet at the beginning he was most holie and had in his praiers when hée was consecrated required those things 1. Kings 21 27 29. 1. King 12 2 which highlie pleased God wherefore he was also heard Likewise Achab repented which repentance God talking with Helias commended Ezec. 18 â4 And also Ioas the king as long as Ioiada the priest liued behaued himselfe well Ezechiel also teacheth the selfe-same thing when he writeth If a righteous man depart from his righteousnes and liue wickedlie I will forget all his righteousnes Yea and experience it selfe testifieth that there are many which haue liued indifferent honestlie and yet doo at the length in the last time of their life perish Wherefore it is manifest that in the reprobate good workes sometimes haue place which yet come not from a sincere and a perfect faith but from a faith that indureth but for a time and therefore they cannot simplie be said to be good neither doo they in verie déed please God but onlie haue a shew of goodnes and maie as touching outward discipline be praised And that the predestinate doo somtimes most gréeuouslie sinne 2. Sam. 11 4 Matt. 26 74. Psal 206 33 Exod. 32 21 Dauid is a witnes who committed adulterie and man-slaughter Peter also is a witnesse who abiured his sauiour Likewise Moses and Aaron are witnesses who as the Scripture testifieth committed no light sinne We dailie also sée that they which are peraduenture in the number of the predestinated doo fall into horrible crimes and therefore we maie affirme Good works doo serue both to predestination to reprobation that good works doo sometimes serue vnto predestination and sometimes also to reprobation Predestination by them bringeth the elect to eternall life as touching reprobation they are sometimes reasons why the fall is made the gréeuouser For they which fall awaie from God forsomuch as they were by him adorned with good workes as their sinne is more gréeuous Sinnes also doo serue to both so also is their punishment more sharpe Sins in like maner serue both to reprobation to predestination for they that are reprobate are by them brought to eternall destruction they which are predestinate doo by them the more set foorth the glorie of God when they are deliuerd froÌ them And therby also is ministred vnto them occasion more and more to knowe themselues to acknowledge the benefites that are giuen vnto them of God and so doo giue thanks for them doo call vpon him for helpe And yet are not these things so to be taken that bicause God by his most singular wisedome vseth these thigns most rightlie to our saluation we should therefore sinne we must followe the holie scripture which commandeth that Euill things are not to be done Rom. 3 8. that good may come thereof 49 Now let vs at the length come to the fourth article Look part 1. pl. 3 art 13. in which we purpose to intreate of thrée things in especiall First whether by the predestination or reprobation of God anie necessitie be laid vpon vs Secondlie if there be anie necessitie Whether by predestination is brought in necessitie whether the same doo hinder frée will Lastlie whether by the foreknowledge or predestination of God be taken awaie his iustice whereby he is said in the Scriptures to render to euerie man according to his worke Rom. 2 6. These things being throughlie declared I trust the article proposed shal be fullie satisfied Touching the first part this we said first How necessitie is defined that necessitie is defined to be that which cannot be otherwise But the principles or grounds of necessitie are sometimes inward and sometimes outward Things which of their owne nature are of necessitie and of an inward principle The grounds of necessitie are inward outward A diuision of necessitie A Geometricall necessitie either they are absolutelie necessarie as God and whatsoeuer things if they be changed include contradiction as they speake As that foure is not an euen number or that foure and thrée are not seuen and this is called a Geometricall necessitie for that it suffereth no varietie Other things indéede are of necessitie of an inward ground but yet not absolutelie and simplie vnlesse they followe the accustomed course of nature Fire is said of necessitie to burne that which is apt to be burnt and the sunne also of necessitie perpetuallie mooueth but these are not simplie necessarie for God is able to let them and to cause these physicall and naturall things sometimes to cease from their proper operation Dan. 3 21. As it is manifest of the thrée children put into the ouen of fire which were not burnt although the flame were most great Iosua 10 12 The sun also staid from his course whilest Iosua pursued after his enimies And in the time of Helias 1. Kin.
to be doone And yet notwithstanding God foreknew that it might haue béene doone and although it should neuer come to passe yet was it not hindered by foreknowledge but that it was possible Wherefore as the foreknowledge of God letteth not possibilitie so likewise it taketh not awaie contingencie and libertie 53 This necessitie of infalliblenes is not onelie declared and prooued by the holie scriptures and by resons as we haue now shewed but also is acknowledged of the fathers Origin against Celsus in his second booke against the argument of Celsus which he obiected against the christians saieng Your Christ at his last supper foretold as ye saie that he should be betraied of one of his disciples Matt. 26 21. if he were God as ye counted he was could not he let the dooing thereof Origin here woondereth answereth that this obiection is verie ridiculous for forsomuch as he foretold that that should come to passe if he had letted it then had he not spoken the truth and therefore he added that it was of necessitie neither could it otherwise be but that the same should come to passe which was foretold Howbeit bicause that this foretelling changed not the will of Iudas therefore he is woorthilie accused neither ought the blame to be laid vpon Christ which foretold it Origin in that place acknowledgeth the one and the other namelie the necessitie of certeintie and the nature of will not letted Ambrose also interpreting these words of Paule Iacob haue I loued Rom. 9 13. but Esau haue I hated referreth the sentence of the apostle to works foreséene and yet addeth that it could not otherwise haue come to passe but as God foresawe that it should come to passe Chrysostome also expounding that which is written vnto the Corinthians 1. Co. 11. 19. It behooueth that heresies should be confesseth that this necessitie is a necessitie of foretelling which is nothing preiudiciall vnto the power of our will choise Neither is this necessitie taken awaie by certeine places in the scriptures which otherwise at the first sight séeme to affirme a change to be in the mind of God as is that of Esaie when he threatened to Ezechias the king 2. Kings 20. 1. and 5. The certeintie of the foreknowledge of God is constant is not changed Ionas 3 4. and 10. Esaie 38 1. present death which prophesie neuertheles God séemed to change when he prolonged his life fiftéene yéeres And to the citie of Niniuie it was foretold that it should be destroied within fortie daies which neuerthelesse came not to passe Those things in verie déed make nothing against the truth before taught for God foretold vnto Ezechias his death which was euen at hand according to the causes of the disease whereof he was then sicke and therein was made no lie But as touching foreknowledge as GOD foreknew that the king should be in danger of that most deadlie disease euen so foreknew he that his life should be prolonged fiftéene yéeres And as he foreknew that the sinnes of the Niniuits deserued present destruction euen so likewise foreknew he that of his mercie he would giue vnto them to repent and to be saued By the verie which rule is to be expounded that place of Ieremie verse 8. in the 18. chapter wherein God saith that He also would change his mind or repent him of the plague which he had threatened vnto anie citie nation or kingdome if they would repent But what shall we saie of Paule who writeth to the Corinthians that He chastised his bodie 1. Cor. 9 27. Why Paulr chastised his bodie and brought it into bondage that he might not be a reprobate What ment he to change that firme purpose of God Verelie Paule ment not that he was able to inuert the order of the predestination or reprobation of God The saints worke well to the end they may be obedient to predestination and therefore he said not Lest I become a reprobate but Lest I be reprooued for he minded by all industrie and carefulnesse to be obedient to the predestination of God For they which are predestinated vnto eternall life studie to mortifie the flesh And he said that he would not become reprooued that is he would not be found and accused to lead his life otherwise than he preached which kind of vice all men disallow detest and condemne Wherfore in that place was not intreated of the reprobation of God but of that kind of crime It is dishonestie for a man to giue good admonitions and to liue wickedlie which they are guiltie of whosoeuer giue good monitions and in the meane time they themselues lead their life most wickedlie Although if a man will néeds refer these things to the iudgement of God he might well grant the same as touching present iustice or iniustice but not according to firme purpose wherof we at this present intreate 54 Cicero a man otherwise full of wit and of good literature verie well deseruing was excéedinglie deceiued in this question as it is euident by his second booke De diuinatione Which thing Augustine declareth in his fift booke De ciuitate Dei the ninth and tenth chapters For he thought it vnpossible that the foreknowledge of things to come should not ouerthrowe the facultie or power of mans will Ciceros opinion repugnant to our religion therfore he tooke awaie all maner of predestination or foretelling Which opinion how much repugnant it is to our religion all men vnderstand séeing it is staid vpon the oracles of the prophets God reuealeth to the prophets things that he will doo Amos. 3 7. Gen. 6 3. Gen. 1â 17. as vpon sure foundations And it is written that God did neuer anie thing which was of anie weight but he first reuealed it vnto the prophets He shewed vnto Noe the destruction that should come by the floud long time before it came to passe Vnto Abraham he foreshewed the burning of Sodoma and vnto him he signified the oppression and deliuerance of his posteritie in Aegypt Gen. 15 13. And in a maner vnto the selfe-same prophets he gaue charge to foretell the captiuitie of Babylon Ier. 25 verse 8 and 12. and the returne from thence He also commanded all the prophets to prophesie The authoritie of the prophets is constant that Christ should come And therefore vnto vs so constant is the authoritie of prophesies that to denie it is vtterlie to ouerthrowe all religion Wherefore Augustine not without iust cause said that Those men which were called Genethliaci If we denie GOD the foreknowledge of things we denie him to be God Psal 14 1. which auouched the fatall necessities of the stars were more tollerable than Cicero for they gaue some place vnto God But if he be denied to foreknowe things to come thereby also is he denied to be God Dauid saith The foolish man said in his hart There is no God Which saieng he sheweth
them shall happen by chance for that they knew not of their maisters commandement but the maister himselfe who knoweth the matter will not iudge this to come by chance Which thing also by this may appéere Suppose that I knew that there were treasure hidden in a place and I should command one to dig in that place when he should find the treasure he would crie Good fortune but I which knew the matter would attribute nothing vnto fortune Euen so God forsomuch as he knoweth the course and connexion of all causes neuer findeth anie Therefore let vs submit all things vnto the prouidence of God and amongst all other things our wils which we must affirme to haue that power which God would who tempereth the power and nature of all things There is a certeine cause as saith Augustine which so worketh God is the working cause that it is by no meanes wrought and such a cause is God And there is another cause which so worketh that it also is wrought of another of which kind is our will which so willeth and worketh as it is wrought of God Wherefore we ought neither to assent vnto Cicero nor to the Stoiks for as we ought to withdrawe nothing from the foreknowledge of God Our wils muâ not be exempted from the foreknowledge of God Note a saieng of Augustine so least of all are our wils to be exempted from it for the perteine to the better part of the world For what should he haue a care of Or what should he foreknowe if he should not haue a care of men Our wils as saith Augustine are able to doo so much as God would and foreknew they should be able to doo and therefore whatsoeuer they are able to doo they most certeinelie are able to doo whatsoeuer they shall doo they shall without all doubt doo it for that he whose foreknowledge cannot be deceiued foreknew that they should be both able and also doo it And in the tenth chapter of the fift booke before cited he distinguished as we did the two sorts of necessitie one Necessity of two sorts whereby we are compelled to suffer those things which we would not as is the necessitie of death wherevnto will we or nill we we must giue place the other necessitie he saith is that according to which anie thing is said to be necessarie that is to saie that which shall vndoubtedlie come to passe And as touching this there is no néed that we should be afraid concerning our will for by it the will is not diminished The former indéed is repugnant vnto it Not euerie necessitie hurteth the will for it is not possible that it should will anie thing vnwillinglie but this latter is nothing at all against the nature of the will The life and foreknowledge of God although they are necessarilie attributed vnto him yet they nothing hurt his nature nor will he neither can be deceiued nor die and yet suffereth he not anie thing which he willeth not So also we saie that when we will anie thing by will we necessarilie will it and yet doo we not thinke that hereby our choise is violated 56 And how the foreknowledge of God hurteth not our will Augustine in his third booke De libero arbitrio in the second and third chapters verie well declareth And first he saith that By this question are excéedinglie set a worke a great manie of wicked men What things wicked men wish for in this question which either would if will were at libertie that God should haue no prouidence nor care of things mortall that they might with the more licentiousnes giue themselues vnto lusts in denieng the iudgements both of God and of man and to the vttermost of their power auoiding the same or if it cannot be auoided but that it must néeds be granted that God foreséeth and vnderstandeth the things which are doone of vs yet at the least they would obteine this that his prouidence should so compell the wils of men that they may be excused from blame of their wicked facts But how these mens deuises are frustrate he easilie declareth in setting foorth how the knowlege of God may stand with will and that a frée will He demandeth of him with whom he reasoneth Whether he knew that he should haue to morowe a will vpright or corrupt He maketh answer that he could not tell Dooest thou thinke saith Augustine that God knoweth this The other confesseth that he thinketh GOD knoweth this Wherefore saith Augustine forsomuch as God foreknoweth this he also foreknoweth what hée will doo with thée that is whether he will glorifie thée at the end of thy life which if the foreknowe and cannot be deceiued then of necessitie will he glorifie thée But in the meane time tell thou me shalt thou be glorified against thy will or with thy will Verelie saith he not against my will for I most earnestlie desire the same And hereby is concluded that that which God will of necessitie doo in vs hindereth not the will He sheweth also that this shall be more plaine if we consider foreknowledge as though it were our owne Suppose that I foreknowe that a certeine man shall come to me to morrowe shall this my foreknowledge take his will from him but that if he come he commeth of his owne choise Doubtles that cannot be said for he willinglie commeth neither shall my foreknowledge diminish anie thing of his choise And as our memorie compelleth not things past to be past Our memorie compelleth not things past to be past so foreknowledge compelleth not those things which shall come to passe to come to passe And this likewise may another waie be declared If a man sawe Plato disputing with Socrates or the sunne or the moone eclipsed the sight of the séer causeth not that they which dispute togither should necessarilie or vnwillinglie dispute neither dooth cause that the sunne or moone doo eclipse by chance séeing those eclipses of the heauenlie lights haue their necessarie causes wherefore he which dooth sée both maketh not by the reason of his sight that which is contingent necessarie neither maketh he that which is necessarie contingent Neither ought we to imagine that the foreknowledge of God obteineth his certeintie of the necessitie of things for so great is the perspicuitie of the mind of God that it can also most certeinlie vnderstand things contingent Neither is this reason anie thing hindered by that which we before often admonished namelie that the foreknowledge of God hath alwaies will ioined with it séeing nothing can be foreknowne of God to be which he himselfe willeth not to be But yet this will Ephes 1 11. whereby God worketh all in all applieth it selfe to the natures of things for in meate it nourisheth How the will of God bringeth not necessitie vnto things in the sunne it lighteneth in the vine it bringeth foorth wine and in the will of man it causeth that they
life be giuen vnto vs of mercie then must we néeds be altogither miserable before God But if they vnderstand that the regenerate are not vile in the sight of God bicause God beautifieth them with manie gifts and ornaments we grant to that yet those gifts whatsoeuer or how great soeuer they be ought not to séeme of so great force that they should be sufficient vnto eternall life And that commeth not through defaults of the gifts but through our owne default which in all things obey them not for we still carrie about in our flesh much of old Adam and of naturall corruption 20 Moreouer our aduersaries put a difference betwéene the good works of men regenerate for they saie Note a distinction of the aduersaries that those are partlie of our selues and partlie of God Those saie they as they are of vs can merit nothing but as they are of God they doo merit and are causes of eternall life and by this distinction they thinke that the matter is made plaine But we grant not so much vnto them for if we diligentlie and throughlie consider anie worke we shall of necessitie grant that it commeth of the grace of God and that we must not leaue vnto our selues anie praise thereof though it be neuer so small But bicause God vseth vs to worke who so long as we liue here are not throughlie clensed thereof it commeth that our works are alwaies vnperfect Moreouer if they were the causes and merits of eternall life Whereof it commeth that our works are alwaies vnperfect Rom. 8 18. we might with securitie put confidence in them But the holie scriptures doo not suffer that for Paule in the epistle to the Romans saith I iudge that the sufferings of this time are not woorthie of the glorie to come which shall be reuealed in vs. In this place Paule considereth of good works so far foorth as they are of God We haue it not of our selues to suffer aduersities for Christ for we haue it not of our selues to suffer aduersities for Christ his sake for it is God that worketh in vs that suffering And yet though it be neuer so great Paule saith that It is not to be compared vnto the glorie to come But these men appoint in it a merit as they vse to speake De condigno that is of worthines Thirdlie the aduersaries contend Works are not the causes of eternall life Sine qua non that good works are the cause of eternall life Sine qua non that is without which it cannot be obteined which saieng how ridiculous it is yoong infants whom we knowe are saued without works can testifie For although they by reason of age can doo nothing that is good yet doo they obteine eternall life wherefore this cause is not of so great weight as without it no man can be saued And in those that are of full age to speake properlie good works cannot haue the nature of a cause Good works are a beginning vnto eternall life for in them those are nothing else but a beginning of eternall life Wherfore séeing they are a certeine part of eternall life they cannot be counted causes thereof Neither ment I anie other thing else when before I said that good works are meanes and as it were certeine steps whereby God leadeth vs vnto eternall life This word merit vsed among the fathers but were meet to be forborne I grant indéed that among the fathers is oftentimes found the name of merit which word I would to God they had more seldome and with greater consideration vsed for that word hath ingendered most foule errors Although the fathers themselues in manie places mitigate and qualifie that word by expositions to the end we should vnderstand that they ment not the iust and proper nature of merit for they alwaies admonish that eternall life is giuen fréelie and that the saints are crowned by the mercie and compassion of God and that we ought not to trust vnto merits bicause they cannot consist before the iudgement seate of God and other such like Which sentences if our aduersaries would earnestlie weigh and ponder they would not so male pertlie and stubbornelie defend those merits which they call Ex condigno This word merit not vsed in the scriptures But as I haue said it is the safest waie vtterlie to absteine from this word especiallie séeing it is neuer vsed throughout the whole scriptures But they vse to obiect a place out of the 13. chapter of the epistle to the Hebrues Verse 16. Talibus hostijs promeretur Deus which after the Latins is thus englished With such sacrifices is God woone as by merit But in the Gréeke in the place of this word Promeretur that is is Woone or Merited is written this word ãâã ãâã ãâã ãâã ãâã which signifieth Is delighted or Accepteth them They obiect also a place out of the 16. chapter of Ecclesiasticus Verse 15. Omnis misericordia facret locum vmcuique secundum meritum operum suorum Two places of the scripture obiected which according to the Latins is thus englished All mercie shall make place vnto euerie one according to the merit of his works But first that booke is not in the canons further the place is not well cited for in Gréeke it is thus written ãâã ãâã ãâã ãâã ãâã that is All mercie shall make place euerie one shall find according to his deeds in which words is no mention at all of merit Now let vs examine that which before wée said that Augustine writeth namelie that the apostle might trulie haue said that eternall life is the stipend of righteousnes but he would not Arguments ought to be taken of that which is written in the holie scriptures and not of that which might haue beene there written Here I saie that arguments ought to be taken of that which we are taught in the scriptures not of that which otherwise might haue béene taught in the scriptures Wherefore it is a weake argument if anie should thus saie The apostle might haue said that eternall life is the stipend of righteousnes therefore righteousnes deserueth eternall life bicause the argument must be taken of the words of Paule For if it were lawfull to reason after this maner the sound arguments which leane vnto the word of God should be weakened for there might alwaies be obiected although the scripture be so yet it might haue béene otherwise said and by that meanes we should haue nothing certeine And although I haue declared what Augustine ment by these words yet I cannot therefore be easilie persuaded to thinke That Paul could not haue otherwise written than he wrote that the apostle could otherwise haue written than he wrote For if the other kind of spéech should haue giuen occasion of hautinesse and pride then could it not edifie it behooued him also to followe the saiengs of the holie Ghost And although that sentence might peraduenture be spoken
formes thereof Also they obiect that charitie hath therfore the nature of a forme bicause it is the end of the precept and whatsoeuer is done without that cannot please God but is condemned as sinne But if this argument be of force wée also will prooue thereby that faith is the forme of other vertues Rom. 14 23. séeing Paule hath said Whatsoeuer is not of faith is sinne Out of the which sentence Augustine in his 4. booke and 4. chap. against Iulian taught that all the workes of the infidels are sinnes These men also bring the saieng of Iames Iames. 2 22. that Faith is made perfect by workes the which maketh nothing against vs for it onlie teacheth that faith is then perfect when it worketh Euen as the Philosophers teach that a forme is not perfect when it is taken as the first act for so they speake but when it is respected as a second act for in working it putteth foorth his strength declareth it selfe Wherefore wée grant How faith is made perfect by workes that after this maner faith is made perfect by workes not that it is either increased or made more earnest by the vertue of workes but through the more effectuall operation of the holie Ghost the which in working declareth it selfe but in time of idlenes laie hid And this is not the propertie of charitie alone but is common vnto all other vertues for vnto this end are vertues giuen vnto the mind that out of them actions might be drawen 30 Moreouer they saie that charitie is therefore the forme of faith bicause by it is the first beginning whereby the godly are known from the wicked And this they prooue by that place of the Gospell where Christ is brought in to saie at the daie of iudgement I was hungrie Mat. 25 35. and ye fed me I thirsted and ye gaue me drinke c. Vnto these things wée answer that the discerning and knowledge of things is sometimes had by the causes by the beginnings of them which they commonlie call A priori that is The knowledge of things commeth partly by the beginnings and partlie by the effects By that which went before and an other is vnderstood by the effects and properties which they name A posteriori to wit By that which coÌmeth after Wherfore I willingly admit that charitie is that whereby the godly are discerned from the wicked by the latter knowledge and by the effects but this knowledge pertaineth to vs. Christ otherwise without the same very well knoweth them that be his and setteth them apart namelie by election and predestination the which be in a maner the beginnings causes of our saluation Wherefore that knowledge is had by the effects out of the forme of things which they take as granted we must not grant Neither is there anie doubt but in the last iudgment the saints shall be discerned from the wicked by the workes and effects according as the words which these men bring doo declare The sentence of the last iudgement Ibidem 34. Howbeit if they will haue respect vnto those wordes which the iudge pronounced before time when he said Come ye blessed of my father take the kingdom prepared for you from the beginning of the world they shall easilie vnderstand that there is a more noble excellent knowledge set forth of saluation to be giuen than that knowledge which is afterward added through workes As for the forme of faith if anie shuld be brought in which properly is not lawfull to be done The spirit if anie thing be should be the forme of faith the same should be the spirit For we haue faith according to the portion thereof the more there is of the spirit the more ample faith is present and the more scarsitie there is of the spirit the weaker is faith How Faith excelleth Charitie and so likewise on the contrarie 31 Now lastly there remaineth to sée wherein faith is preferred before charitie and againe what is attributed vnto charitie rather than vnto faith First vnto faith iustification is agréeable the which we affirme ought not to be granted vnto charitie for while we liue here Why faith iustifieth and not charitie charitie is alwaies vnperfect Therefore we cannot in respect of the iudgement of God cleaue either vnto charitie or vnto the good workes which procéed from the same in respect of being iustified and absolued by them Further in the epistles of Paule to the Romans and to the Galathians it is most plainly declared that We be iustified by faith and not by workes The verie which thing the nature as well of faith as of charitie if it be well considered dooth shew for faith dooth further the mind of godlie men toward Christ and toward the vnderstanding and admitting of the promises made concerning him which thing is manifest to be done by the assent of the mind and while that we knowe or vnderstand anie thing the very same we receiue into our selues But on the contrarie part the office of charitie is that it may prouoke and driue the will to shew foorth in action and expresse in sight of the world that which the mind hath receiued And this herein consisteth that those things which we haue we impart and communicate them with others And séeing to iustified is to receiue righteousnesse by imputation it may sufficientlie appéere that the same commeth rather by faith than by charitie Herevnto must be added that if we should appoint charitie to be that whereby righteousnes is comprehended it ought to be granted that we when we returne into fauour with God are not enimies as the epistle to the Romans teacheth For charitie maketh the fréends of God Rom. 5 10. whom soeuer it adorneth and None dooth loue God but he hath first beene belooued of him Wherefore faith in this is to be preferred before charitie that we are by faith iustified We may adde those things Charitie is ingendred of faith not faith of charitie Charitie followeth the measure of faith which we recited before namelie that charitie is ingendred of faith but on the other side not faith of charitie Besides this charitie followeth the measure of faith and is estéemed to be the measure thereof As Gregorie said that So much as we loue so much we beléeue 32. Those things which we haue now recited are more agréeable vnto faith than vnto charitie now let vs sée what things charitie dooth chalenge vnto it aboue faith First it indureth euen in the life to come at which time faith shall haue no place And that is it that faith bringeth vs no cléere knowlege 1. Co. 13 12. but an obscure for now we knowe darkelie and in part but the knowledge which we shall haue in the kingdome of heauen shall be throughlie perfect Wherefore faith shall giue place to a better state but charitie shall most of all appere in the world to come as well towards God as towards
the apostle teacheth that Abraham was not iustified by circumcision but receiued it afterward being now iustified by faith vndoubtedlie he taketh awaie the power of iustifieng from that ceremonie euen also in the time of Abraham wherein it was first instituted Psal 32 1. Dauid also when he affirmeth that blessednes herein consisteth that sinnes should not be imputed which thing as we now reason is nothing els than to be iustified speaketh he of his owne time or of an other time Abac. 2. 4. Rom. 1 17. And Abacuke when he saith that The iust man liueth by faith and excludeth works from iustifieng as Paule manifestlie expoundeth him spake he onlie of his own time thinke you Vndoubtedlie he spake both of our time and also of his owne time Lastlie when Paule expressedlie writeth vnto the Galathians in the 3. chapter vers 10. As manie as are of the lawe are vnder the curse and goeth on proouing that sentence from whence I beséech you séeketh he his testimonie Vndoubtedlie out of the lawe He saith Cursed be he which abideth not in all the things that are written in the booke of the lawe Séeing therefore the law so speaketh and that as Paule saith it wrappeth in a curse all those that transgres the commandements thereof then it followeth of necessitie that by those works which perteine vnto it no man can be iustified An other cauillation 22 But these men flie to an other shift For they saie that all those which are to be iustified are not of one and the selfe-same condition for they saie that some of the Hebrues some of the Gentils are conuerted to the faith of Christ and become christians againe that some They put a difference betweene them which were first conuerted vnto Christ and those which hauing fallen are restored after they haue once receiued Christ doo fall into gréeuous and wicked crimes and haue néed againe of instauration Now saie they the state and consideration of both partes is not alike for they which haue once professed the name of christians when they are fallen cannot recouer righteousnes but by good works as by almes-déeds by teares fasting confessions and such other which preparations merits are not required of them that from infidelitie be first conuerted vnto Christ But I would first heare of these good wise men out of what place of the holie scripture they found this distinction And séeing the maner of iustification is vtterlie one and the self-same and perteineth as well to the one as to the other why should the one come vnto it one waie and the other an other waie Further why doo they attribute vnto them that are fallen in christianitie They which are fallen from christianitie are in worsâr state than the Infidels Heb. 6 4. that they by their good works doo merit vnto themselues iustification but vnto those which come froÌ infidelitie they attribute not the same Are they which haue not kept faith when they were in the church better than the ãâã Certeinlie I thinke not For they which haue once tasted of the sweete word of God and doo afterward fall from it are in worse state than the other And The seruant Luke 12 47. which knoweth the will of his maister and doth it not is more greeuouslie punished Also 1. Tim. 5 8. He which hath not a care ouer his and especiallie ouer his owne houshold the same man hath denied the faith and is worse than an Infidel But they saie they denie not but that they which are conuerted from Infidels may doo some good works yea and that if they doo them they may after some sort deserue iustification at the least waie as they terme it of congruitie but that these works are alike required as well of these as of the other they denie But forsomuch as all their works as I haue else-where taught are sinnes how can they doo good works before God Moreouer how are not good workes required of them before they come vnto Christ and are baptised séeing none of them which are regenerate by Christ can beléeue trulie vnlesse he earnestlie repent him of the life which he hath lead For he dooth greatlie lament the sinnes and offenses of his former life confesseth that he hath grieuouslie erred which thing if he doo not vndoubtedlie he beléeueth not faithfullie and trulie This dooth Augustine write of himselfe in his booke of confessions And in the Acts of the apostles Acts. 19 19. the Ephesians when they had giuen themselues vnto Christ did not onlie confesse their sinnes but also burned those bookes which before they had vsed vnto superstition But I will declare what hath deceiued these men They read peraduenture in the Fathers that they attributed much vnto teares fastings almes and other godlie works of the penitent In what sense the fathers haue attributed so much vnto praier fastings and teares But these men vnderstand not what the Fathers meant in those places for they intreated of ecclesiasticall satisfactions and not of our works whereby God should be pacified or the forgiuenesse of sinnes deserued For the church forsomuch as it séeth not the inward faith of them that fall for there are manie which not abiding the shame of excoÌmunication doo sometimes counterfeit some shew of conuension and repentance thereby the rather to be reconciled and receiued vnto the communion of the other brethren the church I saie to the end that this should not happen would haue a proofe of their faith and conuersion to God neither would it admit vnto the fellowship of the faithfull such as were fallen before they had shewed fastings confessions and almes as witnesses of a true and perfect changing And bicause these men marke not this they confound all things and build therevpon most detestable hypocrisie An other shift 23 But they haue yet another shift for they saie that the works of Infidels are not sinnes although they be doone without the faith of Christ Whether the workes of infidels be sinnes For they imagine that there is a certeine generall confused faith towardes God which faith they which haue although they beléeue not in Christ yet that they maie worke manie excellent works which euen for that selfe same faiths sake maie please God and after a sort deserue iustification They giue saie they large almes they honour their parents they beare excéeding loue to their countrie if they haue coÌmitted anie thing that is euill they are sorie for it they liue moderatlie and doo a great manie other such like things that not vnaduisedlie But because they beléeue that there is a God which delighteth in such duties therefore they bend their endeuour to those things to make themselues acceptable vnto him Further they paint out colour their fond deuise with a trim similitude A similitude A stake saie they or a post being put into the earth although oftentimes it take not roote or life yet draweth it
the Romans Not the hearers of the lawe shal be iustified but the dooers But Paule in the place when he reprooued the Iewes bicause when they had receiued the lawe and boasted thereof yet liued contrarie to the lawe meant thereby nothing else but that if righteousnes were to be sought for by the lawe it is not sufficient either to haue it or to heare it but it behoueth both in acts and déeds to performe it And this we neuer denied but that a man maie be iustified by the lawe if he doo perfectlie and fullie accomplish it but forsomuch as the same is by no meanes possible we saie that by it righteousnes cannot be hoped for That also which they obiect out of the epistle vnto the Philippians Phil. 2 12. With feare and trembling worke your saluation dooth nothing helpe them With feare and trembling worke your saluation expounded Vndoubtedlie they which knowe that they haue all that they haue from God are of a moderate and humble mind and are euermore afraid of themselues for they sée that in themselues there is nothing that is good but that helpe is to be looked for at the hands of God onelie and therefore Paule biddeth a godlie man alwaies to feare and tremble But they which thinke that it lieth in their owne power to iustifie and saue themselues such be they which in this matter contend against vs haue nothing whereof they néed to be afraid or to tremble For they boast that their saluation consisteth in themselues which saluation though Paule doo in this place name yet he thereby vnderstandeth not iustification for he writeth vnto those which were alreadie before iustified Wherefore this place maketh nothing for them But Paule calleth saluation a renewing by which we alwaies profit and go forwards vnto things better and better Lastlie as it were to make vp their armie and assure themselues the victorie they obiect this out of the third chapter of the Apocalypse vers 20. A place in the Apocalypse Behold I stand at the doore and knocke expounded Behold I stand at the doore and knocke and if anie man open vnto me I will enter in and sup with him Now we doo fullie consent vnto them that by these words is signified that God at the beginning calleth stirreth vp and instigateth vs to saluation vnto which no man by his owne strength can be led without the impulsion of God but that we of our owne accord without the grace of God pearsing and changing the mind can open our hart vnto God we vtterlie denie neither can these men prooue it by the holie scriptures 36 But bicause we haue certeine aduersaries which passe verie little or else nothing at all vpon the holie scriptures but measure all their religion by Fathers and Councels so that they maie rather be called Humanes than Diuines Father-speakers than Scripture-teachers that which is more intollerable they gather certeine pretie sentences out of the writings of the Fathers obtrude them vnto the people the easier to obscure the truth to blind poore simple men they adde taunting speaches especiallie forsomuch as certeine of them think themselues cunning crafts-men in Rhetoricall speach and haue in that kind of studie spent the greatest part of their life time for these causes I saie I shall desire the indifferent reader not to iudge anie thing rashlie against the truth but rather attentiuelie to consider those things which we also will alledge out of the Fathers for by that meanes he shall easilie vnderstand that the Fathers make not so much on our aduersaries side as they doo on ours But least we should cite anie sentence out of the Fathers A method in citing of the Fathers confusedlie and rashlie we will vse a method or compendious waie which method that it maie be easilie vnderstood it shal be good first to put foorth a demonstration or a certeine proofe out of those testimonies of the holie scriptures which we haue before cited which shal be in this maner They which doo worke according to the prescript of the lawe that is as the verie lawe requireth are iustified by works But none and especiallie before regeneration doo such works as the lawe requireth Wherefore none are iustified by works The Maior or first proposition is so plaine that it néedeth no exposition for he which dooth anie thing contrarie vnto that which the lawe prescribeth vndoubtedlie committeth sinne so farre off is it that he can thereby be made iust But the Minor or second proposition although it be prooued by testimonies of the scriptures yet will we expound it out of the Fathers Then séeing the conclusion is that iustification is not of works it must of necessitie be of grace Wherefore we will secondlie shew out of the Fathers that men are iustified fréelie and without all consideration of merits And bicause we reiect not good works but saie that in their degrée they ought to be had in estimation as they which by a most streict bond followe iustification alreadie obteined we will lastlie teach this also out of the saiengs of the Fathers that good works followe iustification but go not before And we will speciallie cite out of the Fathers those places which are founded vpon the holie scriptures Matt. 7 12. 37 And first commeth to mind Basilius who in his first booke De baptismo bringeth these words out of the Gospell Manie shall saie in that daie Lord in thy name we haue prophesied we haue cast out diuels They that doo obserue Gods commandments to another end than they ought they sinne 1. Cor. 10 31 we haue doone manie miracles But these men saith he God will not onelie cast out of his kingdome but also will call them workers of iniquitie Wherefore they which worke miracles and séeme to obserue the commandements of God and his iustifications if they doo it to anie other end and purpose than they ought to doo are said to sinne namelie bicause they followe not the precept of God published by the apostle Paule Whether ye eate or drinke or whether ye doo anie thing else doo all things to the glorie of God And it is most certeine that this cannot be doone without faith and charitie which faith and charitie forsomuch as men not yet regenerate do want it necessarilie followeth by the words of Basilius that their works are sinnes Of the verie which sentence he writeth in his second booke De baptismo Before regeneration there are no good works Whether an Infidel can doo a worke pleasing vnto God Iohn 8 34. Mat. 6 24. the seuenth question and purposelie he demandeth Whether anie man so long as he abideth in sinne can doo anie thing that is acceptable before God Which thing he affirmeth to be vnpossible and that by reasons both manie in number and also taken out of the holie scriptures First saith he the holie Ghost testifieth that He which worketh sinne is the seruant of sinne Further
righteousnesse he vnderstood the works of men regenerated forsomuch as with those works the merits of Christ are ioined for so it might be true that eternall life is the stipend of such a righteousnes Origin Further Origin goeth on and sheweth that Men are so iustified fréelie that good works are not required to go before For expounding this sentence Blessed are they whose iniquities are forgiuen Psal 32 1. The soule saith he whose sinnes are forgiuen must néeds now be in good state for it is called blessed Wherefore it hath the righteousnes which God imputeth vnto it although it haue not yet doone anie works of righteousnes but onelie for that it hath beléeued in him which iustifieth the vngodlie Out of these words we gather manie things first that God for works sake is not made debtor vnto anie man secondlie that not onelie iustification but also eternall life is giuen fréelie lastlie that righteousnes is imputed vnto the minds of them that beléeue although no good works went before in them Basilius Basil verse 7. vpon these words of the .116 Psalme Turne thou vnto thy rest ô my soule for the Lord hath rewarded thee For saith he eternall rest is set foorth vnto them which in this life haue wrestled lawfullie which yet is not rendred according to the merits of works but is giuen according to the grace of the most liberall God vnto them which haue hoped in him Seeing these things are spoken of the works of men alreadie iustified as touching eternall felicitie then are they to be counted much more true if they be referred vnto the works of them which are yet strangers from Christ Wherefore euen as those doo not merit an eternall reward no more can these merit iustification for both these things are giuen fréelie 41 Augustine in his booke De dogmatibus ecclesiasticis the .48 chapter Augustine Gala. 2 21. If by the lawe saith he commeth righteousnes then died Christ in vaine so also maie we saie If by nature come righteousnes Christ died in vaine This spake he against the Pelagians who affirmed that The libertie of man was so great that by nature onelie it could doo things acceptable vnto God And Augustine warelie transferreth that vnto nature which Paule spake of the lawe Augustine transferreth vnto nature that which Paule spake of the lawe concerning iustification and sheweth that the selfe-same absurditie followeth both the one and other namelie that the death of Christ is made in vaine For in verie déede there is no cause why the lawe bringeth not righteousnes but onelie bicause nature is corrupt and weake wherefore that which is spoken of the one maie rightlie agrée with the other the same Augustine vpon the first chapter of Iohn expounding these words Iohn 1 16. Grace for grace What is grace saith he He answereth Euen that which is fréelie giuen What is grace fréelie giuen That which is not rendred saith he as due for if it were due vnto thée then it is a reward rendred if it were due thou wast good before And also in his booke De praedestinatione sanctorum the seuenth chapter Let no man extoll himselfe as it is customablie said Therfore deserued he to beléeue because he was a good man and that before he beléeued which thing séemeth to be written of Cornelius sith that he had faith when he did good works These words are so plaine that they haue no néed of declaration Chrysost Chrysostome in his second homilie vpon the first epistle vnto the Corinthians Where grace saith he is there are no works and where works are there is no grace wherefore if it be grace why are ye proud By what reason are ye puffed vp Chrysostome according to the maner of Paule dooth so oppose grace against works that the one excludeth the other so farre it is off that he will haue grace to be giuen for works Ierome vpon the epistle to Philemon It is grace saith he whereby ye are saued that by no merits or works The same Ierome vpon the epistle vnto the Ephesians expounding these words By grace ye are made safe through faith Ephe. 2 8. and that not of your selues for it is the gift of God Paule saith he therefore spake this least that some secret thought should créepe in vnto vs if by our works we be not saued yet vndoubtedlie by faith we are saued so that in another kind it is our owne as it were commeth of our selues that we are saued All these testimonies sufficientlie declare that iustification is giuen fréelie neither can it be gotten by anie merits or works going before Now resteth to declare out of the Fathers how good works are to be estéemed Vndoubtedlie they followe iustification as the fruites thereof which spring and bud foorth out of a true faith Wherefore Origin saith in the same place which we before cited expounding these words vnto the Romans Rom. 8 4. But vnto him that worketh the reward is not imputed according to grace but according to debt Wherefore saith he the root of righteousnes commeth not out of works but works growe out of the root of righteousnes Which self-same thing Augustine affirmeth vnto Honoratus saieng From hence spring good works because we are iustified and not bicause good works went before therefore are we iustified And in his first booke and second question Ad Simplicianum Yea and works saith he if there be anie that be good doo followe that grace as it is said and go not before it And therefore he addeth If there be anie good bicause euen the works of the regenerate haue in them much imperfection and vnlesse the righteousnes of Christ which is imputed vnto the beléeuers were ioined with those works certeinlie they should not be good The same father in his .26 chapter De spiritu litera at large handleth that place to the Romans Not the hearers of the lawe shal be iustified Rom. 2 13. but the dooers and by manie reasons he prooueth that good works followe iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the .7 chapter out of the words of the Lord Matt 7 17. Luk. 6 43. that First it behoueth that the tree be good and then his fruits to be good and that the Pharisies were to be reprooued which in their dishes and cups made cleane that which was without Matt. 23 27. Make ye cleane saith he that which is within and that which is without will be cleane otherwise ye shal be compared vnto painted sepulchres which in deed without seeme beautifull but within are vncleane and full of dead mens bones 42 Now let vs come to the Councels What Councelâ are to be harkned vnto which neuertheles must be heard with choise iudgement We ought to receiue and reuerence those councels onlie which haue framed their doctrine to the rule of the holie scriptures
worketh it in them Moreouer also all that whatsoeuer it be was alreadie before wholie due vnto God neither can we doo anie thing that is good or giue anie thing vnto him which is not his Wherfore we must take awaie all merit not onelie in them which are not as yet iustified All merit is taken both from the iustified and not iustified but also in them that are iustified But Pighius the easilier to persuade putteth forth a similitude of a certeine maister which hath manie seruants vnto whom to the end they should the more diligentlie and spéedilie accomplishe some worke which he setteth them to doo A similitude he appointeth a reward Who saith he will denie but that those seruants which spéedilie and diligentlie haue finished their worke haue deserued the reward that was promised We will bréeflie examine what may be concluded by this similitude If by seruants we vnderstand men regenerate in Christ we will grant that God setteth foorth prices rewards whereby we are stirred vp to liue holilie Neither will we denie but that such may be said to receiue a reward but yet we will not grant that they trulie and properlie merit the crowne of eternall felicitie And certeine of our writers to declare that this thing perteineth vnto the iustified doo vse a similitude A similitude not of a maister and his seruants but of a father his children For fathers are woont oftentimes with some certeine condition to promise a gowne a cap or monie vnto their children which although otherwise they would fréelie giue vnto them yet with some condition they doo it to quicken their endeuour as for example that they shall haue this or that thing after they haue once throughlie learned this or that booke Héere no man that will speake as he should doo and properlie will say that these children when they haue finished their worke haue deserued the gifts which were promised vnto them for the father fréelie and of his frée liberalitie giueth bestoweth the same vpon them But Pighius entreateth of seruants that is of men not as yet regenerate But that vnto such are by God set foorth anie rewards of good things I maruell out of what place he can declare it or wherby will he prooue that the works of such men séeing they are yet as we haue taught sinnes can please God And séeing the matter is so vnto them is set foorth not a reward but a punishment Howbeit to make the thing more plaine let vs compare children and seruants together Children though they doo nothing A comparison between children and seruants yet they enter vpon their fathers inheritance onelie if that they will receiue it but seruants though they labour neuer so much yet they haue no inheritance with the children This is so plaine that it néedeth no further declaration 70 But to wrest from vs that which we doo affirme namelie that if works be required vnto iustification the honour of Christ should be diminished as though his merit alone could not be sufficient to reconcile vs vnto God I saith he doo take awaie nothing from Christ but doo leaue vnto him his honour whole and safe But I beséech thée how doost thou take away nothing when as thou requirest works vnto our iustification and so requirest them as thou saiest that GOD more regardeth them than faith But he thus expoundeth his owne subtill ridle that Christ in that order of his is a sufficient cause as if he should haue said If we speake of the reconciliator and of that sacrifice whereby we are reconciled vnto God Christ onlie is sufficient But we cannot be prepared and be made apt vnto that benefit but by manie works I cannot doubtlesse but maruell where is become the wit of this so great a Sophister As though they forsooth against whome the apostle disputeth euer said that works are required vnto iustification as outward principles or grounds Vndoubtedlie they also went about the same which Pighius dooth that works are certeine purgings and preparations of the minds Further who séeth not that a generall proposition being true it is lawfull to applie vnto all the particular propositions thereof that which is either affirmed or denied in it Wherefore séeing Paule denieth that a man is iustified by works he excludeth all kinds of works in what order soeuer they be put But Pighius saith further that God requireth these works that he maie fréelie impute vnto vs iustification Whosoeuer is but euen slenderlie exercised in the holie scriptures shall easilie sée that this man is euen directlie repugnant vnto Paule for he in the epistle to the Romans saith Rom. 4 4. Vnto him which worketh not a reward is imputed according to grace But Pighius saith Vnto him which worketh God imputeth righteousnes fréelie But to impute fréelie and not to impute fréelie euerie child maie sée that they are contradictorie But weigh gentle reader this reason of two contrarie branches These works which he speaketh of either profit to iustification or els profit not if they profit not why calleth he them preperations For amongst causes are reckoned also causes preparatorie But if he will say that they profit and are in verie déed causes preparatorie with what face can he affirme that he plucketh awaie nothing from the honour of Christ but appointeth him to be the whole and absolute cause of our iustification But peraduenture this two-membred argument a man will turne vpon vs touching those works which followe iustification For he will saie either they are profitable to obteine saluation or they are not profitable if they be not profitable why are they required Wherevnto good works profit after iustification and why are promises made vnto them But if they be why doo we not allow merit to be in them I answer that such works are profitable vnto men regenerate for that they liuing vprightlie orderlie be renewed and made more perfect But that is nothing els but a certeine inchoation and as it were a participation of eternall life Further it hath séemed good vnto God by such meanes or rather by such spaces to bring men to eternall felicitie But we cannot call these works merits for Paule expressedlie teacheth that The reward of sinne is death Rom. 6 23. but eternall life is grace But that which is giuen fréelie That which is freelie giuen excludeth merit vtterlie excludeth merit And in the meane time we ought to remember that there is a great difference as we haue oftentimes taught betwéene their works which are as yet strangers from Christ and from God and their works which are now by grace graffed in Christ and made his members 71 Afterward also he goeth about to confute that which we say that a man is iustified by that faith which hath a respect vnto the promises of Christ and of the remission of sinnes as though we hold that faith is the proper correlatiue of such promises For he saith that
such as were princes and great kings or such as were borne of the familie of Seth Gen. 6 2. for so in Genesis The sonnes of God are said to haue seene the daughters of men that they were faire Peraduenture Enoch was sent vnto them by God to reprooue them and thus much of Irenaeus Tertullian Tertullian in his booke of baptisme saith that Faith hath a perfect securitie of saluation Wherefore it is not we alone that haue brought in a particular faith of the remission of sinnes Neither ought anie thing to mooue vs that in that booke he defendeth most manifest errors touching baptisme and exhorteth men to deferre baptisme till they come to ripe age and not to make hast vnto it before they marrie For although we allow not these things yet in the meane time Errors touching baptisme whilest he intreateth hereof he hath manie things which ought not to be contemned which were at that time receiued in the church So Cyprian when he intreateth of rebaptising of heretiks when they returned vnto the church hath yet by the waie manie true and weightie testimonies which we cannot reiect although in the verie state of the question we vtterlie disagrée froÌ him And what father I praie you is there amongst them all which in some one place defendeth not some matter that is not to be allowed and yet ought not all their works to be contemned For there is no pomegranat so faire A similitude which hath not in it some rotten carnell Origin 78 Now let vs come vnto Origin He in his first booke vpon Iob if it be Origins worke thus writeth All things which men doo whether it be in virginitie or in abstinencie or in chastitie of the bodie or in burning of the flesh or in distribution of their goods all these things I saie they doo Gratis that is in vaine if they doo them not of faith Where Gratis signifieth In vaine In this place whereas he saith Gratis all men vnderstand that he signifi In vaine Which thing doubtlesse Pighius and his companions will not admit for they will haue these things to be certeine preparations vnto iustification But that Origin is by expresse words against them those words which followe doo more plainelie declare for thus he writeth that All holines righteousnes which a man dooth without faith he dooth it in vaine and to his owne destruction And he citeth this sentence of Paule Rom. 14 23. Whatsoeuer is not of faith is sinne I am sure that neither Pighius can denie but that Origin in this place maketh on our side and that he in that sense vnderstood these words of Paule Whatsoeuer is not of faith is sinne Which words yet he crieth out that we are accustomed to abuse although not onelie Origin but also Augustine Basilius and other fathers as we haue before taught expound those words after the selfe-same maner Wherefore he dooth vniustlie and impudentlie accuse vs. But if he will saie that we must not so much regard what interpretations the fathers giue but must sée whether the place in the text may be so taken therein we will commend him for we gladlie admit appealing from the fathers vnto the word of God But he ought to haue remembred that it is not the point of a good man to reprooue that in others which he dooth himselfe Wherefore he should suffer vs also on the other side when the matter so requireth to appeale from the fathers vnto the scriptures But as touching the verie matter we haue else-where declared that that sentence of Paule as it is written in his epistle is so to be expounded that of it may be inferred that the works of men not regenerate are sinnes Origin afterward addeth Of whom shall he receiue a reward Of him thinke you whom he sought not for Whom he hath not acknowledged In whom he hath not beléeued He shall not saith he receiue of him a reward but iudgement wrath and condemnation If these things be rendred vnto such works who will denie but that they are sinnes Afterward he bringeth a similitude A similitude Euen as saith he he whith buildeth without a foundation looseth his labour and hath onelie trauell and sorrowe euen so it is with him which will build vp good works without faith Mark 9 23 And euen as vnto him which beléeueth all things are possible that he may find refreshing at his hand in whom he hath beléeued so vnto him that beléeueth not nothing is possible Like as the earth without the sunne A similitude bringeth not foorth fruit so except the truth of God through faith doth shine foorth in our harts the fruit of good works springeth not vp For so saith he all that whole yéere wherin Noah was saued from the floud for that the sunne shined not foorth the earth could bring foorth no fruit Thus much hath Origin in that place which we haue now cited whereby we conclude that faith formeth and maketh perfect all good works which followe Faith formeth and perfecteth all good works that followe and not that it as these men I knowe not who haue feigned taketh and boroweth his forme of them The same Origin vpon the fourth chapter vnto the Romans thus reasoneth If he which beléeueth that Iesus is Christ be borne of God and he which is borne of God sinneth not then it is certeine that he which beléeueth in Christ Iesus sinneth not This kind of argument is called Sorites is allowed of the Logicians for the Stoiks were woont oftentimes to vse it The former propositions of this argument cannot be denied for they are taken out of the holie scriptures But he addeth afterward And if he sinne then it is certeine that he beléeueth not This of necessitie followeth of the former conclusion for if euerie one which beléeueth sinneth not then doubtlesse whosoeuer sinneth beléeueth not Let Pighius now go laugh for that we saie Through greeuous sins faith is laid asleepe that by gréeuous sinnes true faith is lost or is so laid a sléepe that it hath not his force in working and operation And let him aggrauate the matter as much as he can that he which sinneth gréeuouslie neither beléeueth that there is a God nor also the rest of the articles of the faith Origin both thinketh and writeth the selfe-same thing that we doo And he saith moreouer that A token of true faith is there where sinne is not committed as contrariwise where sinne is committed it is a token of infidelitie Againe he addeth in the same chapter If peraduenture that which is said of the apostle To be iustified by faith séeme to be repugnant to that which is said that We are iustified freelie for if faith be offered first of a man he cannot séeme to be iustified fréelie we must remember that euen faith it selfe is giuen of God and this he prooueth by manie testimonies But this thing our Pighius cannot abide for he
testification of things Who hath in his owne power It is not in our owne will to be touched with that sight wherby our will should be mooued to faith to haue his mind touched with such a sight whereby the will may be mooued vnto faith And in his 61. sermon vpon Iohn All sinnes saith he are comprehended vnder the name of infidelitie And he addeth that Faith cannot be without hope and charitie which thing also he most plainlie teacheth vpon the 31. psalme The same father in his first booke and 19. chapter against the two epistles of the Pelagians at large intreateth after what maner we are drawne of God and amongst other things he saith that the Pelagians would too much triumph ouer the christians if they had not the word of drawing in the holie scriptures But forsomuch as that word is expressed in the verie Gospell they haue vtterlie no place to flie vnto Iohn 6 44. There are infinite other places in Augustine which doo confirme this opinion which now for breuitie sake I thinke good to ouerpasse 82 Cyrillus against Iulianus in his first booke Cyrill and 14. page saith The faith of Abraham and our faith is vtterlie one and the same And the same author vpon Iohn in the third booke and 31. chapter expounding this sentence Iohn 6 29. This is the worke of God that ye beleeue in him whom he hath sent For faith saith he bringeth saluation and grace iustifieth but the commandements of the lawe rather condemne wherefore faith in Christ is the worke of GOD. In these words we ought to note that faith is it whereby is brought saluation and that we are iustified by grace And he declareth these things more plainlie vpon Iohn in his ninth booke and 32. chapter vpon these words And whither I go Iohn 14 4. ye knowe and ye knowe the waie For we are iustified by faith and are made partakers of the diuine nature by the participation of the holie Ghost Leo. Leo in his 13. sermon of the passion of the Lord The fathers saith he beléeued togither with vs that the bloud of the sonne of God should be shed The fathers were iustified by the faith of the same promises which we beleeue Wherfore there is nothing déerlie beloued strange in christian religion from the things which were of old signified neither was saluation hoped for at any time of the righteous men who haue liued before vs but by the Lord Iesus Christ for whom they did looke This and manie other like testimonies doo confute those chéeflie which dare saie that Abraham was indéed iustified yet not through faith in Christ but by faith touching earthlie promises Albeit this author may séeme to make against vs in that we saie that true faith is not found without charitie for in his sermon De collectione eleemosyna he thus writeth of sathan He knowing that God is denied not onelie in words but also in déeds hath taken awaie charitie from many from whom he could not take awaie faith possessing the féeld of their hart with the roots of couetousnes he hath spoiled of the fruit of good works those whom he hath not depriued of the confession of their lips These words if they be déepelie considered make nothing at all against vs for we speake of a true sound and liuelie faith But Leo vnderstandeth onelie a certeine outward profession of faith for when he would render a reason whereby it might appéere that faith was not taken from them he mentioneth onelie an outward confession of the lips which we also grant may consist without charitie and be oftentimes boasted of of manie men which neuerthelesse are most wicked And after this maner I suppose are to be expounded such like testimonies if anie happen in the fathers Gregorie Gregorie Bishop of Rome in his 19. homilie vpon Ezechiel We come not saith he to faith by works but by faith we atteine vnto vertues for Cornelius the Centurian came not by works vnto faith but by faith he came vnto works Acts. 10 4. for it is said Thy praiers and almes But how praied he if he beléeued not But now because he knew not that the mediatour was incarnate by workes he came vnto a more full knowledge Hereby I would haue our aduersaries to know that faith necessarilie goeth before all good works for they affirme that morall works which arââoone of Ethniks and of men not yet beléeuing in Christ are good which thing is in this place of Gregorie confuted The same author in his second booke and 25. chapter of his morals speaking of the same matter thus writeth Vnlesse faith be first gotten in our harts all other things whatsoeuer they be cannot indéed be good Beda although they séeme good Beda vpon the 2. chapter of Iames He onelie beléeueth trulie which by working exerciseth that which he beléeueth for faith and charitie cannot be separated asunder And this shall suffice as touching the fathers But what the African Mileuitan and Arausican councell doo teach concerning iustification faith grace and works we haue before at large declared in the former article This onelie I will now adde that our aduersaries when they saie that GOD offereth his grace vnto all men and giueth his gifts vnto men that desire them and take hold of them and forgiueth sinnes to them that doo that which they ought to doo for so much as in the meane time they omit the inspiration of the holie Ghost and the power of God which draweth vs and the inward persuasion of the mind and also those things which are most chéeflie required in this matter they are most manifestlie against those councels which we haue now cited Howbeit I cannot leaue vnspoken that in the councell of Mentz which was celebrated vnder Carolus Magnus in the first chapter is cited Gregorie who thus writeth He beléeueth trulie which by working exerciseth that which he beléeueth 83 Forsomuch therefore as we haue now hitherto spoken as touching this article namelie that men are iustified by faith in Christ and haue confirmed the same by scriptures and haue ouerthrowne the obiections of our aduersaries and alleadged testimonies of the Fathers to confirme our saieng let vs now come to the third article Wherefore we saie The third article that iustification consisteth by faith onelie Which saieng all those places of scripture doo prooue We are not iustified by faith onelie which teach that we are iustified fréelie and those which affirme that iustification commeth without works and those also which put an Antithesis or contrarietie betwéen grace and works all these places I say most trulie conclude that we are iustified by faith onelie although this word Onelie be not read in the holie scripture But that is not so much to be weighed for the signification of that word is of necessitie gathered out of them Further this also is to be noted euen as we haue alreadie before taught that we
Onelie is thought of vs a word most méet to confute the errors of those which would haue iustification to come of works Moreouer Gardiner bishop of Winchester Gardiner counted this our proposition to be absurd and against it amongst other arguments he vsed this the which to me doubtlesse is verie strange that it is so greatlie estéemed of some of his parasites The righteousnes saith he that is giuen vs of God whereby we are iustified perteineth to all the faculties and powers of the mind or rather to the whole man Therefore we are not iustified by faith onelie for that perteineth onelie vnto the higher part of the soule Here gentle reader that thou be not deceiued lieth hidden a double fallacie or deceit For first grant that that righteousnes which is giuen vnto vs perteineth vnto the whole man and vnto all the powers and faculties of the mind shall it therfore followe that that righteousnes which is offered of God is not apprehended by faith onelie Vndoubtedlie the meate which we eate A similitude is distributed into all the members and into the whole bodie and yet it is receiued with the mouth onlie and not with the whole bodie Further the disputation is not about anie righteousnes which is fastened and sticketh in vs which in verie déed is dispersed in the whole man but about iustification The righteousnes whereby we are iustified is in God not in vs. which is the forgiuenes of sinnes But this righteousnes hath no place nor seate in our minds but in GOD alone by whose will onelie our sinnes are forgiuen vs. 90 But now forsomuch as this article hath béene sufficientlie defended against the cauillations of importunate men we will omit this and bréeflie declare that the ancient fathers did not mislike of this word Onelie the which our aduersaries so greatlie shun Origin Origin vpon the epistle vnto the Romans vpon these words Thy glorieng is excluded By what lawe Rom 3 27. By the lawe of deeds No but by the lawe of faith For we suppose that a man is iustified by faith without the works of the lawe The iustification saith he of faith onelie is sufficient that a man onelie beléeuing should be iustified although he haue doone no good worke at all And for example he bringeth foorth that théefe Luke 22 43. which was crucified togither with Christ and that woman vnto whom Christ answered Matth. 9 22. Thy faith hath made thee saie Afterward he obiecteth vnto himselfe that a man hearing these same things might be made secure contemne good works But he answereth that he which after iustification liueth not vprightlie casteth awaie the grace of iustification for no man saith he receiueth forgiuenes of sinnes to vse licence to sinne for pardon is giuen not of faults to come but of sinnes past Than which sentence nothing can be said more conformable vnto our doctrine Cyprian to Quirinus Cyprian in his 42. chapter Faith saith he onelie profiteth and looke how much we beléeue so much are we able to doo Basilius Basilius in his sermon De humilitate writeth that A man is iustified by faith onelie Hilarius also vpon Matthew Hilarie Ambrose the .8 chapter Faith saith he onelie iustifieth Ambrose vpon the .5 chapter vnto the Romans vpon these words Being iustified freelie Bicause saith he they working nothing nor rendring turne for turne are by faith onelie iustified by the gift of GOD. The same author vpon these words According to the purpose of the grace of God So Paule saith he saith It was decreed of God that the lawe ceasing onelie faith should be required vnto saluation And straitwaie after God hath ordeined that men should by faith onelie without labour and anie obseruation be iustified before God The same father vpon the first chapter of the second epistle vnto the Corinthians It is appointed saith he by God that he which beléeueth in Christ shall be saued without works by faith onelie And he hath the like sentences in his booke De vocatione gentium Chrysost Out of Chrysostome I could bring a great manie places to confirme this sentence but of them I will picke out onelie a few Vpon the third chapter vnto the Romans vpon these words Rom. 3 27. Thy glorie is excluded In this saith he is set foorth the might and power of God in that he hath saued iustified and wrought our reioising by faith onelie without works And at the beginning of the fourth chapter That a man being destitute of works should be iustified by faith peraduenture it maie appeare to be well but that a man being adorned with vertues and good works is not for all that iustified by them but by faith onelie this assuredlie is woonderfull Hereby our aduersaries maie vnderstand that although faith haue as companions hope charitie and other good works which cannot be doubted of but that they were in Abraham yet they doo serue nothing to the comprehending of righteousnes And on the 10. chapter Rom. 10 3. vpon these words They being ignorant of the righteousnes of God and going about to establish their owne righteousnes were not subiect to the righteousnes of God He calleth saith he the righteousnes of God that righteousnes which is of faith bicause we without labour are by faith onelie iustified through the gift of GOD. Of Augustine I will speake nothing for he is full of this matter against the Pelagians and euerie man maie easilie by his writings confirme it Hesychius vpon Leuiticus Hesychius in his first booke and second chapter Grace saith he is apprehended by faith onelie not by works The verie which thing he in a maner hath in his 4. booke and 14. chapter Theophilactus Theophil vpon the third chapter vnto the Galathians expounding these words Bicause by the lawe Gala. 2 16 no man is iustified before God Now saith he Paule plainlie declareth that faith euen alone hath in it the power to iustifie Phocius Phocius vpon the fift chapter vnto the Romans Iustification saith he consisteth of faith onelie Acacius in Oecumenius Acacius vpon the first chapter vnto the Romans He hath onelie saith he by faith raised vp and quickened vs being mortified by sinnes Barnard Barnard in his 22. sermon vpon the Canticles By faith onelie saith he he that is iustified shall haue peace And in the selfe-same sermon That wanteth saith he of grace whatsoeuer thou ascribest vnto merits Grace maketh me iustified fréelie Whome these things suffice not let them read Gennadius vpon the fift chapter vnto the Romans Cyrillus in his ninth booke third chapter vpon Iohn Theodoretus vpon the fift chapter to the Romans Didymus vpon the second chapter of Iames Eusebius in his ecclesiasticall historie the third booke and 27. chapter Cyprian or whatsoeuer he were in his exposition of the articles of our faith Lyranus vpon the third to the Galathians The ordinarie Glose vpon the epistle vnto
all these things Luk. 17 10. say that ye be vnprofitable seruants we haue doone that which was our duetie to doo we were bound therevnto by the lawes Euen Aristotle saw this for he saith We can not make iust recompense to our parents and to the gods Rom. 8 18. Paule in the 8. chapter to the Romans saith that The suffrings of this life are not woorthie of the glorie that is to come which shall be reuealed in vs and yet these men in the mean time boast of the merit of woorthines But when we speake saie they of satisfieng that particle satis betokeneth not perfect satisfaction but some portion which we are able But what doo they saie An obiection Forsooth nothing for that which we giue is none of our owne we can doo nothing vnlesse we doo it by grace Further their definition faileth to wit that recompense is according to equalitie In this there is a relation to be had not onelie our owne power must be considered but also the thing that is recompensed Further if they will that there shall be satisfactions for punishments it behooueth to weigh satisfactions that they maie haue a proportion with the punishments Who hath béene a counseller vnto God to knowe how much he will punish euerie sinne What sought Christ at the hands of the théefe Luk. 23 43. What punishments did he laie vpon the woman that was a sinner Luk. 7 48. He said vnto the adulteresse Go thy waies I will that thou sinne no more if Christ dealt in this sort why doo they deuise new waies 32 But the church saie they in old time had satisfactions What maner of satisfactions the old church had Looke before place 9. art 16. the Fathers make mention of them I denie not but what maner of satisfactions were they Euen significations of true repentance They would not in times past receiue foorthwith such as were verie great sinners their desire was that the church might be well reported of But at this daie this kind of satisfactions is abolished neither the papists themselues reteine it naie rather in their satisfactions they haue subuerted the old order In the old time these satisfactions were required before they should be absolued but these men first absolue and receiue a sinner and then they will haue him to doo I know not what Such was the order in the church in times past They which were penitent remained apart from others they hard sermons and were present at praiers but yet in the degrée of penitents at such time as sacraments were ministred they went their waies But these things are out of vse Paule in the 2. to the Corinthians the 7. chapter saith verse 11. Behold euen this thing that ye haue beene godlilie sorie what great care hath it wrought in you yea what satisfaction The Gréeke text hath ãâã ãâã ãâã ãâã ãâã that is Excusation A place of Paule expounded bicause the Corinthians being rebuked of Paule satisfied him that is they excused and approoued themselues vnto him by these actions for they abandoned incest They vrge and saie that The works of them that be penitent are said by the Fathers to satisfie God also not the church alone the which those did offend that had an ill name Let vs sée how they vnderstood this Vndoubtedlie the Fathers did not thinke How the works of penitent men do satisfie God that men receiue forgiuenesse of sinnes by these actions of penitent persons they knew that this is onelie due vnto Christ but they vnderstood that men while they thus worke by faith doo allow themselues vnto God according as they maie and that when they craue pardon of the sinnes that be past they as it were purge and satisfie themselues When one hath hurt another man he is woont to satisfie him by sorowing by making request and by offering his seruice vnto him The partie offended saith Now am I satisfied although recompense be not made of the iniurie doone But we if we shall speake of true satisfaction doo onelie attribute that vnto Christ He is the propitiation for our sinnes and not onlie for our sinnes but for the sinnes of the whole world How Christ satisfied the Father And after what sort he satisfied the Father I will in few words contriue Some haue thought that the death of Christ and that same obedience according to his humanitie is of a limited woorthines and that it did not satisfie the Father further than he accepted the same They will not grant that if the thing be considered by it selfe it was a thing of equall value They adde also that God might haue dealt by other means but that he accepted this means There is another waie which séemeth much better vnto me to wit that the obedience of Christ and his death is to be considered not as in the power of his humane nature onelie bicause they be actions as the Schoole-men terme them of subiects persons and of indiuisible things The person of Christ although it haue two natures yet is it one wherefore those be the actions of the sonne of God and not considering the humane nature apart we may say that the diuine nature wrought by the humane So did those actions trulie merit remission of sins and were condigne and of equall value But they were due saie they for Christ was a creature and did owe all his works But he was God and of one substance with the Father he had the fulnes of grace but no craued grace wherefore he satisfied and not alonelie tooke awaie the fault but the punishment also If the godlie be afflicted it is for an other cause as we shall vnderstand Wherefore we must not séeke other satisfactions this is fréelie giuen Esaie saith Esaie 52 3. Ye shall be redeemed without monie Why God promiseth manie things to our works Esai 58 7. 33 They saie But God hath promised manie things vnto our works The prophet Esaie saith Breake bread vnto the hungrie and God will giue thee rest c. God dealeth with man after the maner of man when we would inuite anie man to doo well we promise him rewards There is brought an example The father mindeth fréelie to giue a garment vnto his sonne yet to stirre him vp vnto learning he saith I will giue thée a garment if thou canst recite this or that thing without the booke Thus doth God deale when he giueth fréelie the works be not the causes of rewards nor can be compared with them in woorthines yet denie we not but that men by liuing well may mitigate the afflictions of this world bicause obedience pleaseth God 1. Cor. 11 31 Paule said If we would iudge our selues we should not then be iudged A man to iudge himselfe is no other thing than to be sorie for his sinnes committed to liue vprightlie and to change his life Teares and lamentation are vsed therewithall bicause they be the effects
their owne nature but we flie vnto the cause We consider that God is author and that we haue giuen the cause of that affliction those be causes of moorning There faith is stirred vp and the earnester it is the more sorrow we haue for the things which we haue committed We adde That affections must not vtterlie be taken awaie Gen. 1. that these affections are not altogither staied by godlie men bicause they knowe that in their owne nature they are not euill for God graffed them in men at the creation God sawe that all things which he had made were good He made the soule of man perfect that it might haue both the vpper and the grosser parts where these affections be they be the matter of vertues and doo helpe them And to speake of anger it is the whetstone of fortitude it helpeth men to doo honest things with a valiant courage There is no affection which hath not some vtilitie vnto honest things They which go about to extinguish affections doo nothing else but as they shuld take awaie the nature of man Wherefore the Stoikes were foolish men which therein were wholie bent that they might take awaie all affections Rather ought the apostles to be heard which saie that they should be moderated Paule in the first to the Thessalonians the fourth chapter verse 13. I would not that ye should sorrowe as others which haue no hope He taketh not awaie moorning but he giueth a meane 37 What is the meane that ought to be vsed The Peripatetiks reason manie things as touching mediocritie they saie That meane must be vsed which a wise man sheweth in his life But mans wisedome is foolishnes before God Psal 16 10. All men are liers That same mediocritie must be determined by the word of God If we haue sinned and doo liue in aduersities let vs be sorrowfull but yet so that we depart not from the word of GOD. Let vs doo nothing against his word let vs not be alienated from God nor suffer faith hope and charitie to be put awaie God requireth of vs that valiant courage The Steâ⦠indeuored to make men vnreasonable and senselesse which the Stoiks boasted of but yet according to right reason He would not that we should be vnreasonable or senselesse as the Stoiks would haue men to be Wherefore Crantor in the third booke of Tusculane questions thus speaketh To liue altogither without sorrowe happeneth not without vnsensiblenes of the mind and blockishnes of the bodie But he speaketh tauntinglie Augustine De ciuitate Dei the 14. booke and ninth chapter writeth that This vnsensiblenes wherby those affections are cast awaie is woorse than all vices Neither is that required which Aulus Gellius in the twelfe booke the 15. chapter sheweth of a certeine sword-plaier who while his wounds were lanced by the physicians did laugh This is a brutish kind of fortitude This hath God otherwhile giuen vnto martyrs that in flames and other deadlie punishments they would be of a chéerfull countenance Thy martyrs were sometime infull in torments and would sing Howbeit this was giuen them by an extraordinarie waie to the intent that tyrants might be mooued and the standers by be held with admiration but we ought to followe the ordinarie waie appointed by God Paule in the second epistle to the Corinthians did rightlie and wiselie expresse what is to be doone in these cases 2. Cor. 4 8. We are afflicted on euerie side but yet we faint not we labour in all things but are not destitute euen in the persecutions themselues we are not forsaken we are cast downe but we perish not Thus fare the minds of the saints they are afflicted with those sorrowes they are not senselesse yet doo they not so sorrowe as they will despaire Thus also must we doo Wherefore they which haue brought in a Stoicall reason séeme that they would haue dealt with blocks but not haue instructed men they represented vnto vs a shew of wisedome the which we cannot sée expressed anie where neither dooth it concurre with humane nature But there be some which thinke it to be a wicked thing for godlie men to sigh to grone or to be sad ãâã ãâã ãâã ãâã ãâã But these be ãâã ãâã ãâã ãâã ãâã to wit such things as are strange both from the word of God and from humane nature We must haue an eie vnto the word of God Iohn 16 20. Christ saith The world shall reioise and ye shall sorrowe they shall laugh and ye shall weepe Yea and he set foorth a decrée Blessed are they which moorne Matth. 5 4. for they shall receiue comfort Vndoubtedlie Paule accounteth those ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Rom. 1 28. to wit they which are without affection and which be deliuered vp euen to a reprobate sense In the psalme Dauid saith vnder the person of Christ Psal 69 21. I looked for som man to be sorowfull with me Paule commandeth vs To moorne with them that moorne Rom. 12 15 and reioise with them that reioise The same apostle said that Hee greatlie longed to see the Romans Rom. 1 11. that hee might haue some fruit among them He was gelous ouer the Corinthians 1 Cor 11 2. he would haue had them not to be seduced by false prophets He said Rom. 9 3. that He sorrowed for his brethren the Israelites and wished to be separated from Christ for their sakes Those affections were in him most vehement He saith that he wrote vnto the Corinthians with manie teares 2. Cor. 2 4. not with common affection Peter bitterlie wéeped when he had denied Christ Luk. 22 62. But why séeke we examples of the apostles Let vs haue regard to Christ the author of our saluation Matt. 15 32. He was manie times mooued with pitie when he sawe them hungrie which followed him Matt. 9 36. when he sawe the Israelits wander like shéepe without a shepheard Luke 7 12. when he sawe a mother following the corse of hir onelie sonne He wept at the sepulchre of Lazarus Iohn 11 35. he wept when he looked vpon Ierusalem Luk. 19 41. and considered that it should be destroied I haue earnestlie saith he desired to eate this passeouer with you Luk. 22 15. Luke 22 44 In the garden he was mooued with sadnes sorrowe caused him to sweat blood Esaie spake of him He bare our sorrowes c. Esaie 53 4. These things are rather to be followed than the rigorous saiengs of the Stoiks 38 But they maruell at Christ How those affections were in Christ how he could be troubled with such affections séeing his soule was blessed and had alwaies the diuine nature ioined with him and in his sight But it is to be vnderstood that Christ was not only verie God but also verie man and he had not béene verie man vnlesse he had also had a perfect soule
health indéed returneth but it is not the same in number for as well the old things brought foorth as the new are diuerse Herevnto we saie that this indéed is true and altogither taketh place in those efficient causes in which the action or thing it selfe brought foorth is distinguished from the efficient cause as it commeth to passe in all causes created But the resurrection is the worke of God wherein the action is not diuided from the nature and substance of the agent it selfe And lastlie whereas it was alledged that the heape of those things which passed fell from the bodie should be monstrous and that if all things should be restored at the resurrection mens bodies should be of excéeding greatnes but if on the other side all things shall not be laid vp in store what reason can be assigned whie some parts should be restored more than other some Not all things which haue past from our bodie shall be restored at the resurrection I answer It hath béene alreadie said that not all things which be cast foorth of our bodies shall be receiued when we rise againe but onelie those things which make to a iust and conuenient quantitie But whie rather one sort than an other are kept in store we must commit it to the iudgement of God who disposeth all things with singular wisedome 70 Now it resteth that we dilate of those places which in the holie scriptures séeme at the first sight to be against the resurrection In the 78. verse 39. psalme it is written And he remembred that they were but flesh their spirit or breath departing awaie and not returning againe For the exposition of this place the scope must first be considered namelie that God was led to take mercie of his people bicause their infirmitie was knowen vnto him So as bicause of their frailtie and féeblenesse therefore had he mercie vpon them and scattered them not abroad with one onelie stripe Sometime the spirit is said to be against the flesh in respect that the flesh is said to be weake and the spirit strong and valiant So said Christ vnto his apostles when as they slept Matt. 26 41 while he was in praieng The spirit indeed is readie but the flesh is fraile And Esaie in the third chapter Esai 31 3. describing the weaknesse of Aegypt saith Aegypt is flesh and not spirit that is It staggereth with féeblenesse Sometime the flesh the spirit taken both for one thing it standeth not firme and strong But sometime the flesh and spirit are taken both for one thing and both betoken infirmitie euen as in this place where the same thing is repeated in the latter clause which is spoken in the former In this place therefore the spirit is not ment to be the soule of man or the diuine inspiration but the breath blast and wind A similitude which being gone and past perish and are restored no more When the life of man is finished we begin not againe at the originall neither doo we bud foorth as trées and herbes cut downe but we lie in the dust not returning vnto our former state When I saie that after death men be not like vnto herbes I am not against Dauid who saith in the 103. psalme verse 14. He knoweth his workmanship he remembreth that we are but dust The daies of man are as grasse and as the flourishing flower of the field the wind commeth ouer him and he is withered and his place hath knowen him no more Wherein man is like and vnlike vnto the grasse Herein standeth the similitude that the sudden and vnexpected destruction of flourishing man may be perceiued but in this is the similitude taken awaie that men doo not spring foorth anew like vnto plants and herbes There is shewed moreouer that there is nothing found in man to prouoke God vnto mercie but miserie But if spirit be taken for the soule then we will saie that the prophet dooth weigh of man and consider of him according to his owne nature and strength and trulie pronounceth that his spirit dooth so depart as it returneth not For the blessed resurrection is a miracle not a worke of nature This scripture speaketh not of man according to those things which he shall receiue through the bountifulnesse and power of God but according to the faculties and strength which it hath by nature Also it is written in the booke of Wisedome the 15. chapter verse 8. His spirit shall go foorth of him and it shall not returne againe And no man doubtlesse hath brought with him from his mothers wombe or from the originals of nature the power to rise againe Indéed our soule hath a being after death but it hath no power of it selfe to returne vnto the bodie which it had Naie rather if God should remooue from it his preseruing power it would fall to vtter ruine This is the common and receiued exposition of this place Howbeit there is an other sense which commeth to my remembrance no lesse profitable than both the former When the Israelites were pressed with aduersitie in the desert and were for iust causes punished by God they cried vnto him that they might be deliuered but this they did verie vnperfectlie which was not hidden from God Yet neuerthelesse he had mercie vpon them bicause they were flesh that is of a corrupted nature and for this cause they oftentimes fell againe into the same sinnes Also their spirit that is their earnest motion of praieng and inuocating of the true God IEHOVA was not stedfast in them but in a maner passed by them and returned not séeing they fell againe to idolatrie after the deliuerance obteined Wherfore these were Chronij that is Temporizers as we read in the parable of the séed in the eight of Luke verse 13. 71 In the 115. psalme verse 16. it is written The heauen of heauens is the Lords but the earth hath he giuen to the children of men Wherevpon some doo gather that men are so become bound to the earth as heauen dooth not belong to them But they are farre deceiued for from thence is drawne aboundantlie the goodnesse of God which hath no néed of earthlie commodities neither hath it anie maner of néed of worldlie wealth and yet did it bring foorth the whole world howbeit vnto the vse and commoditie of men But that God hath no néed of those good things héereby it is prooued that he dwelleth in the heauens whither these things ascend not and where they cannot growe Neither yet did the prophet so affirme God to be setled in heauen The essence and power of God is euerie where as he denieth him to be euerie where for the essence and power of God is in all places But he is peculiarlie said to dwell in heauen bicause his presence is there ment to be more famous How God is said to be in heauen more mightie and more effectuall as well
for the splendent and ample light for the constant motion of the circles and procéeding therof in excellent order and for the sundrie and manifold influences as also bicause from the parts aboue we haue winds clouds raine haile lightnings thunder c. Neither dooth the prophet vtterlie exclude men from heauen as though they should neuer come thither for thither they shall come which haue liued godlie but that must be at their time appointed So as the Psalmist speaketh of the time of this life as the state of things now stand But presumptuous men haue sometimes abused the words of Dauid so that some haue thought that it should be lawfull for them to doo anie thing vpon the earth to robbe and slaie to turne all vpside downe as though God dooth not marke these things as he that onelie dwelleth in heauen and walking about the limits of heauen taketh no care of our dooings Againe others haue so wickedlie wrested these words that séeing God hath heauen to himselfe and hath giuen the earth vnto the children of men there is no cause whie we should aspire to heauen but rather that euerie man prouide for himselfe as manie parts of the earth as he can get Of this mind they séeme to be which couple field to field and house to house so as they scarselie suffer a foot of land to be possessed by others Further the prophet procéedeth and saith The dead shall not praise the Lord Ibidem 17. That euen the dead do praise the Lord. nor yet all they which go downe into silence The mind of the suppliant is that God would spare the godlie men lest they being consumed there should be a want of such as would set foorth the praise of God But thou wilt saie If the senses of soules and the life of them that be departed be taken awaie will there be a want of such as should praise God True in verie déed it is that in heauen there wil be no want But he hath appointed to receiue fame and praise not onelie in another world but euen here also vpon the earth which will not come to passe if the godlie be consumed by the wicked And God hath so ordeined this as he brought foorth man for this end Otherwise he gaue also the earth vnto cattell vnto lions and also to serpents flies and créeping beasts for all these things are there brought vp and nourished but yet not so as men be For we be placed in the world that we should publish and set foorth God this cannot the dead doo héere séeing they be far from this world And therefore it is said The dead shall not praise the Lord namelie vpon the earth Indéed brute beasts and dumbe cattell haue their abiding vpon the earth and therein are fed and nourished but they were made for the behoofe of man but vnto this maner of end they are not aduanced bicause they are not so indued with reason as they can giue thanks call vpon and celebrate the name of God Hereby let vs gather that the earth is giuen vnto men not to the intent that they should rashlie abuse the same and that they should deuoure the good things thereof like vnto brute beasts but celebrate and extoll the name of God euen as they are continuallie inuited by his benefits Which being onelie doone by the godlie sort if they be oppressed by tyrants and wicked persons who shall remaine to declare and sing out the praises of God The wicked doo blaspheme the name of God so far is it off that they magnifie extoll it The repetition of the word What is ment by the repetition of the word heauen namelie Heauen of heauens dooth betoken a certeine famous and excellent region of the heauens wherein God and Christ dwell with the saints 72 But let vs come vnto Ecclesiastes where in the third chapter it is written verse 19 that Men and cattell haue one maner of end both the one and the other doo die and they haue all one maner of spirit or breath and who knoweth whether the spirit of the sonnes of Adam go vpward and the spirit of beasts go downeward He had said a little before that the successes of the godlie and of the wicked are all one and that thereby it commeth to passe that no man knoweth by the outward fortunes and euents of men who are beloued of God and who be hated But now he compareth man with cattell affirming that the conditions and qualities of them all are one and the same But these must we distinguish bicause some be generall and some speciall As to the speciall the conditions be not all one in euerie sort for cattell be foure-footed but men be two-footed the cattell are without spéech but man dooth speake cattell be not capable of vices and vertues but men are garnished with vertues and polluted with vices Wherefore Salomon in that place treateth of generall qualities as well of men as of beasts For as men be borne and bred vp so commeth it to passe with cattell as those be dissolued into ashes and elements so dooth it happen vnto men as touching the bodie as beasts be fed with meate and quench thirst with drinke and ingender their yoong ones so doo men likewise And whereas it is said that the spirit as well of the one as the other is one that must not be referred to the soule as though Salomon iudged that all men haue but one soule Auerroes and Peripateriks as Auerroës and other of the Peripatetiks did thinke But by the spirit he vnderstandeth the wind or breath for brute beasts and men doo breath all in one aire By the spirit Salomon vnderstandeth the blowing and breath Indéed the spirit of man goeth vpward and the breath of beasts downeward but who knoweth this Who is able to prooue it by strong naturall reasons It is not denied by Salomon that these things happen but he saith that the knowledge and vnderstanding of these things are scarselie or not at all extant among men as touching naturall principles And whereas he saith Who knoweth He as Ierom interpreteth dooth shew a difficultie not an vtter impossibilitie For Socrates Plato Pythagoras and some other philosophers atteined after a sort to the knowledge of immortalitie of soules by what meanes I stand not to prooue In the same book of Ecrlesiastes the ninth chapter it is written verse 10. In the graue that thou goest vnto there is neither worke cogitation knowledge not wisedome c. These things as Ierom saith perteine vnto the good works whereby it is the part of the faithfull to approoue themselues vnto God while they liue in this world In the world to come there shall be no place for good works bicause in the âther life they shall haue no place In this life must we beléeue the word of God that we may be iustified here repentance must be taken in hand here the sacraments must be receiued here
resurrection and after that they shall come vnto the sight of God Origin Also Origin in his third booke ãâã ãâã ãâã ãâã ãâã pag. 804. saith Whither the soules departing hence doo go that The soules departing from hence are diuided either into the infernall place or into the bosome of Abraham And straitwaie after The infernall place is called the vppermost earth the lowermost is called Tartarus that is the déepe botome But the name of Tartarus séemeth to be taken out of Plato which vseth the same in his tenth booke De Republica And Origin in the foresaid booke pag. 802. attributeth vnto the soules departing hence a place vpon the earth where they may learne those things which they knew not while they liued here least forsooth they which be departed out of this life should haue an excuse when they had not yet heard the preaching of the Gospell for it would séeme that such may pretend ignorance Wherefore euen as the Papists framed a purgatorie so hath this man A purgatorie and an eruditorie with certeine latter men framed an eruditorie But all these things are without scriptures Augustine interpreting the 85. psalme procéeded in this distinction of the higher infernall place the lower and he confirmeth the same not onelie by the words of that psalme but also by the euangeliall storie bicause it is said that the rich man when he was in torments Luke 16 23 lifted vp his eies and sawe Lazarus and Abraham So as it must néeds be that those blessed soules were in the higher place Yea and Abraham is brought in to haue affirmed that it was not lawfull to go from them vnto the other but that there was betwéene them a great chaos that is an excéeding great gulfe Moreouer this difference there is betwéene them that in the lowermost there are punishments and torments which are not in the vppermost Wherevpon it is written in the booke of Wisedome Wisd 3 1. that The soules of the iust be in the hand of God neither doo the torments touch them c. Yea and Christ when he hoong vpon the crosse said Into thy hands Lord Luk. 23 4â I commend my spirit And straitwaie also he added Thou hast redeemed me ô Lord thou God of truth Whereby it is concluded that the soules of the godlie are in the hands of God and are redéemed or plucked awaie from the punishments and torments of the wicked And albeit that this be chéeflie spoken of Christ yet dooth it also belong vnto Dauid and the other members of Christ For the Lord said Iohn 17. â that Where he himselfe is there he would also haue his ministers to be It séemeth that Irenaeus meaning was that the soule of Christ was not onelie among the fathers in the bosome of Abraham but that it was also in the lower hell but yet without punishment and offense And this dooth he write vpon the 3. Dan. 3 92. chapter of Daniel in setting foorth the historie of the thrée children which were throwen into the fierie ouen for there did a fourth appéere with them which was called the sonne of GOD. Therein as Ierom thinketh Christ was shadowed who descended into the fornace of the wicked without anie fault of his or paine to him 10 Augustine wrote more of this matter in his 59. epistle to Euodius but verie ambiguouslie and obscurelie For he saith indéed that Christ descended into the infernall places but he saith that what he did there he was in a maner ignorant But he affirmeth that it was beléeued of the vniuersall church that the first father Adam was deliuered from thence by him But he demandeth that if so be the fathers in the bosome of Abraham were not troubled with anie sorrowe or torment what did Christ for them by his comming These things dooth he there handle in that place and disputeth at large But in his booke De haeresibus ad quod vult Deum heresie the 79. he maketh mention of them which dare affirme that Christ in the infernall places tooke out those infidels which then beléeued in him And in his booke De ecclesiasticis dogmatibus The booke De Ecclesiasticis dogmatibus ascribed to Augustine in the definition 78. 79. he declareth the matter more plainelie and manifestlie First he saith that before the comming of Christ all the soules of the godlie descended into the bosome of Abraham but that after his ascension all the faithfull soules doo go vnto God By which saieng no dout but purgatorie is ouerthrowne Howbeit we must not passe it ouer that this booke is not accounted for the lawfull writings of Augustine I know indéed that it is not reckoned among the lawfull writings of Augustine but whose soeuer it was it is an ancient worke and conteineth good instruction And certeinlie as touching either part of the definition Ierom assenteth who vpon the third chapter of Ecclesiastes interpreting the words of Salomon Eccle. 3 19. That the end of man and beasts is all one saith These things are not spoken as though Salomon thought that the soule of man was dissolued in such sort as is the life of a beast nor yet as though it should go to the selfe-same place but that before the comming of Christ all men were carried into the lower places Gen. 37 35. Which he prooueth by the words of Iacob who said He would go downe moorning for his sonne Ioseph euen to the infernall place Also he bringeth the testimonie of Iob Iob. 21 26. which saith in the 21. chapter that As well the iust as vniust are detained in the infernall place And albeit as he saith it is not all one to be dissolued and preserued yet is there but small difference betwéen the being dissolued as the life of a beast and to be kept still in darknesse Eccle. 9 10. And in the ninth chapter of the same worke the same author interpreting these woords In hell whither thou goest there is neither worke nor cogitation nor knowledge nor wisdome All the spirits of godlie men yea and Samuel himselfe before the comming of the Lord were in the infernall place Howbeit I thinke that there was particular mention made of Samuel 1. Sa. 28 1â bicause he by a woman witch was brought vnto Saule But he added that after Christ it dooth not so come to passe and he allegeth the place of Paul which he wrote vnto the Philippians Phil. 1 23. I desire to be loosed from hence and to be with Christ But they saith he which be with Christ liue not in the infernall place We may also adde that to the théefe it was said by Christ when he was vpon the crosse Luke 23 43. This daie shalt thou be with me in paradise And this opinion is confirmed by Nazianzen Nazianzen in a funerall oration which he made for his brother Caesarius where by a conuersion vnto him he saith Thou hast ascended into heauen and
there thou art at rest in the bosome of Abraham if anie such place be now extant The bosome of Abraham Where he séemeth to doubt whether the bosome of Abraham be yet remaining after the ascension of Christ And in the same oration he saith that it is the saieng of the wise that The soules of the godlie when they be loosed from the bodie are brought vnto the sight of God The verie which thing did Cyrillus write Cyrillus in the ninth booke vpon the gospell of Iohn the 36. chapter where he saith that The soules of them that be dead dwell not vpon the earth neither yet are thrust foorth to torments as are the soules of sinners but doo escape into the hands of the heauenlie father the beginning being made by Christ Howbeit the more ancient fathers thought that the soules of the godlie should be detained in the bosome of Abraham vntill the blessed resurrection as we haue alreadie declared out of Irenaeus 11 Hilarius likewise was of the same mind Hilarius whose iudgement I will declare in few words not alonelie as touching this opinion but also of the infernall place First vpon the second psalme he affirmeth that The spirits of the wicked after death doo not wander vpon the earth but that they come either to paine or reward immediatlie after And this he prooueth by the historie of Lazarus and the rich man Luk. 16 23. bicause he was alreadie tormented in the fire while his brethren yet liued vnto whom he desired that Lazarus might be sent Further he maketh mention of the place of rewards the which he calleth The bosome of Abraham and also of the place of punishments the which he affirmeth to be in the earth inclining to the place in the Apocalypse where it is written Apoc. 5 3. that None might open the booke of them which be in heauen or which be vpon the earth and which be within the earth Whereby he noted that euen the places which be within the earth haue their inhabitants That also might be brought which is written to the Philippians Phil. 2 10. that In the name of Iesu euerie knee must bow of things I saie in heauen of things vpon the earth and of things vnder the earth Moreouer the same author vpon the 120. psalme God kéepeth the spirits of the godlie in the bosome of Abraham euen from the time of departing out of their bodies vntill the time that the kingdome of heauen be come Tertullian And Tertullian as touching either point séemeth not to haue disagréed For against Marcion in the fourth booke 274. page writeth that he dooth thinke that the infernall places are one thing and the bosome of Abraham another bicause the bosome of Abraham is higher than the infernall place Which he confirmeth by this that the rich man is said to haue lifted vp his eies in his torments Luke 16 23 when he sawe Abraham and Lazarus Whereby it appéereth that Augustine borrowed his argument out of Tertullian Furthermore in the 275. page he writeth of the bosome of Abraham The same I saie is a region although not heauenlie yet higher than the infernall place And he addeth that the same shall be giuen for a place of solace for the soules of the iust vntill the resurrection Afterward he defineth the bosome of Abraham that it is a temporall place to receiue the soules of the faithfull wherein is described the image of that which is to come Which as I suppose he therefore speaketh bicause the perfect and absolute blessednes which shall happen in our countrie after the the resurrection is there begun But in his booke De anima page 685. he saith that The infernall place and the bosome of Abraham are vnderneath the earth So as he séemeth not to agrée well with himselfe vnlesse a man will saie that his booke De anima togither with other bookes last found out are none of his works albeit they may séeme in the stile to imitate him Finallie he concludeth that The kingdome of heauen shall be opened togither with the finishing of the world that is to saie The entrance into heauen shall not be opened vntill the world be at an end By these things it appéereth that the most ancient fathers did not iudge that the soules of the godlie doo ascend vnto heauen till the resurrection be past and that the latter writers beléeued that after departing from the bodie the blessed soules doo immediatelie atteine vnto God Verelie the scriptures which are set foorth by the spirit of God incline vnto the latter writers Phil. 1 23. For Paule said I desire to be loosed from hence and to be with Christ The Lord said vnto the théefe Luke 23 43. This daie shalt thou be with me in paradise Vnto which purpose there might also be other diuine testimonies heaped togither Yet neuerthelesse The error of pope Iohn the twentie Iohn the twentieth Bishop of Rome followed the opinion of the elder fathers and thought that the soules of the blessed doo not behold the presence of God vntill the last daie of resurrection and he was so obstinate in his opinion as he would not change the same vntill he was compelled The Diuines of Paris For the Diuines of Paris vsing the helpe of Philip the king surnamed Pulcher made him to recant For this king withdrew himselfe with his whole kingdome from his obedience wherevpon the Pope recanted perhaps not from his hart Recantation of a pope Gerson but through feare least his popedome should be pulled from him Wherefore he openlie recanted and that not without sound of trumpet as Gerson testified in his sermon of the passeouer But the bosome of Abraham I meane the seats of the blessed soules and the infernall place of the wicked spirits come to the knowledge euen of the poets For they described Orcus or hell to be that wherein the wicked are tormented And they also made mention of féelds of pleasure wherein they placed the soules of iust men who should delight themselues therein with songs with doctrines and with philosophicall contemplations 12 Now it séemeth also good to examine what opinion the Hebrues be of In the holie scriptures there be manie names of infernall places whereof I will recite some that be the more notable Hebrue names of the infernall place verse 11. It is called in the Hebrue Scheol of the verbe Schaal which is To seeke or To aske bicause hell séemeth euermore to craue and neuer to be satisfied In the 16. psalme it is written Thou shalt not leaue my soule Lischeol In hell It is also called Abaddon which is Perdition In the eightie eight psalme we read Psal 88 11. Who shall declare thy mercie and thy faith or thy truth Baabaddon that is to saie In perdition Further it is named Beer Schachath of the which we read in the 55. psalme verse 24. Thou hast made them to go downe into the
which is the head should liue and we that be his members should remaine in death And in the first chapter to the Ephesians he writeth verse 20. According to the greatnesse of his power and according to the strength of his mightie power which he wrought by raising vp of Christ from the dead Againe in the second chapter he ioineth vs vnto him saieng Ephes 2 1. When we were dead in our sinnes he quickened vs with him and togither with him raised vs vp from the dead and made vs to sit at the right hand in heauenlie places These be the arguments wherby the apostle of the Lord dooth confirme resurrection neither did he send vs to the rapting either of Henoch or Elias There be some which saie These things did therefore happen to leaue vs an example doubtlesse not of our resurrection but of our last taking vp 1. Thes 4 17 whereof there is mention made in the Thessalonians Of this opinion was Tertullian in his booke De resurrectione carnis 87. page They are not yet dead but they be documents of our perfectnes to come And Irenaeus in his fift booke writeth that they be an example of our assumption to come And I haue shewed that by the example of their taking vp the bodies which are now a burthen vnto vs shall be no hinderance to the assumption For that hand of GOD which fashioned man of the slime of the earth put him afterward into paradise And he addeth that a certeine elder which was after the apostles taught that not onelie Henoch and Elias were rapted into that place but also Paule the apostle 2. Cor. 12 2. as we read in the second epistle to the Corinthians Indéed I grant that in the words of Paule there is mention made of paradise Paradise but that the same was in the garden of Eden wherein Adam first was it is not prooued thereby For the apostle added that he was taken vp to the third heauen that is to the highest and most perfect And indéed Iohannes Damascenus affirmeth that there be thrée heauens namelie the aire wherein the birds doo flie the second heauen he accounteth to be the region of the celestiall spheres and the third to be the highest seats of the blessed saints which by a certeine elegant metaphor is called paradise The similitude whereof is deriued from the garden of pleasures wherein Adam was placed euen as the region of torments by a metaphor before declared is called Gebenna For these places are more fitlie expressed by metaphors than by proper names Also that same elder asketh the question of himselfe by what meanes they could continue there so long without meat And in answering he retireth himself to the strength of Gods power Ionas 2 2. whereby Ionas was also preserued thrée daies in the bellie of the whale and whereby the companions of Daniel remained safe in the fornace Dan. 3. 93. when it burned vehementlie We might also adde the fasting of Elias 1. kin 19 8. and of Moses by the space of 40. daies but these things are from the purpose Exod. 24 18 Others saie that Henoch was therfore taken vp that his preaching by that means might become the more fruitfull The world in that age was degenerate and the Cainits preuailed in number power aboue the children of God Their idolatrie did Henoch either by his preaching or prophesieng reproue Wherefore by a verie euident seale of taking him vp God would seale his sound and profitable doctrine verse 16. Now then in the 44. chapter of Ecclesiasticus he is said to be translated for an example of repentance vnto the generations bicause a forme and example of repentance was giuen vnto the generations that is vnto men Neither are these ment to be the last generations but rather the generations of those men which liued at that time For if he had died after the maner of other men he shuld not haue béene thought to be beloued of God or of him to haue béene assisted and sent to preach But séeing God as it were by his stretched out hand from heauen caught him vp vnto him men could not choose but haue in admiration an act or thing so vnvsuall Others there be that attribute all this to his owne honestie and righteousnesse Gen. 5 22. Eccl. 24 16. Heb. 11 5. for it is said in Genesis that he walked before God And in the booke of Ecclesiasticus and also in the Epistle to the Hebrues we read that he pleased God or he approoued him selfe vnto God And by faith as the apostle saith he pleased or approoued himselfe vnto him which vndoubtedlie was no vaine faith but was adorned with good woorks Bréeflie he was taken vp for bicause of edifieng And what is spoken concerning him must also be transferred vnto Elias Opinions touching the returne of Henoch and Elias 20 Now there resteth that we examine the opinions of them which thinke that these men were taken vp to the intent that about the latter time they should returne and should take vpon them a dangerous fight against antichrist And albeit that this were the opinion of most ancient fathers yet it is imbraced without testimonie of the holie scriptures And indéed as touching the returne of Henoch there is no word extant in the diuine oracles And those things which are spoken in the 44. chapter of Ecclesiasticus that he was an example of repentance vnto the generations must rather be vnderstood of the men of his owne time than of them which shall liue in the last time But I sée that the occasion of error came bicause it is written in the booke of the Apocalypse verse 3 c. the eleuenth chapter that two men with singular praise are extolled Two famous witnesses of the church in the last age which in the last age of the world shall fight against antichrist And we are taught that they shall be the witnesses of God against the beast and they shall preach 1260. daies Of these is described the maner of their apparell namelie that they shall be couered with sackcloth And they are commended as two oliue trées and two candlesticks in the sight of God and it is said that there is power giuen them to close heauen that it shall not raine which perhaps dooth somewhat séeme to prooue for Elias And they shall be able as it is there said to turne water into bloud It is also added that they shall be slaine of the beast but that after thrée daies they shall be raised vp by the spirit of God Vpon this occasion were the ancient fathers led to thinke that Henoch and Elias shall returne againe at the last But these are the imaginations of men neither are they taught by the holie scriptures séeing in that place is no mention either of Henoch or of Elias We must grant indéed Henoch and Elias sent in these our daies that certeine men were to be sent vnto
came in verie déed namelie when Christ was transformed vpon the mount Thabor He was present togither with Moses euen as it should séeme in his owne proper bodie He shall come againe at the last time howbeit to iudgement with other saints which shall be raised from the dead but not to fight or to be slaine of Antichrist Some man perhaps will saie it is a wonder that these raptings did happen in the old testament are not written of in the new Yes verelie Diuers raptings of men in the new testament Luke 24 51 Acts. 24 51. Acts. 8 39. they are had also in the new For Christ of whom the old raptings were shadowes was taken vp into heauen in the sight of his apostles And Paule said that he was rapted into the third heauen whether it were in the bodie or out of the bodie c. And Philip the Deacon as we read in the Acts when he had baptised the Eunuch of Quéene Candaces he was caught awaie by the angell out of his sight and found himselfe to be at Azotus Wherefore there be notable examples extant as well in the old testament as in the new whereby we are warned that we should at the least wise ascend into heauen with our mind and there be conuersant before God and Christ Iesus Phil. 3. 10 1. Cor. 5 6. Our conuersation as Paule hath taught ought to be in heauen Neither let vs be forgetfull that wée so long as we liue héere doo wander and straie from the Lord happie no doubt are such raptings Damnable on the other side are the raptings of Dathan and Abiram Num. 16 31 who were caught quicke into hell And fowle and shamefull were those which the Poets extoll namelie of Ganimedes Proserpina and of others whose examples must euen as much be auoided of all men as the former examples must be expressed with as much imitation as we can And thus haue we spoken sufficientlie of the question proposed whereof I ment to haue said but a little But in trauelling therein I met with a number of by-turnings and points which I might not passe ouer that I was constrained to speake or write more at large than I was determined And as touching those things which I haue defined my mind was not to teach them as things firme and certeine or as perfectlie tried out by the holie scriptures but as likelihoods of truth the which we may gesse of without breach of faith And if anie man can alledge better proofes I am readie to heare him Neither haue I minded to contend earnestlie about those things which I haue affirmed and this doo I also persuade and counsell others to doo The xvij Chapter Of the end of the world of the last iudgement of eternall life of the equalitie of rewards and of the restoring of the whole world AS for the time of continuance of the world In 1. Cor. 10. ver 1â we haue no certeintie in the holie scriptures Augustine reckoned six ages of the world Augustine in his first booke vpon Genesis against the Manicheis reckoned six ages of the world The first from Adam vnto Noah the second from Noah vnto Abraham the third from thence vnto Dauid the fourth from that time to the transmigration into Babylon the fift from that time vnto Christ the sixt from Christ vntill the last iudgement Wherefore that age wherein we now liue being the last Iohn 2 18. may be called the decréeped or verie old age and of Iohn it is called the last houre but how long it shall continue Augustine we knowe not Augustine vnto Hesychius who had somewhat curiouslie questioned of the end of the world answered that He durst not either measure or reckon the spaces of times vnto the end of the world bicause it is written Matt. 24 3â that Of that daie knoweth no man neither the angels nor yet the sonne of God himself Epiphanius Which place Epiphanius interpreteth in the booke which he calleth Anchoratus affirming a double knowledge one of the execution or worke another of the inward science And then saith he God the father hath both waies the knowledge of the last iudgement of the inward science doubtlesse in that he hath knowen the time thereof secondlie of the worke bicause he hath alreadie executed iudgement How the sonne hath knowledge of the iudgment daie and how he hath not Iohn 5 22. He hath giuen all iudgement to the sonne and as touching himselfe he hath sufficientlie iudged And the sonne hath knowledge of that daie as touching knowledge but as touching execution he hath not bicause he is not yet come to iudge But the angels in neither sort knowe of that daie First in verie déed the houre time of iudgement is hidden to them further the worke or execution God hath not yet committed to them that they should go foorth and take awaie all offenses Howbeit this exposition séemeth to be verie subtill and wrested Augustine Augustine hath more plainlie interpreted it that The sonne knoweth not of that daie not as touching himselfe but concerning others whom he causeth not to knowe that daie neither hath he reuealed the same by his doctrine But if thou wilt saie that afrer this maner the father also dooth not knowe it bicause he hath not shewed the same daie or instructed anie man as touching it he answereth Yes verelie he hath reuealed it to the sonne Howbeit I would yet more simplie vnderstand that sentence as touching the humane nature of Christ which by the ordinarie and naturall condition knew nothing more than was declared vnto him by the diuine nature 2 Some haue had a mind to cauill that albeit the daie and the houre is not knowne yet that by coniectures we may atteine to the knowledge of the time bicause that Christ did speciallie speake of that daie but not of the time But this subtill point nothing helpeth them bicause it is written in the first chapter of the acts verse 7. It is not for you to knowe the times and moments which in Gréek is written ãâã ãâã ãâã ãâã ãâã And that Matt. 24 14. which we read in Matthew When the Gospell shall be preached ouer all the world then shall the end be Augustine Augustine expoundeth The Lord shall not come before the Gospell shall be preached ouer all the world But by this it is not knowne how soone after such preaching he will come In the epistle to the Colossians verse 6. the first chapter the apostle writeth that Euen at that time the Gospell was alreadie preached ouer all the world and yet we sée that iudgement is still deferred The Lord in the Gospell of Matthew Matt. 24. shewed of manie signes of the last times but when we sée them we vnderstand not whether as yet they be thoroughlie come to the iust measure so as they should be reckoned euen for the verie same things which the Lord
himselfe with other businesse 2. Tim. 2. 4 Hée also that entreth into this office must take héed that he hinder not himselfe with other cares and businesse as Paul saith vnto Timothie No man being in the warfare of God troubleth himselfe with the businesse of this life This function is of so great moment as it requireth the whole man Neither shall he doe a little that shall be able to performe this as he ought to doe Aristotle Aristotle in his first booke of Politikes saith that euerie one instrument is méete for one only worke One instrument for one worke Wherefore it is not méete for the ministers of Christ to plaie the part of souldiers huntsmen Marchauntes or Marriners Further it is to be noted that séeing they bée called the ministers of Christ they ought in anie wise to be distinct from others Which thing Iohn Baptist verie wel distinguished when hee saide Iohn 1. 26. My selfe baptise you with water but hee standeth in the middest of you whom ye know not There must be put a difference betwéene Christ his ministers Iohn 1. 6. They must not liue idely hee shall baptise you with the spirite and fire And Iohn the Euangelist wisely did put a difference betwéene Christ and his forerunner when he saide He was not the light but that he might beare witnesse of the light Neither is it the part of ministers to liue idlelie for they be hired to labour in the vineyarde Matt. 20. 1. to the ende that they maie afterwarde haue their reward which they should the oftener haue respect vnto séeing they exercise a worke both troublesome to the flesh and full of labour But in the meane time while we liue here there is no cause why they should dreame of a better estate than either the Apostles or Christ himself had experieÌce of in their ministerie They must not expect better fortune than the Apostles had 1. Cor. 4. 13 Act. 17. 18. Act. 22. 22. Matt. 9. 24. 34. Ibid. 12. 29. Ibid. 26 67 Iohn 8. 59. Luk. 4. 29. The Apostles were accoÌpted as the ofscourings of the world Paul boasted that he was reuyled as a babler and was reported of the Iewes to be vnworthie to liue as though he were an ofscooring and hainous offendour And was not Christ derided in euerie place there was no want of contumelies and reproches They rose against him with stones They indeuored to cast him downe headlong from the mount Oftentimes they would haue laide holde vppon him whom at the last when they had taken they crucified with great ignominie The same lotte must they looke for because it is enough for the scholer to be like his Master Mat. 10. 25 and the seruant if he be as his Lord. 28 They be called the dispensers of the giftes of God Looke part 4 p. 12. Act. 15. They are not called sacrifices or sacrificing priests but not sacrificers or sacrificing Priestes not that all kinde of sacrifices be taken awaie from them For praises and confessions by the which the goodnesse and mercie of God is declared are an acceptable sacrifice of God No lesse are praiers What be the sacrifices of the ministers of the Church confession of sinnes offering of Almes and repentance by which the heart is made contrite and humble and finallie the sacrifice of our owne bodies which we offer vp vnto God as a liuelie and reasonable sacrifice we denie not but that these things are done by the ministers of the Church And last of all it is a sacrifice whereby vnbeléeuing people are brought vnto Christ as it is plainlie shewed in the xv Rom. 15. 16 Chapter of the Epistle to the Romans in the which Euangelicall ministration the Ministers of Christ are most of all busied But the fauourers of superstitions brag that they sacrifice the sonne of God which is most absurde The ministers do not sacrifice the son of God Heb. 10. 14 bicause Christ offered vp himself nor néeded he another Priest By one oblation did he finish and make perfect whatsoeuer was to be done for our redemption Nor méete it is that man should be had as a sacrificer in so great an oblatioÌ For it behooueth alwaies that he which offereth be either equall or more excellent than the thing that is offered which we to imagine of our selues being compared vnto Christ is plaine sacriledge Further howe can we offer the sonne of God séeing he is perpetuallie in the sight of his father where he is our propitiation and our Aduocate 1. Iohn 2. 1. But if by sacrifice they vnderstand thankesgiuing for his death and bicause he would giue his bodie to be crucified his blood to be shed for our saluation such a sacrifice we will not denie to be offered to God in the Lordes Supper aswel by the Minister of the Church as also by all them that stand by And happilie the Fathers after this manner vnderstoode this worde To Sacrifice What the fathers ment by the word To sacrifice The fathers are not to be commended for vsing of this word Cyprian which in their writings they often vse albeit I maie not commend their aduise séeing thereof is growen an intollerable abuse Neither must we forget that offerings were accustomed to be done by the faithfull when they approched to the Supper of the Lorde as Cyprian most plainelie witnesseth And of these oblations there is mention made in the Collectes which are read after the Offertorie in the Masse But of these things else where Onelie this warning we woulde giue least it should be thought that they are called the Ministers of Christ bicause in the Masse they sacrifice his bodie and blood vnto God the father 29 As to the rest It is required in Stewardes That euerie one be found faithfull 1. Cor. 4. 2. Ministers must be found faithful and prudent A gouernor of a house ought to be prudent and wise Mat. 24. 45. The Apostle requireth not the eloquence of the world Nobilitie Fauour the power of Kings but a faithfull administration onelie Vnto this Christ added Wisedome when he said in Matthew A faithfull seruant and a wise whom the Lord hath set ouer his familie Howbeit these two qualities be so ioined in themselues as the one of necessitie followeth the other Neither shall the seruant escape frée if he behaue himselfe otherwise than is prescribed vnto him séeing in the Gospell we reade Ib. ver 48. that If the seruant when his Lord shall delaie his comming waxe cruell to his fellow seruantes so as he striketh them and oppresse them with tyrannie the Lord shall come at a time vnlooked for and shall destroie and slaie him and appoint his part with Hypocrites there shall be weeping and gnashing of teeth Also of the wise and prudent housholder Mat. 13. 52 we haue heard that he bringeth out of his treasurie things both new and olde Euen so he that maketh a banquet
authour of this booke helde not the trueth but either the booke is faultie or the Interpretour erred or else thou doest not vnderstand it But in the workes of them that came after the which are contained in innumerable bookes but are in no respect made equall vnto that most sacred excellencie of the Canonicall scriptures yea in which soeuer of them is found one and the same truth yet the authoritie is farre vnequal Wherefore if perhappes anie things in them are therefore thought to dissent from the trueth because they be not vnderstoode as they be spoken yet the reader or hearer hath there a frée iudgement whereby he maie allowe that which shall please him or disallowe that which shall offende him And all which be of that sort vnlesse they be by sure reason or else by that Canonicall authoritie defended so as it maie be plainelie shewed that that which is either there disputed or declared is altogether so or that it might be so if it shall displease anie man or that he will not beléeue it he is not blamed And in the 19. Epistle vnto Ierom This frée seruice I owe vnto the diuine Scriptures whereby I so followe them alone as I doubt not but that the writers of them erred nothing at all nor put anie thing guilefullie in them And there is no antiquitie or dignitie of person so great as can prescribe vnto the word of God Whether we our selues saith Paul or an Angell from heauen shall preach vnto you anie other gospell than we haue preached let him be accursed 19 But our aduersaries continuallie make much a doe of yeares of times and of the holinesse of fathers But all these things ought to be of none importance against the word of God Christ and the Apostles neuer cited the Rabbins and Fathers although manie were verie well learned but they taught all the things out of the lawe and the Prophets Ierom. Ierom vppon Esay the 18. booke and 65. Chapter That they should not hasten to beléeue without reason let them follow Nathanael who was praised by the mouth of the Lord Iohn 1. 47. Behold a true Israelite in whom there is no guile He sought Christ by the authoritie of the scriptures and was desirous to haue knowledge of the Prophets saying Can there anie good thing come out of Nazareth And the sense is why bring ye me Messias out of Galile and from Nazareth whom I know was sent before out of Bethleem Iuda Wherefore the Apostles and Apostolicall men will so beget their children as they maie instruct them in the holie scriptures The same father vppon the 23. chapter of Matthew vppon these words Verse 35. And vpon you shall come all the bloud which hath beene shedde from the bloud of Abell the iust vntill the bloud of Zacharie dealeth with the place in controuersie who was that Zacharie that was slaine betwéene the Temple and the Altar And he alleadgeth the opinion of them which would haue him to be the father of Iohn Baptist who was slaine because he had preached Christ Wherof he thus speaketh Because this thing hath no authoritie of the Scriptures it is as easilie reiected as it is prooued And by these words he closelie quippeth Basil who was of the same mind So in the seuentéenth cha of the Actes Verse 11. when Paul had preached Christ to the Thessalonians they did not straight waie giue credite to his words but they tooke counsell of the scriptures whether the thing were so or no. 1. Cor. 3. 11. And vnto the Corinthians wheÌ he had said An other foundation can no man laie than that which is laide euen Christ Iesus he addeth that some but not all doe build vppon it gold and siluer or pretious stones but othersome haie others stubble 20 When I read Augustine in the third booke de Doctrina Christiana in manie places where he intreateth of the interpretation of the Scriptures I neuer sée him send the reader vnto the fathers Howe the harder places of the scripture must be expouÌded Look in the treatise against Gardiner pag. 279. If saith he there happen anie obscure or hard place in the scriptures conferre the same with an other place in the scriptures either more manifest or with the like Then if out of one place many senses maie he gathered chiefelie imbrace thou that which shall most séeme to edifie Thirdlie indeuour saith he that béeing instructed in the tongues thou maist come to the interpretation of the scriptures For it oftentimes commeth to passe that what thou vnderstandest not in one language thou maist vnderstand in an other Fourthlie let it not gréene thée to take counsell of sundrie interpretours for that which one hath expounded somewhat obscurelie an other hath expressed oftentimes more plainelie Fifthlie all circumstances must be diligentlie considered Sixtlie thou must sée what went before and what foloweth but speciallie saith he neuer remooue thine eyes from the purpose of the writer By this waie and meanes Augustine thought that we might most easily attaine to the sense and vnderstanding of the Scriptures Although I disallow not but that young men maie also take counsell of men better learned of interpretours Howbeit this let them remember that they whosoeuer they be although neuer so well learned cannot prescribe against the manifest word of God There is an excellent Epistle of Cyprian vnto Caecilius the 2. booke the 3. Epistle Cyprian We must not regard saith he what this man or that man shall iudge but what Christ shall doe and teach In that place was disputed against the Aquarian heretikes who in the celebration of the Lords supper vsed water in stéede of wine Those did CypriaÌ blame because they did it against the word of God At this daie the Papistes vse not water indéede instéed of wine but they teare and mangle the Sacrament and the one part they plucke awaie from the people neither doe they consider in the meane time what Christ taught or did but onelie what some men haue decréed against the word of God Euen so in those ancient times of the Iewes when all things were weighed according to the Scriptures all things were sound and perfect But when the controuersies were reuoked vnto the Rabbins who sate in the chaire of Moses all thinges were mard and corrupted And therefore the Pharises were reprooued by Christ because for their owne traditions they violated the commaundements of God 21 Further what else is there sought but that the minde maie be in quiet But the minde cannot be in quiet vnlesse it be in the word of God But the word of God say they is obscure Admit it be and the Fathers also be oftentimes obscure Wherefore they must néedes wauer alwayes in minde and conscience which take awaie this anchor from themselues This order also the Ethnicke writers followed For from things say they that be better knowen we must goe to things that be lesse knowen But those things which
the good as in the euill part For euen great offenders be called Anathemata or accursed Rom. 9. 3. And in this sense Paule would haue bin accursed from Christ for his brethrens sake Among the Hebrewes it is called Cherem that is perdition prohibition or a thing prohibited And it maie be also defined by those things which are taught of the Apostle A definition of excommunication after this maner Excommunication is the casting out of a godlesse man from the fellowship of the faithfull by the iudgement of them which be chiefe and the whole Church consenting by the authoritie of Christ and rule of the holie Scripture to the saluation both of him that is cast out and of the people of God An order of the Treatise Now let vs sée how necessarie this punishment is Secondlie what things ought to goe before Afterward who is to bee excommunicated Further from whence he should be cast whither he shoulde be cast by what degrées by whom when why and by what motion or inspiration and what we should at the length doe with him that is excommunicate How necessarie a thing excommunication is Mat. 18. 17 3 By the Gospell we easilie knowe how necessarie this ought to be accounted in the Church In the 18. of Matthew when Christ had taught as concerning brotherlie correction he added But and if he shall not heare the Church let him be vnto thee as an Ethnick and Publicane Ibid. ver 18 Againe Whatsoeuer ye shall binde vpon the earth shall be bound also in heauen and whatsoeuer ye loose vppon the earth shall also bee loosed in heauen Wherefore séeing it is the Gospell of Christ as touching all the parts it ought to be receiued of the Church credite euerie where to bee giuen vnto it So as they are to bee woondered at which would professe the Gospell and yet doe exclude this particle Wée reade in the 13. of Deuteronomie Verse 5. Ier. 51. 6. Take away the euil from among you And in Ieremie it is written concerning Babylon Flie you from the middest of her Esa 52. 11. Moreouer the Israelites were forbidden to touch vnpure things and if they had perhaps touched those things they became so vncleane as they were seuered from the companie of others Leui. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure Gen. 3. 23. the first parents when they had sinned Gen. 4. 14. Caine also after the killing of his brother went as a runnagate from the sight of his parents Finallie if there were no other testimonie extant 1. Cor. 5. 3. 2. Thes 3. 14 that which we haue out of Paule to the Corinthians to the Thessalonians and else where ought to be sufficient Also Iohn in the second Epistle Irenaeus 2. Ioh. ver 10. The second Epistle of Iohn whose it is the which Irenaeus in his first booke confirmeth to be the Apostles although some thinke the same to be the Epistle of one Iohn a Priest saieth If any man come and bring not this doctrine him receiue ye not into your house neither say ye vnto him God speede and doe not ye communicate with euill workes In like maner doeth the Apostle séeme to haue written vnto the Ephesians Ephe. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse 4 Before excommunication Correction goeth before excommunication Mat. 10. 15. goeth brotherlie correction For Christ saide If thy brother shall haue sinned against thee Neither is he to be thought that he sinneth not against vs which sinneth against God séeing we be his children the members of Christ yea verilie the Saints are so prepared as they easilie neglect that which is committed against themselues and soone forgiue their owne iniuries except so much as they perceiue them to redound against God What maner of corrections ought to be But and if the sinne be common and knowen to all men shall it haue néede of brotherly correction No verilie let it be brought and made manifest vnto the Church But it shall bée néedefull that the minde of the sinner be searched out whether he haue minded to repent and returne into the waie This being purposed he which sinneth openlie must be exhorted and admonished Whereby it appeareth that in al sinne aswell secret as publike there is néede of brotherlie correction The which behooueth not to be doone softlie and slacklie but verie earnestly must be layde before the eyes of the sinner the weight of his transgression the wrath of God kindled and stirred vp against him the punishment that remaineth for him finally the offence wherby he hath hurt the Church But let the rebuke be gentle as procéeding from a frendly minde Otherwise if he shall thinke thée to bée his enemie thou shalt rebuke him without any fruite This vnto the Galathians is commended Gal. 6. 1. You that be spirituall rebuke your brother in the spirite of gentlenesse Excommunication must not be rash Let space be giuen to the sinner to thinke with himselfe that he maie the easelier repent A Phisitian doth gently handle sores he doth not straightwaie prepare an Iron fire And all waies and meanes must bée attempted if it be possible without impairing the word of God to retaine him that hath sinned in the Church before that excommunicatioÌ be vsed If he which was fallen giue place to admonitions promise faithfully that he will change his life and with teares and confession of sinne doe testifie a repentance and sorrow of minde and doe take awaie the offences and occasions of sinnes there let admonition cease For now the brother is wun vnto Christ But if he shall dispise to heare being warned twise or thrise before witnesses let him be brought to the rulers of the Church of whom also he shal be admonished But if he shall make light of them let the Elders referre the matter vnto the people of Christ and by the institution of the Apostle vnlesse he shall first repent let him with the consent of the whole Church be excommunicated These things ought to goe before this iudgement Who is to be excommunicated 5 Nowe remaineth to sée who he is that must be excommunicated He must be as Paul taught among the number of the brethren 1. Cor. 5. 11 who although he confesse Christ in wordes yet in déedes as it is written vnto Titus denieth him Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed that ãâã ãâã ãâã ãâã ãâã that is the partie named to be excommunicate should be referred to an adulterer a drunkard and to other great crimes which follow after For sinnes also which be not so publike and knowen vnto all men when they shall be stirred vp through brotherlie correction How priuat sins become publike are by accusing to the Church made publike Also they that be infected with ill doctrine are excommunicated As
raised vp manie tumultes against the Church That is true which is commonlie said of liuing creatures that by a dried vp member the spirite of life can haue no passage into the other meÌber For if the arme be dead and withered vp the life and spirit cannot come vnto the hand But in the Church there is no such great coniunction betwéene men For the power of the Sacraments is to vs A similitude as the light of the sunne which light although it be dispersed through vile and filthie places yet is it not therefore defiled or corrupted 7 But the times of the sacramentes we will diuide into two partes Of Sacraments same were before the comming of Christ some after They differ one from another by notes and signes For some were before the comming of Christ and some after And these differ the one from the other by outward notes and signes Neither was that done rashly or without great consideration for we also as saith Augustine doe after one sort signifie thinges to be doone and after another sort affirme thinges alreadie done and this doe these two wordes now pronounced sufficiently declare But here are two errors to be taken héede of vs Two errors to be shunned in Sacraments as the same father against Faustus very well admonisheth vs first that we thinke not that though the signes be changed therefore the thinges also are diuers or that for asmuch as the thing is one and the selfe same therefore the signes ought not nor can not be changed For if an housholder may commaund straiter thinges vnto those seruantes whom he knoweth it expedient to be kept vnder with great seruitude Two similitudes and may lay easier burdens vpon their neckes whom he will count as his children why then may not God doe the same towardes men Phisitions also vse according to the diuersitie of the diseases of the sicke persons to minister diuers and sundry medicines of all which medicines yet the force is one and the same namely to restore health But whether the signes of the old testament haue now vtterly ceased or no Augustine answereth in his booke de vera religione How the signes of the old Testament remaine and how they are taken away that they remaine by interpretation and faith but are in very déede taken away But touching the very things theÌselues those which were set forth vnto the Elders in their sacramentes and which are set forth vnto vs in our sacramentes were one and the same And if thou demaund what were those thinges which were common vnto the fathers and vnto vs it may in fewe wordes be aunswered God Christ Reconciliation Grace Remission of sinnes and such other lyke matters What things were common to them vs. These thinges in times past were signified and set forth to be beléeued in the sacramentes of the old fathers the selfe same are in our time signified in the newe Testament and set foorth in our sacramentes But the signes and symboles which the father 's vsed were changed by the comming of Christ At the second comming of Christ our signes shal be taken away at whose second comming also those which we now haue shall in lyke maner be taken away For when we haue once the fruition of that chiefe felicitie which we waite for we shall then néede no sacramentes Further besides the alteration of the signes are also out of Augustine gathered some other conditions whereby is declared that our sacramentes are more excellent than were the sacraments of the forefathers Our Sacraments are more excellent than those of the forefathers For ours saith he are in power greater in profit better in act easier in number fewer in vnderstanding most ful of maiestie in obseruation most pure and in signification most excellent Those things in déede are great Look part 2 cap. 16. Art 12. part 4. pâ 10. Art 8. but yet they alter not the nature of the things signified Neither cause they but that our sacramentes and the sacramentes of the old lawe are as touching the substance one and the same Paul in his Epistle vnto the Romans sayth Ro. 11. 17. that the Iewes as vnprofitable braÌches were cut off from the holy trée and we grafted in their place And the roote saith he caryeth thée and not thou the roote How we and the Fathers are both in one stocke and in one roote Whereby it is manifest that both we and the fathers as touching the substance of saluation are in one and the same stocke and in one and the same roote The nature of the things signified is one and the same So then the better and worthier part of the sacramentes is one and the selfe same And whatsoeuer difference there is betwéene vs and them the same consisteth wholy in the comming of Christ past and to come Wherefore Augustine against Faustus saith that our sacraments are signes of things now fulfilled but the sacraments of the forefathers were signes of things to be fulfilled And vppon the 6. Chapter of Iohn he saith that in signes they were diuers from ours but in signification of thinges they were both alike The fathers extenuate the sacraments of the old fathers 8 I know in déede and I remember that the fathers are sometimes woont aboue measure to extenuate the sacraments of the olde lawe Chrysostome in his 27. homilie vpon Genesis denieth that circumcision any thing profited vnto saluation but that the Israelites caried it about with them as a token of gratitude and as a signe and seale to the end they should not be defiled by mingling themselues with other nations And in his 39. Homilie he saith that it was a bridle and a payre of fetters vnto the Iewes that they should not mingle themselues with other nations And he affirmeth that God commaunded it vnto Abraham and vnto his posteritie that by an outward signe he might declare that he was the possessor of him And for that cause he changed his name A similitude For so doe we also when we take into our possession a beast or bondman for we giue vnto them a name and we marke them with our signe or marke And vppon the same booke in the 40. Homilie he saith that the Iewes by circumcision might be knowen And hereunto may be added Ambrose for he declareth that circumcision did onely put a difference betwéene the posteritie of Abraham and other nations The Fathers speak not of this thing after one maner Howbeit they doe not euery where speake after one maner For the same Ambrose when he expoundeth that place in the 10. Chap. of the first to the Corinthians That the olde fathers were baptized in the sea saith that their sinnes were not imputed and that they were without doubt purified These thinges are of much more excellencie than to be separated or to differ from other nations Augustine admitteth vnto the old Fathers true Baptisme And
perceaued to be doone And if any at any time haue bin conuerted vnto Christ they perceaued that their minde and their lyfe was changed from the former conuersation But here is nothing perceiued of these miracles which they imagin Onely they be talked of but can be prooued by no reason or experience or scripture Vnto these thinges that haue béene alreadie said adde that the breaking of bread is after the same manner vnto the death and passion of Christ as bread is vnto the bodie But breaking as they themselues also affirme is a Sacrament and signe of the passion of Christ and yet for all that it is not so to be transubstantiated as it maketh the same to be truely and reallie present therefore neither shall the bread be so changed into the body as it may make the same to be present reallie And then forasmuch as this opinion hath naught else but contention of wordes and inexplicable difficulties it furthereth not vnto godlynesse 23 But now let vs consider of the Fathers whether they so iudge or no. Irenaeus against the ValentiniaÌ hereticks Ireneus The earthly bread saith he when it hath receaued that facultie from the word of God it is no more common bread but is made the Eucharist which consisteth of two thinges to wit earthlie and heauenlie First of all he denieth not the Eucharist to be bread except thou make it coÌmon bread Afterward he saith that it consisteth of two thinges whereof the one is terrestriall as bread the other celestiall as the bodie of Christ And as on the one part is retained the trueth to wit as touching the bodie of the Lorde so in the other part it is to be preserued namely as touching bread And he addeth by a similitude euen so our bodies receauing the same be no more corruptible Tertullian Tertullian in his first booke against Marcion saith that God cast not away bread being his creature séeing in it he represented his bodie And in the 4. booke against the same Marcion He receiuing bread distributing to his disciples made the same to be his bodie saying This is my body that is a figure of my body But a figure it should not be vnlesse it were a bodie of the trueth Origen vpon the booke of Numbers Origen Homilie 16. We are said to drinke the bloud of Christ not onely by the rite of the Sacramentes but also when we receaue his word The very which thing Ierom also wrote sometimes vppon Ecclesiast the 3. Chapter The same Origen vpon Matthew the 26. Chapter This bread which God being the word confesseth to be his body is a nourishing word of soules Vppon Leuiticus the 7. Homilie For there is in the Gospell also a letter that killeth not in the olde Testament onelie For if according to the letter thou followe that which is said Vnlesse ye shall eate my flesh so foorth And in the same booke homilie the 9. Doe not thou stand in a doubt in the bloud of the flesh but learne rather the bloud of the word and heare him speaking vnto thée For this is my bloud which is shed for you Origen vpon Matthew the 15. Chapter The bread sanctified as touching that which it hath materiall passeth into the bellie and is cast out into the draught And straightway after Not the matter of the bread but the word spoken ouer the same is it that profiteth yet not him that vnwoorthilie eateth it vnto the Lord. The same father against Celsus the 8. booke When as we haue giuen thankes for the benefites bestowed vppon vs we eate the loaues that be offered Cyprian 24 Cyprian in the sixt Epistle of the first booke vnto Magnus saith The Lord calleth his body breade which is kneaded together by the vniting of many graines and he calleth his bloud wine that is pressed out of clusters and many grapes And when he interpreteth the Lordes prayer he calleth the bodie of the Lorde breade And in his sermon de coena Domini he saith that we do not sharpen the téeth but onely we breake and eate that breade with a syncere faith And in his sermon de Chrismate he saith manifestly that Sacraments haue names of those thinges which they signifie Which two sayings it séemeth that Augustine borowed of him The later in his epistle to Bonifacius But when he saith the other Why preparest thou thy téeth or belly beléeue and thou hast eaten that he hath in the 25. treatise vpon Iohn But the same Cyprian in the thirde epistle and second booke vnto Coecilius In wine he saith is shewed the bloud of the Lord. And against the Aquarii he saith that the bloud of Christ cannot séeme to be present in the cup if the wine cease to be therin which by these mens transubstantiation doth come to passe And in his sermon de coena Domini he writeth that the signes are changed into the body of Christ but so as he taketh a similitude of Christ himselfe in whom the humane nature appéered and the diuine nature lay hidden By which similitude thou séest that he would that as in Christ remained the two natures so they are preserued in this sacrament And Cyprian in his third Epistle and second booke By this reason neither can the body of the Lord be in meale alone or in water alone vnlesse both of them shal be vnited and coupled together and made firme into a lumpe of one loafe wherby also in the sacrament it selfe our people is saide to be vnited And Athanasius expounding those wordes Athanasius If any man shall speake a worde against the Sonne of man it is forgiuen him but he that shal speake against the holy Ghost it shal not be forgiuen him neither in this world nor yet in the world to come he writeth And how great a body should be néedful vnto this that the world should eate of it But he inferreth that the thing must be vnderstood spiritually and that therfore the Lorde in that place against the Capernaits made mention of his ascension Basil Basil in his Liturgie calleth bread ãâã ãâã ãâã ãâã ãâã that is an example of the like forme of the body of Christ and that after the wordes of consecration Dionysius Dionysius de Hierarchia Ecclesiastica the thirde chapter The Bishop openeth the bread hidden and vndiuided and cutteth it into morsels 25 Ambrose in his exposition of the first Epistle to the Corinthians Ambrose 1. Co. 11. 25 when he speaketh of doing this in remembrance of Christ and his death saith that we in eating and drinking of the flesh and bloud of Christ doe signifie the things that be offred And again about the selfe same place he saith that we take it into the mysticall cup for a figure of Christ his bloud And in the fourth booke the fourth chapter where he putteth a changing of the signes he intreateth also of our changing into Christ and yet it is not affirmed that
tokens to the meditation of diuine and heauenlie thinges And it is a woonder that these men who so diligentlie examine places of the Fathers bring not that foorth which is in the 61. Homilie vnto the people of Antioch That they are both impudent and obstinate Against those which stand by coÌmunicatâ⦠not which stand by at the administration of the Sacraments and doe not communicate Wherein he affirmeth that they doe manyfest iniurie vnto Christ But least we should swarue from that which is propounded in the Argument namelie in the Homilie in Encaeniis as touching the waxe which in the fyre runneth all abroad we aunswere that Chrysostom eftsoones in that place hath this verbe Thinke thou that we may vnderstand that these thinges must not be vnderstood but as touching our faith and cogitation whereby in communicating we comprehend not bread and wine by themselues The similitude of waxe vsed by Chrysostome and Cyril but we seeke the thinges which by a signification and that effectuall are ioyned hereunto We moreouer bring foorth a lyke similitude out of Cyrill the 10. booke the 13. Chapter vppon Iohn where he saith that waxe being molten and mingled with other waxe so that of two is altogether made one dooth resemble that which is doone in the receauing of this Sacrament which is that we should in very déede be made one with Christ The selfesame he hath in the 4. booke and 17. chapter And if so be that this similitude of waxe betwéene Christ and vs haue place without transubstantiation of our bodie the very same may be affirmed of the similitude of Chrysostom which he putteth betwéene waxe and the signes or mysteries Further our aduersaries should be demaunded whether they will haue these similitudes to be made alike in all respects Which if they wil graunt they must also take away the accidents out of this Sacrament For the waxe which is applyed to the fyre is not onlie destroyed as touching the substance but as touching the accidentes But if they will not haue the similitude to take place in this behalfe then shal it also be frée vnto vs to vnderstand all this as touching our cogitations of the minde comprehension of faith and we will confesse that as touching the thing it selfe the nature of bread wine goeth away and that our minde onely cleaueth vnto the things signified to that which by the signes is offered vnto vs that is vnto the bodie bloud of Christ And of Chrysostom thus much hath bin said wherein we may sée how truelie those things haue place which we spake before of the fathers To Augustine 49 Augustine was afterward obiected who should say vppon the 33. Psalme that Christ bare himselfe in his owne hands and that verilie in the last supper when he distributed the Sacrament to his Apostles And this doe not we denie Howe Christ bare himselfe in his owne hands For what should let Christ to beare his bodie in his owne handes if by Bodie thou vnderstande the Sacrament of his bodie And this is it that Augustine addeth in the end of this place After a certaine manner as if he should say He did not absolutelie beare himselfe but after a sort he is vndoubtedlie the verie same whoÌ we nowe saide him to be They oppose vnto vs the same Augustine in the third booke De Trinitate where he saith the bread is brought vnto this visible forme by the hands of men but that it cannot be made so great a Sacrament without the inuisible working of the holie Ghost It is much to be maruelled at why these men acknowledge not in this sacrament anie other worke of the holy Ghost besides transubstantiation For the name of the working of the holie Ghost in this sacrament being heard they straightway inferre transubstantiation whenas notwithstanding these signes cannot be aduanced or translated to the state and condition of Sacramentes but by the helpe of God to wit by the institution of the Lord by holy wordes and by strength of the holy Ghost Because these holie thinges doe no longer possesse our minde after an ordinarie and common manner There is néede of the holie Ghost to make these Elements to be sacraments but by an effectuall and most vehement force of the spirite and by the strength and operation of the selfesame holie spirit our mindes and soules are furthered to imbrace the matter of the Sacramentes Nowe come we to Augustine who vppon the 99. Psalme vppon that saying Worshippe ye his footestoole Psal 99. 5. dooth inquire diligentlie what manner of footestoole that shoulde bee And at the length he findeth that it is saide in the Scriptures that the earth is his footstoole Esay 66. 1. But howe saith hée shall we worshippe the earth Is it not written Thou shalt worship the Lord thy God and him onely shalt thou serue And is it not commaunded that we should not worshippe those thinges which be in heauen or vpon the earth or in the waters or vnder the earth But he saith afterwarde that there is a certaine earth which iustlie maie and ought to be worshipped For the sonne of God saith he tooke the nature of man vppon him that is fleshe of the virgine and that in the holie Scriptures is called earth forsomuch as our bodie is taken out of the earth But that the flesh of Christ ought to be worshipped hereby it appeareth because when he gaue the same to be eaten none did eate it but he first worshipped These words of Augustine can make nothing against vs because we denie not but that the flesh of Christ must be worshipped by reason of the coniunction that it hath with the diuine nature Here the contention is whether the same fleshe lie close hidden vnder the Accidents not whether it shoulde be worshipped But they say if it were not there in the Sacrament and that breade should be there it would be Idolatrie Vnto which we aunswere that they fall into as great a perill for they ought to remooue the accidentes least those should be worshipped and to transubstantiate the verie cup it selfe But in a Sacrament wee distinguishe the signes from the things To the signes is some honor giuen but without adoration and vnto the signes we giue some honor to wit that they should be decentlie handled and shoulde not be despised For they be holy things once dedicated vnto GOD. And as concerning the things signified namelie the bodie bloud of Christ we graunt that those should bee readily and chéerefully worshipped For Augustine in this place saith We sinne not in worshipping the flesh of Christ but we sinne in not worshipping of the same After what maner we should worship the flesh of Christ But he aduiseth in the meane time that we should not cleaue vnto the fleshe of Christ but lift vp our minde vnto the diuine nature whereunto the fleshe is ioyned by a knot not possible to be vndoone
his disciples manifestlie naming him selfe that none should be so hardie as diuide Christ into two sonnes Among these comes Vigilius Vigilius which in the 1. booke against Eutiches writeth The sonne of God as concerning his humanitie departed from vs as concerning his Godhead he saith vnto vs Behold I am with you vnto the end of the world And straightway after Because whome he left from whom he departed with his humanitie he neither left nor forsooke them with his diuinitie For according to the forme of a seruant which he tooke froÌ vs into heauen he is absent from vs according to the forme of God wherewith he departeth not from vs he is present with vs vppon the earth yet both present and absent he is one and the selfe same to vs. Also in the 4. booke If of the word and the flesh the nature be all one how is it that séeing the word is euery where the flesh also is not found euery where For when hée was in the earth hée was not also in heauen and now because hée is in heauen verilie he is not vppon the earth And it importeth not much that we should expect Christ to come out of heauen as touching the flesh it selfe whom we beléeue to be with vs vppon the earth as concerning the word Therefore as you will haue it either the word is contained in a place with his flesh or the flesh with the word is euerywhere because one nature dooth not receaue a thing contrarie or diuers in it selfe But it is a thing diuers and farre vnlyke To be limited in a place and to be euery where Forasmuch then as the word is euerywhere but the flesh thereof is not euery where it appeareth that one and the selfesame Christ is of both natures That both he is euerywhere according to his diuine nature and that according to the nature of his humanitie he is contained in a place that he is created and that he hath no beginning that he is subiect vnto death and that he cannot dye And straightway he addeth This is the Catholick faith and confession which the Apostles haue taught the Martyrs haue confirmed and the faithfull doe to this day kéepe 75 Moreouer Fulgentius vnto Trasimundus the King the 2. booke One the selfesame man locall of a man Fulgentius which is God immensible of the father one and the selfesame according to humane substance absent out of heauen when he was in earth and forsaking the earth when he ascended into heauen but as touching the diuine and immensible substance neither leauing heauen when he descended out of heauen neither forsaking the earth when he ascended into heauen And this appeareth certainlie by the assured word of the Lord himselfe who to shew that his humanitie was locall said vnto his disciples Iohn 2. 17. I ascend vnto your father and my father vnto my God and to your God Of Lazarus also when he had said Lazarus is dead Ioh. 11. 14. he added saying I am glad because of you that ye may beleeue because I was not there He shewed vndoubtedlie the infinite greatnesse of his diuinitie vnto his Apostles saying Beholde I am with you euen to the end of the world How ascendeth he into heauen but for that he is in a place as very man Or how is he present with his faithfull sauing because he is one immensible and very God The same father in the 3. booke The very same and inseparable Christ as touching his flesh onelie rose out of the sepulchre The very same and inseparable Christ according to the whole man which he receaued forsaking the earth locallie ascended into heauen and sitteth at the right hand of God According to the selfesame man he shall come to iudge the quicke and the dead and to crowne the faithful and godlie Lastlie Bernard vppon the Canticles the 33. Bernard Sermon I also haue the word but in the flesh and before me is set the trueth howbeit in a Sacrament The Angell is fatned but yet with the fatnesse of Corne and is now filled with graine In the meane time it behooueth me to be content with the barke of the Sacrament with the branne of the flesh with the chaffe of the letter with the couering of faith And these thinges be such as being tasted bring death if they haue not receaued some seasoning of the first fruites of the spirit Death is altogether to me in the potte vnlesse it should be swéetened by the little meale of the Prophet 1. Kings But certainelie in how great aboundaÌce soeuer these things doe waxe fatte the booke of the Sacrament and the fatte of the wheate faith and hope memorie and presence eternitie and time the visage and a glasse the Image of GOD and the forme of a seruant are not receaued with like pleasantnesse Verilie in all these thinges faith vnto me is rich and the vnderstanding poore And is the sauour of faith and vnderstanding all one when as this tendeth vnto merit and that vnto reward Thou séest that there is asmuch difference betwéene the meats as betwéene the places And euen as the heauens are exalted from the earth so are the inhabitantes therein Here thou plainelie séest that Bernard maketh an Antithesis or contrarie comparison betwéene the remembrance and presence of a thing and speaketh of many other thinges which serue much to that we haue in hand But let vs returne vnto the aduersaries they haue fathers to oppose against vs. They haue Irenaeus who saith that the Eucharist consisteth of two thinges the one earthlie and the other heauenlie the which also Gelasius supposeth Howbeit these thinges conclude not vnlesse thou shalt vnderstand the whole Sacrament After what maner the sacrament may be said to consist of two things so that thou make it one thing consisting of the signe and the thing signified then we graunt that it standeth of two partes But if afterward thou wouldest appoint so great a coniunction betwéene the bread the bodie of Christ as is betwéene the diuine and humane natures in Christ that should in no wise be graunted because it were necessarie that of bread and of the bodie of Christ should be made one substance that is one subiect so as they might neuer be sundred one from an other the which is most absurd Out of the other fathers they obiect in a manner the very same which the Transubstantiatours cited before The third opinion deââ¦red 76 Now let vs sée what they which imbrase the third opinion saie against these men First they admit not that same scattering of the body of Christ so as it can be euery where because it is against the propertie of mans nature And Augustine vnto Dardanus doth most plainly write otherwise Furthermore they contend that the eating set foorth in the 6. of Iohn and this last eating is altogether one sauing that in this are added signes And that they prooue by this Argument that Iohn
depart from the institution of Christ as wel by consecrating the cuppe as by distributing of it vnto the people Wherefore the cauil is vtterlie confuted An answere to the reasons of the aduersaries To the first 6 Now remaineth that we declare that the reasons which they thinke to make for them be of none effect They said that the Church in the first times vsed both kindes while it was yet ignorant I would to God that we were so instructed as the Christians were taught in the first times Afterward say they it sawe that the laie people may be content with one kinde What I beséech you sawe our Popes that the Apostles and prelates of the primitiue Church sawe not who were most plentifullie indued with the holy Ghost What is it else that we sée but méere darkenesse if it shall be compared to the most cleare knowledge of them They adde To the intent that the error of them should be auoyded who perhappes would think that the bodie of Christ is giuen a part from the bloud as though the bodie should sit in heauen at the right hand of the father without bloud These be their monstrous opinions None of the heretickes euer deuised this kinde of error But admit there had bin sometime such an heresie might it not otherwise be amended than by corrupting of the Sacrament of the Eucharist Vndoutedlie many pernitious opinions may arise as touching the other part of the Eucharist which they haue made to remaine And will they because of those thinges take away this also To the second 7 And that which they obiect as touching the Councell of Constance or Basil we passe not of it Neither the Gréeke Church nor the whole East part obayed them not without a cause For they decréed against the word of God And oftentimes Councels doe erre as it is euident of the Councels of Ariminum Chalcedon Ephesus the second and of the Councell of Africa that was vnder Cyprian and many others Yea and in the time of Christ did not the Councell of the Priestes and the Church of that time shamefully erre when it refused the doctrine of Christ and condemned Christ himselfe and the Apostles Elsewhere I haue warned that Councels haue not alwayes decreed that which was true The greater part there had the ouerhaÌd of the lesser and oftentimes the woorser of the better Here bragge they Our Church hath the holy Ghost and therefore it cannot erre They vse a fallacie of the Accident For they that haue the holy Ghost A false argument of the accident doe not all that they doe by him Euen in lyke manner as a Maister builder in that he is a Maister builder in building dooth not amisse but because it happeneth sometime that he is occupied in other cogitations and perhappes hath droonke ouermuch therefore he otherwhile dooth amisse Ioh. 14. 15. 16. Mat. 28. 20 But the Church say they hath a promise of the holie Ghost and that it shal not be forsaken at any time I graunt neither is this promise wanting but is fulfilled and there be verie manie alwayes in the Church which doe iudge rightlie Euen as in the Iewish Church in most corrupt seasons were Simeon Zacharias Elizabeth Iohn Baptist Mary the virgin and Ioseph Nathanael and manie others which were partakers of this promise Wherefore it followeth that trueth preuaileth and errors are discouered Yet is it not gathered by the power of this promise that they alwayes define wel in Councels Oftentimes they be troubled with affections and oftentimes they grope in the dark How should this be knowen of vs How shal we vnderstand whether they haue decréed well or amisse All thinges must be tryed by the touchstone of the holy scriptures there the trueth is found out But let vs procéede to confute other their Argumentes 8 They said that the preceptes of outward thinges and of ceremonies are not so firme To the third as they cannot be changed by any meanes Against this maketh Cyprian in the Epistle now alledged against the Aquarij where he calleth the preceptes of this Sacrament great preceptes Matt. 5. 19. And Christ also saith that he shall be called the least or none at all in the kingdome of heauen which breaketh the least of his commaundementes Moreouer the places out of Deuteronomie the 4. and 12. Chapters and out of the 15 of Numbers the which we alledged before doe plainlie shew that it was not lawfull to change any thing in ceremonies yet doe we graunt that there is some difference in the preceptes of GOD. A distinction of the precepts For there be some of them from which we be neuer loosed as be all those which prohibit Also that same suÌme whereof the whole lawe and the Prophets depend To loue the Lorde GOD with all the heart with all the strength and with all the soule and our neighbour as our selues But there be other precepts which we are not alwayes bound to execute except it be when time place and reason require that they should be doone For the Hebrewes were not bound to doe their holie thinges euery where and at all times but at certaine dayes and in the place which the Lord had chosen And vppon the Sabbaoth day they could not alwayes be voyd of outward woorkes Sometimes it behooued them to fight as we reade in the bookes of the Machabies neither might circumcision be ministred before the 8. day At this day also he that would desire Baptisme Baptisme imputed where it cannot be had and might not haue the libertie thereof his desire should be imputed in stead of the woorke Wherefore in these thinges when the commaundement of the Lord is to be doone it is not lawfull to change or inuert anie thing And although thou be not alwayes bound to doe that which is commaunded yet when thou doest it it is not méete thou should depart froÌ the order which GOD hath appointed Deut. 10. 1. Nadab and Abihu would alter some thing about the holy seruice and they were consumed with fire Oza dyed for his rashnesse 2. Sam. 6. 6. 2. Paral. 26 ver 16. And king Ozias when he would burne incense which was not lawful was stricken with leprosie Why are they not mooued with the example of their pretie Sacrificers who take very carefull héede in their Masse that they say not Masse without their Orarium or as they terme them without their stole or maniple And they iudge it to be a grieuous offence if they shal omit anie signe of the crosse or anie the least iot of this kinde which neuerthelesse be the inuentions of men méere toyes and trifles Why should not we rather beware that we passe not ouer those thinges which Christ himselfe in his word commaunded And among the Ethnickes there was very great care had in their sacred ceremonies least the priest should trippe or misse in a word which if it happened it was iudged to be no light
this word Missa for ãâã ãâã ãâã ãâã ãâã For thus it is in Gréeke ãâã ãâã ãâã ãâã ãâã that is that perfect thaÌks giuing was renued straightway after ãâã ãâã ãâã ãâã ãâã c. that is It is not lawfull without the Byshop either to baptise either to offer either to make sacrifice or to end the feast And this is the Gréeke prayer of Ignatius wherein as appeareth there is no mention of Masse Leo. Also Leo is cited in the 9 Epistle to Dioscorus wherein I confesse that that father made mention of Masse but yet so as he very much repugneth priuate Masses For he was demaunded when the Church was not so great as it might containe all the people which came while the Communion was ministring An argument against priuate masses what should be doone with the rest of the multitude which taried abroad and could not be present Leo answereth when that part of the people shall be gone foorth which was preseÌt at the holy seruice it should be lawfull for them which succéeded to beginne againe the holy seruice But if the priuate Masses had bin in vse what néed would there haue bin to aske Leo couÌsell for that matter Assuredlie this demaund is a tokeÌ sufficient the Masse was not accustomed to be doone but once 4 They are woont also to bring Iohn Cassianus which liued in the time of Honorius Iohn Cassian and was driuen out of the Church of Ierusalem by heretikes and then he came to Massilia and was a Monke by profession He indeede maketh mention of Masse in his 3. booke the 7. and 8. Chapters but he wresteth the signification of that word far to an other purpose than to the holie communion For with him Masse is a perfection accomplishment and discharging Wherefore he saith we waite for the Masse of the congregation that is till the assemblie be discharged and dispatched And straight after Being coÌtent with the sléepe which is graunted from the Masse of the watch vntill it be day Where by the Masse he vnderstandeth the time of watch wherein the watches are discharged then verilie it was lawfull for the Moonkes to sléepe vntill day light Neither are we to passe ouer that there is most manifest mention made of Masses in the exposition of the Prouerbes of Salomon the xi The exposition of the Prouerbs falselie ascribed to Ierom. Chapter which is ascribed vnto Ierom. Howbeit that booke without controuersie is none of Ieromes For Gregorie is there spoken of which liued long time after Augustine and Ierome Bruno Amerbachius in an Epistle which he put before his booke saith he saw in an olde coppy that interpretatioÌ to be intituled vnto Bede Which if it were it séemeth no maruell that he made mention of Masses In the time of Bede were crept in many abuses in the Church For in that age wherein Bede the Priest liued many abuses were now crept into the Church But I therefore put you in minde of this because in that place that supposed Ierome affirmeth that the soules of them that be departed are draweÌ out of purgatorie by the celebration of Masses Ierome is not so accustomed to speake 5 It resteth that we declare From whence Masse taketh her name from whence the name of Masse which in déede is a Latine name may seeme to bee taken The auncient fathers who so shall diligently marke their writings haue saide Remisse Remissa remissio Tertullian in stead of Remission Tertullian in his fourth Booke against Marcion page 249. We haue spoken saieth he of the Remisse of sinnes Cyprian De bono patientiae Cyprian Hee that was to giue the Remisse of sinnes in the fountaine of regeneration disdained not to be washed The same Father in the 14. Epistle the third Booke He that blasphemeth the holy Ghost hath not the Remisse of sinnes Therefore séeing in the steade of Remission they sayde Remisse they séeme also to haue vsed this worde Missa in the place of Mission And so that which was doone in the Church after the sending away of the Catechumeni Catechumeni they called Masse ãâã ãâã ãâã ãâã ãâã to tell you that by the way is to teache and instruct especially by word of mouth and not by writings Wherfore they were called ãâã ãâã ãâã ãâã ãâã who were not yet washed with the fountaine of regeneration but were instructed as touching faith By Tertullian they were called Audients or Auditors and by Augustine Competents For before they should be Baptized at Easter they gaue their names for the space of 40. dayes before in which space of time they were instructed and by the Pastors of the Church not onely their faith but their life and manners were throughly tried But in the holie assembly when the holie Scriptures had béene recited and a sermon made the Deacon spake out with a loud voice Let the Catechumeni come foorth The Catechumeni those which would not communicate were sent away by the Deacons Cyril Gregorie and the Gretians saide ãâã ãâã ãâã ãâã ãâã that is Holie things to holie men according as it is gathered out of the ancient Liturgies and also out of Cyril vpon Iohn the 12. booke Chapter the 50. Yea and in the time of Gregorie as himselfe testifieth in the 2. booke Chapter the 23. of his dialogues it was said If any man communicate not let him giue place And that manner might haue séemed verie like to a certaine rite of the Ethnicks For in a certaine seruice of their Religion Fostus as Festus reporteth the officer saide Stand foorth thou vanquished Enimie and thou woman or virgin because in that diuine seruice it was forbidden vnto these kindes of persons to bée present Apuleius And Apuleius in his second booke saieth that the Priest when hee should begin the sacrifices was accustomed thus to say ãâã ãâã ãâã ãâã ãâã who is there Vnto whom it was aunswered ãâã ãâã ãâã ãâã ãâã as if it were saide Honest and good men when the polluted and vnworthie persons were gone foorth So was it doone in our Church for after that by the Deacon was vttered that voyce ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the Runnagates and penitentes went away thence Of these orders Dionysius maketh mention ãâã ãâã ãâã ãâã ãâã were those which were vexed with ill Spirites Perhaps they were persons excommunicated séeing those at that time I meane in the primatiue Church were deliuered vnto Sathan Wherefore as it now appeareth by those things which we haue spoken the Latine Church called the celebration of the Sacrament of the Eucharist Missa Massa as it were Missio as it were Missio a sending away For somtime Ambrose also vsed this phrase Missas facere And vndoubtedlie this opinion I better allowe than the opinion of them which iudge that the name was deriued of the Hebrue worde Masse 6 But now that we haue intreated of the name of the Masse
All these things being finished The distribution of the Sacrament they came to the distribution of the sacrameÌt While the same was a dooing or when it was finished the song of thankesgiuing was added which they called the after Communion After Communion When all this was complete finished A prayer at the end the Minister adding a comfortable prayer licenced the people to depart All these things albeit they ledde away the Christian people from that first simplicitie of hauing the Lordes Supper manie things being added as it séemed good to sundry men yet might they after a sort be abidden and not iustly be accused of superstition or idolatrie One and the same rite was not in al Churches alike The church of Millain Howbeit the same things were not in all Churches nor were not kept after one sort For as yet it was otherwise in the Church of Millaine by the constitution of Ambrose neuerthelesse afterward the Romane Antichristes corrupted all things 8 But that those things which I haue specified were by the olde ordinance kept I maie easilie shew by the most ancient writers Tertullian in Apologetico saieth Tertullian Wée come together into the congregation and assemblie that praying vnto God we may as it were hand in hand forcibly compasse him about with prayers This force is acceptable vnto God We also pray for Emperours for their ministers and men in authoritie for the state of this life for the quietnesse of things and for prolonging of the end These things doe shewe the summe of the Collects And as touching the exercise of the Scriptures he addeth Wée come together to the rehearsall of the diuine scriptures if the qualitie of times present either compelleth vs to forwarne or to call to remembrance Doubtlesse by the holy words we féede our faith we aduance our hope we fasten our confidence We neuerthelesse by often putting in mind doe strengthen the discipline of teachers There also haue we exhortations chastisements and diuine Censures For iudgement is giuen with great weight c. These be the things which were doone in the holy assemblie Whereunto these also must bee added which the same Author elsewhere sayeth namely that the Eucharist was woont to be receiued at the hand of the chiefe prelats c. In these wordes we may haue knowledge of the principall partes of the Masse which wée haue rehearsed Iustinus Martyr Iustin Martyr in his seconde Apologie writeth that vpon the Sundaie the Christians come together but of other feasts he maketh no mention There he saieth the holie scriptures were recited vnto which afterward the chiefe Prelate added his owne exhortation That saieth he being doone we rise and pray afterwarde he addeth Vnto the chiefe Prelate is brought the bread and the drinke ouer which he giueth thankes as heartily as he can To whom answere is made of all men Amen These woordes declare two things not negligently to be passed ouer First that thanks were not sleightly giuen but with all the power that might be that is with singular affection Further it is manifest that all things were spoken with an audible voyce séeing the people answered Amen Afterward saieth he the Eucharist is distributed Last of all is a generall thanksgiuing and offering of almes Dionysius 9 Dionysius in his Ecclesiasticall Hierarchie rehearseth in a manner the selfesame things namely a recitall of the Scriptures a singing of Psalmes a communion and other things which would be nowe ouerlong to declare But which séemeth the more strange he maketh no mention of offering the bodie of Christ This Dionysius was not Areopagita spoken of in the Acts. Howbeit we must not thinke that he was the same Areopagita who is spoken of in the Acts of the Apostles But whosoeuer he was there is no doubt as I thinke but that he was an auncient writer And why I should thinke that he was not Areopagita I am lead by these reasons first because the kind of writing which he vseth especiallie of diuine names and of heauenlie gouernance containeth rather a doctrine of vaine philosophie than a doctrine of pure Christianitie and it is vtterlie voide of edifying Moreouer those bookes be in a maner void of testimonies of the holy Scriptures In the Apostles time were no Monks in the Church Further in his eccleasiasticall Hierarchie he maketh Moonkes to be as a certayne meane order betwéene the clergie and laitie whereas in the Apostles time that kinde of life was not as yet in the Church Héerewithall the elder fathers in no place made mention of those bookes which is an Argument that those were none of the works of the Martyr Gregorius Romanus first of all other in a certaine homilie of his made mention of his writings But passing ouer him come we to Augustine That father in the 59. Augustine Epistle vnto Paulinus while he assoyleth the fift question he expoundeth foure wordes which are in the 1. Epistle to Timothy the 2. Verse 1. Chapter A place of Timothie expounded Supplications Praiers Intercessions Thankesgiuing And those be ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã And hee affirmeth that ãâã ãâã ãâã ãâã ãâã that is supplications doe goe before the Celebration of the Sacrament And ãâã ãâã ãâã ãâã ãâã hee maketh to bee prayers which are vsed in the verie administration of the Sacrament wherein after a sorte wée vowe our selues vnto Christ and ãâã ãâã ãâã ãâã ãâã he thinketh to be petitions and requestes by which the minister of the Church prayeth for good things for the people which stande by And finallie he teacheth that ãâã ãâã ãâã ãâã ãâã were generall thankes giuinges I might besides these bring many other monuments of the fathers if I thought not these to be sufficient But to returne to the name of Masse I sée that there were some also which thought the same to bee deriued of this woorde Missio Masse and Missio interpreted after an other sort because those thinges which were offered by the faithfull were saide to bee sent and they thinke that the Hebrue worde Masath gaue an occasion of that name because the Iewes vsed in time of the Pentecost to offer giftes But for what cause I iudge that the name of Masse was not deriued from an Hebrue worde I haue declared before And this I now adde If the Masse tooke his name from the oblation of things which were giuen by the Godlie the Papistes should abuse that name who haue there no respect at all to the almes of Godlie men but onelie to the oblation of the bodie and bloude of Christ which they commonlie boaste and that impudentlie that they offer vnto the father for the quicke and for the dead But of those things I suppose we haue spoken enough and at large Of the Masse looke another place in the Addition at the ende of this Booke Of Sacrifice In Iud.
2. 5. Looke In Gen. 4. 7. 3. and c 8. at the end Our actioÌs be either voluntarie or naturall 10 Now there remaineth that we speake somewhat of Sacrifice In séeking out of the definition thereof first we finde it to be a certaine action and the same voluntarie which I haue therefore said because there be some actions which they call naturall but those séeing they depend not of mans choyse cannot be called voluntarie Some actions be religious and are seuered from ciuill domesticall workes Furthermore Sacrifice shoulde be referred to Religion which I therefore speake that I may remooue and seuer the same from ciuill and domesticall workes For domesticall workes serue for the gouerning of a familie and ciuill workes for the administration of commonweales But a Sacrifice is a Religious worke séeing it belongeth to the worshipping of God and is instituted by him that we may offer our things vnto him to that end doubtlesse that hée should bée honoured and that we may cleaue vnto him in a holie societie Augustine as Augustine in the 10. booke De Ciuitate Dei the 7. The difference betwéene a sacrifice and a sacrament Chapter saith and héereby we may perceaue how farre a sacrifice if we speake properlie thereof differeth from a sacrament Which is also a voluntarie and religious worke and also instituted by God that by it the promise and good giftes shoulde be sealed and exhibited because therin we offer not any thing vnto God but he himselfe sheweth foorth signes amplifieth his giftes vnto vs while we receiue with a sound faith those things which be offered The definition of a sacrifice 11 But to make the matter more plaine let vs briefly gather a definition of sacrifice A sacrifice vndoubtedlie is a voluntarie and religious action instituted by God that we should offer that which is ours vnto him to his glory and whereby we may the more straitlie be coupled vnto him in holy societie A partition of sacrifice Vnto this definition of sacrifice must be added a partition Certaine sacrifices be propitiatorie and others of thankesgiuing In the first kinde God is become mercifull vnto men through the power and iust desert thereof Of propiciatorie sacrifices there is only one But of this sort we haue onelie one Forsomuch as by the onely death of Christ the eternall father is reconciled vnto vs and by the merit of his one onely oblation the elect haue their sinnes forgiuen them But in the other kinde of sacrifice we giue thankes vnto God we celebrate his name and to our power we are obedient vnto his will This sacrifice is partly inward and partly outward Further it is to be vnderstood that this kinde of sacrifice is of two partes one of the which is inward whereby in very déede we willinglie and without compulsion referre our will and our selues wholy and all that we haue vnto God we make them subiect vnto him and doe consecrate them vnto his name The other part is outward whereby by some gift and that visible and sensible we doe as it were by some token and signe testifie what we haue in our minde and vnto him doe offer somewhat of those thinges which he himselfe hath giuen vs. So did the forefathers offer the first fruites tenthes slayne beasts In which thinges they not onely shadowed Christ the most acceptable sacrifice vnto God but also they testified what manner of will themselues had towardes GOD. By these thinges it now appeareth The outward oblation without the inward pleaseth not God that the outward oblation or sacrifice vnlesse it haue the inward part ioyned with it which it may truelie testifie to be in vs is not allowed by God séeing they that offer in such sort doe most foulie lye vnto God For to testifie that which is not true belongeth to deceite and séeing in all thinges and euery where lying is discommeÌded yet is it far more pernitious detestable if it be doone before God Thereof it arose that God said sundrie times by his Prophets that the sacrifices of the Iewes were vnacceptable vnto him Why the Iewish sacrifices were sometime vnacceptable vnto God especiallie for because they made a shew of woorshipping him with their lippes and outward signes when as their minde was most farre from him Wherefore the inward part he requireth by it selfe but the outward he hath no otherwise commaunded but as it may be offered ioyntlie with the inward otherwise if it shall be naked and alone both it is vnacceptable and highlie displeaseth him 12 If thou shalt demaund what manner of outward woorkes those be by which may be testified the inward sacrifice The outward sacrifices of the Hebrewes there may be many reckoned The slaughters of beasts for sacrifice the oblations of first fruites and tenthes the which the fathers had while they were vnder the Lawe Moreouer there are applyed outward wordes by which thankes are giuen vnto God his prayses are celebrated and prayers are made Outward sacrifices common to the fathers and to vs. There be also dueties of charitie towardes neighbors mortifying of the affections of the flesh and obedience to be doone to the commaundementes of God All these latter kindes of sacrifice are common aswell to the Fathers as to vs. These thinges we giue vnto God for testifying our faith and obedience towardes him And séeing there is no doubt of those former which were offered in time of the law but that they in their times were sacrifices least there should be a doubt of the other which we named last whether they may be counted in the place of sacrifices it shall be confirmed by testimonies of the scriptures In the 50. Ver. 14. psalme it is written Offer vnto God the sacrifice of prayse Ver. 19. And in the 51. A sacrifice to God is a troubled spirit Rom. 12. 1. a contrite heart thou shalt not despise Vnto the Romans the 12. Chap. I beseech you for the mercie of God that you giue vp your bodies a liuing sacrifice holie and acceptable to God Micheas in the 6. Ver. 8. Chapter saith I will tell thee O man what God requireth of thee Doe iudgement loue mercie walke reuerentlie and modestlie before God An order and certaine degrées in outward sacrifices Also Esay together with the rest of the Prophets hath written many thinges for the confirmation of this matter 13 Neither is it to be passed ouer that among these outward thinges which are offered as sacrifices vnto God there are certaine degrées and an order appointed For GOD himselfe dooth testifie that he preferreth mercie and charitie towards our neighbors farre aboue the rest Wherefore in the 9. Chapter of Matthew Matt. 9. 13. is brought out of the Prophet Hosea Osee 6 6. I will mercie and not sacrifice Moreouer it is written in the 1. of Samuel Obedience is better than Sacrifices 1. Sa. 15. 12. These words
neither delight themselues in the condemnation of their neighbours especiallie that condemnation which is rashlie doone For they knowe that their brother which pertaines vnto God Rom. 14. 4â either standeth or falleth to his owne Maister But we intreate now of priuate men and not of Magistrates or Pastors whose part is by office to be inquisitiue touching the life and manners of those which be committed to their charge Wherefore all men aswell subiectes as Magistrates ought to iudge sinnes which be layde before them by admonishing and punishing euerie man according to his calling least vices doe spread farre abroad VVhether it be lavvfull to release iust punishments which are inioyned by lavves In 1. Sam. 11. ver 13. 23 Of this question there be many Arguments on both parts For first kings are stirred vp vnto clemencie which woulde bée doone in vaine vnlesse they might forgiue Also Dauid forgaue seditious men 2. Sam. 19. ver 23. and sware vnto Semei that he woulde not punish him And Paul commendeth Onesimus Phil. 9. a fugitiue seruant vnto his Maister Philemon prayeth him to forgiue him his fault And the vse was among Christian Emperours that in the wéeke before Easter That punishments may be released when the memorie of Christ his death was celebrated the prisons were set at large And amoÌg the Iewes the custome was Mat. 27. 15. that in Easter some one condemned man should be set at libertie by the chiefe Ruler Also Augustine made intercession oftentimes for the Donatistes and Circumcellions which had not onely troubled Religion but also had doone iniurie to the life and goods of the Christians Further we reade that it was decréed among them of olde time that if a guiltie person had fled vnto Churches he should be without harme And hereof Chrysostome maketh mention in his Oration against Gainas 24 Also there want not firme Arguments on the contrarie part That it is not lawfull to forgiue iust punishments For first it séemeth that a godly worke shoulde not be hindred and it is a godly worke to punish the guiltie séeing it profiteth the Common weale and taketh awaie sinnes Moreouer by this meanes the office of Princes is hindered For they beare the sword which if they vse not when time and cause requireth they doe not their duetie Besides he that releaseth punishments giueth of anothers and not of his own sith iudgement is the right of God as it is written in the first Chapter of Deuteronomie And in the second of Paralip the 19. Deut. 1. 17. 2. Par. 19. 6. Chapter Iosaphat saieth Exercise iudgement not onely for man but as it were for God And the punishments of the lawe can not be taken awaie vnlesse it be by him that appointed them But God appointed the punishments for sinnes Wherefore no man shoulde diminish or take them awaie But that God appointed the punishment of death for grieuous sinnes it appeareth out of the 18. Chapter of Deuteronomie where it is thus written Verse 16. that the people desired that God himselfe would not speake vnto them because they might not abide so great a Maiestie and for that they chose rather to heare Moses to be the interpretour that GOD heard these prayers of the people and promised not onely that he woulde giue Moses vnto them but also woulde prouide that no Prophet should at any time be wanting vnto them A Prophet saieth he will I raise vp vnto you from among your owne brethren But he addeth If any man will not heare that Prophet I will make inquisition against him Howbeit this place prooueth not that that punishment was the punishment of death More certaine is the other place in the 17. Chapter of Deuteronomie If saieth God there shall happen a difficult case Verse 8. yee shall goe vp to the high Priest or vnto a Leuite and he that shall not heare the voyce of the Leuite or high Priest or of the Iudge shal die the death But that was for changing the state of the Common weale Samuels counsell was demaunded as concerning that matter and he was not onely a Prophet but also a iudge they gaue not eare vnto him therfore they were worthie of death In déed GOD might haue forgiuen them but the Prince could not Furthermore there is a waie opened vnto mischiefes when men promise to themselues that either through grace or rewarde they shall escape vnpunished This also may bee prooued out of the histories God commaunded that all the Amalachites should be slaine Saul spared Agag their King 1 Sa. 15. 2. Ib. ver 9. he was grieuously reprooued by Samuel because this was not lawfull for him to doe Ib. ver 14. And when the king of Israel had spared Benhadad the king of Syria whoÌ God had commanded to be slaine 1. kings 20. 35. Thy soule saieth the Prophet shall be for his soule In déede the Prince hath power of life and of death But yet as he may not punish him that is innocent so must he not let him escape that is guiltie Yea and the Lord saith Thou shalt take awaie the murtherer from my Altar and shalt put him to death Deu. 19. 12. Finally if this should be permitted vnto Princes iudgements of death would be solde and the execution of Iustice should be at pleasure of the Magistrate Thus haue we Arguments on both parts An answere vnto the question proposed 25 But here must we consider that some lawes there be humane and other some diuine And it belongeth much to the state of this question whether sort they be For humane lawes because they procéed of a weake reason are neuer perfect neither can they comprehend all things or foresée all chaunces and circumstances Why the rigor of the Law must not be followed Wherefore oftentimes if we shoulde seuerely and sharpely vrge the wordes of the lawe many vniust things would be decréed And so there is oftentimes néede of moderation An interpretation of humane lawes is néedefull and interpretation and correction of the lawe And moderation is the bridle and rule of humane lawes when wee consider not so much the wordes themselues as the counsell minde of the writer Furthermore Lawiers may interprete mens lawes if they séeme doubtfull eyther by other lawes or by examples of former iudgements or by the ordinance and custome of the Citie or else according to iustice and saftie of the Common weale but to correct or change or to mitigate a lawe is not any priuate mans part but the office of the Prince alone who made the Lawe Wherefore Augustine in his Booke De vera Religione A Iudge saieth he ought not to iudge of the lawe but according to the lawe otherwise all things would be bought The same thing we haue in the Pandectes De legibus Senatus Consultis But nowe can we not say that the lawes of God are vnperfect so as they containe not all things For
of so strong and well fenced places Neuerthelesse in the Prophet Abacuk such madde building is woonderfully laughed to scorne by the spirit of God Chapter 2. The Chapter of his Prophesie And Abdia in the name of God threateneth the children of Esawe that their nest shoulde be throwen downe to the grounde howsoeuer it séemed vnto them that they had set it in heauen But what more notable example neede we séeke for thaÌ that Tower which foorthwith after the floud men began to build Gen. 11. as though they would defend themselues against God if he should goe about againe to destroy the world with waters But God from heauen laughed to scorne their madde furiousnesse as it is largely set foorth in the Booke of Genesis GOD wanteth no excellent deuises For first from such as so much trust to munitions when they haue now a sit occasion to vse them he is accustomed to take awaie the courages and all chéerefulnesse from the hardie so to strike them with follie that he vtterly maketh them voide of wisedome Wherefore he weakeneth their heartes and their strength faileth them yea and they séeme to be made afraide and verie sore abashed euen of the verie stones beames and walles of their Castels I might here easilie shew things which haue in our age happened but that I must haue respect to be briefe Reade the 2. Chapter of Abucuk Whether it be lawfull to fence Cities and Castels What then Are not Cities and Castels to be fensed I forbid it not But I woulde haue Princes which in such sort doe builde first to be ascerteined of this to wit that no things created can defend or succour men vnlesse with them be ioyned that power of God whereby with his becke he ruleth and gouerneth the world The which when he withdraweth whatsoeuer men goe about or enterprise the contrarie altogether happeneth And euen as out of bread wine and other meates we ought not to looke for nourishment if God withdrawe to himselfe that power and operation of his which he dayly ministereth to those things so also without it there is no defence to be had by walles nor by most strong Castels For which cause before we begin any munitions we must put our confidence in God and laie the most profitable foundation of holy prayers and praie to God to kéepe vs chiefelie in true and sincere godlinesse to call vs backe from sinnes and to giue vs continuallie a sound repentaunce Lastlie we must desire that when a iust and holie man shall haue néede of defences he will vouchsafe to giue vnto him that his most mightie and healthfull power The verie which prayers wée must vse both in meate drinke apparell or any other thing when we begin to receiue them Of Spials 28 The first espiall we haue in the Booke of Numbers the 13. Chapter In Iud. 1. ver 23. Verse 2. Iosua 2. 1. Another happened vnder Iosua when those two searched the Citie of Ierico whom Rahab the harlot kept with great faithfulnesse And the thirde is that finallie which is spoken of in the Booke of Iudges the first Chapter verse 24. Howbeit I am not ignoraunt that Ioseph in the Booke of Genesis laide to his brethrens charge that they were espies Gen. 42 9. But the office or worke of spies as Chrysostome saith The office or worke of Spies expounding these wordes of Paul in the second Chapter of the Epistle to the Galathians Verse 4. That there were false brethren entred to espie out our libertie is to knowe the doings of the aduersaries that they and theirs The end of spialship may haue the easier enterance to conquer or repulse them Nowe we vnderstand that it is an Action and we sée to what ende it is ordained Moreouer it commeth from enemies and from the minde of an aduersarie but it is doone priuilie and craftilie As it is lawfull to fight with enemies by force and Armes when warre is iustly taken in hand so is it iust to vse the art and subtiltie of espials Whereupon Ierom vpon the 27. Ierom. Espialship is an indiffereÌt thing Chapter of Ezechiel saieth that espialship is an indifferent thing namely which a man may vse both well and ill Moses and Iosua vsed it well and also the house of Ioseph If so bée that the warre be vniust the espialship seruing thereunto must néedes be vniust also Wherefore the brethren of Ioseph when he said vnto them By the life of Pharao Gen. 42. 14 ye bee spies did put awaie that from them as an iniurie or a reproche But the punishment of spies if they be taken is all one with the punishment wherewith enemies are punished The punishment of Spies when they fall into the handes of their enemies For it forceth not whether a man fight with weapons or by subtilty and craft Wherefore they must be of a valiaunt courage which for the common profite aduenture their life in making espiall Spies must be of a valiaunt courage and skilfull Iosephus sith it is not euerie mans worke to be a good spie Iosephus writeth that the spies which were sent by Iosua were Geometricians because it behooued that they should knowe well the situation of the land of Chanaan And Homer affirmeth Vlisses and Diomedes to bée spies Homer which otherwise were noble men Paul the Apostle in the Epistle to the Galathians Verse 4. the place before alleaged in the second Chapter verie well translated the worke of an espiall to the contentions of Religion Where he writeth that there were ãâã ãâã ãâã ãâã ãâã that is certaine spies among the false brethren which ãâã ãâã ãâã ãâã ãâã crept in ãâã ãâã ãâã ãâã ãâã to espie out our libertie as though hée should saie They subtillie sought and searched out our minde to the intent they might ouerthrowe the same and made search with great diligence whether they that were with vs kept vncircumcision That was to espie out the libertie of the Church to wit that thereby they might ouerthrowe the Christians Of Treason In Iud. 11. verse 25. 29 This place putteth mee in minde to speake somewhat of Treason And it is a question whether it be at any time lawfull or whether it be alwaies forbidden Ierom. Ierom De optimo genere interpretandi vnto Pammachius saieth that Princes doe in very déede admit Treason but they condemne the traitours Whereunto agréeth the saying of Antigonus the king Antigonus I loue Traitours so long as they are in betraying but when they haue betrayed I hate them Plutarch Plutarch reporteth the same of Rhimotalchus king of the Thracians who fell from Anthonie to Augustus and after his victorie boasted of the same among his cuppes and that so insolently and aboue measure Augustine as Augustus turning him to his friend said of him I loue the treason but the Traitour I commend not Which sentence though it séeme plausible and iust at the
Elizaeus that it might not happen vnto her children partlie because Mothers couet to haue euils though they be easie to be turned away from their children and partlie because that clemencie of God expressed by the lawes was not perfectlie kept by cruell Masters For which transgression Ier. 34. 12. Ieremie did earnestlie rebuke king Zedechias because perhappes he feared least that children being alienated should by Creditors be driuen vnto Idolatrie which then had inuaded the x. Tribes Of Traficke or occupying of Marchandise and ingrossing of vvares called Monopolium 10 Whereas the holy Historie speaketh of the Traficke of Salomon In 1. kings 10. The traficke of Salomon that Narration hath two thinges woorthie to be obserued First that it may be declared how Salomon had such store of horses séeing Palestine bréedeth not manie of those beastes In déeds it hath manie Asses and also manie Moyles and Camels but verie fewe horses Wherefore it is declared that Salomon easilie prepared himselfe horses out of Egypt Further it is shewed that riches came vnto Salomon not onelie by Nauigation but also by way of Marchandise out of Egypt The matter was on this wise In Egypt there is an increase of a great number of horses and those fierce and couragious which not onelie doe suffice that Nation but also other Nations adioyning doe fetch from thence Which was not permitted of them to be doone fréelie For Pharao would haue a certaine tribute thereby So as there was a certaine appointed custome giuen for the carying away of euerie horse euen as at this day we sée in some kingdomes And forsomuch as Pharao was the father in lawe of Salomon this prerogatiue of his he gaue vnto him Namelie that strangers should not carrie horses out of Egypt The licence that Salomon had touching the carying of horses out of Aegypt but by the leaue of Salomon and by paying the custome which he himselfe had appointed Wherefore it was easie enough for him to haue plentie of horses in his owne kingdome Moreouer through that custome there came verie much vnto his Treasure And he exacted the custome by a certaine companie of his owne Marchantes whom he had appointed vnto this office 11 Howbeit this kinde of gaine séemeth not onelie to be vile but also incommodious and hurtfull vnto Nations and prouinces ãâã ãâã ãâã ãâã ãâã For it hath respect vnto ãâã ãâã ãâã ãâã ãâã which is then doone wheÌ as a certaine kinde of thinges are committed to some one man alone to be sould Ingrossing of wares are forbidden by the Romane lawes Ingrossing of wares forbidden As it is in the Code De Monopolijs in the lawe Vnica By which verie strait lawe Zeno the Emperour decréed that they which vsed ingrossing of wares should be dispoyled of all their goods And he added that euen the letters of the Emperours should not be heard if they should séeme to giue anie man licence to ingrosse or get all into their handes And vndoubtedlie they that ingrosse all into their owne handes sell not thinges according to their value and woorthinesse but set a prise vppon them at their owne pleasure But how this kinde of Traficke serueth to gaine and getting of wealth Aristotle sheweth in his first booke of Politickes the 7. Chapter bringing the example of Thales Milesius The notable act of Thales Milesius Against him was pouerty vpbraided Namelie that whereas he was more studious in Philosophie than the rest he also séemed to be in more necessitie than others Wherefore he being minded to defend Philosophie from the reproch of ill men séeing he foreknewe by Astrologie that the yeare following there would be a great plentie of Oyle before that winter should passe away that is before the Oliue trées should haue flowers hyred all the storehouses the wine presses and oyle milles And whenas there followed a great fruitfulnesse of the fruite of Oliues in Chios and Miletum none could haue anie storehouse or instrumentes for Oyle vnlesse it were permitted them by Thales These thinges when he set foorth to hyre he somewhat raysed the price whereby he gate an abundance of monie and gaue foolish men to vnderstand that it will be an easie matter for a wise man if so he thinke fit to gather vnto him great store of monie The selfe same fact dooth Cicero rehearse in his first booke De Diuinatione but somewhat after an other sort than did Aristotle For he writeth not that the storehouses of Oyle were hiered but that the Oyle it selfe was bought This dooth Plinie shewe in his 18. booke the 28. Chapter but he ascribeth it not to Thales but to Democritus And he saith that he did not foresée a great plentie of Oyle but a verie great scarcitie and bought for himselfe all the Oyle which should be growing in the countrie The same Aristotle brought an example of him which bought vp all the Iron at Siracusa And when the Marchantes were come to the Faires he somewhat aduauncing the price gate verie much gaines This did Dion the Tyrant take in very ill part and therefore draue him out of the Citie For he supposed that the ingrossing by priuate men was not profitable to his exchequier Strabo in the fourth booke of his Geographie saith that the Taurisci which at this day we call Taurinati being a people towardes the Alpes in the borders of Italie had in times past excellent Gold mines And when in the digging of Golde they were holpen by other Italians who afterward transported into diuers partes of Italie that which they receaued for their wages thereof it came to passe that in the space of two moneths Gold in Italie was sould a third part better cheape than it had bin before Wherefore the Taurisci ordayned an ingrossing in their own handes by meanes whereof it should be lawfull for themselues onelie to sell their Gold And there are accustomed to be made ingrossinges of Sault and of Alum and of manie other thinges which belong as well to meate as to drinke And this as Aristotle teacheth in the place now alleaged haue the Commonweales and princes of Cities attempted when they haue néede of monie And this sometime did Charles the 5. The lowe Countries of Flanders Holland c. within our age in the lowe countries And likewise the king of Portingall as touching spices 12 But to returne to Salomon He cannot be accused of filthie and hurtfull gaine For he vsed not this ãâã ãâã ãâã ãâã ãâã of what sort soeuer it were within his kingdome so that he did no harme to his Citizens But thou wilt say that by vsing of this trafficke in Egypt he did hurt the Egyptians No not one whit For he prescribed not any thing to the Egyptians for it was lawefull for them to buy of whom they would that for the vsuall price Also it hindered no strong nations at all Because the Noble men and Princes which were neare neighbours or else marchantes might not otherwise
Ciuill trouble was that the King would haue had his dominion to inioy the commodities of life and to florish in wealth and abundance but those good things were maruelouslie diminished and extenuated through want of Raine and dryth of thrée yeares space So as the common wealth was troubled both as touching Religion and also the necessarie helpes of this life This in effect is the chyding of Ahab the King against Elias But now must we consider how Elias behaued himselfe with the King Doubtlesse he committed nothing vnworthie of a Prophet and legate of God He dealt constantlie Elias defended the dignitie of his office and with valiant courage defended he the ministerie of Gods worde He humbled not himselfe at the Kings féete he craued no pardon neither did he promise that he would amende if he had doone any thing vnacceptable vnto him not that he was proud or arrogant but because hee sawe that this accusation did directly assaile the word of God as though the disturbance had risen thereby If hée had béene to deale in his owne priuate businesse I doubt not but that he would haue vsed modestie méete for a godlie man but to haue the estimation and dignitie of the high God to be impaired he might not abide Wherefore he aunswered It is not I that trouble Israell but thou and thy fathers house ãâã ãâã ãâã ãâã ãâã He vseth a contrarie accusation and returneth the crime vppon the accuser that is vpon the wicked King Neither must he be accused of insolencie because as Paule hath declared to the Galathians the 1. Gal. 1. 8. Chapter Hee must bee taken accursed whosoeuer although it shall bee an Angell that teacheth otherwise than the gospell or truth of God sheweth it selfe And if Angelles are not exempted Kings also must not be exempted Doubtlesse it behooued Elias to haue a great spirit that hée should aduenture to oppose himselfe against a furious King The selfe same thing also did Iohn Baptist shew Matt. 14. 4. who set himselfe against Herod otherwise a most cruell King Helias addeth a cause why Achab his ancestors troubled Israel namely for that they forsooke the true God and who was the GOD of their Fathers and contemned his commaundementes and lawes seruing strange Gods This he saith was the originall fountaine and roote of disturbance And for because this is a great matter and that the knowledge thereof serueth verie much for these times wherein the Papistes say that we be the disturbers of the Church and the authors of sedition and we in like manner returne vpon them that these euils haue sprung vp from themselues it shall be verie necessarie for determining of the cause Of trouble or sedition to speake somewhat herein as touching trouble or sedition And what the worde of troubling signifieth and from whence the translation was deriued I haue expressed a little before Now let vs come to a iust definition of the thing The Etymologie of trouble or sedition Vlpianus But first I thought it good to shew the Etymologie of that worde namely Trouble Vlpianus according to the opinion of Labeo in the Digestes in the Title Vi fractorum bonorum saieth in generall that this worde Tumultus is deriued ãâã ãâã ãâã ãâã ãâã that is Cicero Tumultuari Cicero in the 6. Booke De Republica as it is reported wrote that sedition is a disagréement of men among themselues when one draweth one waie and another another waie The Gréekes call it ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã But the Authors of sedition and trouble the Hebrewes call Hakerim the Gréekes cal ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that is troublers And thus much as touching the word 3 But as concerning the true nature or definition Sedition defined Sedition or trouble belong to the predicament of Action For they which make any trouble doe it either by iudging of contrarie and diuerse things or by vttering of the same or else by perfourming of them by the worke it selfe It is an Action I say not naturall but voluntarie which is referred vnto vice The next generall worde thereof is contention Séeing in euerie trouble men contend one against another Vnder this generall worde there may be reckened foure kindes The kindeâ of sedition For the same happeneth either amongst many or else betwéene one or two If there be many that contend those either bee kinsfolkes and néere friendes or else they be forreiners and straungers Plato in the 5. Dialogue De Republica saieth that the Gréekes be kinsfolkes and friendes and the straungers he calleth Barbarous If wee shall contende with such men he thinketh it to be warre but when the Grecians fought among themselues that he said belonged vnto sedition But and if the contention be about holie and religious things that is commonly called Schisme When a contention is named Schisme but if a contention be stirred vp betweene one or two then it is a braule as the same Vlpian affirmed according to the opinion of Labeo in the Lawe before alleaged Neither will they haue it to be a trouble or Sedition if two or thrée or foure contend among themselues but as they say there must be a good manie These be the chiefe kindes of contention Howbeit of warre brawling I will not now treate But trouble Schisme that is sedition aswell in religious things as in ciuill things I will comprehend in one 4 And forsomuch as Actions are woont to be knowen by the obiectes that is by the matter about which they bee occupied as sight is knowen because it consisteth in the apprehending of light and discerning of colours also hearing because it admitteth soundes and wordes therefore must wee consider what doeth sedition or trouble and about what things it is conuersant We say that the same argueth a Priuation of two most excellent things to wit of Order and of vnitie What is Order Order if we credite Augustine is a disposing of things like and vnlike giuing to euerie thing their owne places All things in the world be not equall and after one sort But then are they said to be in order when they be well disposed obtaine places fit for themselues And mens actions haue then an order when they are tempered to things according to their owne state and dignitie Whereuppon Chrysostom excellentlie well wrote in the 23. Homilie vppon the Epistle to the Romanes That God appointed amongst men manie differences of Rule and subiection For we finde there be Maisters and seruants Parentes and children man and wife Magistrate and subiects Olde men and young men but the Actions of men will not be set in order vnlesse they be made agréeable vnto these and such like degrées But this cannot be doone vnlesse things be ordered according to the rule of the lawe Wherefore séeing trouble is said to take away order we perceiue that the same taketh away the lawe which
Christ Manie are called and but few chosen now here is calling spoken of wherevnto followeth not iustification Moreouer there is a certeine calling which by Paule is speciallie called According to the purpose of God Ephe. 1 5. 9. which is shewed to differ from the other common calling Wherefore it is prooued by the holie scriptures that there is a difference of callings Augustine This Augustine confirmeth First against two epistles of the Pelagians the 19. chapter where he writeth For all that be called are not called according to the purpose For manie be called few be chosen They therefore are called according to the purpose who were chosen before the world was made And of this matter the same Augustine to Simplicianus at the end of the first booke Wherfore it remaineth that wils be chosen but the will it selfe vnlesse some thing happen which may delight and allure the mind cannot by anie meanes be mooued But that this should happen it is not in the power of man What else willed Saule but to inuade to drawe to bind and slaie the christians How raging was his will How furious How blind was it And yet was he with one voice from aboue ouerthrowne Doubtlesse such a vision happened vnto him as thereby crueltie being taken awaie that mind and will was wrested and corrected vnto faith Suddenlie of a woonderfull persecuter of the Gospell he became a more woonderfull preacher of the same So then it is manifest that the calling is of two sorts one common and an other according to the purpose to the vnderstanding whereof wée must knowe that this purpose is nothing else but a sure firme and constant decrée of God wherein he foreknew and appointed those which he would ioine togither iustifie and blesse in Christ The calling which vnto this purpose is confirmed is effectuall and changeth men through the word of God by the helpe of the holie Ghost But the other is common whereby are offered the promises of God through the word either outward or inward but not with such an efficacie as thereby the minds can be healed This distinction did Augustine verie well know Augustine who against Iulian the Pelagian in the fift booke the third chapter writeth after this maner Not all men which be called are called according to the purpose For manie be called Mat. 20 16. but few are chosen Wherefore else where also he saith 2. Tim. 1 9. According to the power of God who hath saued vs and called vs with an holie calling not according to our works but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the beginning of the world The same Augustine De praedestinatione sanctorum the 16. chapter For manie which be predestinate God calleth his sonnes that he may make them the members of his onelie predestinated sonne not with that calling Matth. 22. wherby they were called which would not come to the marriage sith by that calling both the Iewes were called 1. Cor. 1 23. Vnto whome Christ crucified is a stumbling blocke and the Gentils also vnto whome Christ crucified is foolishnesse But he calleth the predestinate by that calling which the apostle distinguished saieng Ibid. 24. that Hee preached Christ the power of God and the wisedome of God vnto them which are called both of the Iewes and Graecians For so saith he in these words Vnto them which are called that he might note them which were not called knowing that there is a sure maner of calling of them which are called according to the purpose Rom. 8 29. whome he foreknew and predestinated to be made like to the image of his sonne Which calling he signifieng said Rom. 9 12. Not by works but by him that calleth it was said vnto hir The elder shall serue the yoonger He saith Not by works but by beleeuing Also he vtterlie tooke this from man that he might yeld the whole vnto God Therefore he said But by him that calleth not by euerie kind of calling but through that calling whereby man is made a beléeuer This also had he a respect vnto when he said Rom. 11 29. The gifts and calling of God are without repentance The same father in his Treatise De spiritu litera the 34. chapter mentioneth an other difference of these callings that the one counselleth and the other throughlie persuadeth And he saith Now if any shall presse vs to search that déepenesse why one is so counselled as he becommeth throughlie persuaded and an other not so two things in the meane time I call to remembrance which I think good to answer O the deepenesse of the riches Rom. 11 33. Rom. 3 5. c. Againe Is there anie iniquitie with God Hée that shall not be content with this answer let him séeke better learned but let him beware he find not them that be presumptuous 13 After this maner did Augustine conclude this sentence bicause he sawe there were men found out which sought for a cause of the difference by frée will whom he called presumptuous He writeth in like manner in the ninth chapter De praedestinatione sanctorum But whie it is not giuen in all men it ought not to mooue a faithfull man which beléeueth that by one man all men vndoubtedlie went into most iust condemnation Euen so there should be no iust reprehension of God although that none were deliuered from thence Wherby it is manifest that it is a great grace that manie are deliuered Againe what should be due vnto them they know by those which are not deliuered that they which glorie may glorie in the Lord not in their owne merits which they sée to be like to theirs that he damned Here also Augustine plainlie teacheth that whosoeuer of vs are deliuered we are not all called by that calling by which we be deliuered that without anie iniustice of God And in the same booke the 8. chapter Wherefore saie they dooth he not teach all men If we shall saie Bicause those whom he teacheth not will not learne Psal 85 7. it will be answered vs And where is that signe which is said vnto him Lord turne thou againe and quicken vs or else if God of vnwilling make not willing whie dooth the church according to the precept of the Lord praie for them that persecute hir c. Augustine resteth not vpon that answer to wit that they are not taught bicause they will not learne for he saith that of vnwilling GOD can make willing Prosper Adcaput Gallorum answereth to them which obiect that they which are called are not called alike but some are called that they should beléeue c. The answer followeth If calling be onlie vnderstood in preaching of the Gospell it is not trulie said that vnto diuers men it is diuerslie preached séeing there is one God one faith one regeneration and one promise But if there be a respect had to the effect
men is called bloud that must be vnderstood by a figuratiue kind of spéech Propositions out of the tenth eleuenth and twelfe chapters of Genesis Necessarie proposition 1 IT is not lawfull for anie man to kill himselfe vnlesse he be stirred therevnto by the speciall motion of God proposition 2 We must temper our selues from the slaieng of man because he is made to the image of GOD. proposition 3 It is lawfull vnto christians for defense of their life to vse the armed helpe of the magistrate proposition 4 Euen as droonkennesse is iustlie to be condemned in droonkards so in Noah it deserueth excuse proposition 5 That which is bondage in déed had the originall thereof from sinne proposition 6 Bondage is contrarie vnto mans nature as the same was instituted of God proposition 7 It is not lawfull for seruants vnder the title of christianitie to shake off the yoke of bondage naie they ought to serue their masters so much the rather bicause they be christians proposition 8 As touching redemption felicitie of soules and iustification by Christ there is no difference betwéene seruants and frée men proposition 9 In outward and politike matters it is lawfull for christian men to vse manie differences betwéene seruants and frée men Probable proposition 1 THe couenant which was made by GOD with Noah whose signe the rainebowe is shadowed the couenant of deliuerance by Christ proposition 2 By Gods promises which had respect to the conseruation of bodilie life we may inferre that euen he will giue vs the saluation of our soules proposition 3 The matter and efficient cause of the rainebowe the coloures thereof and figure be fit tokens to shew that a generall flood is no more to be feared proposition 4 The Christian fathers by a verie likelie argument interpret the rainebowe to be Christ proposition 5 When Noah being dronken and laid naked in his pauillion was mocked by his sonne he bare a figure of Christ crucified proposition 6 There is a certeine voluntarie bondage procéeding of charitie which although sinne had not happened might haue had place in our nature Propositions out of the xiij and xiiij chapters of Genesis Necessarie proposition 1 THe diuine calling hath respect to the saluation of them that be called by faith sometime it hath this respect that they should enter into some certeine function proposition 2 And there is a certeine calling that is not effectuall by the which they that are called come not thither whither they be called proposition 3 Faith dependeth of calling proposition 4 Calling is not offered vnto vs by God for our works or deserts sake proposition 5 In the scapings out of dangers when man is put in mind what he may do by worldlie means vnlesse he doo this he tempteth God proposition 6 The vse and possession of riches is not forbidden by God vnto christian men proposition 7 A christian man is bound after this maner to leaue his goods namelie that he will call his mind from them least he being too much hindered by them should the lesse serue his vocation proposition 8 Otherwhile a christian man is bound so to leaue his goods that he should in verie déed cast them awaie for Christ his sake proposition 9 Albeit that Christ forbad not the possession of riches yet dooth he condemne the putting of trust in them proposition 10 It is lawfull for a christian man by iust meanes to inrich himselfe proposition 11 To the séed of Abraham according to the flesh God promised the land of Chanaan but to the spirituall séed the inheritance of the world proposition 12 The continuall repeating of Gods promises dooth not a little stir vp faith Probable proposition 1 VErie manie of the things which are read to be doone of Abraham were not onelie shadowes of those things which belong vnto the new testament but also of those things which should happen afterward vnto his posteritie before Christ was borne proposition 2 In the time of the lawe death was more greatlie feared of the fathers than now of true christians vnder the Gospell proposition 3 When GOD permitteth the speciall saints sometime to fall he vseth their infirmitie for their spirituall commoditie proposition 4 When Abraham in defending of Saraes chastitie knew not what to doo he did well in committing the same vnto the Lord to be kept proposition 5 They which allow of the fact of Abraham wherein he would haue Sara to be accounted his sister not his wife and they also which saie that he then fell haue probable reasons on both sides for their opinion Propositions out of the xiiij and xv chapters of Genesis Necessarie proposition 1 TO go to war is not repugnant to christian religion proposition 2 When war is to be made it must be taken in hand not by priuate men but by publike power proposition 3 A magistrate that will make war iustlie must of necessitie haue a iust cause and therewithall must be stirred vnto it not through priuate affections proposition 4 It is not for ministers of the church to war with outward armour vnlesse they be stirred herevnto by speciall instinct from God proposition 5 It is lawfull for ministers of the church to be present in war with them that fight iustlie and somtimes to persuade magistrates vnto iust wars proposition 6 In war it is not forbidden to vse lieng in wait proposition 7 A magistrate must trie and vse all meanes possible both to kéepe peace and obteine it before he take war in hand proposition 8 It is not forbidden vnto christians to ioine themselues with confederates either for the defense or obteining of those things which are giuen vnto vs by the goodnesse of God proposition 9 It is perceiued in the figure of Meldâisedech that the priesthood of Christ is both of longer continuance and more excellent than the priesthood of Leui. proposition 10 In the promises made vnto Abraham we must confesse that he vnderstood Christ the sauiour to be offered vnto him Probable proposition 1 GOD adorned the fathers in the old testament both with riches and victories wherby he might win them authoritie in the lawfull setting foorth of Gods religion proposition 2 When Abraham made war against the foure kings he was not altogither a priuate man Propositions out of the xv chapter of the booke of Genesis Necessarie proposition 1 TO haue receiued the lawe of GOD or to haue heard it dooth not iustifie proposition 2 By the works of the lawe which some call morall we are not iustified proposition 3 We are iustified by a liuelie not by a dead faith proposition 4 Ceremonies iustifie not by the power of the action or as they speake for the worke it selfe sake proposition 5 To be iustified although it be manie waies spoken yet in our propositions it must be vnderstood that it signifieth the remission of sins and to haue a participation of the righteousnes of Christ proposition 6 Faith is a firme assent of the mind vnto the promises
as the matter will permit But as touching your proofe of transubstantiation which you now bring I answer nothing for it is my part now to oppose Wherefore since you admit not the proofe which I haue brought foorth of the holie scriptures that the bread remaineth and that you auoid it by a figure I will shew you that the fathers did not so iudge of it but that they according to the holie scripture affirme bread to remaine and doo interpret and vnderstand it in such sort as I haue alledged Cyprian a most ancient author in his sermon De coena Domini saith Euen as in the person of Christ his humanitie was séene and his diuinitie laie hid so in the visible sacrament the essence of God dooth vnspeakablie infuse it selfe that in religion there might be a true deuotion about the sacraments A comparison betweene this sacrament and the person of Christ Here you sée a comparison to be made betwéene the person of Christ and this sacrament both which as they comprehend two natures so it behooueth to preserue them both intire which ye in transubstantiating doo not D. Tresham Against Cyprian I will oppose Cyprian and him I will interpret by himselfe which saith in the same sermon This bread which the Lord deliuered to his disciples not changed in forme but in nature is by the omnipotent word of God made flesh You heare a changing of the nature of the bread Wherfore we must not beléeue that so notable a martyr is against his owne selfe and that he hath forgotten himselfe in those things that doo followe D. Martyr This is not to answer to the place propounded but to shift off the argument when I shall occupie the turne of an answerer I will cléere the place which you alledge against me Wherefore it is your part to answer vnto that which is obiected that is to wit how this comparison which Cyprian maketh betwéene Christ and this sacrament taketh place with you D. Tresham Cyprian is the best interpretour of himselfe D. Martyr Since you bring nothing else I will alledge Gelasius of whom the selfe-same is affirmed as touching this comparison He against Eutyches saith Vndoubtedlie the sacrament of the bodie and bloud of Christ which we receiue is a diuine thing for the which and through the selfe-same things we are made partakers of the diuine nature and yet dooth not the substance of bread and wine cease to be and for a truth the image and similitude of the bodie and bloud of Christ is celebrated in the action of the mysteries And therefore it is euidentlie enough shewed vs that we must iudge the selfe-same to be in Christ himselfe our Lord which in his image we professe celebrate and receiue that euen as these things by the working of the holie Ghost doo passe into the diuine substance and yet remaine in the propertie of their owne nature so that principall mysterie it selfe whose efficacie and truth those signes doo trulie represent dooth shew one Christ euen whole and perfect properlie to consist of God and man those natures still remaining D. Tresham That booke is not receiued among the allowed works of Gelasius Moreouer Gelasius was a bishop of Rome and I maruell that you will auouch him alone since there be twentie bishops that doo make expresselie against you D. Martyr This answer standeth of two parts first that the booke is not allowed and secondlie that it is set foorth by a bishop of Rome As touching the first there is no cause shewed why the booke should be suspected especallie since he writeth against Eutydies which was an heretike That the books of the fathers must not lightlie be refused And if ye will deale after this maner and shift off an argument by saieng that any booke is suspected then I may reiect all bookes which I perceiue doo make against me Secondlie the sea of Rome was not in those daies so defiled corrupted nor yet come to suth a tyrannie as afterward it fell out that thereby the authoritie of Gelasius should be diminished And besides I auouch not him bicause he was a bishop of Rome but for that he agréeth with the word of God in which respect we must make more account of him alone than of twentie or a hundred others if they be repugnant to the word of God But go to let vs cite Augustine which to the selfe-same effect speaketh euen of that comparison according as he is cited in the title De consecratione distinction the second out of the sentences of Prosper whose words be these Euen as the person of Christ consisteth of God man sith the same Christ is very God and very man bicause euerie thing conteineth in it selfe the nature and truth of those things wherof it is made but the sacrifice of the church standeth of two things that is to wit of the sacrament and of the matter of the sacrament Héere you sée the selfe-same comparison betwéene the Eucharist and Christ whereof it followeth that euen as in Christ the two natures remaine whole so the substance of the bread must not be taken from the Eucharist D. Tresham Augustine in this place which you haue cited maketh most of all for me for I so vnderstand him that in the sacrament he would haue the verie flesh of Christ to be couered vnder the shewes of bread and wine which he calleth the matter of the sacrament also he would haue the accidents vnder which the bodie of Christ is hidden to be a signe of the flesh so hidden Moreouer and besides this he saith that the flesh of Christ so hidden is a signe of the very bodie of Christ hanging vpon the crosse and that so it is a signe of it selfe D. Martyr We doo not now contend about the signe and thing signified whether they be all one but about the comparison betwéene Christ and the Eucharist and about the two natures in them both the which yée doo not reteine whole in the sacrament while in stead of the substances ye place accidents For Augustine affirmeth that euerie thing conteineth in it selfe the nature and truth of those things whereof it is made And there is no man doubteth but that the sacrament is made of bread And whereas you adde that the bodie of Christ according to Augustines iudgement is conteined vnder the accidents of bread and wine in such wise that the substance of those signes is excluded from them that you haue not out of his words D. Tresham I saie that Augustine teacheth by those words that the sacrament is made of the bodie of Christ and of the accidents the which accidents be the outward sacrament D. Martyr You saie that the sacrament consisteth of accidents and of the bodie of Christ but I inforce the comparison betwéene Christ himselfe and the Eucharist for the sacrament must be correspondent with him and therefore as in Christ neither of both the natures perished so in the Eucharist it behooueth that both
mouth D. Chadse It is euen the selfe-same saith Chrysostome D. Martyr Both the things which he saith must be ioined togither as well that It is euen the selfe-same as that which he addeth By commemoration D. Chadse If when we doo receiue the sacrament the selfe-same bodie is giuen which Christ offered it followeth that Christ is reallie and substantiallie in the sacrament D. Martyr I denie the argument for you passe from the substance vnto the accident And you make Quid what to be Quale after what maner That it is the verie same bodie as touching nature I haue granted it almost an hundred times but it followeth not as touching the maner of the bodilie presence either that he is there or that he is receiued of vs. D. Chadse Is he there D. Martyr He is but yet sacramentallie and by signification as our meaning is in our words or in our writings to wit that by these it is signified but it dooth not lie hidden vnder them D. Chadse Is it the verie bodie or no D. Martyr How often shall I tell you It is the verie bodie but yet it is not there except by a sacramentall signification D. Chadse I demand what is the substance of that sacrifice which is offered daie by daie You saie that if I shall offer it with the mind with faith it is the verie bodie of Christ Chrysostome hauing a respect not to my faith but to the substance of the sacrifice saith We offer not an other but the selfe-same sacrifice and so it appeareth that we deuise nothing but that which Chrysostome hath D. Martyr The substance of our sacrifice is a giuing of thanks for the bodie of Christ giuen vpon the crosse And by reason of this giuing of thanks faith and confession the fathers said that the bodie of Christ is offered in the supper Wherefore as touching the substance this bodie for the which we giue thanks differeth not from that which was crucified but yet to this end that it should be offered of vs is not required that he should be present corporallie neither that he should be held substantiallie in the hands of the communicants D. Chadse Chrysostome vpon Iohn homilie ãâã Paâents oftentimes gaue their children to be nourished of others but I doo nourish them with my flesh my selfe I giue to them I âauoâ⦠all men I ãâã all men an excellent hope of things to come Your brother would I be and I haue partâ ãâ¦ã flesh and bloud for you ãâã I haue againe giâ⦠you those things whereby ãâ¦ã ioined vnto you Here Chrysostomâ⦠sheweth that we be nourished by the time flesh of Christ He that is nourished by his mothers breasts is nourished by the flesh of his mother And Christ saith that he in like ââ¦reââoth nourish vs with his flesh and therfore he meaneth not this by signification for this should not be to nourish vs by his owne but by another flesh Wherfore it followeth that the flesh of Christ is present indéed D. Martyr That Christ dooth giue himselfe vnto vs and dooth nourish and mainteine vs by his flesh I grant But whereas you adde that we cannot be nourished vnlesse his flesh be present corporallie I denie it sith this meate and eating is performed by faith D. Chadse Yea but he saith Séeing he hath now giuen himselfe much more will hée giue himselfe hereafter therefore is it the selfe-same which is now giuen and which hereafter shall be giuen D. Martyr It is the selfe-same but here it is onelie receiued by faith and that it may the more effectuallie be receiued there be signes and sacraments giuen vnto vs. D. Chadse Shall not they then which be without faith receiue the bodie of Christ D. Martyr They shall not receiue it Euill men receiue not the bodie of Christ for they want the instrument whereby the bodie of Christ is receiued as I haue shewed before D. Chadse And is it there although it be not receiued of them D. Martyr Yea it is by a sacramentall signification in the elements bicause they signifie represent and giue vnto vs the bodie and bloud of Christ but yet they are not transubstantiated or the bodie lieth not hidden in them substantiallie and reallie or corporallie and carnallie to the granting wherof you would séeme to driue me by so manie your superfluous questions And when I affirme a sacramentall signification you must vnderstand such as is effectuall vnto beléeuers as may further the communicants and may stir them vp to imbrace Christ by faith the which can haue no place in them that be destitute of faith For I shewed that before when I opposed you that vnbeléeuers cannot receiue the bodie of Christ D. Chadse What then is a sacrament D. Martyr A sacrament What is a sacrament as the Schoole-diuines define it and is had out of Augustine is the signe of a holie thing or a visible signe of an inuisible grace And the holie Ghost vseth the sacraments that he may giue vnto vs Christ spirituallie to be imbraced with the mind and with faith euen as we are said to receiue saluation by the words of God not that saluation lieth hidden in those words or standeth in reall presence but is conteined by signification And this comparison of diuine words is verie agréeable with sacraments séeing by Augustines iudgement sacraments be visible words Wherfore by this answer you vnderstand what I meane by a sacrament D. Chadse By this means euerie thing may be a signe of the bodie of Christ D. Martyr Forsomuch as the Lord did not institute all things to this purpose That euerie thing cannot be a signe of the bodie of Christ as the Eucharist is nor that all things haue the word of God which in the sacraments is the chéefest part therfore all things cannot be called signes of the bodie of Christ after such a maner as now we take true and effectuall sacraments to be D. Chadse Augustine in his third booke De trinitate the fourth chapter is of my opinion For when he speaketh of the Eucharist he saith It is not sanctified to be so great a sacrament except the spirit of God doo worke inuisiblie Lo here you haue it that the holie Ghost and the worke of God is required to the making of a sacrament but there should be no néed of so manie things to bring but in a signification onelie D. Martyr I woonder that you cite that place of Augustine sith he there maketh speciallie against you Let vs sée what he saith there The apostle Paule might by signifieng haue preached the Lord Iesus one waie by his toong another waie by an epistle and another waie by a sacrament of his bodie and bloud The Lord Iesus by a sacrament of his bodie and bloud is signified Here you sée that the Lord Iesus Christ is signified by a sacrament of his bodie bloud the which you indeuor now to disprooue But let vs procéed Neither in verie déed doo we
power or authoritie hath a séelie man which shall perish within a while that he should thinke himselfe to sée more than hath bin prescribed by the word of God Tertullian Tertullian in his Apologie the 46. Chapter teacheth that Lycurgus desired to hang or to starue himselfe because the Lacedemonians had somewhat amended his lawes against his credit Did the man that is but flesh and bloud take it gréeuouslie that his owne citizens should decrée anie thing and adde vnto the lawes which he made And will our good and mightie God quietlie suffer the same to be doone of men who are most farre separated from his worthinesse and wisedome Oh shame and boldnesse that if we were wise should neuer be suffered Let heauen and earth passe Mat. 24. 35. but let the word of the Lord remaine firme pure and inuiolate for euer Esa 40. 6. Let all flesh as saith Esay be grasse the glorie thereof as the flower of the field Psal 12. 7. but the wordes of the Lord as being most purified shall continue sound and sincere for euer Luk. 16. 27. Let the rich man which is tormeÌted in the flames of hel desire that the dead may arise and admonish his brethren and such as he is of the iudgementes of God but let vs that are by faith the chosen generation of Abraham according to his godlie counsell heare Moses the Prophetes and Apostles Of whose bookes while we aske counsell beléeue me we doe not goe vnto the storehouse of a poore Lord but vnto the most plentiful and fruitful treasuries of the wisdome of God which we shall neuer be able by anie labour of ours be it neuer so great to make emptie And euen as the nature is of a continuall springing well A similitude that it is not consumed by continuall drawing but the water thereof is rather made both pure and better thereby in like manner is the sense of the holie scriptures made more swéete and pleasant vnto vs in how much we more profoundlie and continuallie labour in the same And as labour is necessarie for the drawing out of outward waters for the bodie so in perusing of the holie scriptures there is néede of a graue iudgement and spirituall attention Which thinges how iustlie and for how good cause they be required of vs the decrées of Magistrates and Edictes of kinges doe sufficientlie declare For while these thinges are by cryers or Heraldes published vnto the people such a diligent eare and attentiuenesse of hearing is in them that stand by as there dooth nothing passe and scape them but it is well considered of From this commendable studie and diligent indeuour doe they which aboue measure exaggerate the darkenesse of the scriptures excéedinglie drawe backe the young studentes of the Gospell The scriptures feigned to be âbscure as who should say that the veile were not taken away by the bloud of Christ and that all thinges so farre as our saluation requireth are not made plaine by his spirit They which declare that the darknesse of the holy scriptures is more than the darknesse of the Cimmerians that the obscurenesse of them is euerie where more than can be ouercome say that the mysteries of the word of God must not be searched out and while they make the efficasie of the word of God to consist rather in reciting and in vnderstanding they of diuine Oracles and holie scriptures make most shamefull Magicke Euen we also doe graunt that mans reason must be restrained within certaine boundes least it should iudge of diuine thinges according to the imagination thereof Howbeit no Christian man ought to be hindered but that he may indeuour as much as he can to vnderstand those things whereof the scripture of God hath instructed vs. Let no rashnesse be vsed in reading of the holie scriptures but as touching the studie and diligent inquisition thereof let no man waxe cold or slacke Wherefore we easilie graunt that the mysteries of the word of God are to be reuerenced and yet in the meane time we must remember that the same is Light shining in a darke place â Pet. 1. 19. from which if we shall cast our eye neuer so little aside we shall at length perish in errors and vtter darknesse But when the haters of the light iangle so much of the obscurenesse of the scriptures they themselues doe thinke that they déeme not amisse of the holy Ghost if they make him equall to the Poetes and Philosophers of whome the one sort by their intricate fables haue so couered ouer with clowdes transformed the plaine and bright face of the truth as it is verie far fled awaie from the eyes of vnfaithful meÌ And the other by their ridles imaginations numbers Atoms haue made their doctrine so intricate as al the whole life of maÌ liue he neuer so long can hardlie be sufficient to expound the same But wee haue not founde the goodnesse of God our good father to be so greatlie straitened and the light of the holie Ghost to be so simple Neither haue they so giuen the holie Scripture as they might not be vnderstoode of mortall men The wisedome of God hath not dallied with vs Neither hath it giuen Scriptures vnto men out of which they might not reape anie profite These things let vs leaue to Apollo whome the Gretians called ãâã ãâã ãâã ãâã ãâã because hee aunswered ouerthwartlie These be deceites of the diuel not the liuelie doctrine of our God or of the holie Ghost Wee knowe indéede that Craesus asked Thales what was the nature or definition of God who euer nowe and then desired spaces and delaies to aunswere at some certaine daie neither coulde he at anie time absolue the question propounded vnto him for the more he considered with himselfe of the nature of God the lesse came to his remembrance what he shoulde say But those which are indued with a true faith are able out of the holie Scriptures not onelie to knowe God so much as is necessarie vnto their saluation but can expresse him in excellent manners and holie workes Wherefore let none call vs vnto the fathers none vnto the councels none vnto anie men as though we could finde a more plentifull light among theÌ than procéedeth froÌ the most bright day star of the holie scriptures Assuredly the fathers and the councels haue their discords their darkenesse their hard sayings their obscurities and incredible variablenesse I wil not saie inconstancie Neither in reading of them doeth the holie ghost so méete with vs as when we weigh repeat with our selues the words of God séeing it is not méete but that there shoulde be more honour giuen to the wordes of God than to the wordes of men Acts. 8. 28. For if God sent Philip the Euangelist for an aide vnto the Eunuch of the quéene of Candaces reading the Prophete Esaie hee being yet no Christian much more is he present by his spirite with them
Ministerie and purpose so to continue Wherefore I will séeke and maintaine peace as you admonish me yet so neuerthelesse that when occasion is offered not a snatched or sought occasion but that which is iust and necessarie I will teach and speake that which I iudge true coÌcerning that matter wherein I know they disagrée from me and that with such moderation and temperance as I will not gréeue or bitterlie taunt anie man that is of an other iudgement But as for commaunding me to silence or recantation neither haue I hitherto suffered it neither will I now suffer it For I iudge that to be most vnwoorthie for a godlie man and him that publikelie teacheth the holie scriptures so long as out of the word of God it cannot be shewed to be otherwise than I beléeue For when that should appeare and I might know it so to be I would not for anie cause delay to testifie the trueth and openlie to confesse it These thinges woorthie Syr and as you write my most néere ioyned brother in Christ I speake familiarlie to you as you sée and doe sincerelie open my minde and thought euen as it is affected For I haue such a confidence in your iustice and equitie as I neuer will or can séeme to refuse your owne selfe for a right and indifferent Iudge Fare you well and liue you happilie to Christ and his Church I would to God I might once at the length sée you and talke with you according to my earnest desire From Strasborough the 26. of Iune 1554. To Master Iohn Caluin I Am gladde that the little booke of defence of the consent of our Churches as touching the controuersie of the sacrament A consent of the Heluetian churches with the Church of Geneua is nowe come foorth and I wish that the same may bring abundance of fruit And I doubt not but for the Godlinesse and instruction wherewith it shewes it selfe to be furnished it will bring commoditie vnto the weake comfort vnto the learned and much stomacke and hatred to them that be obstinate Neither will this be any newe thing because such is the condition of the word of God That none of those things whereof I gaue counsell is chaunged I vnderstanding the reasons which you haue made in your Epistle do not only take it wel but in verie good part But yet this haue I marueiled at and I woulde with a gladde minde heare it if it were so that N. hath allowed of those things which you wrote For I loue the man because of other his goodlie giftes but in this controuersie which we are nowe in hand with he hath alwayes séemed vnto me to bee more than ynough a right Saxon and to carie a contrarie minde vnto the trueth which we defend Of what iudgement our men will be I knowe not Wée thought good to send both letters and a booke vnto Marpachius Marpachius For you did write nothing but that which may and ought to be taken in good part of meÌ which be of a sound iudgement But maruell not that there was some slacknesse in the answering of your letters For there were assemblies had after your letters were deliuered and Marpachius him selfe was absent a whole moneth which returned fower dayes since He went into his owne countrie and in returning made his iourney by Zuricke and saluted mee in the name of all those ministers In talke he is gentle and curteous ynough but excéeding obstinate in his opinion Thus much hath he profited that he includeth not the bodie of Christ in the breade but saieth that the presence of the flesh and bloude of Christ to the communicants is most truely and in verie déede to be affirmed and that such a presence as wicked men and the vnworthie eaters doe féede thereon Which plainely sheweth that hée doth not attribute the receiuing vnto faith vnlesse we speake of a liuely wholsome receiuing as though there were a certaine other true and reall eating as they call it of the bodie of Christ which the wicked also do vse But héereof I speake too much and especially with you which in one worde vnderstande the state of the controuersie As touching N. N. which you write of I also doe both know and sorowe that it is so He doth not sincerely admit the doctrine of predestination And as I can perceiue he agréeth altogether with Philip yea and he expresseth many things which euen Philip woulde not subscribe vnto him which I iudge méete at this time to be kept in silence But I see no iust reason that can bee alledged why he should denie the breade and wine to be the elements of the bodie and bloude of Christ Which reason although he could shewe yet would I iudge that we ought rather to giue credite vnto the diuine scriptures than vnto him whereby as well the breade as the cup are commended as Symbols or figures of the bodie and bloud of the Lord. Yet woulde I graunt vnto him that the verie action it selfe that is the eating and drinking is a figure of the most swéete foode of soules and of the whole restoring of our nature which figure we receiue by communicating in the Eucharist And whereas he saith that the naturall bodie of Christ is not giuen to be meate I so vnderstoode him as though in speaking this he stoode against them which vainely bable that the bodie of Christ is let passe into the belly by the mouth of the body by the téeth tongue roofe of the mouth and by the Iawes but if he meane any otherwise let him take héede Verily this am I most assured of that whatsoeuer nourishment or spirituall foode is receiued of vs by the bodie of Christ that is had by his true and naturall bodie which heeretofore was nailed vpon the crosse for our sake and nowe fitteth in heauen compassed about with the highest glorie For whatsoeuer foode there is as doubtlesse there is verie much drawne vnto vs by faith who wil say that that faith is caried vnto a feigned or phantasticall bodie Truly none that regardeth the truth and honour of faith will so affirme For faith apprehendeth things euen as they bee Wherefore séeing the body of Christ is not vnclothed of his nature neither heretofore vpoÌ the crosse nor yet nowe in heauen it is by faith receiued of vs a naturall bodie as it is But while I write vnto you these things of N. N. beholde another thing commeth to minde whereof I am mooued for iust cause to demaunde and also to write what I my selfe iudge of it which as I doe boldly so it shall be frée for you when you be at leasure to shew what you iudge thereof For I doe not vrge an answere knowing that you are ouerpressed with profitable businesse As touching the communion which wee haue with the bodie of Christ and with the substance of his nature all men are not of one opinion and I thinke you shall heare the cause why It is a
disputation which we shewed before that he made openly of this controuersie hee first published in Englande And at the same time he woulde haue the Commentaries vpon the first Epistle of Paul to the Corinthians to be printed with vs at Zuricke a worke without doubt for the plaine exposition of manie darke and harde questions most worthie to bee reade And after that hee was returned out of Englande to Strasborough from thence was called to Zuricke hauing gotten amongst vs not onely some leasure but also that libertie of writing which he desired he reuiewed manie of those things which hee had written before he finished them and put them in print And first the Commentaries vppon the Epistle of Paul to the Romanes which hee publikely interpreted before in Oxforde Of which booke this onely will I say that hee performed the same with great learning and diligence so as all men confesse that after so manie verie learned interpretors olde and newe which haue written vppon this Epistle yet this booke maie bee reade with great and peculiar fruite At the same time was set foorth by him a defence of the auncient and Apostolike doctrine touching the holy Sacrament of the Eucharist against the booke of Stephen Gardiner For hee a fewe yeares before had published a venimous and pestiferous booke of the Eucharist vnder the name of M. Antonius Constantius wherein by meere sophisticall and most crooked Argumentes he indeuored to ouerthrowe the true and sounde professed doctrine which we hauing receaued of Christ and the Apostles and most auncient fathers of the Church doe followe and professe at this daie And to the compiling of this booke verie manie of the Papistes applyed their trauell and deliuered all their Arguments vnto Gardiner that hee out of that heape might choose what hee woulde and of this booke they triumphed and gloried that there was no man which durst incounter with this their Goliath wherewith beeing mooued that most learned and godlie man Thomas Cranmer Archbishop of Canterburie who oftentimes before incountered with Winchester went awaie with victorie and with singular praise hee tooke this matter vppon him But he being held in most straite prison and had neither store of bookes about him not so much as paper to write and afterwarde being taken awaie by cruell death which for the confession of the true faith hee constantlie suffered was constrained to leaue off the workes which were now in his handes begunne Wherefore manie Englishmen which were louers of godlie true religion desired Martyr oftentimes both in his presence and by letters that hee would succeede in this burthen and that hee woulde not suffer the mindes of the simple to be infected with venim of this booke nor the Popes adherentes so impudently and arrogantlie to triumph against our men Therefore being stirred vp at the desire of friendes and with the equitie of the thing it selfe hee tooke this worke in hand and hauing ouercome diuers and manifolde impedimentes hee finished it at Zuricke and committed the same vnto printers to be dispatched And first of all in this booke he defended the reasons of our men whatsoeuer they were that Gardiner had gathered and confuted Then also hee defendeth against such false accusations the rules which hee himselfe had set foorth in the treatise of the Eucharist Thirdly hee defendeth the answers whereby the argumentes of the aduersaries are wont to be confuted in this disputation Lastlie hee approueth the iust and true interpretations of certaine places which Gardiner with his sort brought out of the fathers for himselfe And in all this whole worke whatsoeuer is vttered aswell in the holie scriptures as in the monuments of the auncient fathers Councels he hath so plentifully diligently comprehended and hath examined all thinges so exactly and perfectly as this worke is helde in admiration euen of them which bee great learned men After this defence against Gardiner there followed an other defence against the two bookes of vnmaried life of Priestes and monasticall vowes written by Richard Smith an Englishman sometime professor of the Diuinitie lecture at Oxford For when Martyr interpreted at Oxford the first Epistle to the Corinthians in the 7. Chap. where the Apostle writeth many things of virginity matrimonie had also disputed largely of vowes Smith in whose place Martyr by the Kings commandement was appointed to reade the Diuinitie lecture was continually present and not onely gaue great heede to those thinges which Martyr saide but did also diligently put them in writing and afterwarde going to Louane he set foorth two vaine but yet venemous bookes against Martyr as touching the sole life of Priests and of Monasticall vowes This man could not Martyr in his Commentaries of the Epistle to the Corinthians answere For his friendes vrging and earnestly desiring the edition of that booke he might not deferre the same but yet in the ende of his seuenth Chapter hee promised this answere and shortly after hauing gotten leasure he answered him but for certaine causes weightie and of great importaunce he finally after certaine yeares published this answere when he was at Zuricke And he confuteth not onely Smithes argumentes but he diligently and throughly examined in a manner all things that may bee saide in this matter Which all they can testifie that haue not slightly perused the same Furthermore at Strasborough after he was returned thither out of England he interpreted the booke of Iudges and as ye knowe did set foorth amongst vs Commentaries vppon the same wherein he expounded many questions of Diuinitie not common euerie where and that verie golden booke which neuerthelesse many by reason of the difficultie and great darkenesse haue shunned hee made verie plaine by bringing a light of interpretation Lastly when Iohn Brentius had set foorth a litle booke as touching the personall vnion of the two natures in Christ wherein hee for assuring of the carnall corporall and reall presence of the bodie and bloud of Christ in the holy supper tooke vpon him to defende a newe and monsterous doctrine of the vbiquitie of Christes bodie Martyr at the request of his friendes setting foorth a Dialogue confuted his booke And because hee knewe that Brentius did in other writings not altogether deserue ill of the Church he woulde not put thereunto his name and expressely defame and speake ill of him especially since this nothing furthered the cause but largely confuted his arguments least they shoulde bleare the eyes of the ignoraunt And further which was the chiefe point of the question he prooued by most assured testimonies of the scriptures and most auncient fathers that the humanitie of Christ is not euerie where With this writing Brentius being mooued indeuoured at one push to ouerthrowe both Martyr and Bullinger by setting foorth a vehement and stinging booke Which booke when our Martyr sawe being a man otherwise most milde of nature yet was he somewhat angrie that Brentius dealt in an ill cause and with so great vnfruitefulnesse
them and places together 3 373 b Whether mens Bodies haue decreased euer since Noahs floud hitherto 1 130 b 131 a What manner of ones we shall haue at our resurrection 2 637 b 638 ab Whether naturall Bodies ca. bée without a place or in diuerse places 3 363 ab What kinde of Bodies spirits or demons are saide to haue 1 80 b 81 a Of Bodies assumed and what actions are sit and not fit for them 3 113 b 114 a In what respects it is meant that celestiall Bodies shal be quite abolished 1 120 a Bolde Who is Bolde and the nature of such a one 3 270 b Boldnesse Boldnesse doth affect a good thing that is hard to be had 2 410 a Bonde Of the guiltinesse of sinne and the Bonâ vnto punishment and whence they both arise 1 188 a Bondage Bondage of two sortes 3 163 a It is a thing against mans nature 4 314 a Mitigated by Gods lawe 4 316 b Cato slewe himselfe because hee woulde not come into it 2 281 b Why it is to be counted a punishment 4 314 a This of Christians greater nowe than was that of the Iewes 3 172 a Why it must not be reiected 4 314 a For debt determined by lawe 4 315 a.b ¶ Looke Seruitude Bondmen Diuers kindes of Bondmen 4 316 a.b Who bee Bondmen according to Aristotle that such haue somwhat in them apt to bondage 2 218 a ¶ Looke Seruants Bookes Manie Bookes of holy Scripture perished and that their losse is profitable and to whome 1 51 b 52 a Howe the Bookes of God are saide to bee sealed vp 3 353 b Christ left no written Bookes behinde him of his owne doings but his disciples were his registers 1 52 a Whether all the Bookes that Enoch wrote were authenticall 1 129 b Salomon wrote not his Bookes ând they were receiued and set downe as he spake them 1 52 a Howe the Bookes of the Machabees haue béene receyued of the Church 3 238 b A kings opinion touching written Bookes and the same misliked 1 52a Socrates and Pithagoras wrote no Bookes themselues but their Disciples in their names 1 52 a ¶ Looke Scriptures Borders The meaning of the Borders which the Iewes ware sowed to their garment 2 314 a ¶ Looke Garments Bosome What is meant by Abrahams Bosome 3 325 b 373. 374. 375. 376. 378 Br. Breath The worde Breath hath a double signification 1 121 b 122 a Howe God is saide to breath séeing hee hath neither mouth nor nosethrels 1 121 b 122 ab Brethren In the scriptures they which by any meanes were ioyned in bloud were called Brethren as howe 1 452 b Of the loue that ought to bee betweene Brethren and who be such 2 556 b 557 a Christ calleth the Apostles Brethren 3 81 a Brightnesse Of the splendent Brightnes of our bodies at our resurrection 3 358 b ¶ Looke Resurrection Bu. Building Building signifieth doctrine and fier the triall thereof 3 239. 240. 241. 242. ¶ Looke Doctrine Burdens Of vile Burdens and personall burdens 4 239b Ordinarie and extraordinarie 4 240 ab Burial Whether Buriall auaileth the dead 3 320 a 321 a 319 b Why it must not be contemned 3 322 a Howe it belongeth vnto them that be aliue 3 320. 321 a Regarded in the time of the Patriarches 3 234 b The lacke thereof is a punishment 3 321 b Whether to be in one place more than another is materiall 3 322b 323a Whether it be lawfull for vs being aliue to choose our selues a place for it 3 323 b Places for that purpose set foorth to sale 3 323 a What Christes Buriall doth teach vs. 2 620 b 621 a With what pompe the Cardinall of Yorke prouided for his Buriall 3 321 b Ca. Calamities Calamities hinder not felicitie proued by scripture 1 153 b 158 a ¶ Looke Miserie Calling Gods Calling of two sortes 3 29 a 44 b 4 12 a It goeth before faith 3 45 a The power thereof 3 45 b To what endes it is directed 3 44 b The honour of the same 3 45 b The forme thereof differeth and how 3 44b Whether the gift of effectual Calling be common to all 3 198 b It is of Gods frée mercie 3 45 a Good works are not the cause therof 3 15 a 14b Of the time of the same 3 45 b The difference of beleeuers and vnbeléeuers dependeth thereupon 3 18 b Of two kindes thereof the one generall the other effectuall and to whom they befall 1 196 b Howe it may be said to be common to all men 3 51 a It is without repentance interpreted 3 207 a How to determine whether it be effectuall or no. 3 47 b 48 a What things make it certeine 3 48 a One effectual and another not effectuall 3 45 a The outwarde is common to the predestinate and reprobate 3 30 a Much spoken to fro of that which is vniuersall 3 31. 32. 33. The names of gift and Calling vsed in scripture 3 202 a A Calling must not be condemned by a hard successe 4 9 b That we ought to be content with our estates and Calling 3 188 b A Calling ordinarie and a calling extraordinarie to the ministerie 4 11 b 12 a Lawfull and vnlawful 4 9 b c. Diuine and humane 4 10 a ¶ Looke Vocation Callings That in the Church shoulde bee ordinarie Callings 4 10 b 11 a Argumentes of such as confounde them 4 11 ab Hinderances to our Callings procured by the diuell 4 9 b Candels Waxe Candles added to baptisme 4 127 b Lighted at hie noone in poperie 4 127 b ¶ Looke Light Canons The Popes supremacie taken away by olde Canons 4 79 b What they haue determined touching the celebration of episcopall councels 4 55 b Vnto whome they giue the making of lawes 4 41 b Of them that are Apostolicall 3 252 a Whether they are all to be receiued 4 55 a They are but fained 4 56 a A iudgement touching them 4 55 a Captiues Of redeeming Captiues with Church goods 4 32 b 33 a A lawe for such as are redéemed at other mens costes 4 316 a Whether beeing taken in warre they should be slaine or saued 4 300 b 301. 302. Carcase Whether a Carcase be the bodie of a man 3 135 a Care Fleshly Care of the bodie must bée reiected 2 638 b Carefulnesse What kinde of Carefulnesse God forbiddeth in saying care not for to morowe 2 480 b 3 69 b Carnall The condition of Carnall men of two sortes 2 564 b Castels Whether Castels are to bee fensed 4 296 a Catechumeni Who be Catechumeni and conceiued sonnes of God 2 261 b Being baptised they may seeme more perfect than one being vnbaptised though he beléeued 2 262 a Of their dismissing by the Deacons from the Communion 4 217 a They ought not to stay in one degrée of faith and grace 2 262 a Catholike What Catholike signifieth and why it is ascribed to the Church 2 631 a Whether the Churche of Rome
condemne you for mangling his sacraments and prophaning his ceremonies with your false seruices for giuing vnto creatures anie part of the honour that is due vnto himselfe for turning your eares from him when he crieth vnto you out of his holie word for refusing the congregation of his saints and ioining your selues to Baal-Peor for greeuing his spirit when he sounded his voice into your deafe eares and for that yee haue persecuted him in his saints vpon the earth Now the time approcheth wherein the Lord shall preuaile against you and shall tread all his enimies vnder his feet Then shall ye know that the Gospell of Christ is his power vnto saluation to all them that beleeue and that hee hath continuallie since his departure spoken and interpreted to you by his holie spirit speaking out of his word whatsoeuer is necessarie to saluation but ye would not harken vnto him no more than the Iewes would vnto Christ when he told them plainlie that he was that verie Messias Therefore since ye will not giue credit vnto him by the soft still noise of his spirit speaking vnto you in his word he shall come in a mightie consuming fire with a voice more horrible vnto you than was heard vpon mount Sina more terrible than was there the face of his maiestie victoriouslie leading captiuitie captiue ioifullie with all his saints and triumphantlie with innumerable Angels He shall gather his elect from all the corners of the earth and all those which would not hearken to his voice he shall reiect as they that would not suffer him to reigne ouer them they shall be cast into the vttermost darkenesse where shall be weeping and gnashing of teeth But all vs that haue beene obedient to his word in this life and haue sought our righteousnesse in Christ onelie and which doo sigh and grone for his comming he shall raise vp on high vnto him and we shall see the saluation of our God Let vs therefore with ioifull and true harts looke vp to heauen aboue for our redemption draweth neere Let vs fix our eies and minds vpon our mightie GOD which commeth in triumph and victorie Let vs run foorth togither with palmes in our hands to meet our bridegroome comming vnto vs. Let vs spread our garments before him in the waie and crie Blessed is hee that commeth in the name of the Lord Hosanna in he highest Then will he receiue vs gladlie and imbrase vs and bicause we haue continued with him in his temptations therefore shall we eate and drinke with him at his table in his kingdome where hee reigneth euerlastinglie and shall iudge the world with righteousnesse and his owne people with equitie I H S A breefe waie how Ministers should order their studious exercises for to benefit themselues and their flocks and also what good vse they may haue by travelling in the Common places of the Scripture and in such bookes as are alreadie gathered to this purpose THese things doo I write to the Ministers and Curates of the seuerall congregations but speciallie to them which hitherto haue not obserued anie conuenient order or method in their studies wherby they might be able to edifie the Church and discharge their duties in so excellent and honourable a vocation And first I exhort them that they will giue themselues to a continuall and earnest reading and studie of the holie scriptures which is able to make them wise vnto saluation and is profitable to teach to improoue to correct and to instruct in righteousnesse For vnlesse they haue the scriptures verie familiar vnto them they will sticke at manie things and while they haue not what to saie they will either speake that which rashlie commeth into their owne mind or else what other men haue inuented And they which giue themselues to this studie it shall be requisite that they haue the knowledge of the toongs especiallie of the Hebrue and Greeke wherein the holie books of the scriptures were first written by the Prophets and Apostles for he that dependeth altogither of interpreters seeth with other mens eies and speaketh in another mans mouth Further it is necessarie that a Minister be well acquainted with the histories and examples not onlie of the holie scripture of the old and new testament but also of all prophane writers and that he be perfect in the histories and chronicles of his owne countrie that he may shew vnto his hearers what in old time was either profitable or hurtfull to their ancestors Besides this to the intent he may reape some fruit of his studie and labor two things aboue other are necessarie First that he conceiue a certeine summe of doctrine which he must drawe togither as it were into one bodie and distinguish the same againe into their members or common places that while he teacheth he may knowe vnto what places or cheefe heads the places of the scripture which he will interpret to the Church ought to be referred The other thing is that he knowe what waie of teaching to take for the commodious and profitable shewing to the people that which with much studie he hath learned so as it may serue for the instruction edification and comfort of the hearers An example of the first kind is the ten Commandements which afterward both Moses and Christ himselfe drew into a shorter summe on this wise Thou shalt loue the Lord thy God with all thy hart with all thy mind and with all thy cogitation and thy neighbour as thy selfe So as vnder this double loue to wit of God and our neighbour Christ comprehendeth all the whole doctrine of religion and christian life Howbeit if ye looke more neerelie into the matter both the loues are verie largelie extended for the loue of God stretcheth vnto his seruice as well inward as outward and togither with faith it comprehendeth the obedience which we owe vnto him likewise the loue of our neighbour is diuided into infinite kinds according to the diuersitie of men with whom we deale And in like maner did the Apostles as Jraeneus testifieth comprise in those few articles of the Creed the summe of Christian religion which articles in their sermons and writings they did more diligentlie expound Neuerthelesse bicause such expositions are not taught in the holie scriptures in one certeine place or continued order so as they can be perceiued of euerie one except he be a verie attentiue reader it is altogither necessarie that they which shall profit the Church doo knowe not onlie the summe in generall of the heauenlie doctrine but that they can distinguish it into parts and kinds and distribute the same into their parts and places both that they may vnderstand how largelie they extend and what may be godlie and soundlie said as touching each one of them Thus haue manie and godlie learned men of old but especiallie of our time doone And to this purpose are these Common places of our famous Diuine D. Martyr Vermilius according to which forme euerie learned
himselfe in a dooue they charge the scripture with an vntruth but if they confes that the holie ghost appéered togither with that dooue After in the 12. cha art 10 and 15. what shall the let be that GOD himselfe was not present with the fathers in other types and similitudes also This reason they can in no wise auoid vnlesse they should run into a plaine heresie which I thinke they will not in denieng the holie ghost to be God And looke what I haue alledged concerning the holie ghost the same I may obiect as touching the sonne out of the words of Paule vnto Timothe the third chapter where he writeth Without doubt the mysterie is great 1. Tim. 3 16. GOD is manifested in the flesh iustified in the spirit c. Moreouer the vniuersall church and true faith confesseth the word to be verie God which appéered in the nature of man And if so be he did this as without doubt and vnfeinedlie he did why may it not be said that he did the like in the old lawe vnder diuers forms and manifold likenesses Trulie The sonne of God appered in verie humane flesh that which he bestowed vpon vs in this latter time was the greater thing and that he which gaue the greater is able to grant the lesse we haue no doubt at all 6 Peraduenture they will saie that the holie scriptures set downe that to be beléeued which was last deliuered but that we read no where that we ought so to thinke of that which you will néeds haue doone in old time If we marke well the scriptures teach this also For the sonne of God is called of the Euangelist The word Iohn 1 1. or ãâã ãâã ãâã ãâã ãâã which we must not thinke to be doone of him in vaine but bicause God is vnderstood to speake by him whensoeuer the scriptures beare record that he spake Wherfore so often as we read that the word of the Lord came to this man or that so often in my iudgement it is to be attributed to Christ our Lord It was the word or Christ that God spake by to the fathers and prophets Iohn 1 18. the sonne of God namelie that God by him spake vnto the patriarchs and prophets Which thing least I should séeme to speake but to small purpose I will alledge for this opinion the witnes and testimonie of a couple The first is in the 1. of Iohn No man hath seene God at anie time and strait waie by the figure of Praeoccupation is added The sonne which is in the bosome of the father Ibidem he hath reuealed him For it might haue béene asked If neuer anie man sawe GOD who was then present with the fathers when these heauenlie things were shewed them Or who talked with them when sundrie forms and images appéered vnto them and dealt with them in the name of God It is by and by answered The sonne which is in the bosome of the father hee shewed him vnto them He was the truest interpretor of the father amongst men The other place is in the twelfe chapter of the same gospell where it is thus written word for word Therfore could they not beleeue Iohn 12 39 and 40. bicause Esaie said againe He hath blinded their eies and hardened their hart least they should see with their eies and vnderstand with their hart and be conuerted and I should heale them This did Esaie saie when he sawe his glorie and spake of him Those two pronounes His and of Him without all doubt haue relation vnto Christ For a litle before the euangelist had said When he namelie Christ had doone so manie miracles in their sight yet they beleeued not in him that the saieng of Esaie the prophet might be fulfilled c. And to this opinion which indéed is agréeble to the scriptures Chrysostom Ierom Cyril and Augustine doo consent Moreouer the words of the prophet Ose which he hath in the 12. chapter are thoroughlie to be weighed For thus the Lord speaketh in that place I spake vnto the prophets Ose 12 10. I multiplied visions and was reuealed in similitudes by the ministerie of the prophets Hereof we gather that from the beginning there were not onelie similitudes giuen vnto the prophets but that God himselfe also did speake vnto them By examples it is shewed that God himselfe and also angels sometime appected 7 But now are we to confirme by most euident examples that the apparitions of God differed vtterlie from the visions of angels First it is shewed vs out of the booke of Genesis Gen. 28 12. that Iacob sawe a ladder which reached from the earth euen vnto heauen by it the angels went vp downe and at the top of the ladder to wit in heauen the Lord did stand of whom Iacob receiued great and solemne promises Hereby we gather vnlesse we will be wilfullie blinded that the angels were shewed after one forme and God himselfe appéered in an other The verie same thing also may we sée in Esaie Esaie 6 1. when he sawe the Lord sit vpon his seate of maiestie and two Seraphims with him crieng one to another Holie Holie Holie which yéelded so great reuerence vnto GOD who was betwixt them that with their two vpper wings they couered their faces and with their two nether wings their féet Who séeth not here a verie great difference of apparition betwéene God his angels I speake nothing of Ezechiel Ezech. 1. that sawe angels vnder the similitude of liuing creatures as of an oxe of an eagle and of a lion which turned the whéeles about but GOD himselfe he sawe placed highest of all in the likenes of the sonne of man Of Daniel also Dan. 7 ver 9 and 13. was séene the ancient of daies vnto whom came the sonne of man and he addeth that thrones were there placed and bookes laid open and a certeine forme of iudgement appointed After that he maketh mention of angels of whom he saith there were ten thousand and ten hundred thousand present to minister vnto him So we perceiue by this place there was great difference betwéene God and the angels which attended vpon him Besides these there is a verie manifest place in Exodus Exod. 33 1. when GOD being angrie with his people refused to walke anie longer with them in the wildernes lest he being prouoked by their sinnes should vtterlie haue destroied them all But yet he promised that he would send his angel with them with which promise Moses was not contented and said he would in no wise go forward with the people vnlesse God also himselfe would go And in verie déed at the length by praier and persuasion he preuailed and according to his request had God the conductor of his iournie Wherfore how can these men saie that God himselfe was present vnder those forms but that the angels onelie were séene vnder such similitudes Further let vs remember that
Moses besought GOD as we read in the same booke of Exodus Exod. 33 18. that he might sée his face whose request God for the incredible fauour he had vnto him would not vtterlie gainesaie when as he neuertheles would not grant him wholie that which he desired Therefore he answered Verelie thou shalt not see my face bicause men cannot behold the same and liue Ibidem 20. but my hinder parts euen my back shalt thou see What plainer testimonie than this can there be Surelie God dooth here bind himselfe in plaine terms to appéere vnto Moses in mans likenes of which forme or image Moses should sée not the face but the backe and that he performed faithfullie For as God passed by Moses sawe the backe of his image néere vnto the rock and he heard the great and mightie names of God pronounced with an excéeding cléere voice which when as he perceiued he cast himselfe prostrate vpon the earth and worshipped And it is not to be doubted but that he gaue that worship vnto him which is due vnto God alone For séeing he beléeued him to be present according to his promise there can be no controuersie but that he worshipped him as being there trulie present And doubtles had not God béene verelie present at the arke and propitiatorie 2. Chr. 7 1â but had onelie willed the angels to answere such as had asked counsell of him since he had commanded the Israelits to worship call vpon him in that place he should haue driuen them hedlong into idolatrie To these examples let vs ad that historie which in the booke of Kings is mentioned of Micheas the prophet 1. Kin. 22 19 which prophesied before Achab the king of Israel and said that he sawe God and an host of angels present with him and that he heard God aske which of them would deceiue Achab and that one offered himselfe readie to becom a lieng spirit in the mouth of the prophets of king Achab. By this vision it is vnderstood that there was a plaine and notable difference betwéene God and the angels which appéered altogither vnto the prophet Wherfore that gift which God gaue vnto the fathers must not be extenuated or made lesse than it was and it must be granted that he was present in verie déed when he appéered séeing we read that so it was done and there is nothing to the contrarie so far as can be gathered out of the holie scriptures neither is the nature of God anie thing against it but that it might be so And it were not safe for vs to attribute vnto angels all those things that we read in the scriptures of such kind of visions For so we might easilie slip into that error to beléeue that the world was not made immediately by God but by the angels at his commandement God was trulie present so often as the scriptures testifie that he appeered Let vs therefore confesse that God was trulie present in those things and that he shewed himselfe vnder diuers similitudes as often as we heare the scripture either testifie or shew so much 8 It remaineth that we answere to the places before alledged As touching the place in the epistle to the Galathians Galat. 3 19. I grant that the ministerie of angels was vsed in the giuing of the lawe When God gaue the lawe the angels ministred For they were with God when he spake They brought foorth darknes thunder flames of fire and lightenings they prepared the tables of stone and were manie waies diligent about God while he was present and talked with the people Neither is it denied by the words of the apostle that God spake or gaue the lawe as the words of the scripture doo testifie Yea rather there haue béene that expounded The hand of a mediator not to be Moses but the sonne of God himselfe whether trulie or no I am not presentlie to discusse Acts. 7 30. The angel that spake to Moses in the bush was the sonne of God And as for that which S. Steeuen saith as it is in the Acts of the apostles that an angel appéered vnto Moses in a bush and spake vnto him long answere néedeth not For if by the angel the sonne of GOD be vnderstood all scruple is remooued 9 But to the intent that those things which I haue spoken of concerning this matter may the more certeinlie and plainlie be vnderstood me thinketh it is good to confirme them by the testimonie of some of the fathers Chrysost Chrysostom in the 14. Homilie vpon Iohn saith that Whatsoeuer the fathers of old time sawe it was of permission but not of that pure and simple substance of God And he addeth If they had séene that substance they should haue séene euery part like an other for as much as it is pure simple and not to be described wherfore it neither standeth lieth nor sitteth in such wise as was sometimes shewed vnto the prophets Moreouer he addeth that GOD before the comming of his sonne into flesh exercised the fathers in such kind of visions similitudes And in that place granteth that which we affirmed a little before that the spirits created of God such as be the angels and soules of men cannot be séene with our bodilie eies Wherefore it is much lesse to be beléeued that we are able by our outward senses to attaine to the knowledge of God And least anie should thinke that it is onelie proper to God the father to be inuisible and not to the sonne he alledgeth that saieng of Paule that He is the image of the inuisible God Colos 1 15. And surelie he should faile in the propertie of an image vnlesse he were inuisible as is he whose image he is said to be Augustine Augustine also in his third treatise vpon Iohn saith concerning Moses Although it be said that he talked with God face to face yet when he made sute to God that he might sée his face that is to wit his verie substance he could not obtaine it And in the same place he addeth He saw a cloud and fires which were figures And a little after If they saie that the sonne was visible before he was incarnated they doo but dote Manie other things besides these dooth Augustine gather to the same purpose in his Epistle to Fortunatus out of Nazianzen Ierom and other of the fathers which were ouerlong here to recite 10 But yet will I here bring foorth a couple of arguments which are woont to be obiected against those things that I haue defined We said at the beginning that the essence of GOD cannot therefore be comprehended by sense bicause his nature is not corporall but all the ancient fathers séeme not to haue beléeued this for Tertullian against Praxias writeth Tertullian that God is a bodie and diuers times he affirmeth âhe same in other places yea and in his little booke De anima he saith that our soules are bodies and which
angels and yet the sorcerers withstood the same then sathan séemed to resist sathan neither could the sorcerers haue trulie said that their power failed them and haue testified that it was the finger of God which wrought But in my iudgement these things haue no good ground bicause the things doone by the sorcerers were doone by the power of the diuell which vnto him is naturall For thereby he is able to applie the séeds of things and the working causes to the matter prepared and as touching the âight of men to worke maruellous things The diuell by naturall causes can woorke strange things But those things wherewith God afflicted the Aegyptians were doon by his owne most mightie power through the instrument of the diuell wherefore it is no maruell if the sorcerers failed and perceiued the most excellent power of the finger of God But the booke of Wisedome the 18. chapter séemeth wholie to ascribe these plagues vnto God verse 15. where hée saith While all things were in quiet silence the night was in the midst of hir course c. And in the 17. chapter it is written that the Aegyptians being among those plagues verse 14. especiallie when they were oppressed with darknes were so disquieted with horrible vexations of mind and verie terrible sights as if most ouglie and discomfortable ghosts had béene continuallie conuersant before their eies and about their phantasie which vndoubtedlie might be doone by the sending of euill angels as the psalme dooth mention Also their hart was hardened and their mind was obstinatelie bent euerie daie more and more against the Israelits and that séemeth to haue pertained to the sending downe of euill angels Wherefore these two places might be easilie made to agrée by ascribing the plagues The places of Exodus the psalm are agreed which are spoken of in Exodus to good angels and the terrible sights and hardening of the hart to the sending of the euill angels vpon them whereof the psalme now alledged maketh mention 9 But séeing that God as it hath béene shewed vseth for the working of miracles The power of dooing miracles maketh not men either better or woorse both euill and good angels and men godlie men ought not therefore to be agréeued bicause this power is not oftentimes giuen vnto them For they are not for this cause of anie woorse condition than others to whom the working of miracles is granted For the Lord said vnto his disciples when they returned from their ambassage Reioice not in this Luk. 10 20. that spirits are subiected vnto you but rather reioice bicause your names be written in heauen In obtaining of signes the diuels labour must not be vsed Some there be so desirous of these things as to worke signes they feare not to vse the helpe euen of the diuell and excuse themselues vnder this pretence that God himselfe about the working of signes vseth sathan in following of whom they saie that they doo well so far are they from confessing themselues guiltie of offense Further they saie that Paule deliuered certeine to be vexed of the diuell and that therefore they also may vse his ministerie But what maner of men I beséech you bée these which would haue it lawfull for them to doo as much as is lawfull for God God is the author of all creatures wherefore it is no maruell if he vse them all but it is prescribed vnto vs by the lawe of God that we should not doo it And to imitate God is commended vnto vs so long as wée be not contrarilie commanded by his lawe otherwise he himselfe will reuenge his owne iniuries But who will saie It is not lawfull in all things to imitate God Iudg. 6 25. that it is lawfull for priuate men to doo that which God dooth God vsed for his owne sacrifice the beast prepared vnto Baal and the wood dedicated vnto the same idoll shall euerie one of vs therefore eate things dedicated vnto idols The rule of our life is the word of God wherefore to imitate him we must not be led except so much as the lawe dooth permit He hath made the same lawe not for himselfe but for men to the intent that they should make their life agréeable vnto it Wherefore it was lawfull for him to require of Abraham the sacrificing of his sonne Gen. 22 1 which is not lawfull for anie of vs to require of our fréend Paule and other apostles had euill spirits subiect vnto them 1. Cor. 5 5. and by them it was sometime lawfull vnto them to punish the guiltie for the furtherance of their saluation wherefore they to whom such a gift is not granted ought to abstaine from exercising the same 10 Now then the vse of the power of euill spirits is of two sorts The one is with authoritie and that belongeth chéeflie vnto God also it belonged vnto the apostles and holie men of the primitiue church but the other consisteth of compact and obedience which is vtterlie forbidden vnto men 2. Cor. 6 14. For what fellowship can there be betweene light darknes betweene God and Belial For which cause the sorcerers and whosoeuer giueth credit vnto them cannot be excused naie rather they are by the lawe condemned to be guiltie of superstition idolatrie Why God forbad vs to vse the diuels help in obtaining of signes Neither is it to be thought that God hath forbidden these things but for verie iust causes and those not vnprofitable vnto vs for doubtles he prouideth that we should not be deceiued and that we should not by such waies run headlong into destruction for therto at the length tendeth felowships with sathan Iohn 8 44. For the diuell is a lier and the father of lies he is also a murtherer euen from the beginning as Christ hath taught Wherefore let this be a sure saieng which also the Schoolmen in the second booke of sentences distinction the eight and among them speciallie Thomas yea the ancient fathers confirmed that If so be wée aske anie thing which goeth beyond the power of man wée must aske it of God onlie which thing they that doo not doo fall awaie as runnagates from the faith worshipping creatures in stead of God The inconstancie of certeine of the fathers and schoolmen I would to God both the old fathers and the Schoolemen had remained constant in it who afterward forgetting themselues I knowe not how haue consented now to the inuocation of saints and haue instituted a sort of exorcists or coniurers to the carcases and relicks of dead men These being indued with no peculiar gift of miracles doo with most gréeuous comminations as much as in them lieth imperiouslie adiure diuels desiring of the saints which are alreadie dead to driue out euill spirits from such as be possessed But these spirits if they depart at anie time according as they be commanded yet they doo it not against their will but doo
dissemble obedience to establish idolatrie it is no lesse liking vnto them to possesse soules than to torment bodies Augustine Augustine in his tenth booke De ciuitate Dei the 11. chapter sheweth that Purphyrius wrote vnto Anebuntes that certeine sorcerers were so accustomed to terrifie diuels with threatenings as they said that if they would not doo those things which they were commanded they would strike heauen earth togither and all to rattle them Who séeth not here the subtilties of the diuell that faineth himselfe to be afraid of foolish and ridiculous coniurations But about these things we haue béene ouer long Miracles doo verie much streÌgthen faith 11 It is good for vs now to returne to the examination of the last part of our definition wherin it was said that miracles are doon for the confirmation of faith And it may séeme not a little to make against this clause That we ought not lightlie to giue credit vnto miracles bicause they may giue an occasion of erring And therehence is deriued no sure kind of argument but verie dangerous and this is prooued by manie places First the Lord saith in the 24. of Matthew verse 24 that False prophets in the latter daies shall so deceiue men by working of signes and miracles that if it were possible the very elect should be deceiued 2. Thes 2 9. which sentence Paule to the Thessalonians handled more at large Also we lerne out of the booke of Exodus that we should not giue credit vnto signes For the sorcerers of Pharao did for a space the same things that Moses did In Deuteronomie also it is commanded that we must not beléeue a prophet Deut. 13 1. though he worke signes if he drawe the people to idolatrie Wherfore séeing miracles may be wrought as well for the defending of false doctrine as for the true they must not be iudged méete to confirme our faith Yea and Augustine in the 16. chapter De ciuitate Dei wrote If angels require sacrifices to be doone vnto them and doo worke signes and contrariwise if others shall testifie that we must sacrifice vnto God onlie and yet those worke no miracles we must beléeue these and not the other The same Augustine against Faustus as touching the Manicheis saith Yée worke no signes wherby we should beléeue you yea and if ye did yet should we not beléeue you Wherefore we must vnderstand that miracles in verie déed are not sufficient to confirme faith Miracles alone are not enough to confirme faith For it behooueth aboue all things to make triall of that doctrine which is brought and that by the testimonie of the holie scriptures Doctrine agreeing with the scriptures must be beleued without signes wherevnto if it agrée wée must beléeue it euen without signes But if miracles be added the beléeuers are still confirmed the more and they which haue not as yet beléeued are at the least-wise made the more attentiue and the waie to beléeue is prepared for them 12 Miracles also are after a sort like vnto sacraments Miracles haue some resemblaÌcâ of sacraments for both of them are added as certeine seales vnto promises And euen as miracles profit not vnlesse there be first a respect had vnto the doctrine so likewise the sacraments bring no commoditie but much hurt vnlesse they be receiued with a pure faith Both of them serue to confirme faith but none of both is sufficient by themselues They doubtles are blessed and to be praised in déed which beléeue without the helpe of miracles Iohn 20 â9 for Blessed are they saith our Lord which haue not seene and yet doo beleeue And yet for all that the confirmation by signes must not be despised But thou wilt say perhaps Séeing they are so profitable to confirme faith why did the Lord in Matthew the ninth and 11. chapters and in manie other places Matth 9 â⦠charge that they should not be published Manie causes there were He would first haue his doctrine to bée preached Why the Lord forbad his miracles to be published afterward miracles to followe But if he had permitted vnto some whom he healed straitwaie to publish abroad that which hée had doone then should not doctrine haue béene ioined with that spreading abroad of the miracle séeing they were not as yet instructed in godlines He did this also least he might séeme to bée held with a vaine desire of worldlie glorie therefore he would by his owne example drawe vs awaie from the same Moreouer none knew better than himselfe what they were whom hée healed and he would not suffer euerie one to publish and preach his miracles wherefore hée forbad diuers that they should not doo it Further he sawe that it would come to passe that the wauering and inconstant multitude would not be led by a bare and slender fame of his miracles to beléeue the true sincere faith but would rather decrée vnto him worldlie honours aduancement which he himselfe sought not for verse 15. And this is verified in the sixt of Iohn where it is written that The people bicause they had receiued of him the loaues would haue made him a king Lastlie he would not stir vp against himselfe the rage and enuie of the high préests of the scribes and pharisies more than the state of the time would suffer Wherefore in the ninth of Luke verse 36. when in the transfiguration he had shewed to his apostles a demonstration of his glorie hée commanded them not at that time to publish abroad that which they had séene Euen hée also when by asking what men thought concerning him hée had wroong froÌ Peter the true confession wherein hée affirmed him to be the sonne of God charged that they should not tell anie other Mat. 16 20. that Iesus was Messias For they were not then so well established as if they should haue spred abroad such things they had béene able by apt testimonies to confirme the same in disputing and so he thought méete that they should tarie till they were more fullie instructed He would not that the truth should be wholie put to silence but yet hée chose a fit time for opening of the same Wherefore it is not therby rightlie gathered that miracles are of no force to confirme faith bicause Christ sometime forbad that they should be published séeing that commandement of the Lord had respect onlie to the choosing of better occasions and not vnto perpetuall silence 13 Lastlie there is another thing which séemeth to hinder that part of the definition For it séemeth Whether faith go before or followe miracles verse 58. that faith cannot be confirmed by miracles séeing they require faith will haue it to go before them For in Matthew the 13. chapter it is written that Christ bicause of the incredulitie of his owne citizens wrought in a maner no miracles Mark 6 5. Marke addeth that he could not Wherfore it should
Christ and his disciples Iohn 9. 21. and as manie as followed him to bee cast foorth of the Synagogue But excommunications of this kinde Vniust excoÌmunications are no harme to innocents séeing they be wicked and vnwise are not preiudiciall vnto the godlie and innocent but they doe excéedinglie hurt the Ministers and executors of them who in doing peruerslie doe harme vnto God to Christ to the Church and to themselues and at length so farre as in them lyeth they murder the little flocke of Christ For although God be present with him that is vniustlie excommunicated yet the authors of this vnrighteousnesse for their part driue him out of the Church being oppressed with slaunders and cast him foorth to bee deuoured of wolues for whom Christ died But against the crueltie of these men Christ comforteth vs when he saith Feare yee not them which kill the bodie Mat. 10. 28 seeing they cannot kill the soule Let these men excommunicate as much as they wil they shall not separate vs from GOD from Christ and from the Church A certaine foolish Suffragan An exaÌple disgraded as they speake a certaine Priest after a while to be bounde because he preached the Gospell and said that he did separate him from the Church of Christ militant and triumphant Vnto whom that prudent and constant Martyr answered What shewest thou me of the triumphant and militant Church of Christ No creature can plucke me from thence Rom. 8. 37. And thou hauing the roome of a Bishop in vaine attemptest to cut me off from the bodie of Christ against the word of God 18 Lastlie it shall not bee hard by these things which we haue spoken to sée how we ought to behaue our selues towardes him Howe we ought to behaue our selues towards an excommunicate which is already excommunicate The familiar conuersation which is doone for affection sake must be withdrawne from him yet so as children wife and subiects be not exempted from their due obedience towardes the Magistrat least al things be confounded But in the meane time let héed be takeÌ least in this conuersatioÌ they giue assent vnto the same crime But as to others let the excommunicates be auoided let not meat be eaten with them let it not be said vnto them God spéede but let them be accounted as Ethnicks and Publicans Yet must we not cease from admonishing teaching and reproouing neither from giuing meat and drinke if necessitie shall vrge Because excommunication can no further be extended than charitie and other holie commaundements of God will suffer We néede not to feare the hatred of him that is excommunicate For if he wil iustlie weigh what is doone towards him he shall perceiue that the faithfull are stirred vp against him not through enuie but through charitie Theodosius Theodosius being corrected by Ambrose ceased not to loue him to honour him and to commend him And againe they which be excommunicate ought not for that cause to steppe backe from the Gospell or to desist from the faith thereof Further when they shall repent he which was separated from the Church let him be reconciled as Paul exhorteth in the seconde Epistle to the Corinthians 1. Cor. 2. 8. which thing should be doone mildlie with great good will and charitie These things I ment to saie as touching excommunication being alwaies readie to heare better matter For I perceiue that manie things herein be obscure which do oftentimes trouble the weake And for this am I very sorie that it séemeth to me I haue spoken of Vtopia and the common weale of Plato the which although of manie they be praised as goodlie things yet are they no where to be found Of Comelinesse and order in the Church In 1. Co. 14 at the end 19 But Paule in the first to the Corinthians the 14. Chapter added a verie excellent conclusion to wit That all things be done decently and in order But that particle Decently must be rightly vnderstood least we should thinke that this comelinesse consisteth in instruments of silke in vessels of golde and siluer in cuppes set with precious stones in the ringing of Bels in swéete perfumes in the shining of lights They which boast of these things as decent fall into the false argument which Aristotle calleth A secundum quid ad simpliciter A false argument that is From that which is in some respect to that which is absolute Comelie we graunt these things to be howbeit vnto the eyes of the bodie vnto the sense of the flesh and to the iudgement of the world which things we must rather denie than follow What comelinesse is required in the seruice of God The comelinesse which in these things is required consisteth in mortification holines modestie contempt of the world and especially in edification Let it not be obiected vnto vs Exod. 25. that God in the old Testament required of vs these outward ornaments The ornaments of gold siluer c. were conuenient for the olde law why as golde siluer precious stones c. For these things were conuenient for that time and age when the people of God was vnskilfull and were detained as infants vnder the rudiments of this world Nowe hath Christ brought a more perfect state therefore in his Church we must retaine those things which of themselues be decent not those which for some certaine time were méete for the people of God being newlie sprong vp Also he willeth that all things should be done in order that is without confusion For it is order where some things doe fitlie goe before and follow one another A definition of order by Augustine For Augustine De Ciuitate Dei defined it Order is a disposing of things that be like and vnlike giuing to euerie one their proper places In a Church let there be Doctors Disciples People a Pastor Elders And in rites let some things be set before and other things follow after so that in euery place nothing be done vnorderly or confusedlie Of Temples or Churches 20 Dauid although he be commended to be an acceptable and godlie King In 1. Cor. 3 verse 16. yet is he forbidden by God that he should not builde a Temple vnto him because he was exercised in warlike affaires and had put his handes to the bloud and slaughter of manie men Let vs further consider that God shewed marueilous vengeance vpon the Philistians 1. Sam. 5. in vexing them with most foule diseases for that they toke awaie the Arcke of the couenant Neither did it well happen vnto the Chaldeans at the length for that they burned the Temple and tooke away the holie vessels into captiuitie forsomuch as their Monarchie not long after was ouerthrowen The Macedonians also who most contemptuouslie violated the temple repaired had an euill ende And that we passe not ouer the holie houses of the Christians Augustine Augustine giueth warning who declareth in the first Booke
De Ciuitate Dei The historie of king Alaricus that when Alaricus the king of the Gothes had surprised the Citie of Rome so manie as fled vnto the great Church of Peter through a woonderfull worke of God were preserued by the Barbarians Which thing the Romans in olde time did not shewe vnto Idolatrie whereunto they had bondslaued themselues For their Emperours when they conquered the world by warre spared not the temples of the gods that they would anie whit the lesse either lead awaie captiues or slaie those which fled for succour vnto them The verie which thing Augustine perfectlie reciteth out of the second Booke of the Aeneads of Virgil and out of the historie of Salust whereupon that which happened in the time of Alaricus he altogether ascribeth to diuine myracle and to the power of Christ The Temples of the Christians must not be adorned as the Iewish Temples 21 But the temples of the Christians albeit they ought not with so manie outward ornaments nor yet so curiouslie be trimmed as God commanded in the old Testament to be garnished yet are they no lesse dedicated to the seruice of God than they were so as if anie such house amongst vs be erected it is méete that we should giue thanks vnto God who hath giuen a place vnto his people wherein they maie méete together for the exercise of holie things What is to be done at the dedication of a Church The superstitious coÌsecrating of Popish Churches And prayers ought to be made whereby a right and perfect vse of that place may be obtained But now to the consecration of Churches they haue brought in sensing painted crosses wax candels burning oyle salt and holie water and they write in the dust the Alphabet both in Gréek and Hebrew and vse welnéere innumerable signes and yet are not able to yéelde a sound reason for them Howe superstitious these things be euerie one as I thinke doeth by this time perceiue therfore they should be abandoned at the last if we would imbrace pure religion What works become our Temples The workes which become our temples as in number they be fewe so in worthinesse they excell all the rest First the praises of God Secondlie the confession of sinnes the administratioÌ of holie doctrine prayers receiuing of the Sacraments exercise of Ecclesiasticall discipline and offerings for the poore Wherfore an argument a minori that is froÌ the lesse maie thus be made Séeing there appeareth so great a dignitie of the outward temple be it of our times or of the Iewes what then should be saide of the true liuelie and entire Temple of God the which we are Of the Ornaments of Churches In 1. kin 7. Why the Temple of Salomon was so richlie decked 22 If a man will demand what should be the meaning of so much gold in the temple of God I answere that manie reasons may be giuen thereof One of them I shewed before namelie that God had then to deale with men both rude and prone vnto Idolatrie therefore séeing they had those externe ornaments in more admiration than was méete God would call them awaie from idolatrie and retaine them in his seruice for if they were delighted with the garnishing of Temples there was no cause why they shoulde run about vnto idols for God found meanes that they had a Temple and Tabernacle so artificiallie trimmed that in those dayes there were none in the world so goodlie and excellent And verilie while men of that time sawe so much Golde in the house of God they should haue remembred that God himselfe whom they worshipped is both the author and giuer not onelie of spirituall things but also of goods and of gold who distributed those things at his owne pleasure so that we must séeke this kinde of good things not elsewhere but from God onelie Neither must we vse riches and golde but according to the will of God séeing it is his true and lawfull possession But at this daie the Papists of a certaine blind zeale are carefull to furnish their temples with precious stones with gold also with siluer that all things may glister on euerie side which neither is necessarie Whether precious ornaments be necessary in our Temples neither is at this day méete for the faithfull neither are the things which are commodious for one age profitable for another Besides we must consider that these golden and siluer ornaments which are now rehearsed had in the olde Testament their iust vse For if there were in the temple the Candlesticke of golde with the brightnesse thereof it made the place beautifull If the table of shew bread loaues were set thereon If the Censures both the appointed and certaine incense were made therein The Goblets and Boules and vialls serued to receiue the bloud of the sacrifice and to sprinkle and offer And other instruments serued for mending and clensing of the fire And because God decréed that they should haue such ceremonies therefore it behooued that such instruments should also be readie at their handes But when after the comming of Christ such kinde of ceremonies were abolished what néede haue our Churches of so manie kindes of golden ornaments A place of Beatus Rhenanus Beatus Rhenanus vpon Tertullian in the booke De Corona militis reporteth that among the riches and treasures of the Church of Mense there were two siluer Cranes Siluer Cranes Whistles in the Church of Mense in the belly of which was put fire whereupon were swéete perfumes powred the which being kindled gaue out a swéete sauour by the open beake And also that there was certaine siluer pypes by the which prophane men whoÌ they call the laietie sucked out of the Challice in the holy supper as though forsooth out of the Challice it selfe the faithfull might not drinke or that there was néede of cranes for making a perfume not necessarie Wherefore we cannot otherwise determine but that the sacrificers deuised to themselues certaine ornaments of Temples altogether superfluous 23 I knowe also that in the time of the fathers there were certaine golden Ornaments in the temple but before the age of Constantine the Great When the golden vessels began in Temples I suppose they were verie rare Further they had those things to the intent they might sometime be bestowed vpon the vse of poore wretches which our men doe not at this daie Ambrose Ambrose in his treatise De officijs teacheth that the gold of the Church is iustlie molten for the redemption of captiues And Decius the Emperour when he would wrest awaie the treasures of the Church from Laurence Laurence vnderstoode that they were already distributed vnto the poore Let them shew if they can that the Lorde or the Apostles commaÌded anie of these things Doubtlesse no other thing did they commend than the sound preaching of the word of God than the vse of the Sacraments and innocencie of life And
as setting all other things aside we put our trust in him alone and contemning those things which we sée doo hope for of him those things which we sée not c. These things agrée with those which be written by the same apostle in the same epistle the second chapter verse 1. that When we were dead in our sinnes God quickened vs togither in Christ Wherefore euen as a dead man is able to doo nothing towards his owne raising vp or resurrection so we also doo not rise againe although the words of God call vnto vs alowd vnlesse the spirit and life be first restored vnto vs then doo we mooue and stir vp to well dooing And in the first epistle to the Corinthians it is written 1. Cor. 4 7. For who separateth thee And what hast thou that thou hast not receiued And if thou hast receiued whie doost thou glorie as though thou haddest not receiued If we should appoint that frée will can receiue the promises offered and can consent to the saiengs of God propounded the answer will be easie for anie man to saie He hath seuerallie appointed vnto me my frée will aboue others bicause I would they would not I haue consented they haue refused wherefore the difference would appeare to be of vs. And when Paule saith Thou hast nothing that thou hast not receiued he meaneth not that of creation but of faith of christianitie and regeneration For he dealt with the Corinthians themselues who professed christianitie 10 Further Iere. 17 14. Psal 80. 7. séeing this healing of the mind dependeth of God we rightlie praie Heale me Lord and I shal be whole And in the Psalmes Turne vs ô God of strength Which thing when God dooth he taketh the veile from our hearts whereby we were let that we could not be méet for heauenlie things And the naile of obstinacie and stubbornesse is driuen out Iohn 6 44. by the naile of the word of God for Christ said No man commeth vnto me except my father shall drawe him Whereof Augustine speaking in his 26. treatise vpon Iohn saith Feare not as though thou shouldest be drawne against thy will the mind is drawne and is drawne with loue neither shalt thou saie How doo I beléeue willinglie if I be drawne Thou art not onelie drawne by will but also by pleasure for as the Poet said Euerie mans owne pleasure draweth him And he addeth similitudes A similitude Thou shewest to a little shéepe a gréene bough thou drawest him Thou shewest nuts to a child and thou drawest him We are not drawne by the hurt of the bodie but by the cord of the hart Further making this drawing more plaine he saith I while I speake vnto you what doo I I bring in a noise into your eares vnlesse there be one within to reueale what speake I What saie I I am he that trimmeth the trée without the Creator is within 2. Cor. 2 7. But he that planteth and he that watereth is nothing it is he himselfe that giueth the increase and maketh all men apt to learne All which men Iohn 6 45. They which haue heard and learned of the father they doo come vnto Christ He intreating of the verie same matter against two epistles of the Pelagians the 19. chapter writeth Who is drawne if he was alreadie willing And yet no man commeth except he be willing Wherefore he is by maruelous meanes drawne to be willing by him which knoweth how to worke inwardlie euen in the verie hearts of men not that men should beléeue against their wils which is vnpossible to be doone but that of vnwilling they should be made willing I knowe that some be of the mind that all men are drawne of God and that some come not bicause they will not not bicause they are not drawne Howbeit this exposition agréeth not with the discourse of the Gospell for some contemned the words of Christ murmured and went their waies But the twelue cleaued vnto Christ who séemeth to giue the reason of this difference namelie that none should come vnto him vnlesse the father shall drawe him Of this sentence it may be prooued They depart and come not vnto Christ Therefore they are not drawne The apostles cleaue vnto Christ and followe him Therefore they be drawne So then these be drawne and those be not drawne And the cause why one is drawne and an other is not drawne iudge not thou said Augustine if thou wilt not erre More might yet be said of this drawing but I surcease I come vnto Paule and to the prophet Esaie Esai 45 69. Rom 9 20. who in such sort compare vs with God as he is the potter but we the claie Which must not onelie be vnderstood of our creation but also of our forming anew for so Paule vnto the Romans vseth the same similitude And it must be diligentlie considered that a potter dooth not onelie forme and fashion the claie but dooth also soften renew and temper it the which thing belongeth vnto that change whereof we now speake Rom. 9 16. It is also said vnto the Romans It is not in him that willeth nor in him that runneth but in GOD that sheweth mercie In which words Paule testifieth that our saluation is wholie of him and that we ought not to contend with him as touching the bounds as to saie This is mine and this is his but we must sincerelie and truelie confesse that all our saluation how much so euer it be is of God And this did Oecolampadius a singular man in godlinesse and learning note in 26 Oecolampadius chapter of Esaie the 156. leafe But we must not thus imagine that God prospereth the businesse and yet dooth nothing for euen this dooth he a little after prooue to be false yéelding vnto God all our works Neither doo we giue onelie false titles vnto him as some flatterers doo vnto kings bicause through the authoritie of kings manie thousands are slaine in battell when as they themselues neuerthelesse are occupied in the meane time in games and huntings Augustine in his treatise De bone perseuerantiae the second chapter saith that We liue well when we attribute all vnto God And Cyprian as he is alledged by Augustine said that Of vs there is nothing and that therefore we may not glorie This he spake not alonelie for christian modestie sake but bicause of the truth for that so the thing is And if the exposition were true which some men make of those words It is not in him that willeth nor in him that runneth but in God that hath mercie that it is therefore so said bicause our will and strength are not sufficient vnlesse the mercie of GOD be present the sentence might be inuerted so that we might saie that it is not in God that hath mercie but in man that willeth Because according to the iudgement of these men the mercie of God is not sufficient vnlesse that we also be
willing But this wrong turning he thinketh ought not to be suffered as he teacheth in his Enchiridion vnto Laurence the 22. chapter but more largelie in the first booke to Simplicianus in the second question where he writeth after this maner Those words also if thou diligentlie marke Therefore it is not in him that willeth nor in him that runneth but in God that hath mercie the apostle shall not séeme onelie for this cause to haue spoken this bicause we may by the helpe of God atteine to that which we would but also in that sense wherein he saith in an other place Woorke yee your owne saluation with trembling and feare for it is God which worketh in vs both to will and to worke according to his good pleasure Where he sufficientlie sheweth that euen that same good will it selfe is doone in vs by the worke of God For if therefore onelie it be said It is not in him that willeth nor in him that runneth but in God that hath mercie bicause the will of man alone sufficeth not vnto vs to liue iustlie and rightlie vnlesse we be holpen by the mercie of GOD it may also be said after this maner Therefore it is not in GOD that hath mercie but in man that willeth bicause the mercie of God is not alone sufficient vnlesse the consent of our will be added Yet this is manifest that we will in vaine vnlesse God take mercie of vs. But I know not how this can be that God taketh mercie in vaine vnles that we be willing for if God take mercie we also be willing sith vnto the same mercie belongeth our willingnesse Phil. 2 13. And it is God that worketh in vs both to will and to worke according to his good will For if we demand whether a good will be the gift of God it were a woonder if anie man dare denie it c. And in the same question to Simplicianus he writeth the same thing But if this calling be so effectuall a worker of a good will as euerie one being called dooth follow it how shall this be true Matt. 10 16. Manie are called but few are chosen Which if it be true and that he which is called dooth not consequentlie obeie his calling and that to obeie is put in his will it may rightlie also be said Therefore it is not in GOD that hath mercie but in man that willeth and runneth bicause the mercie of the caller sufficeth not except an obedience doe followe But perhaps they which being called after this maner doo not consent yet being called after another manner may consent so as that saieng also is true Manie are called but few are chosen So that although manie be called after one maner yet bicause all are not affected after one sort they onelie can followe their calling which are found fit for to take the same And this may be no lesse true Therefore it is not in him that willeth nor in him that runneth but in God that sheweth mercie who in such sort called as was fit for them which followed their calling And to others doubtlesse the calling came but bicause it was such as thereby they could not be mooued to become apt to take the same they might indéed be said to be called but not to be chosen But this is not now likewise true Therfore it is not in God that sheweth mercie but it is in man that willeth and runneth bicause the effect of the mercie of GOD cannot be in the power of man if he in vaine take mercie man being vnwilling Forsomuch as if he would also take mercie of them he might in such sort call them as should be conuenient for them that both they might be moued and vnderstand and followe Wherfore it is true that Manie be called but few be chosen For those chosen were called fitlie to the purpose but they which were not fit nor were tempered togither for their calling were not chosen bicause they followed not although they were called Againe it is true that It is neither in him that willeth nor in ãâã that runneth but in God that hath mercie ãâã cause that although he call manie yet he taketh mercie of them onelie whom he so calleth as is fit for them to be called that they may followe But it is false if anie man saie Therefore It is not in God that taketh mercie but in man that willeth and runneth bicause God taketh not mercie vpon anie in vaine And of whom he hath mercie he so calleth as he knoweth it is agréeable to him that he should not refuse the caller Here will some saie Whie was not Esau so called as he would obeie For we sée that men are some one waie some another waie moued to beléeue those things which are shewed or signified As for example sake Luke 2 25. Simeon beléeued in our Lord Iesus Christ being yet a yoong infant knowing him by the spirit reuealing vnto him Nathaniel at one sentence that he heard of him Iohn 1 48. Before that Philip called thee when thou wast vnder the tree I sawe thee answered Master thou art the sonne of God thou art the King of Israel Which thing a good while after bicause Peter confessed Matt. 16 18. he deserued to heare that he was blessed and that to him should be giuen the keies of the kingdome of heauen At the miracle doone in Câna of Galile Iohn 2 11. which Iohn the euangelist mentioneth to be the beginning of the signes which Iesus did when he turned water into wine his disciples beléeued in him Christ by speaking stirred vp manie vnto faith Manie beléeued not no not when the dead were raised vp The disciples being terrified with the death and crosse of Christ staggered and yet the théefe then beléeued when he sawe him not his better in works but his equall in the fellowship of the crosse One also of the number of the disciples after his resurrection gaue credit not so much to the liuelie members as he did to the gréene wounds Manie of that number of whom he was crucified which séeing him doo miracles had contemned him yet beléeued the disciples which preached him and did such things in his name Wherefore since that one man is mooued after one sort vnto faith but another man after another sort and that oftentimes one and the selfe same thing spoken after one maner dooth mooue and spoken after another maner dooth not mooue and another man it may mooue who dare saie that GOD wanted the maner of calling whereby Esau also might applie his mind and ioine his will vnto the faith wherin Iacob was iustified But and if there can likewise be so great an obstinacie of the will as the turning awaie of the mind should be hardened against all the waies of calling it is demanded also whether that same hardnesse it selfe be of the punishment of God For when as God forsaketh man by not calling in such wise how can he be