euils thus lost yee your commodities on this wise haue ye your selues cast awaie the honour and noblenesse of your order And yee haue caused manie to fall in the way c. Yee that should haue drawen men vnto God ye haue both by peruerse doctrine by example of most vnpure life and also by superstitious rites called them from the right course when otherwise they were in a good forwardnesse Yee haue made voide the couenantes of Leuie saith the Lord of hoasts c. The conditions and couenauntes shoulde haue béene inuiolate on both sides Let vs consider whether of vs kept or brake the promises I as I promised vnto your Fathers gaue you peace and life for they liued a long time in great glorie and happie state Yea verilie that same Phinees with whome I made my couenant liued a verie long time For as it is in the booke of Iudges Iud. 20. hee was yet on liue when all the Tribes made war against Beniamin And if we shall giue credite to Iosephus that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron and in the meane space were welnéere fiue hundreth yeares And no man can iustlie obiect but that they were accounted as the messengers of God Wherefore let vs confesse God to be faithfull whose wordes abide euerlastinglie in most assured equitie and trueth So nowe is the synceritie of Gods promise sufficiently prooued and made manifest But on the other side saith he you haue broken the couenant to whome onelie this sufficed and this yee accounted for your chiefe and singular benefite that your superstitious ceremonies tithes and reuenues might remaine vntouched but as for trueth knowledge equitie and compassion of heart you had none So farre were you off from bringing home and raising vp them that were fallen that ye haue béene a hinderaunce euen to them that goe and stande vpright Yée shewed not your selfe my Angels that is my messengers Naie rather ye haue pleaded for the aduersarie power for the world for darkenesse and for the Pope himselfe and sooner for anie power than for mine And euen I also haue caused you to bee had in contempt Nowe is the cause plaine why the ministers of God be cast downe why they are vile contemptible and in a manner despised of all men and maie séeme of all men to be made a mocking stocke Because yee haue not kept my waies c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof For all thinges which be created haue these properties which the worde of God hath giuen vnto them Wherefore séeing wee perceaue them to be most surelie kept in other things can the holie ministerie which among the ordinances of God is so excellent be iustlie accused of falling awaie either through fault of God or it selfe from the auncient most excellent properties thereof It is said here to haue happened farre otherwise For because yee haue not kept my wayes but haue beene partiall in the lawe c. I beséech you déere brethren what is to bée parciall in the lawe in the administration of the worde of God but to haue in the holie ministerie a chiefe consideration of him selfe To prouide especiallie that no harme come to his owne commodities honours and substance that he hath gotten To take héede that he offende not the rich mightie noble nor principall men To prouide with singular care that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende Let rather the trueth say they preuaile let the scripture bee subiect to the traditions and inuentions of men Let the worde of God serue the priestlie maiestie or rather Tyrannie And as for Religion let not the heauenlie oracles of the diuine Scriptures but rather our wils order the same Verilie this saide the Prophete or rather God in him And yee haue beene parciall in the lawe Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes sparing neither mother nor brethren nor children and for this cause are saide to haue consecrated their handes therein Therefore I heartilie pray beséech you my brethren for Iesus Christ his sake that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto ye will regarde the same not as an vnprofitable and vile thing Consider diligentlie what bee the honours commodities and couenauntes thereof stand ye to the promised conditions and doubt ye nothing of the faith of Almightie God and of our sauiour Iesus Christ For he is true stedfast and most assured in perfourming those thinges which hee hath promised Heauen and earth saith the Lord shall perish but my wordes shall not perishe And these thinges as touching the holie ministerie are spoken to you that be the Elders Nowe I thinke it good to saie somewhat vnto the younger sort and to the children An Exhortation for young men to studie the holie scriptures I Reioyce gentle Auditorie at this your diligence in comming together to heare the interpretation of the holie Scriptures And this I doe not without a cause For since that this will procéedeth not from the fleshe from the sense or from nature it is vndoubtedlie giuen from aboue it is giuen you from heauen and from Gods holie spirite inspired into your heart For séeing the lawe is spiritual Rom. 7. 12 and the commaundement holie iust and good as Paul declareth and wee on the other side euil corrupt and altogether wicked it cannot bee but that we hate the sayings of God the lawe and the Scriptures Therefore so manie as shall not be stirred vp by the spirit of Christ doe both flée vnto them and doe also hate them most gréeuouslie not for anie fault in the scriptures but for their owne corruption That same people of Israel that was but a small nation and nowe hardened in perpetuall infidelitie did not onelie hate holie Moses Numb 11. 14. 16. c. but diuerse times indeuored to stone him to death which was the greatest punishment wherewith the people punished malefactors It cannot be declared howe gréeuous troublesome and hatefull that man of God was to the whole multitude whenas in verie déede he was most quiet amiable and courteous whom God pronounced to bee most méeke and gentle A true testimonie whereof he thereby showed in that he most earnestlie praied vnto God for them Ibidem whom he saw to bee inflamed with infinite enuie and vnspeakeable hatred against him and desired that himselfe might rather be wiped out of the booke of life than that they shoulde suffer extreme punishment as they deserued Wherefore it is plaine that
greatnes of works For otherwise it is a greater worke to gouerne this vniuersall composition of the world than to restore vnto a blind man the sight which he wanteth 4 These things being declared it resteth that we diuide miracles into their parts by fit distributions An other distinction of miracles Some of them are woonderfull euen for the thing it selfe that is doone for that they appeare to be so great strange things as the like cannot be found in the nature of things Such was the staieng of the sunne in the time of Iosuah Iosu 10 13. Esaie 38 7. Esaie 7 14. Exod. 16 13 and the turning of the shadowe therof in the time of Ezechias the conception and child-birth of a Virgin the food of Manna in the wildernesse and such like But some are miracles not in respect of the nature and greatnesse of the thing which is doone but by reason of the waie and means that is vsed in the working of them as was the clouds raine of Helias 1. Kin. 18 45 Num. 17 8. 1. Sam. 12 18 Iohn 2 9. the budding of the flowers and fruit in the rod of Aaron the thunder of Samuel the conuerting of water into wine and other like For such may be doone naturallie but yet they were then miracles bicause of the maner whereby they were doone that is not by naturall causes but by the will and commandement of the righteous Againe miracles are distinguished Exod. 19 18. Esaie 38 8. Matt. 17 2. There is an other diuision of miracles bicause some of them doo onlie mooue admiration as did the lightenings and thunders vpon mount Sinai the turning of the suns shadowe in the time of Ezechias the transfiguration of the Lord vpon the mount And some besides the woonder of them doo bring a present commoditie vnto men as when by Aarons rod drinke was giuen out of the rocke Exod. 17 6. Exo. 16 13. when Manna reigned downe from heauen when the sicke were healed by the Lord and his apostles Sometimes miracles bring punishment and harme to those that offend Mar. 16 18. as when Ananias and Zaphyra died at the words of Peter Acts. 5. 5. when Elymas the coniurer was striken blind by Paule and when by him others were deliuered vnto sathan to be tormented Acts. 13 11. Herein also miracles are diuided that some of them are obtained by praiers Miracles are againe distinguished 1. Kin. 17 22 2. Kin. 4 34. Ex. 8 12 30. For so did Elias and Elizeus namelie by praier they restored their dead to life Moses by making intercession for Pharao deliuered him from frogs and diuers other plagues And other miracles are wrought by commandement and authoritie Iosua 10 13. Iosua commanded the sunne to staie his course the Lord Iesus commanded the winds Matth. 8 26. Acts. 3 6. and Peter said vnto the lame man In the name of Iesus Christ rise vp and walke And there be some other miracles doone and yet neither by praier nor by commandement but come of their owne accord the righteous themselues béeing otherwise occupied euen as when the shadowe of Peter as he walked did heale the sicke Acts. 5 15. Acts. 19 12. and when the handkerchers that came from Paule cured sicke folke 5 Lastlie Augustine in his 83. booke of questions diuideth miracles Augustine to wit that some are doone by publike iustice that is An other partition of miracles by the stable and firme will of God which is counted in the world as a publike lawe By it God would that his ministers that is prophets and apostles in preaching shuld worke miracles But other miracles be doone by the signes of this iustice as when the wicked in the name of God and of Iesus Christ doo worke anie miracle which is not giuen but in respect of the honor and reuerence of the name of God which they vse not that God or nature or anie things created are desirous to pleasure them A similitude Euen like as when one hath priuilie conueied awaie a publike seale or writing and by meanes thereof extorteth manie things either from countrie men or from citizens which things are not giuen but to the seale which they acknowledge to be the princes or magistrats euen so he which followed not Christ yet did he in his name cast out diuels Mark 9 38. Thirdlie those are accounted miracles which are doone by a certaine priuate contract wherby sorcerers doo bind themselues to the diuell and the diuell to them but these are doone neither by publike iustice nor yet by the signes thereof but onelie of a certaine priuate compact Howbeit we must note that the miracles of the third sort are not firme nor yet doo certeinlie come to passe Acts. 19 13. For we read in the 19. of the Acts that the children of Sceua would haue cast foorth diuels in the name of Iesus whom Paule preached but the diuell said to them Iesus indeed I knowe Paule I knowe but what ye be I cannot tell which hauing spoken he set vpon them And as touching the third kind the act of Cyprian Cyprian which he did before his conuersion confirmeth my saieng For he attempted to bewitch a godlie maid to incline to vnlawfull lust which at the length the diuell told him that he could not bring to passe for him 6 But we must note that these miracles which are doone through a priuate contract are not verie miracles but doo belong vnto that kind which I mentioned before the definition For although sometimes they be verelie that They be not verie miracles which the diuell doth Iob. 1 16. and 19. Augustine which they séeme to be yet are they not miracles indéed For who doubteth but that it was verie fire which consumed the cattell of Iob and a verie storme of wind which by throwing downe his houses destroied his children Yea and Augustine affirmeth that those serpents which the sorcerers of Aegypt brought foorth were not illusions but verie serpents For the historie reporteth that when they came to the third miracle the wise men said This is the finger of God further that now their cunning failed them that they could no longer doo those things which Moses did by the power of God This doubtles is a token that they wrought not before by illusions and that the sorcerers till that time contended with Moses in verie things and not in illusions But some will saie If it be so that things wrought by the diuel the sorcerer be sometimes euen as they séeme to be wherefore is it written to the Thessalonians 2. Thes 2 9. of antichrist Why the signes done by antichrist be called lies that By him verie manie should be deceiued through his false signes and woonders Herevnto we must answere that there may be a lie in saieng that a thing doone is a miracle whereas it is not and not in the
time the kingdome and priesthoode were cōmitted to one man this may be declared the cause namely that in those persons Christ was shadowed to whom was due both the true Priesthood and soueraine kingdome But after his comming vpon the earth we haue no other Priest but himselfe our onely mediatour and redéemer Vndoubtedly those ministers of the Church which are instituted by him The office of the ministers of Christ are appointed to preache the Gospell of the sonne of God and to administer the sacraments Wherefore it is méete that they shoulde abstaine themselues from outward principalitie and administration of ciuill affaires since they haue bin so instructed by Christ For he said vnto his Apostles Mat. 20. 25 The Princes of the nations haue dominion ouer them but it shall not be so among you And being required by a certaine man to commaunde his brother to diuide the heritage with him saide Luk. 12. 13. Who hath made mee a iudge ouer you shewing that it agréed not with his vocation while he remained vpon the earth to haue authoritie to diuide heritages And after the same maner ought ministers to iudge themselues to bée sent euen as he was sent from the father Ioh. 20. 21. Moreouer Paul informing his Timothie and instructing him as touching the holy ministerie saieth 2. Tim. 2. 4. No man that warreth intangleth himselfe with the affaires of this life Where he vseth an argument of comparison to wit from the lesser to the greater Euen as if he should say If it be not lawful for them which are bounde by the othe of warfare to take vpon them other businesse or trades of life much lesse ought they which are bounde to the holie ministerie intermeddle themselues with other charges For their vocation requireth the whole man because they must not onely twise or thrise in the yéere execute their office but it is necessarie that as the Apostle hath warned they preache the Gospell and earnestly apply themselues to reading and doctrine both in season and out of season 2. Tim. 4. 2 18 Howbeit it must be vnderstood that Armes is not vtterlie taken away from the Ministers of the Church because so it may otherwhile befall as it shall be lawfull for them to exercise the same For if in a desert place anie of them should be set vppon by murtherers wherein they cannot implore the ayde and helpe of the Magistrate it should be lawfull for him to repell violence by violence to vse weapons if they should come to hand strokes by making as they terme it a blamelesse defence For he that is so inuaded is not in that place a priuate person but is armed by the Magistrate and by iust and publike receaued lawes For neither the lawes nor yet a iust Magistrate would that their Citizens should rashlie perish Wherefore in that case they giue leaue to vse weapons God also by his lawes would that if théeues came armed to anie house in the night season if they were killed by the owner of the house that fact was not punishable because they were iudged to haue come not onely to robbe but also to murther and God decréed no vniust thing Séeing therefore that the Ministers not onelie doe seruice to the Church but be also subiectes of a Citie and partes of the Commonweale they ought not to be depriued of the priuileges which other Cities inioy especiallie when as by the vse of them they are not reuoked from the holie Ministerie Also it may so happen that there shal be so great scarcitie of men in a Towne When ministers may doe the part of souldiers as without helpe of the Ministers the walles or gates might not be defended nor the enemie repulsed in that case they are not let nay rather they are bound and that iustlie to helpe their countrie being in danger But if such or the like necessitie doe not vrge I thinke it not the part of a godlie Magistrate to compell them vnto warrefare because they cannot with a safe conscience leaue their vocation neither can they execute the same together with the exercise of warre But yet I deny not but that it may be lawfull for a short time and when necessitie vrgeth That the ministers of the word ought to be in the camp to exhort the souldiers Neither yet doe I deny but that he may be in the Camps to preach vnto the souldiers yea rather I doe counsell that this be diligentlie doone for in the place there is most néed of the word of God aswel for reproouing of the euill actes which cōmonlie depend vpon warres as also to incourage the mindes of thē that fight Forsomuch as God himselfe made the lawe as it is in Deut. that the priestes should come foorth into the Campe for to put the souldiers in remembrance of the promises of God Deut. 20. 2. But yet notwithstanding these exceptions the Pope and Bishops of our times are not excused when they proclaime and make warres yea rather they set princes together at variance neither doe they thinke themselues to liue well and quietlie vnlesse that slaughter sworde and warre rage in euerie place Of the induring of Tyrannie by godlie men In Gen. 34 19 Tyrant hath the name of the Gréeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Tyrant is taken both in good part and in bad which is to rule or haue soueraintie And that word sometimes we interpret in good part and sometimes in bad In good part in Virgill Some peace shall I haue which haue touched the Tyrantes hand But in the songes of Horace the 3. booke Acron expounding that particle Latè Tyranni saith that Tyrant signifieth a cruel man a mightie man and a Lorde And while it is drawen into the ill part it is thus defined That it is he which beareth rule against right honestie lawes This doubtlesse may be doone two manner of wayes either by inuading vniustlie or by ruling the dominion naughtilie Wherefore such a wicked prince must godly men suffer Godlie men must suffer the rule of Tyrants séeing they be priuate persons and haue no authoritie ouer him Neither is it their part seditiouslie to mooue warre against him Paul saith Rom. 13. 1. Let euery soule be subiect to the higher powers for whatsoeuer powers there be they be ordained of God and they which resist power get vnto themselues damnation And let vs reason thus Those things which God will take away frō his by other meanes and instruments let vs beare it with no lesse patience if he take them away by Tyrantes And what godlie man will not abide diseases stormes and losses of which sort Iob suffered diuers Without doubt we must assure our selues that euen these thinges are no lesse doone by God through Tyrantes than by those other meanes 20 But he 〈◊〉 some man will say An obiection If this reason take place it shall neuer be lawfull for me by helpe
doeth nor alwayes define things that be profitable 2 227a Whether that which is called originall sinne be voluntarie 2 219 b Commended and praised 2 221 b It remaineth after regeneration but the blame is taken away by Christ 2 274 b It owne nature mortall 2 272 b Both sinne and the punishment of sinne 2 571 a 274 b 275 a 219 ab Why it is called sinne seeing the blame therof is taken away 2 274b Whether that which remaineth in the regenerate be sinne 2 271 ab 272 What is meant by Concupiscence or lusting 2 570b ¶ Looke Lust Motions Confession A distinction of Confession 3 114 a Not auailable in all alike â— 109 ab Forced in the Philistines Pharao others touching God 1 13b Required in iustification 3 105 b Whether it stande with the law of God 3 217 a What Confession is required in the Church 2 630 b Distinguished into diuerse kindes 3 216 b It must be done to God himselfe 3 219 b Priuate Confession of sinnes in some cases allowed 3 220 a Why Paul ioyneth Confession vnto faith 3 262 b Outward actions be a certeine shew therof 2 316 ab Peters Confession was the rocke whereof Christ spake 4 83 ab Two sortes of Confession one in words another in workes 4 46 a The Confession of diuels howe they testified of Christ 1 13 b The antiquitie of auricular Confession confuted 3 218 b 219 b 217 ab 114 a The destruction of the West Church 4 252 b Sinne committed two manner of wayes therein 3 236 b Instéed of satisfaction 3 236 b Why it was inuented 3 225 a why abolished 3 218 b 219 a Confirmation The beginning of Confirmation and whether it be a sacrament 3 211 a Annoynting vsed in Confirmation 4 15 b ¶ Looke Sacrament Congregation To enter or to be one of the Congregation what it was among the Iewes 2 470 b ¶ Looke Church Coniunction What manner of Coniunction we haue with Christ 3 78 a 79 a 4 144 In the Eucharist by faith 4 175 b 176 a 179. 180 a No neede of his corporall presence thereto 3 79 ab Of the Coniunction of the soule with the bodie 3 316 a 317 b 328 b Two sortes of Coniunction of the members of the bodie of the church 3 78 b 79 a Coniuration By whome Coniurations must be vsed onely and alone 1 91 b Against them being vsed at the sepulchres of dead saints 1 68 b Certeine in the Church 1 91a The diuell faineth himselfe to be afraid of them 1 67 a Of Solomons exorcismes or Coniurations and why he vsed them 1 91 ab Origens opinion of exorcismes or Coniurations at the graues of dead saints 1 68 b Added to baptisme and why 4 128 b ¶ Looke Exorcisme Coniurers The Iewes had Coniurers or exorcistes among them and how long they continued 1 91 ab Of some which haue the name but want the grace due to the name â— 91 b ¶ Looke Exorcists Magicians Conscience What Conscience is 3 165 b Of the wonderfull force thereof and wherein it appeareth 1 15 b In what cases it is to be beléeued 3 98 b Whether faith signifieth the same 3 98b How it is troubled after sinne committed 3 203ab Of feare comming of an euill Conscience 3 69 a The propertie and nature of the same 3 165 b 166 a Wherein it exerciseth her power 3 165 a How it may make a worke good or euill 3 165 a The féele of the same doeth testifie that there is a God how 1 12 b How necessarie a good one is 3 â—65a b Whether it be a sufficient schoolemaister vnto vs. 3 166 a How another mans Conscience is wounded 3 164 a Consecration Consecration and dedication differ 4 124 b How the fathers vnderstand the worde Consecration 4 172 a Consecration of Princes by Bishops why 4 236 b 237 a Of temples houses citie walles c. 4 123 ab Consecration of prophane things to holie vses 4 247 b 248 a Of fruites 4 127 b Of Children 4 114ab Of the Consecration of Ministers 4 13 b Of meates 4 123 b Of fonts twise a yere 4 127 a Howe fowly they erre which closely mâ—…ter the wordes of Consecration at the sacrament 4 105 a Of what strength the names thereof be 4 123 a What thinges must be onely vsed in the outwarde 〈◊〉 4 126 b The Popish Consecration of ministers 4 13 b 14 a 126 b Papisticall Consecration of churches 4 124 b 125 a 66a Why the papisticall kinde must be reiected 4 126 a Consolation Consolation by the scriptures in diuerse our distresses 1 44 b 45 ab Conspiracie Whether Conspiracie against Princes be lawfull 4 325 b 326 ab ¶ Looke Treason Constancie How perseuerance and Constancie do differ 3 184 ab The CoÌ„stancie of diuerse Ethniks 3 277 ab Of Anararchus and Zend in their torments 2 284 b Of M. Attilius Regulus 2 394 a 539 a Of the Iewes against the Macedonians and Romans 4 243 a Of Naboth 4 32 a 33 b Of Christ 2 620 a Contemplation Contemplation a great part of mans felicitie 1 5 a Eustratius opinion touching the same reiected and why 1 149 b 150 a And what felicitie is therein 1 149 b Whether the pleasures which spring of it do him 1 138 ab Who they be that giue them selues thereto 1 149b Reckened vp of Aristotle as an end 1 5 a The right vse of a life consisting in ciuill action and Contemplation 1 150 ab Of actuall Contemplation what the Philosophers and holy scriptures say thereof 1 16 b Why theologicall Contemplation goeth before actiue 1 16 b Contemplations Contemplations haue pleasure alwayes ioyned with them and why 1 135 b Contempt Three kindes of Contempt or contumelie 2 528b Of Gods word an heynous sinne 2 554 b Of good men purchaseth destruction proued 1 143 b In what case of the same imprecations and cursings are admitted 2 398 b 399 a Contentment An example for Contentment with our estate 3 188 b 259 b Contention Causes of Contention trouble 4 321 b 322 a The kinds thereof and when it is named a schisme 4 320 b Contention betwixt Aiaz and Vlisies and why 2 550 a Betwéene Augustine and Ierom. 2 544 b 545 a For the priesthood in Dauids time â— 247 b Vespasians iudgement in a case of Contention betwéene a Senator and a knight of Rome 2 401 b Which partie is accusable in a Contention 4 323 a Paul at Contention with himself and reconciled 2 548 ab P. Martyrs opinion touching Contention about Religion 2 391 a ¶ Looke Schisme Contingent Things Contingent are foreséene of God onely 1 62 a ¶ Looke Chaunce Continuance Continuance in sinne is most detestable 2 554 b Contraries Whether Contraries may be deriued from one originall 3 289 b 290 a What is required in them 2 294 b 295 a What the rule of them is 3 290 a 213 b Their nature 4 202 a An argument drawen
from it 3 155 b 156 a The lawe is not idle no not after it 2 300 a The order thereof in mans reason howe it behoueth to bee 1 16 b The promise concerning the same is not conditionall 3 136 b Howe often it is taken holde of 3 136 a Life and it are so ioyned that oftentimes one is taken for another 3 130 b Whether it may be separated from faith 3 131 ab 132 ab Whether it be ascribed to the sacramentes 3 157 b 158 a Howe diuerslie the fathers vnderstoode it 3 158 a Who they be that cast away the grace thereof 3 160 a Why the fathers attribute it to charitie onely 3 159 a Whether a man being iustified can doubt thereof 3 135 a The effects of charitie doe followe it 3 237 b Whether it be an effect of faith 3 136 b Whether it depend of attrition 3 214 b 215 ab In whome properly it consisteth 3 124 b 125 a It dependeth not of baptisme 4 136 b 137 a What faith bringeth it 3 57 b Predestination confirmeth the doctrine thereof 3 3 b Howe it is referred to Christes resurrection 2 610 a Wherein it séemeth to be declared 2 609 b It dependeth not of mans will 3 28 b Of two inwarde motions thereof 3 124 a One manner thereof in the time of the lawe and the Gospell 2 586 ab Why God woulde that it shoulde come by faith 3 96 a It is shewed by reason that it is of faith not of charitie 3 137 a Whether it bee giuen vs by the promise 3 145 b 146 a Whether in anie respect it depende vppon man 3 123 b 124 a Whether charitie do worke it 3 77 b Whether it be denied to bee only as touching the ceremonies of the lawe 3 103 ab 104 ab 105 ab Vnto whome Paul wrote the doctrine thereof 3 108 a Whether it be by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 106. 107. Attributed by sâ—me both to workes morally good and superstitious 3 102 b Whether it may concurre with workes 3 156 b Howe it is graunted vnto workes 3 147a Goodly works a let or impediment thereunto 1 95 ab Of workes preparatorie thereunto and in whome they bée 2 264 b Howe it would follow that it shoulde come by workes 3 14 b What the Fathers say thereof giuen fréely 3 119 b 120 a.b By faith onelie was proper to the fathers in the law aswel as to vs. 2 584 a It doeth consist of grace not of workes 1 145 b The Pelagian heresie touching iustification without grace 3 107 a Howe Pighius vnderstandeth frée iustification 3 147 b Vnto what thinges hee ascribeth it 3 138 b Howe he prooueth that it is had of loue 3 138 b Smith denieth it by faith 3 147 b 148 a Aristotle vnderstoode not nor beléeued the iustificatioÌ„ through Christ mentioned in scriptures 1 132 ab The difference and order of diuine and humane or Ciuil iustification 2 303 a The iustification of the publicane was not in workes but in prayer 2 266 ab Proofes of Cornelius his iustification when hee prayed 2 260 a The causes and effectes thereof 2 259 ab The doctrine of iustification is the principall point of all godlines 3 93 b 94 a Ke. Keyes What the Keyes of the Church bée 4 108 a 297. 2 a 636 a 3 116 b Diuerslie interpreted 3 218 a Looke Church Ki. Kings Kinges be the heades of common weales 4 35 b Whether they may be deposed by a Bishoppe in a case of offence 4 232 ab Whether they or Bishoppes are superiour 4 22â—b 230 a Why they be consecrated â—y Bishoppes 4 623 b How God reigneth together with the good 4 35 a After what sort the bad must bee obeyed 4 3â— b In what manner we bee all Kings and Priestes 4 12 ab Kingdome terrestiall The Papistes make a diuision of a Kingdome into two partes 4 23â— b The Kingdome was not giuen to Saul by the same couenaunt that it was vnto Dauid and why 1 209 b Two causes why Saul was cast out and Dauid surrogated in his roume 2 209 b Of restoring the Kingdom of Dauid 1 608 b Of the Kingdome of the Iewes and Gods kingdome 3 161 b 162 a Why in olde time the Kingdome and priesthood were committed to one man 4 327 b Kingdomes Whether Empires and Kingdomes are of God 4 228 a Why God by his prouidence transferreth them from nation to nation 2 264a Vnto whome the distribution of them belongeth 4 305 a By what meanes God giueth them 4 306 a What is meant by the distribution of them by Lot 4 305b The cause of their alterations 4 227 b 228 a The Prophets may be a certeine occasion not a cause of the ouerthrowe of Kingdomes 4 237 ab Kingdome of Christ and God Prophesies of Christs Kingdom 2 596 b 597 ab 3 397 a Diuerse errours touching the same in this life 3 396 a Of the Millenaru 3 358 a Whether it shall haue an ende 2 607 a What is meant by his deliuering vp of the same to his father 2 607 a That when it shal be fulfilled the ministeries of Angels and labours of celestiall bodies shall cease and why they now moue 1 120a Who seeke the Kingdome of God 2 598 ab Kingdome of heauen What the Kingdome of heauen signifieth preached by Christ 3 203 b Vnder the name thereof the Church is vnderstood 3 392 a Kinred A definition of Kinred declaring what it is 2 453 a Within what degrees thereof marriage may not be made 447. 448. 449. 450. 451. 452. 453. ¶ Looke Marriage Kisse Of the Kisse of peace and the originall thereof 4 218 b Kn. Knowe How we may Knowe God by the workemanship of the worlde 1 16 a We may Knowe him thrée maner of wayes 1 16 a Two wayes naturally 1 10 b Knowledge physicall Wherein opinion and Knowledge do differ 2 296 a It is either reuealed or gotten by endeuour studie 2 300 b Of certeine affects which follow the Knowledge either of euill or good 2 411 a It breedeth vnquietnesse prooued 1 168 b Wherein the power thereof consisteth 3 137 a Whether the bodie be troublesome thereunto 3 316 b 317 a We are led to the Knowledge of causes by their effects 1 47 a The Knowledge of things commeth partly by causes and partly by effects 3 75 b How particular things ouercom a general Knowledge 3 70 b 71 a Of a Knowledge that may séeme both true and false 3 73 b Of the Knowledge of things to come and to whome the same is graunted 1 81 b Of the Knowledge which spirites haue 1 81 b The Knowledge of the principall end is profitable 1 9 a Our naturall knowledge corrupted 3 166 a Of certeine things which cannot bee gathered thereby 1 17 a The pride of Philosophers noted therein 1 2 a They hid that which they had of God 1 11 a How Philosophie and diuinitie do varie concerning
Opinions Of the examination of Opinions whether they be orthodoxall 3 46 a Erronious whereto compared 3 240 a Howe the Papists would haue them tried 4 46 b Two hundred fourescore eight might bee reckened of Felicitie 1 133 ab Whether the affects bee Opinions as the Stoikes thought 2 407 b Two Opinions shewed howe all trueth commeth of God 1 11 b Or. Oracle The definition of an Oracle shewing what it is 1 19 b Howe it happened that GOD tooke the Philistines word for an Oracle 1 61 b Oracles The manner of giuing out Oracles by Drim and Thumim 1 58 b 59 a Why we are without them that the Iewes had â— 260 b 261 a Sometimes they of the Ethnikes made aunswere by dreames 1 37. Watchings at dead mens sepulchres to receiue them 1 73 b The diuels double meaning noted in them 1 83 a Plutarchs reasoÌ„s why they ceased 1 92 ab The true cause why Oracles ceased 2 359 a 1 92 a Orator Ciceroes description of a perfect Orator 4 26 b His trauell therein is not needelesse 3 110 a The end of him and whereto his persuading serueth 1 7 a Orators What is counted a fault in Orators â— 19 a Who are to bee reprehended for their eloquence 2 410 b 411 a Whether it be lawful for Orators to mooue mens affects 2 410 b 4 256 b 257 a Order A definition of Order out of Augustine 4 65 b 320 b 1 167 a An Order of rule instituted by God among men 4 320 b 32 a Abolished by trouble or sedition 4 321 a The Order of the members of mans bodie 4 321 a Whether holie Order be a Sacrament 3 210 b The same diuided and howe 3 212 a Orders Ecclesiasticall 4 80 a Diuerse degrees thereof in the Papisticall Church 4 133 a ¶ Looke Church Ornaments Ornaments of Churches 4 66. 67. In Salomons Temple 4 66 b In the Church of Ments 4 66 b What Ornaments women may vse and not vse 2 508. 509. 510. 511. 512. 513. c. Ot. Oth. Why an Oth was inuented and howe inuiolablie it should be kept 2 374 a 368 a Whether euerie one is to be kept 2 537 a How many wais God is called to witnesse therein 2 372 ab so men for an vniust cause must be cut off 2 517 b In what cases it may be broken without periurie 2 538a What companions it shoulde haue 2 549 b Whether beeing made to heretikes and theeues it is to be kept 2 583 b What is to be considered therin of vniuersalitie looke well vpon that 2 539 a Whether it be lawfull for a Christian to take it of an Heathen by false gods 2 304 a What the Hebrewes cal an Oth and the definition of the same 2 368 a The faithful may take one of Infidels by their Idols 2 371 b How the Gospell meaneth that an Oth commeth of euill 2 368 ab In what respect it is good and also bad 2 368 a Whether it bee lawfull for a Christian to vse it 2 3â—9 a Why in euerie Oth God is called to witnesse 2 368 b 369 a Christ in saying Sweare not at all forbad not an Oth. 2 369 a In what cases it is the cause that faith is kept founde among men 2 368 b Of an Oth made with craftie wordes and wrong meaning 2 371 ab In what cases it must be taken and in what not 2 368 b An Oth by Idols is in no case permitted 2 371 b Whether it bee lawfull to offer an Oth vnto him that is suspected of periurie 2 373 b According to whose minde an Oth must be interpreted 2 372 b 373 a It must not be vsed in trifeling and light causes 2 371 b Whether it be lawfull to vse it by Saints 2 372 a Of an auouching Oth and a promising oth 2 537 a The Oth of Socrates by a dog and a goose and the Manichies oth by light condemned 2 372 a Augustine commendeth A. Regulus for keeping his Oth euen to the hasarde of his life 2 371a Of the Gabionites Oth wherein the Israelites promised that which was against Gods decree 2 370 b 373 a Of Dauids vnto Semei that he should not die when hee gaue Salomon charge afterwardes to the contrarie 2 372 b Othes Foure kindes of Othes mentioned by the Lawiers 2 368 b 372 a What things are to bee refrained and blamed therein 2 370 ab By creatures not to be lightly esteemed 2 369b What bee voide and of none effect though they be neuer so solemnly sworne 2 370a b Direct and indirect and how they may be vsed 2 372 ab Vnaduisedly made must not be perfourmed 2 373 a Where they were accustomed to be taken in the time of the lawe 2 373 b 374a A prouerbe in Rome touching Othes 2 537 b Othes of curssings and that holy men haue vsed them 2 369 b 372 a Pa. Paine That infants shall suffer no sensible Paine for sinne not Pighius his reasons 2 216 b Painting Of Painting the face with the end the matter efficient cause of the same 2 508 ab Vsed of the Brittons to looke terriblie 2 509 a The reasons of such as would prooue it lawfull 2 509 ab A confutation of their reasons 2 514a b Proofes out of the scripture and otherwise against it 2 510a b What the fathers of the Primitiue Churche haue thought thereof 2 511 ab 512 a Painters Why Clement and Tertullian detested Painters 2 341 a And whether Luke were a painter 335 ab Papistes The Papistes teare and mangle the sacrament 4 53 a Whether we or they haue broken the vnitie of the Church 4 96 a 86 a Whether all of them haue perished 4 91 a A view of their dooings 4 69 ab They define the Church otherwise than wee 4 92 a With what superstitions they haue infected Baptisme 4 126 b 127 ab 128 a Whereto their craftes tend 4 87 b Whether we or they haue giuen cause of schisme 4 87b 88. 89. Howe they haue corrupted true doctrine 4 70 a They are guiltie of most damnable crimes 4 71 b Daungers in ioyning our selues with them 4 86 b 87 a Howe they consecrate men 4 126 b They mislike of a Christian councell 4 70 a Their sacramentals 4 127 a They are neither Catholike nor Apostolike 4 93 b What they that haue departed from them must doe 4 96a b Causes of our separation from them 4 86b 87. 88. 89 ab They woulde pull the priesthood from Christ 4 127 a Howe they misconster the Scriptures 4 74 b Their doctrine and what it teacheth 3 262 a Of the shauing of themselues 3 178 b To 〈◊〉 ende they inioyned fastings 3 224 ab The difference betweens their Gospell and the â—pestâ—… 4 87 a Against themselues 〈◊〉 doctrine of satisfactions â— 223b How ouerthwart they be 〈…〉 superstitions 3 178 b Iust causes of separating our selues from them 4 69 b The maneâ—… their preaching 2 63 2 a They are against Augustine
in the holie Scriptures 2 318 b 3 23 b The greater number of Fathers graunt it 3 243 b Whether Purgatorie bee an article of our faith â— 233 b Augustine spake doubtfullie thereof 3 234 a Diuerse inconueniences by the opinion of the same 3 238 a Whether soules doe there satisfie for sinnes 3 237 b What place it is feigned to bee 3 232 b The reasons for the proofe thereof confuted 3 38b 239 ab 240 a Of Purgatorie fire what is said by way of proofe and disproofe 3 2â—9 240. 241. 242. 243. 244. c. Whether it be common vnto all 3 243 a Whether soules are deliuered thereout by fasting 3 255b The holie scriptures are flat against the doctrine thereof 3 235a The Papists opinion thereof and the time of the continuance discontinuance thereof 2 23â— a Whether praiers intercessions of Saints be auailable for soules in Purgatorie 3 24â— a Purpose Gods Purpose signifieth his good pleasure 2 15a 9 b It belongeth to his will 3 9 b Not to haue mercie is as free as the purpose to haue mercie 3 13 a Common to reprobation and predestination 3 9 b God reuoketh his decreed â—urpose and howe 1 82b Qua. Qualitie One Qualitie cannot bee the forme of another 3 74 a 75 a Pleasure is a Qualitie and so is beautie also as howe 1 35 b Qualities The Qualities of the minde say the Schoolemen passe not from the Parentes to the children 2 239 b disprooued 2â—1 a With what Qualities the senses bee grieued and delighted as saieth Galenx 1 136 b 117 a Quantitie A Quantitie diuided is no more one in number 3 330 a What a Quantitie Mathematicall is 4 155 b Quantities Quantities be neuer reckened of the Philosophers among things that worke 1 79 b Que. Question The Question whether a thing be is naturally before the question what a thing is 3 1 b What shall become of the people which haue not heard of Christ 4 â—6 b Of the Question Howe and that the same hath been vsed of diuers godlie men women 2 333 ab Questions Of vaine and curious Questions 3 240 a About the state of our bodies in heauen 3 360 b Touching diuerse actions of God 3 268 b The maner of asking them of God among the Hebrewes reade the order 1 58 b 59 a Augustines booke of Questions supposed to be none of his why 1 75 a Qui. Quietnesse No way to finde rest Quietnes but in God onelie 1 100a Ra. Rapt Of Rapt or stealing away a mans daughter to marie her 2 433 b 438 ab What it is wherein it differeth from theft 2 437 ab From such as commit it is taken away the vse of appealing 2 438b It is of two sorts howe they differ 2 437 b That one may commit it against his own spouse 2 438 b What vnluckie endes haue insued followed it 2 44â—ab What the schoolemens iudgementes bee touching it in case of mariage pretended 2 441 a The opinion of the Canonistes and Councels touching the same 2 439 b 440 ab It cannot be properlie saide of a harlot 2 438 a What the ciuil Law determineth when it is coÌ„mitted of a woman in taking a man away by violence 2 439 b What the punishment is if in such a case the maide consent 2 439 a Whether the partie gotten away by Rapt may possesse the goods of the rapter 2 438b 439 a The Beniamites did not properlie commit Rapt 2 442 a Of the Rapt or violent taking away of Dina and whether that make for Rapt 2 440 b The cause thereof 2 442 a And the reuenge of the same 4 329 a Diuerse Raptings or takings vp in the Newe Testament 3 385 a ¶ Looke Enoch and Elias Rauishing The Rauishing of Lucretia done by Tarquinius 2 394a Of a maiden betrothed punished and howe 2 482 b Re. Reason What sound Reason and exercise is able to compasse in artes and sciences 1 56 b Children haue not the vse thereof and yet they doe many voluntarie actions 2 290 a Euill affects are repugnant thereto 2 408 a The regiment that God gaue it ouer the affects how it is impeached 2 409 a What affects belong to the regiment thereof and what not 2 406 b Why some haue ascribed it to brute beasts 2 290 a What things cannot be done by it 1 77 b By what tokens Gods prouidence may be knowen from it 1 167 b Reason rather than beleeuing maketh men mad 3 61 a 71 a Howe it is corrupted 2 564 b 226 a Reasons Gods Reasons are vnsearcheable vnto man 3 21 b Rebell Whether subiects may Rebell against their Prince 4 324 b Rebellion Whence Rebellion against God is deriued 3 388 a Against Moses and Aaron grieuouslie punished 2 482 b Rebuke The causes why we be loath to Rebuke others sharplie 2 378b The soft Rebuke that Helie vsed to his children blamed 2 378 a Rebukes The Rebukes of Christ 2 617 b 618 a Recantation The Recantation of Pope Iohn the xx 3 376 b Rechabites Of the Rechabites their linage vowe 3 188. 189. 190. 191. The abstinence of the Rechabites and of their descent 3 172 b Looke Vovve Reconciliation Reconciliation of the wife and the first husband after diuorsemeÌ„t not lawfull in Moses time and why 2 497 a Whether in such cases it be lawfull 2 487b 488 a Cleargie men admit it not 2 488b 489 a Reasons which make for it 2 496 ab 497 a The ciuill Lawes are against it 2 495 b 496 a The Fathers allowe it not 2 496 a An answere to the reasons against it 2 497 a Perfect Reconciliation betwixt God and vs our concupiscence corrupt motions notwithstanding 2 274 b. Redeemer Why Christ is called the last Redeemer 3 341 a ¶ Looke Christ Redemption What was requisite in the price of our Redemption 2 610 b Why God chose the death of Christ for the onelie meanes thereof 2 619 b Christs Redemption sufficient to all men but not effectuall to all men 3 31 a How it is ment that in hell there is no Redemption 3 369 b Redemptions Two Redemptions established by the doctrine of the Papistes 3 224 a Regenerate Of diuers things proper to the Regenerate 2 563 ab 564 They behaue not theÌ„selues al alike 2 564b 565 a Of their workes righteousnesse 2 562 b 563. 564. 568. 3 46a In them be some properties of the olde and new man 2 564 a They are solde vnder sinne 2 565 a They fulfill the law after a sort 2 566 b 3 110 a They haue neede of the lawe 2 576 b In them God conuerteth punishments into medicines 2 364 b The office of the law in them 2 300 a They may abstaine from the grosser sort of sinnes 2 274 ab Whether the concupiscence first motions remaining in them be sinnes 2 271 ab Of their libertie 2 270 a They are called the men of God but not simplie 2 271 a