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
séemeth more strange he laboreth to prooue the same by manie reasons And in his booke De dogmatibus ecclesiasticis the 11. chapter Euerie kind of creature is declared to be a bodie namelie the verie angels For there is nothing that filleth all things as God dooth but all things are described by places certeine as appéereth by the soule which is shut vp within his owne bodie Augustine in his booke Ad quod vult deum Augustine excuseth Tertullian excuseth Tertullian in this sort that by this word bodie he ment his substance and that which God is in verie déed As if he had therfore taught that God is a bodie least he should séeme to denie his essence whereas the common sort thinke that whatsoeuer is no bodie is not at all Notwithstanding in his booke De genesi ad litteram he is confuted by this reason that being at the length ouercome by the truth he confesseth that euerie bodie is passible for which cause least he should make God passible The nature of God is without bodie he ought to haue denied him to be a bodie Neither was there anie such necessitie to applie himselfe so to the capacitie of the common people that he should therefore speake falslie of GOD. Christian men are not so to be taught that like senselesse grosse-heads which sort of men euen Aristotle confuteth they should thinke that there is nothing but it is a bodie but they ought rather to haue their mind lifted vp that studieng vpon GOD they determine nothing beyond the rules of the scriptures But vnto that booke De dogmatibus ecclesiasticis we must not attribute more than is méete A booke falselie ascribed to Augustine For it is ascribed to Augustine but the learned thinke that it is none of his 11 The other which is somtime obiected is an argument of the Anthropomorphites Anthropomorphites For they dispute that therefore wée ought not to beléeue that God is without a bodie bicause the scriptures doo witnes Gen. 1 27. that man was made after the image of God which could not be vnlesse hée had a bodie as one of ours For else the image should haue no likenes of that thing whervnto it is compared And they thinke moreouer that the scripture is on their side forasmuch as it dooth oftentimes ascribe the members and parts of mans bodie vnto God Ierom. Augustine But Ierom as Augustine in his epistle to Fortunatianus citeth him scorneth that argument of theirs wittilie and learnedlie If we allow this reason saith hée we may easilie conclude that a man hath wings bicause the scripture hath sometime attributed them vnto God vnto whose image it is manifest that man was made Wherein consisteth the image of God Ephes 4 24. These men should rather haue considered that the image of God consisteth in holines righteousnes and truth as Paule hath taught Which thing if they had marked they would not onelie haue remooued a bodie from him but also haue withdrawne from their minds all such grosse and carnall imaginations Why doo they not as well saie that God is a verie beare a lion or a fire Amos. 3 8. and 5 19. Deut. 4 14. Heb. 12 29. Psalm 94 9. séeing that Amos and Moses and the epistle to the Hebrues doo so terme him It is written in the 94. psalme He that planted the eie shall hee not see And he that made the eare shall not he heare There saith Ierom it should haue béene said He that planted the eie hath he not an eie And he that made the eare hath he not an eare But it is not so said least while thou musest vpon him thou shouldest be deceiued and imagin him to haue these kind of parts Why the scriptures doo attribute members vnto Christ And the scripture if sometimes it attribute parts or members vnto God verelie it dooth it onelie to the intent it may helpe our weake capacitie with the which although we cannot comprehend the substance of God as it is yet it laboureth by the helpe of certeine speciall signes and shadowes what it can to make vs haue some knowledge of it Wherefore members are by a verie profitable metaphor or translation attributed vnto God that we by the due consideration of his qualities might haue our minds godlie and faithfullie exercised And if so be that the Anthropomorphites had for that cause asseuered God to haue parts and members as the scripture dooth to helpe mans vnderstanding they might haue béene excused and not condemned Why the Anthropomorphites are condemned but they were earnest that it standeth so with the nature of GOD in verie déed and therefore are iustlie and deseruedlie accused and condemned But what shall we answere vnto the words of Paule who concerning the beholding the nature of God in our countrie in heauen saith We shall see him face to face 1. Co. 13 12. and so séemeth to grant vnto our face and eies the power to sée God and after a sort to deuise a face for God himselfe Augustine answereth that There is a face also of the mind There is a face also of the mind as well as of the bodie bicause Paule saith We now behold heauenlie things bare faced not with a vaile or couering as it came to passe with the Iewes when they spake vnto Moses 12 But now that we haue thus finished and concluded these things let vs brieflie set downe certeine other waies whereby God is knowne In the life euerlasting The saints in heauen shall know the essence of God 1. Iohn 3 2. 1. Co. 13 12. the saints shall knowe the essence of God not by their senses but by their soule or mind bicause Iohn saith When he shall appere we shall see him as he is And Paul testifieth the same thing saieng Now we behold him as it were through a glasse but then wee shall see him face to face And the same thing is gathered of Christs owne words Their angels doo alwaies behold the face of the father Matt 18 10. For in another place he taught that the iust in that blessed resurrection shall be as the angels of GOD. Matt. 22 13. Whervpon it is concluded that we shall sée God as well and no otherwise than the angels doo Therefore if they sée his face we in like maner shall behold the same There is also another testimonie of Paule to the Corinthians 1. Co. 13 12. Then I shall knowe euen as I am knowne But no man doubteth but that wée are knowne vnto God thoroughlie and in euerie part of our substance yet am I not persuaded The nature of God shall not wholie and in all respects be knowne that the saints shall thoroughlie and in all respects knowe the nature substance of God except so far as their nature and capacitie shall reach vnto For things measurable doo in no wise comprehend that which is infinite and vnmeasurable neither can the things created
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
motions of the mind vnto things forbidden wicked deliberations naughtie indeuours corrupt customs Wherefore the apostle vnder the name of sin comprehendeth both the root it selfe and also all the fruit of the same Neither must they be hearkened vnto which babble that these things be no sinnes for séeing the holie Ghost calleth them by this name I sée no cause why we also ought not so to speake and stand vnto his doctrine And moreouer the â—erie etymologie of the word it selfe dooth shew The etymologie of the word sinne that the first motions of the mind and corruption of nature be sinnes for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sinne commeth of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To erre from the right scope appointed by what means soeuer the same commeth to passe The rule of our nature And séeing it is the rule of our nature and of all our actions that we should be verie conformable to God in all things surelie we being then prone vnto those things which be forbidden vs by the lawe of God and euen at the first push are carrie streight headlong vnto them without all controuersie we must be said to sinne that is to erre from the scope and from the end appointed vnto vs. The like signification there is of the Hebrue word for that which is in that toong called Chataa is deriued from the word Chata which thou shalt find in the booke of Iudges verse 16. the 20. chapter vsed in the selfe same sense wherein I declared the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken that is To misse the marke For it is there written of the seuen hundred children of Beniamin that they were woont so to throwe stones out of a sling as they could hit euen a heare and would not misse one whit Besides this experience it selfe teacheth how gréeuous these euils are euen in vs which be regenerate for we be so hindered by them as we cannot fulfill the lawe the which neuerthelesse we are bound to obserue in euerie poinct Exod. 12 17 We are also commanded not to lust to the which precept euerie one giueth his secret consent and is witnes to himselfe how much he dooth withstand by reason of our pronesse vnto sinnes and first motions vnto vices In what sort the law is fulfilled in men regenerated But if the Fathers doo séeme to write sometime that the lawe may be fulfilled by men regenerated in Christ they spake of an obedience begun and of such a kind of fulfilling as hath much imperfection ioined therewith For they pronounce them to be perfect They be perfect which perceiue their owne imperfection Matt. 6 12. and to performe the lawe of God which can perceiue their owne imperfection that they maie dailie saie with others Lord forgiue vs our trespasses and acknowledge with Paule that they haue a great waie further to go Also the same Fathers doo confesse that there is found none no not the holiest The most godlie man hath not performed all vertues that hath most perfectlie loued all vertues For as Ierom saith He that excelleth other in one vertue dooth oftentimes faile in another And he citeth Cicero who said that There cannot easilie be found one which is most excellent either in the knowledge of the lawe or in the art of Rhethorike but to find one that excelled in both kinds together it was neuer heard of Wherfore that the apostle maie make famous and renowmed the entire benefit of God through Christ bestowed vpon vs he not onelie toucheth originall sinne but also comprehendeth vnder one name of sinne all kinds of vices which doo flowe from thence By Adam as by the common roote and masse sinne entered 46 Now we must sée by which one man it is that Paule saith sinne had such an entrance into the world The same vndoubtedlie was the first Adam who was as a certeine common lumpe or masse wherein was conteined all mankind which lumpe béeing corrupted we cannot be brought foorth into the world but corrupted and defiled The fault is ascribed to Adam not to Eue. And although Eue transgressed before the man yet is the originall of sinning ascribed vnto Adam because the succession is accompted in men and not in women Howbeit Ambrose by One man vnderstood it to be Eue. But séeing that word One in that place is the masculine gender the signification therof cannot but hardlie and with much wrestling be applied to the woman Others doo thinke that vnder the common name of man both of them as well Adam as Eue are vnderstood so that this spéech maie not differ much froÌ„ that which is in the first chapter of the booke of Genesis Male and female created he them Gen 2 27. Neither doo they much regard this adiectiue Gen. 2 24. One because the scriptures testifie that Adam and Eue were all one flesh The first interpretation is the more sincere and easie therefore I willinglie followe the same But we must remember what Paule writeth vnto Timothie 1. Tim. 2 14. that although both those two first parents sinned yet there was not one maner of transgression in them both Paule saith that Adam was not deceiued for he saith that Adam was not deceiued Which is gathered by that which they answered God when he reprooued them for the woman being asked wherefore shée did it shée accused the serpent Gen. 3 13. The Serpent saith shée deceiued me But Adam when he was demanded the same question said not that he was deceiued but he said The woman Gen. 3 12. whom thou hast giuen me deliuered me an aple and I did eate These things must not so be vnderstood as though we affirmed that no error did happen vnto man when he transgressed An error was in Adam that transgressed for as it is plainelie taught in the Ethiks In euerie kind of sinne there alwaies happeneth some error This onlie we be taught that man was not seduced by so grose a guile as the women was And this did verie much further Paules reason for in the same place he willed the woman to kéepe silence in the church bicause she was an instrument fit to deceiue And this he confirmed by the example of the first parents for she that persuaded man to sinne it is not likelie that she can rightlie instruct him and she that could be seduced by the diuell and deceiued by the serpent it is not méete for her to beare office in the church Eccle. 25 33 saith that sinne began at the woman Yet the booke of Ecclesiasticus saith that sinne had his first beginning from the woman whch is not to be denied if we consider the historie of the booke of Genesis But Paule as we haue alreadie said dooth kéepe the vsuall maner of the scriptures which ascribeth succession and procreation vnto men and not vnto women For his purpose was not to teach at that
busines and labour in dooing than in vnderstanding And not onelie this The 2. reason but also the predestination or prescience séemeth to be a hinderance to it For it séemeth that this may be inferred If God hath knowen all things before they be brought to passe and can not be deceiued the libertie of our will is quite gone and all things happen of necessitie Also The 3. reason the power of GOD wherewith all things be wrought causeth no small difficulty of this matter for of such efficacie is the will of God as Paule to the Romans said Who is able to resist his will Moreouer the scriptures affirme sinne to be of so great force The 4. reason as by the same all things in a maner are corrupted and despoiled in vs wherfore the strength which is left vnto will is verie féeble the which is not able to doo as reason hath appointed Againe The 5. reason so much is attributed to the grace of Christ by diuine oracles as without the same it is said that we are able to doo nothing which either may be acceptable or gratefull vnto God And séeing the same is not equallie giuen vnto all men it is thought that their libertie is destroied for so much as they haue not this grace in their owne power The 6. reason The Mathematicians also extoll the powers celestiall and in a maner persuade that of them doo depend those things which happen so as there might not séeme to be left vnto vs the perfect libertie of such things as are to come The 7. reason Finallie there haue béene such also who would affirme that there be definite causes of things to be doone Looke part 1. pl. 13. art 13. the which being ioined one with an other and tied with a sure knot there is brought to them a certeine necessitie and destinie which cannot be withstood 32 But we néed not stand much vpon that argument To the first reason which was taken frō the force of knowledge bicause it expresselie appéereth by those things which we haue alreadie spoken that this libertie is not iudged to be in men not yet regenerate as concerning works which be in verie déed good and doo please God wherfore that kind of reasoning is not to be weakened séeing it surelie confirmeth the doctrine of the apostle To the second reason In the next reason there is a more difficultie and trouble for there be few which can perceiue how the prouidence of God Few see how the prouidence of God can suffer anie free choise in our will or as they terme it his prescience can suffer anie frée choise to remaine in our will And the place is so difficult and dangerous to be dealt in as manie of the old writers in reasoning about this matter were brought to such a passe as they iudged altogither that of those things which be doone there ariseth a necessitie yea and they supposed that God himselfe is held with this necessitie Wherof came a prouerbe A prouerbe that God also might not withstand necessitie so as he durst not attempt anie thing against the same A licence of the Poets Through this libertie of theirs the poets went further and said that manie things be doone euen whether the gods will or no. And Homer brought in Iupiter to be sad and to lament the necessitie or destinie by the force whereof he was let from remoouing death which approched vnto his swéet sonne Sarpedones And he maketh Neptunus to take verie gréeuouslie◠the chance of his sonne Cyclops of whom he being stirred vp with a lust to reuenge would haue driuen Vlysses altogither from home and complaineth that this was not granted to him by destinie And in Virgil Iuno dooth no lesse outragiouslie bewaile bicause she had kept wars so long togither with one nation and yet could not remooue as she desired from the coast of Italie the Troian nauie But we Christians doo not in such sort speake of God for we haue most certeinlie learned out of the holie scriptures that there is nothing vnpossible to God and we are taught by Christ himselfe that althings are possible vnto God And our faith after the example of Abraham Rom. 4 20. dooth chéeflie cleaue to this persuasion that God can doo whatsoeuer he hath promised Neither must we conceiue in our mind Christ was not deliuered to the crosse against his fathers wil. that Christ was either condemned vnto the death or forced to the crosse against his will or his father not willing GOD would these things to be doone not being led thereto by an ineuitable necessitie but by a superabundant excéeding charitie towards men So the scripture teacheth vs which saith Iohn 3 16. So God loueth the world as he gaue his onelie sonne c. And vnto the Romans it is written Rom. 8 23. Which spared not his owne sonne but gaue him for vs all Christ himselfe by the same loue was mooued to die for vs and he taught vs Iohn 15 13. that A greater loue than this can none haue that one putteth his life for his friends And thereby he shewed himselfe to haue excéeded the measure of mans loue bicause he would suffer death for his enimies And that he willinglie and of his owne accord tooke death vpon him he sufficientlie declared when in the last banket which according to the Paschall custome he kept with his apostles he said Luke 22 15. I haue earnestlie desired to eate this passeouer with you 33 By these places we perceiue that the Lords death was throughlie foreknowne and vnderstood and did in no respect infringe the libertie either of Christ or of the father Therefore Cicero otherwise a verie learned man is greatlie to be woondered at Augustine against Cicero against whom Augustine in his fift booke De ciuitate Dei especiallie in the ninth tenth chapters earnestlie disputeth concerning this question The controuersie dependeth vpon this that in the latter booke De diuinatione all things are refelled which were brought by Quintus Ciceros brother in the former booke And Cicero indeuoreth by all meanes to ouerthrowe all predictions of things to come and of the prescience of God Therefore Augustine affirmeth that the Astrologians had reasons which were better to be borne withall than his bicause though they attribute ouermuch vnto the starres yet they take not awaie all diuination and prescience Augustines example of a Physician And a certeine Physician as the same Augustine declareth in his booke of confessions being a graue man and one that detested Astrologie when he was demanded how it came to passe that Mathematicians did prophesie so manie truths he durst not contrarie vnto all histories and experience denie euerie diuination but he answered that a certeine destinie was spred ouer things and he affirmed that it was not incredible but that reasonable soules did after a sort féele it Surelie there is nothing
drawne togither and limited yea rather they be circumscribed by the workmanship it selfe Besides this images for the most part be made by men to the intent that they which be absent may after a sort be present with vs. But God is euerie where nether is he absent from anie thing Wherefore it is written in the psalme Psal 139 8. If I go vp into heauen thou art there If I go downe into hell thou art there also We must not therfore make him present by images séeing he is present alwaies and in all things The third cause Herevnto adde that we must in an image expresse with apt likenes the thing which should be represented But when God by anie image is represented things which rather be vnlike and contrarie than like and agréeable are likened vnto him Moreouer God as all men must of necessitie grant hath no beginning but all images are inuented by craftes-men Wherevnto may be added that GOD what and how great an one soeuer he be is continuallie moouing or dooing and is neuer idle whereas images be senselesse and doo no maner of thing at all Ouer this The fourth cause GOD himselfe is all wholie knowledge and vnderstanding but images perceiue nothing and doo vnderstand nothing at all Besides The fift cause God not onelie consisteth of himselfe but also maketh all things to consist and stand by his word but images are not able to consist of themselues for they are staied vp of artificers by props and great posts The sixt cause Yea and further God himselfe hath no end of his nature and life whereas images wax old and in the end come to naught And séeing God is of nature inuisible as hath béene confirmed before craftes-men in picturing and painting him out doo followe their owne imaginations and not the diuine nature which they cannot sée And they be not afraid to ascribe those imaginations and conceits of their minds vnto the name of God but this is altogither wicked and vngodlie So it came to passe when the Israelites said vnto Aaron Make vs gods Exod. 32 1. which may go before vs. And he made them a molten calfe and called it by the name of Iehoua Looke In 1. Kings 12. verse 28 1. Kin. 12 28 For to morrowe saith he it is the feast of Iehoua Ieroboam also when he made the golden calues commanded them to be worshipped by the name of Iehoua Wherefore it is written in the 14. chapter of the booke of Wisedome verse 21. that they applied the holie and immutable name of God vnto idols And in the 17. of the Acts Paule saith The seuenth cause verse 29. We ought not to thinke that the Godhead is like to gold or siluer grauen by art and inuention of craftes-men If so be then that the similitude of God be not in images those which be of this kind must be vtterlie reiected The complaint of Seneca is commonlie knowne whereof Augustine maketh mention in the sixt booke De ciuitate Dei and fortie chapter out of the booke named D◠superstitione which is lost and is not anie where to be found at this daie Augustines words be these for when he intreated concerning images They dedicate saith he the holie immortall and inuiolable gods in a matter most vile and vnmooueable giuing vnto them the habits of men wild beasts and fishes and some indue them with diuers bodies of a mingled kind They call them gods which if they should receiue life and suddenlie méet one they would be taken for monsters But the holie scriptures haue laughed to scorne this presumption and foolishnesse of men especiallie Esaie in the 44. chapter as we haue alreadie heard before The eight cause To these things let vs adde that Aristotle in his second booke De physico auditu alledgeth the saieng of the philosopher Protarchus which said that Those stones be fortunate whereof images be made for they be laid vpon the altars and haue honour and reuerence doone vnto them by men whereas others not vnlike to them lie vpon the pauement are troden vpon with their féet and spit vpon The ninth cause Besides this let it come to mind that the verie works of God which be extant in the nature of things cannot perfectlie shew him Wherefore séeing the workmanships of men be a great deale more vnperfect bicause art alwaies faileth in comparison of nature how shuld we hope that God himselfe can be expressed by the industrie of craftes-men The tenth cause Neither must it be omitted that the scripture when it speaketh of images to the intent it may driue men from them it calleth them filthinesse Deut. 7 26. Ierem. 10 8 Habac. 2 18. lies things of nothing abhomination and affliction Howbeit we must grant that God would haue some signes whereby he would open himselfe vnto men Such were the arke of the couenant the tabernacle of Moses the temple of Salomon and also the piller of fire and of the cloud but it must be considered that he deuised and ordeined these signes for himselfe Neither is it lawfull for men to doo so much as it is for God Augustine The 11. cause Augustine De fide Symbolo when he expounded the article wherin is said that Christ sitteth on the right hand of his father he saith We must not imagine that God is indued with the shape of a man that Christ dooth bow his knées and sitteth on the right side of him it is a wicked thing to haue such maner of images But in the fourth booke The 12. cause the ninth and 31. chapter De ciuitate Dei he hath more manifestlie expressed the same where he commendeth Varro which wrot in his Theologie that they which first of all others made images vnto God first tooke awaie the feare of them from men namelie bicause of the vile matter whereof they were formed and bicause they mooued not of them selues and they did erre more for so much as in making of images they did not reforme their error but rather increased the same Also he praiseth Varro who alloweth of the ancient people of Rome bicause they for the space of 70. yéeres worshipped God without images neither did Varro feare to bring the people of the Iewes to be a witnesse of that thing And he added also that whiles the people of Rome worshipped God without images they honored him more purelie than afterward they did And these things be not onelie recited by Augustine Varro The 13. cause but they be also written by Plutarch in the life of Numa Pompilius by Dionysius Halicarnassus by Clemens Alexandrinus and also Tertullian as it is recited by Eusebius Besides this Herodotus in his first booke The 14. cause and Strabo in his 15. booke doo shew that the Persians in old time made no images When Tarquinius Priscus who was indued with the learning of the Gréeks Hetruscans reigned at Rome there were images
seduced hir ought to giue hir a dowrie and to take hir to wife But it is added If the father will Otherwise he shall onelie giue a dowrie neither shall he haue the maiden to wife against the fathers will And in the booke of Numbers the thirtie chapter verse 4. If a maiden vow a vow and the father heare it and letteth it not the vow shall be firme but if he gainsaie it it shall be in vaine And what is a vow A promise made vnto God Howbeit matrimonie is a promise which is made vnto man If God permit a vow made vnto him to the iudgement of the father much more will he permit matrimonie vnto him séeing it is a promise made betwéene men 2. Sa. 13 13. In the second booke of Samuel Thamar answered vnto hir brother Ammon If thou desire me at my fathers hand he will not denie me vnto thee The custome was then that the daughters were desired of the parents Héere I dispute not whether it were lawfull for Dauid to giue to Ammon his sister to wife Ephe. 6 1. Further Paule saith to the Ephesians Children obeie your parents in all things He excepteth nothing when he writeth so but saith In all things namelie which they command not against the word of God And in his first epistle to the Corinthians the seuenth chapter verse 36. is most manifestlie declared that it belongeth to the parents to giue their daughters in marriage to husbands And that was knowne not onelie by the lawe of God but also by the light of nature Which euen the Comedies of Terence and Plautus manifestlie declare Euripides And in Euripides a maiden answereth Of my marriages my father will haue care séeing these things are not in me to determine Which verse certeinlie so liked Ambrose Ambrose as he placed it in his booke of the patriarchs Further it serueth verie well for domesticall peace for the daughter in lawe ought to be to the father in lawe in stéed of a daughter Contrariwise of rash marriages rise great discords at home And for so much as the father ought to helpe his sonne with his goods it is méete againe that the sonne should obeie his father in contracting of matrimonie In other ciuill contracts the sonne can doo nothing without the consent of his father as appéereth in the Digests De mutuo ad senatusconsultum Macedonianum Wherfore it is méet that the iudgement of the father should be tarried for in so weightie a matter The ciuill lawes touching this point The selfe-same thing haue the ciuill lawes decréed Iustinian in his institutions in the title De nuptijs will not that marriages should be firme without the consent of the parents And in the Digests De statu hominum in the law Paulus If a sonne marrie a wife against the will of his parents the child which shal be borne of those parents shall not be legitimate And in the Code De nuptijs in the lawe Si proponis the case is diligentlie to be marked The daughter marrieth by consent of hir father she afterward being agréeued at hir husband departeth from him after that he returneth into fauour and she marrieth him againe against hir fathers will It is answered that that matrimonie is not lawfull Héereby it appéereth how much those lawes estéemed the authoritie of a father Againe in the lawe Si furiosi children if perhaps their parents be mad or béerest of their wits séeing they cannot vse the consent of them in contracting of matrimonie they shall vse the consent of their tutors 18 So then it séemeth maruellous that christians at this daie determine that marriages are lawfull without consent of the parents What the Canons determine hereof And to couer this they alledge the Canons of the which I thinke it good bréefelie to declare some And first I will make mention of the better Canons which were the more ancient for the later they were decréed the more corrupt they were In the Decrées cause 30. question 5. chapter Aliter Matrimonies are then lawfull when the maidens are desired at the parents hands and deliuered openlie otherwise they are not matrimonies but whoredomes dishonest companings adulteries and fornications Thus decréed Euaristus Nicolaus also at the consultation of the Bulgars Euaristus Nicolaus cause 30. question 5. chapter Nostrates Those matrimonies are firme which be knit by the consent of them which contract them and of those in whose power they are Leo. Leo also the first in the 30. cause question 5. chapter Qualis Then it is to be counted matrimonie when the maiden is by hir parents deliuered vnto hir husband And in the 31. cause question 2. chapter Non omnis A woman which marrieth by the consent of hir father is without blame if anie man shall afterward find fault withall And thus Gratianus concludeth that place Gratian. that he saith In contracting of matrimonie the consent of the parents is alwaies to be required Further Ambrose Ambrose intreating of the place in Genesis where it is written that the seruant of Abraham came into Mesopotamia Gen. 24 47. and found a wife for his masters sonne the parents of the maid when they indeuoured to reteine him longer and he would not tarrie they called the maide and asked hir whether she would go with him After this maner he saith as also it is declared in the 23. cause question 2. chapter Honorandum They asked not hir of the wedding but onelie of the iornieng with him For it perteineth not saith he to maidenlie shamefastnesse to choose vnto hir selfe a husband And the same he affirmed of widows which be yong Although to saie the truth I cannot héerein agrée vnto Ambrose that the maiden was not demanded the question whether she would marrie him Neither doo I doubt but she was demanded as touching both maters For in the 30 cause question 2. chapter Vbi non est we read that There can be no matrimonie where is not the consent of those which contract yea euen in the marriages of the children which are but seuen yeares of age And séeing at that age they are thought to vnderstand somewhat of matrimonie necessarie is the consent of them which contract And bicause there is mention made of spousages we thinke good to note this by the waie that children so contracting ought to be seuen yeares of age for otherwise the parents can promise nothing for them Those children if they afterward being of more yeares shall contract another matrimonie the same is of effect and not the former espousals which yet must be vnderstood if the parents consent to the second matrimonie Moreouer in the 31. cause question the second chapter Tua Hormisdas answereth that children when they contract after this maner ought to stand to the will of their parents And in the Extrauagants De sponsatione impuberum in the chapter Tua it is ordeined that children when they come to ripe age
things which be conteined in Leuiticus touching degrées forbidden I estéeme them to be morall Such marriages séeme rather beastlie than humane The prohibition of degrees in Leuiticus 18. is morall And that the same prohibition of degrées is rather naturall and morall I prooue by the verie words of those lawes When GOD made those lawes he spake on this wise Obserue ye these things Leui. 18 24. and defile not your selues with these abhominations as the Chanaanites which were before you and I did cast them out If ye shall imitate them and shall defile your selues the earth also shall cast you out Thus I reason The Chanaanites were not the people of Israel God did not giue lawes vnto them by Moses yet were they punished for such kind of marriages wherefore they were bound to these precepts If they were bound they were bound by the light of nature and the precepts did also perteine to other nations A nature being well instituted might perceiue that shamefulnesse The Lord said that he for that cause hated the Chanaanits So then it should not be conuenient for vs that those precepts were but of small value perishing togither with the ciuill administration of the people of Israell Of the children of Adam What doo they speake of the children of Adam Our cause and theirs is not all one Their cause stood vpon great necessitie Moreouer God dispensed saieng Increase and multiplie and fill the earth And God can dispense when he will It was not his pleasure to bring foorth other women That this should be doone without such a necessitie as that was we haue not a word to shew it Gen. 29. The example of Iacobs two wiues In that it was once doone men must not imitate the same True it is that Iacob married two sisters but publike honestie was after a sort defaced in Mesopotamia and elsewhere Neither were all things well doone which the fathers did vnlesse we can saie that the spirit of GOD would this to be doone peculiarlie We speake of the common lawe and vsuall course Iacob had two sisters against his will his will was to haue had but onelie one but through the wiles of Laban the one was put to him against his will and the other died by the waie before he entred into the holie land The Hebrues saie that God would not that so great wickednesse should be in the land of promise We must not liue by examples but by lawes Against that example we alledge the lawe of God We must not liue by examples but by lawes There were such things in other nations also but not to be allowed therfore Eusebius Caesariensis in Praeparatione euangelica writeth that the Persians had marriages betwéene the father and the daughter and betwéene the mother and the sonne Berosus writeth that giants before the floud did not refraine from such marriages Caracalla said to his stepmother If it were lawfull The vnchast woman answered If it like thée it is lawfull An Emperour giueth lawes he taketh none Among the Atheniens it was lawfull to marrie sisters These things be shamfull Against those shamfull things let vs oppose the good lawes of the Romans As touching this matter we sée things verie repugnant in the Popes licences By a common and forbidden lawe they abridge the libertie of marriage and forbid more degrees than God did appoint For once they forbad the seuenth degrée within a while the fourth degree afterward they so licence at their owne pleasure as they except onlie the first degree So will I so doo I command Let will for reason stand I denie not but that in these contracts the incest is greater in one degrée than in an other but what things soeuer God hath forbidden be vnhonest If they saie that they doo this by a fulnesse of power Baldus let them saie saith Baldus by a fulnesse of tempest wherewith the church is troubled and corrupted Doo not thinke that anie man God I will except can giue licence that the brother should marrie his sister Of Dowries In the Commentaries vpon Iudges the first chapter and the 14. verse 49 But whether husbands receiued dowries of their wiues before the lawe it is vncerteine Looke In 1. Sam. 18 verse 23. Whether husbands in old time receiued dowries of their wiues The seruant of Abraham rather gaue gifts vnto Rebecca than receiued for so much as he brought with him golden and siluer vessels in the name of Abraham and Isaac which were to be giuen to the spouse But there is no mention made of the maidens dowrie Also Iacob serued for his wiues so farre was he from receiuing anie thing of them in the name of a dowrie Sichem also the sonne of Hemor inordinatelie louing Dina the daughter of Iacob with whom he had committed fornication said vnto the sonnes of Iacob Increase hir dowrie as ye list I will refuse no condition so I may haue your sister to be my wife Howbeit I cannot tell how the custome of the ancient fathers in not taking but giuing dowries to wiues which they should marrie ought to be commended yet I thought good to recite those things which I haue read héereof by the waie And to begin with Megadorus in Plautus Comedie Aulularia when he should take to wife the daughter of a poore man being also without dowrie commended his counsell by those words If saith he other men would doo after my example the citie would then be in better concord and enuie shuld not be so rife among vs as it is They namelie the wiues will feare vs the more and we shall kéepe them with much lesse cost c. When I consider these things they séeme to be verie wiselie spoken For now and then it happeneth that one citie is after a sort diuided into two parts when as the daughters of poore men are without hope to marrie with them that be of the richer sort either for the slendernesse of their dowrie or else bicause they haue no dowrie at all for they atteine not thereto except it be by chance or else verie sildome Wherefore the richer and mightier sort are much enuied and gréeuouslie hated of the poorer Besides this wiues which haue good dowries stand in the lesse awe of their husbands yea rather they despise and set nought by them counting them as vnwoorthie to be matched with them Lastlie their decking and lusts cannot be satisfied but with extreme charges Plutarch Plutarch in his Apophthegs of Lycurgus when he was asked wherefore he had commanded that virgins should marrie without dowrie answered To the intent that some should not be left vnmarried for pouertie sake or other some should be ouer-much desired or wooed for their wealth but that euerie man diligentlie considering the maidens conditions might choose him a wife for vertue sake He sheweth also in the thirtie probleme that the bride brought to the bridegroomes house onelie a distaffe and a spindle A lawe
was vsuall among them 59 What also the ancient fathers in the church haue iudged hereof it is no difficult thing to perceiue Origin granteth Origin that some bishops gaue leaue vnto wiues being separated from their husbands to marrie others which fact of theirs he saith was against the scriptures and yet he excuseth the bishops that they did it not without consideration Of the same mind shalt thou find Ierom to be in the Epitaph of Fabiola which was married to an other while hir former husband yet liued Ierom. Ierom there confesseth that she did not well therein but yet in the meane time he excuseth hir fact by sundrie and manifold reasons And it appéereth manifestlie that the other marriage of this woman was not quite cut off The bishops therefore of those times did not giue counsell to haue new marriages but it séemeth that they did bear with those which happened in the meane time Albeit as we haue recited out of Origin some of them gaue licence to marrie againe But we are to beléeue that the greater part did rather suffer than persuade A Canon of the councell of Neocesaria Wherefore I vnderstand the Canon of the councell of Neocaesaria wherin ministers of the church are forbidden to be present to blesse the second marriages to be ment as touching this sort and not of those which are renewed after the death of the other spouse forsomuch as these marriages are good and godlie and are commanded by Paule vnto whom so euer they shall be néedfull séeing he saith vnto Timothie that he would haue The yonger widowes to marrie and to bring foorth children 1. Tim. 5 14. But those other marriages in so much as the other married partie was liuing were taken for suspected although they were borne withall and therefore the ecclesiasticall blessing was not giuen to to them And this dooth the reason shew which is added to the Canon The foresaid Canon expounded for it is said For how can they inioine repentance for these marriages Whereas it is not read that euer anie repentance was inioined for second marriages after the death of the husband or wife as though they had béene sinne But for matrimonie which hath béene doone the husband being yet aliue it is manifestlie shewed in the epistle of Ierom which we euen now spake of There was repentance inioined to Fabiola although as I haue said we read that that matrimonie was neither dissolued neither yet counted vnlawfull for that woman was with the latter husband so long as he liued Ambrose admitteth three causes for a wife to depart from hir husband 60 And as concerning Ambrose how little he misliked second marriages the one partie being aliue his exposition vpon the second to the Corinthians the seuenth chapter dooth plainelie testifie where he vnderstandeth that the wife may depart from hir husband for thrée causes The one if he be an adulterer another if he be a backe-slider from the true religion the third if he would abuse his wife through lust contrarie vnto the iust vse and custome of nature for these causes saith he let a woman depart but let hir remaine vnmarried sith that is not lawfull to hir which is lawfull to the husband For if the husband put awaie his wife for fornication sake he may marrie an other And he saith verie plainlie that the mans cause in this respect is better than the womans and the reason he allegeth bicause Man is the womans head 1. Cor. 11 3. and that therefore it is not méet he should be tied by such streict lawes Peraduenture besides this reason which he brought he had respect vnto the lawe of the old testament Deut. 24. 1. where it séemeth to haue béene lawfull onlie vnto the men to giue a bill of diuorsement Which héereby is prooued bicause at no time in the scriptures there is anie mention made of women that they should giue a bill of diuorsement vnto their husbands And in the prophet Malachie Mal. 2. 16. It is confirmed by the prophet Malachie when God dooth complaine of the crueltie of husbands towards their wiues which dailie lamented in the temple and wept in their praiers making relation what they indured at their husbands hands he commandeth that he which hateth his wife should giue hir licence to depart But and if so be it had béene permitted vnto women to giue vnto their husbands a bill of diuorsement they would not haue indured such crueltie and so hard a state of life They would haue departed of themselues and would not haue waited for an admonition from the Lord which should saie by his prophet If thou hate thy wife put hir awaie And vndoubtedlie God séemeth in the old testament for sinnes sake to haue subiected the woman vnto the man by a certeine kind of seruitude so as hir state in manie things should be woorse than the state of man Num. 5 12 It was lawfull vnto the husband if he had béen gelous to make triall of hir by publike and solemne ceremonie which was not lawfull for women against their husbands Polygamie or to haue more wiues than one was sometime granted vnto men which was not permitted vnto women And we might reckon vp manie such like things which notwithstanding were not without consideration appointed by the law of GOD which would be now ouerlong to rehearse Yea and among the Romans Among the Romans also it was more lawfull to the men than to the women there was no such punishment of lusts vsed against men as was against women The woman was condemned of adulterie with what man so euer she had kept vnlawfull companie but there was no punishment vsed against the man except when he had plaid the harlot in a strange bed or had rauished those which were honest and frée borne but if he had doone wickedlie in harlots houses or against his owne handmaids there was no punishment for him 61 But Ierom in the epistle to Oceanus hath otherwise and he saith Ierom. that That which the holie scripture commandeth the man the same dooth also redound to the woman and he will haue the like decrée of both Further as touching the Romane lawes he saith In one sort speaketh Caesar and in another sort Christ one waie Paule and another waie Papinianus For my part although I cannot denie but in the lawe of Moses the condition of women and men was vnlike in respect of manie things yet in this cause as the state of our time standeth I would not subscribe vnto Ambrose against whom also Augustine is Augustine is who in the second booke and eight chapter to Pollentius De adulterinis coniugijs maketh both their states alike Notwithstanding that A vaine deuise of the Maister of the sentences which the Maister of the sentences bringeth is most vaine whose iudgement is that these things are pact into Ambrose his books by heretiks But so might all controuersies be easilie
But at this daie they are not regarded sith the canonicall lawes be condemned by the Clergie and the ciuill lawes despised by Princes For there is in no place more shamefull and continuall plaie vsed than among princes and ecclesiasticall persons who in times past when they wrote those lawes were of a sound iudgement but in our daies they both haue liued and doo liue shamefullie 18 But the other kind of plaie What kind of plaie is licenced Iustinian wherein is exercise of the powers either of the bodie or of the mind is not vtterlie forbidden Iustinian in the lawe before alledged when he had forbidden plaies which depend of chance ordeined this other kind of plaies in the stéed of them as the throwing of a round ball in the aire handling of the speare running and such like Aristotle Yea and Aristotle in his Rhetoriks commendeth those exercises of the bodie And certeinlie forsomuch as a man hath néed of some refreshing and pleasure to recreate himselfe withall it is méet that he should haue leaue to vse such things as be honest So at this daie the publike weale dooth sometime promise rewards vnto such as can best handle their weapons to the intent their citizens maie be the better exercised Howbeit there must be héed taken that the kinds of plaies be not hurtfull and pernicious and that therein be no danger of killing maiâ—ing or miserable tearing them which either exercise themselues or be present or be assembled to behold And this kind of games is forbidden Ad legem Aquiliam in the lawe Nam ludus and in the decrées De tormentis Those things which of their owne nature be not euill but are euill oftentimes through that which insueth ought to be forbidden In the old time rewards were appointed for singers orators poets and readers which are not altogither to be disallowed if they be doone well and with moderation Afterwards were added stage plaies whereof I will saie nothing in this place There were also danses whereof we haue spoken in their place But men could not content themselues with these plaies bicause the mind of them also which for diuerse causes cannot exercise the powers of the bodie must be refreshed with some pleasure Wherefore they inuented another kind of plaie namelie the plaie of chessemen which we commonlie call chesse and is not thought fit to be condemned Againe there is a certeine other kind of gaming which standeth partlie vpon chance and partlie vpon industrie as is plaieng at tables such like where in verie déed they cast by chance but the casts are gouerned by indeuor Tableplaie Plato Wherfore Plato affirmed the life of man to be like vnto the plaieng at tables For euen as in tableplaie so also in the life of man if anie thing chance amisse the same by art must be corrected Vnto which sentence Terence in his Comedie Adelphorum alludeth Terence And in déed these kind of plaies séeme to be such that sometime they maie be permitted so that they hurt not so they recreate the spirits and be ioined with honestie and that the time which should be spent vpon better things be not consumed in these 19 But what shall we answer vnto Ambrose This certeinlie maie be said that that place De officijs perteineth not vnto plaies forsomuch as he there treateth of pleasant talkes tawnts scoffes speciallie such as are ioined with scurrilitie Psal 118 37 Neuertheles in the 118. psalme vpon these words Turne awaie mine eies that they behold not vanitie he calleth stage plaies vanitie Augustine Lactantius Ierom. Stage plaies condemned by fathers as dooth Augustine Lactantius Ierom and other fathers for they had in them much filthinesse And in the beginning they were instituted vnto the honour of idols and for that cause were odious vnto the fathers and christians But the reason which Ambrose first alledged was bicause there was nothing found in the holie scriptures how these things ought to be vsed Therevnto we answer that they are found in the holie scriptures generallie Whether ye eat 1. Co. 10 31 or whether ye drinke or whether you doo anie thing else doo all things to the glorie of God Wherefore the bodie and the mind must otherwhiles be so refreshed with plaies as afterward we maie be chéerefull and prompt to weightier matters Furthermore there is nothing found particularlie in the scriptures touching bakers cookes or shipmen and yet neuerthelesse their exercises must not be altogither excluded Chrysost Chrysostome said that the diuell found out plaie alledging this that The people sat downe to eate and to drinke 1. Cor. 10 7. and rose vp to plaie If a man looke throughlie into the place of this father he shall perceiue that he spake of those men which would not repent but were woont to saie I would to God I might neuer wéepe but might alwaies laugh and plaie To whom he saith Matth. 5 4. Christ preached Blessed are they that mourne And forsomuch as we sinne so often doo so gréeuouslie offend God how should we haue leisure to plaie He also condemneth those plaies whereby we are made sluggish and vnapt to good works We doo not saith he in plaie or laughing imitate Christ or the apostles for we neuer read that they either plaied or laughed Howbeit he addeth a moderation séeing he saith I doo not generallie take awaie all laughter but excessiue and immoderate laughter Lastlie he conuerteth his speach vnto stage plaies and saith that They were inuented by the diuell for they conteine the wicked acts and whordoms of the gods whereby the consciences of godlie men are gréeuouslie woundedâ— and wicked lusts are manie waies stirred vp And whereas he saith that these things were inuented by the diuell he speaketh nothing contrarie vnto the truth sith as I haue declared they were instituted vnto the honour of false gods What must be iudged 〈◊〉 plaies Yea and he addeth moreouer that the diuell builded stages in cities But now to conclude me thinketh that those kind of plaies which serue for refreshing of mens strength are not vtterlie to be forbidden Neither ought we lightlie to be offended if we sée men plaie at chesse with which plaie the powers of â—h◠〈◊〉 are nothing holpen but onelie the industrie of the mind exercised For if strength faile through age so that they cannot exercise themselues by anie other meanes or that their bodies be but weake why should they not be permitted to delight themselues moderatelie with this kind of plaie Neither also is he straitwaies to be condemned which being sicke or weake recreateth himselfe with that kind of plaie which dependeth vpon chance or fortune so that therein be no hazarding of monie For we must chéefelie consider to what intent the lawes forbad it vndoubtedlie it was bicause a man should not prodigallie waste his goods And therefore it was prouided by the lawe To what end the laâ— forbad games that a man
but among these goods a good name is the most excellent thing Séeing therefore the contumelious persons take awaie the good name they offend more gréeuouslie than théeues Better is a good name saith the wise man than great riches verse 22. But honour standeth most of all in the excellencie of vertue wherefore they which take awaie vertues as much as in them lieth and in their roome substitute vices and oftentimes faine lies doo sinne Herevnto adde that a good name is scarselie recompensed at anie time with full restitution of so much as was taken awaie from it Some for the regard they haue to a mans honour maie saie that the matter is not so howbeit there is euermore some blemish remaining 4 The fourth point to be considered of is whether reproches are to be suffered Whether contumelies ought to be suffered or else presentlie to be repressed This first of all I saie that the iudgement of suffering contumelies and iniuries is all one That which we speake generallie we vnderstand speciallie In the Gospell Christ commanded that we should suffer iniuries If anie strike thee on the right cheeke Matth. 5 30 turne thou also the other and he that will sue thee at the lawe and take thy cote from thee let him also take thy cloke and he that will compell thee to go one mile go with him twain These precepts otherwhiles haue greatlie offended some which did not rightlie vnderstand them Hereby it was obiected to Augustine that christian religion did smallie profit the common-weale that the common-weale of Rome was by this meanes greatlie diminished Augustine answereth that as concerning the preparation of the mind godlie men ought so to be affected as that for the name of Christ they be content to suffer all kind of iniuries so they perceiue it to be expedient for the honour of God and for the safetie of their neighbours But if it tend not to the glorie of God and is hurtfull to him that dooth the iniurie there is no necessitie that we beare with the act Hereof we haue an example in Christ Iohn 18 23 when he was striken by the seruant of the high priest he offered not immediatlie his other chéeke but put him backe bicause he sawe it was not expedient for the glorie of God that he should séeme to be ill spoken of Further it was not profitable for that seruant to be mainteined in his sinne They that in such wise suffer reproches giue stomach vnto the wicked that they dare do greater things to perseuere in their sinnes which we must not commit we ought rather to cut off sinnes Wherefore Salomon saith He that putteth a foole to silence dooth pacifie wrath Pro. 26 10. Sinne may be diminished by repressing thereof According to which sentence the same Salomon said Pro. 26 5. Answer thou a foole according to his foolishnes least he should seeme to be wise This is for his benefit But if thou saie anie thing to him he will perseuere in his naughtinesse Furthermore if we ought not to suffer contumelies to be doone against our neighbour no more ought we suffer them to be spoken against our selues for we must loue our neighbours euen as our selues And he that contemneth his owne good name is cruell So that reproches must be repressed Why contumelies must be repressed for his sake that dooth them that he maie acknowledge his fault and doo so no more Further for their sakes which be iniuried and for owne cause lest we should forgo that authoritie which is profitable to the church and common-weale For he that holdeth his peace séemeth to consent They that stand by will iudge thée to be such a one Thy function in the church and common-weale after that will be more contemptible The estimation of publike persons is profitable to be kept In these cases therefore it is lawfull to represse contumelies But sometimes we ought to suffer them When contumelies must be suffered neither must we requite againe with the like namelie when we perceiue that we can nothing preuaile and that perhaps that man is so euill as by stopping him of his will he becommeth the woorse and when of a small sparkle will be kindled a great fire For which cause Ezechias willed that nothing should be answered to Rabsaches sith he could haue profited nothing by anie answer Contumelies also are borne withall for our owne sakes if we féele our selues mooued and that by rebuking we shall passe our bounds So must that be vnderstood which Salomon saith Pro. 26 4. Answer not a foole according to his foolishnesse least thou also be like vnto him Some there be that while they would represse the furie of another man become more frantike themselues If they sée them prone herevnto they ought to absteine least they offend God Which we also shall doo if we perceiue that we be not therefore lead vnto it bicause it grieueth vs that the name of God should be dishonored but onlie for that we séeke to followe our owne appetites Also we must take héed that we suffer not such kind of contumelie in this respect I◠suffering of contumelies what we must take heed of that we would ver our aduersarie the more There be some who thinke it a noble kind of reuenge if they vtterlie contemne those things that be spoken against them to the intent he might sée that there is no account at all made of him There be some which kéepe silence beare bicause they thinke it will redound to their praise Seneca said that To be despised of the wicked is to be praised And lastlie we must take héed that the dissembling of reproch procéed not of cowardlinesse There be manie which make so much of quietnesse as they will take nothing in hand which maie be troublesome and ioined with danger This also is to be added that reproches must be abidden when we cannot otherwise choose What must be doone when we perceiue that a contumelie is not to be suffered 5 But if we shall iudge that contumelie is not to be borne withall there is two waies to deale Either it is priuate namelie that we our selues rebuke him or else by sute in lawe We maie go to the iudges for this is lawfull and prouide that our office be not in danger of suspicion If we deale priuatlie it is méet to vse courteous speach which the apostle taught vnto the Galathians Brethren saith he if a man bee suddenlie taken with anie offense Gala. 6 1. ye that be spirituall restore such a one with the spirit of meekenesse c. Not but that we maie somtimes deale sharplie when we are in hand with opinions doctrine when the honour of God and the true catholike faith is in hazard or else when men be so inflexible as they cannot be reformed with courteous words then more seuere speach must be vsed Howbeit we must take héed that we alledge no false crime
predestinated are so to be taken as they are foreséene of God and by this meanes they cannot séeme to be temporall Be it so That which is the latter cannot bee the efficient cause of that which went before take them in that maner yet can it not be denied but that they are after predestination for they depend of it and are the effects thereof as wée haue before taught Wherefore after these mens doctrine that which commeth after should be the efficient cause of that which went before which how absurd it is euerie man may easilie vnderstand Further the efficient cause is of his owne nature more woorthie and of more excellencie than the effect speciallie in respect it is such a cause So then Our works cannot be of more woorthines than predestination if works be the causes of predestination they are also more woorthie and of more excellencie than predestination Ouer this predestination is sure constant and infallible how then shall we appoint that it dependeth vpon works of frée will which are vncerteine and vnconstant Things constant and certeine depend not of things vnconstant and vnterteine and may be wrested to and fro if a man consider them particularlie For men are alike prone vnto this or that kind of sinne as occasions are offered for otherwise if we will speake generallie frée will before regeneration can doo nothing else but sinne by reason of the corruption that commeth by our first parents So as according to the mind of these men it must néeds followe that the predestination of God which is certeine dependeth of the works of men which are not onelie vncerteine but sinnes also Neither can they saie that they meane as touching those works which followe regeneration for those as we haue taught spring of grace and of predestination We must not so defend mans libertie that wee spoile God of his libertie Neither doo these men consider that they to satisfie mans reason and to attribute a libertie I knowe not what to men doo rob God of his due power and libertie in election which power and libertie yet the apostle setteth foorth and saith that God hath no lesse power ouer men than hath the potter ouer the vessels which hée maketh But after these mens opinion God cannot elect but him onelie whom he knoweth shall behaue himselfe well neither can he reiect anie man but whome he séeth shall be euill But this is to go about to ouer-rule God and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason for he saith that It is not absurd to take awaie from God that power which he himselfe will not haue attributed vnto him namelie to doo anie thing vniustlie For we saie that Paule hath in vaine yea rather falselie set foorth this libertie of God if hée neither haue it We must attributed vnto God that libertie which the scripture sheweth of him nor will that it should be attributed vnto him But how Paule hath prooued this libertie of God that place which we haue cited most manifestlie declareth They also to no purpose obiect vnto vs the iustice of God for héere is intreated onlie of his mercie Neither can they denie but that they by this their opinion doo derogate much the loue and good will of God towards men For the holie scripture when it would commend vnto vs the fatherlie loue of God Rom. 5 8. affirmeth that He gaue his son and that vnto the death and at that time when we were yet sinners enimies and children of wrath But they will haue no man to be predestinated which hath not good works foreséene in the mind of God And so euerie man may saie with himselfe If I be predestinated the cause thereof dependeth of my selfe But another which féeleth trulie in his hart Loue towards God is kindled by the true feele of predestination that he is fréelie elected of God for Christ sake when as he of himselfe was all maner of waies vnworthie of so great loue will without all doubt be woonderfullie inflamed to loue God againe 23 It is also profitable vnto vs that our saluation should not depend of our works For we oftentimes wauer and in liuing vprightlie are not constant Doubtles if we should put confidence in our owne strength we should vtterlie despaire but if we beléeue that our saluation abideth in God fixed and assured for Christ sake we cannot but be of good comfort Further if predestination should come vnto vs by our works foreséene the beginning of our saluation should be of our selues against which opinion the scriptures euerie-where crie out for that were to raise vp an idoll in our selues Moreouer the iustice of God should then haue néed of the externall rule of our works But Christ saith Ye haue not chosen me Iohn 15 16. but I haue chosen you Neither is that consideration in God which is in men The same consideration is not of Gods choise that is of mans choise when they begin to fauour a man or to loue a fréend for men are mooued by excellent gifts wherewith they sée a man adorned but God can find nothing good in vs which first procéedeth not from him And Cyprian saith as Augustine oftentimes citeth him that we therefore can not glorie for that we haue nothing that is our owne and therefore Augustine concludeth that we ought not to part stakes betwéene God and vs to giue one part to him and to kéepe another vnto our selues to obteine saluation Touching saluation the whole must be ascribed vnto God for all wholie is without doubt to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this end before him to confirme our confidence and especiallie in afflictions out of which he saith that God will deliuer vs. If predestination should depend of works it wold make vs not to hope but to despaire But if the reason of Gods purpose should be referred vnto our works as vnto causes then could we by no meanes conceiue anie such confidence for we oftentimes fall and the righteousnes of our works is so small as it can not stand before the iudgement seate of God And that the Apostle for this cause chéefelie made mention of predestination we may vnderstand by the eight chapter of the Epistle to the Romanes Rom. 8 1. and 8 c. For when he described the effects of iustification amongst other things he saith that we by it haue obteined the adoption of children and that we are mooued by the spirit of God as the sons of God and therefore with a valiant mind we suffer aduersities and for that cause euerie creature groneth and earnestlie desireth that we at the length be deliuered and the spirit it selfe maketh intercession for vs. And at the last he addeth Ibidem 27. That vnto them that loue God all things worke to good And who they be that loue God
to be the opinion of the wicked for that they when they commit wicked facts thinke that GOD séeth them not that he will neuer punish them And Cicero hath giuen vs occasion to suspect that he was after a sort infected with this impietie for that in his booke De natura deorum he bringeth in Cotta Note what is said by Cicero and the high préest thus reasoning togither that Cotta desired much that he might haue vndoubtedlie prooued vnto him that there are gods Howbeit bicause he sawe that it was a thing odious hatefull and in a maner infamous to denie that there is a God therefore towards the end of the booke he gaue sentence on Balbus side who defended that there are gods but yet he so gaue sentence that he said vnto Velleiu◠that the opinion of Cotta séemed vnto him more probable Verelie a godlie man and one confirmed in religion would neuer saie that that sentence is likelie to be true wherin the diuinitie is called into doubt But these are the disputations of ouer reason wherof Paule abundantlie wrote in the first chapter of the epistle to the Romans verse 2◠But afterward Cicero himselfe in his booke De diuinatione vnder his owne person Why Cicero denieth vnto God the foreknowledge of things denieth God to haue the foreknowledge of things to come and maketh answer to his brother Quintus who in the whole course of the first booke had confirmed prophesies and oracles But why denieth he foreknowledge He was therefore driuen vnto it for that he sawe that he must néeds grant an order of causes and of effects which is vnmooueable and constant for otherwise things to come could not be foretold Now if such an order be granted he supposeth that nothing remaineth in our hands power But as in God we must affirme to be a most singular will ioined with a most singular power euen so vnto him must be attributed the knowledge of all things yet let vs not therfore be afraid but that we may doo the things which we doo by our owne will and choise The Stoiks which did appoint fate or destinie séeme also to haue béene somewhat mooued with Ciceros reason How the Stoikes discharged the will of man from fate for they did place the motions of the will of man not to be vnder fate or the connexion of causes Not that they vtterlie made frée the will of man but onelie they affirmed that in it laie at the choise thereof to meddle or not to meddle with some things which if it meddle with straitwaie it should be wrapped in the necessitie of fate By an example the thing may be made manifest An example of Oedipus They saie that it laie in Oedipus to companie with a woman or to absteine but if he once companie he could not choose but commit incest of which incest children should be begotten which should pollute themselues with murthering of their brother and should ouerthrowe their fathers kingdom The ancienter philosophers as Democritus Empedocles affirme that The will also is subiect to fate or to the connexion of causes But Chrysippus the Stoike herevnto rather inclined to exempt mans will as Oenomaris the Cynike by report of Eusebius Caesariensis De praeparatione euangelica saith that Democritus made men bond-men and Chrysippus halfe bond-men 55 But leauing these let vs returne vnto Cicero who said If there be foreknowledge then things should in such sort come to passe as they were foreknowne neither can the euent foreséene be auoided so that the libertie of man is vtterlie lost Lawes admonitious rewards punishments and such like things are in vaine wherefore he purposeth a choise that a man should choose whether he would rather admit foreknowledge or libertie of the will for that they could not consist both togither as far as he iudged And bicause he was a man hauing to doo in ciuill matters and delt in lawes iudgements he rather reiected the foreknowledge of God than he would loose the libertie of the will of man And for this cause Augustine saith of him Those which will be frée he maketh sacrilegers so that for defense of their libertie they spoile God of his foreknowledge Ciceros reason was If the will be frée there can be no sure connexion of causes For if it were sure it might not be broken by our will and if there be no sure connexion then foreknowledge cannot stand and therefore he affirmeth that God also foreknoweth not what things shall come to passe For if he should foreknowe them then should there be a sure and firme order of causes which being granted there should nothing remaine in the power of our will But we ought to hold both these bicause we haue experience of the one by sense For euerie man may perceiue in himselfe how he worketh by counsels deliberation The elections and choises of man are not against the prouidence of God and chooseth that which pleaseth him But the other that is the foreknowlege of God we hold by faith which knowledge is of no lesse force than the apprehension both of sense and reason And so we denie vnto Cicero that consequence There is a certeine and constant order of causes which God foreknew therefore there is nothing in our will The will of man is placed in the order of causes And for this the argument is denied bicause our wils also are to be placed amongst the causes of things yea haue not amongst them the vnwoorthiest place Wherefore euen as God can foreknowe what shall come to passe of other causes in like sort is he able plainelie to sée what our wils will choose God by his prescience changeth not the nature of causes And as in foreséeing other causes and their effects he in no wise destroieth nor changeth the nature of them so likewise he hath left the wils of men vntouched This also mooued Cicero that then nothing should happen by chance but forsomuch as very manie things happen by chance fortune it is manifest that there can be no sure order foreknowledge of causes In this sort reasoned he Fortune chance are referred vnto vs not vnto God But we answere that Those things which are said to come by chance are so called things comming by chance as they are referred to our vnderstanding which being but weake by reason of his dulnes it séeth not the course or connexion of causes but if they be referred vnto the mind of God from which nothing is hidden they cannot be said to come by chance or rashlie The infirmitie of the mind of man hath made place for fortune or chance which we will declare by an example If a maister should send his seruant to the market and command him to be there by sixe of the clocke and should also command his bailife apart to do the selfe-same thing doubtlesse both the bailife and the seruant shall méet togither which to either of
saith he were the promises made and vnto his seed He saith not And vnto the seeds as speaking of manie but as it were of one and in thy seed which is Christ And this testament I saie was confirmed by GOD towards Christ Let Pighius now yet beléeue Paule that in that séed which was promised vnto Abraham was Christ comprehended and meant neither let him from hencefoorth with such malapertnesse and desire of victorie take vpon him to saie that the faith whereby Abraham was iustified was not faith in Christ But as touching the remission of sinnes forsomuch as vnto vs is promised the blessing we ought to remember that the chiefe and principall point thereof consisteth in this that we should be receiued of God into fauour and that our sinnes should be forgiuen vs. But Pighius goeth on manifestlie to oppugne the doctrine of the apostle touching the iustification of Abraham for he saith that Before Abraham was circumcised had a testimonie of the scripture that his faith was imputed vnto him vnto righteousnes He beléeued God verse 4. as it is manifest in the 12. chapter of Genesis wherefore saith he according to this opinion of yours he was then iustified neither was his righteousnes differred vntill that historie which is written in the 15. chapter It is woonderfull to sée how much he attributeth vnto these his arguments as though by them were taken awaie from vs all possibilitie to answer What time Abraham was iustified What I beséech you letted but that Abraham might be iustified at that first time when God spake vnto him first to go out of his countrie and from his kinred For euen in the selfe-same place at the beginning of the 12. chapter wée read the selfe-same promises which are in the 15. chapter For thus God promised him I will make of thee a great nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse those that blesse thee and will curse those that curse thee and in thee shall all the families of the earth be blessed Vndoubtedlie in these words is conteined the promise of Christ and the remission of sinnes And therefore there shall be no absurditie if we saie that Abraham by beléeuing of those words was also iustified But bicause the scripture in that chapter did not plainlie set foorth this therefore Paule with great wisedome hath cited those words which are spoken in the 15. chap. where it is expresselie written that Faith was imputed to him for righteousnes which saieng was most necessarie to confirme the sentence of the apostle namelie Why God would renew the selfe-same promises that A man is iustified by faith But why God would renew the selfe-same promises it is not hard to sée so weake is our mind that except the words of God be repeated and againe and againe driuen into vs it easilie starteth backe from faith Neither doutles is iustification once onlie taken hold of but is so often apprehended as we trulie mightilie assent vnto the promises of God for séeing we continuallie slide and fall into sinnes we haue néed euermore that our iustification should be renewed 62 Afterward he cauilleth that in the epistle vnto the Hebrues Heb. 11. are manie things found touching faith and manie woonderfull acts spoken of which haue béene obteined by it but yet not one word spoken that iustification is to be ascribed thereto But this man with an vniust paire of balance weieth the words of the holie scripture neither sufficientlie considereth what those words meane Ibidem 33. The iust haue by faith ouercome kingdoms haue wrought righteousnesse haue obteined the promises for these are so to be resolued that from the last effect we must returne vnto the first The last is To ouercome kingdoms the next To worke righteousnes the first To obteine the promises among which promises are reckoned blessing life remission of sinnes and such other like which serue to iustification Wherefore that which is first made mention of faith apprehendeth by it we are iustified afterward followe good works In the 11. chap. to the Hebrues faith is said to iustifie and therfore it is said And they wrought righteousnes lastlie by the selfe-same faith we obteine temporall good things for that cause it is said They haue ouercome kingdoms So then Pighius falslie affirmeth that in the epistle vnto the Hebrues among the effects of faith is no mention made of iustification for although that word be not there read yet it is of necessitie and manifestlie gathered of those things that are there written For we verilie are not Arrians as some wickedlie béelie vs that we will grant nothing but that which is by plaine and expresse words read in the holie scriptures for we grant those things also which are by euident and plaine arguments gathered out of them But Pighius afterward demandeth Why we take awaie from works the power of iustifieng Vnto this wée could make answer in one word that we doo it bicause the holie Ghost in the scriptures so teacheth vs namelie that Men are iustified by faith without works But to the end we should not so brieflie dispatch it he hath laid a blocke in our waie for he answereth vnto himselfe that the cause thereof is for that our works are vnperfect neither satisfie they the lawe of God neither also can they stand sure before the iudgement seat of God But by this means also saith he we may affirme that iustification is not of faith for it also is vnperfect for there is no man beléeueth so much as he should doo But vnto this we answer as we haue in other places oftentimes answered that faith as it is a worke iustifieth not Faith as it is a worke iustifieth not for it hath that effect and fruit not by anie power of his owne but by his obiect that is by that which it doth regard and laieth hold vpon for from the death of Christ the promises of God is righteousnes deriued vnto vs. So a begger receiueth almes with a leprous weake and sore hand A similitude and yet not in that respect that his hand is in such sort weake and leprous But thou wilt saie Why doo not other good works also by their obiect namelie by God for whose sake they are done apprehend righteousnes as well as faith I answer Why rather faith than other works iustifieth that faith was to this vse made and instituted by God for euen so in the bodie of a man although it haue diuers and sundrie members yet the hand onelie taketh hold and receiueth And so is easilie dissolued that common lewd false reason We are iustified by faith Faith is a worke Ergo we are iustified for works sake Here in the conclusion is stuffed in this word For which was not in the former propositions and therefore the collection is not good Further the forme of the reason is as they
else ye doo doo it vnto Gods glorie So maie we saie of sléepe for we obeie the Lord who hath so ordered our nature If we obserue this we sinne not Brieflie all the works of godlie men are repentance for they alwais depart from euill bicause their works be certeine renewings and new obediences of God to be dutifull vnto him and if they be not yet they ought to be And for this conuersion the godlie doo alwaies praie Ps 119 176. Mat. 6 12. I haue gone astraie like a sheepe that is lost ô seeke thy seruant Forgiue vs our trespasses Be mercifull vnto me a sinner and such like These be the vowes of godlie men in all their actions I meane as touching continuall renouation Wherefore let vs leaue that idle vertue vnto Philosophers and Sophisticall diuines but we knowe that it is commanded vs to repent 18 Now let vs go forward and consider of the parts of repentance Of the parts of repentance Those men haue made their parts of repentance to be contrition confession and satisfaction but how well and trulie we will afterward sée and therewithall will shew the true parts of repentance Some haue named two namelie contrition and faith By contrition they saie we sorrowe for the multitude of sinnes that be past therein we are after a sort astonished and sore afraid But by faith we imbrace the comfort of remission of sinnes and they saie that they doo this for instructing sake Whether faith be a part of repentance Others denie that faith is a part of repentance but they which affirme it to be a part alledge this cause speciallie bicause in repentance there is most doone as touching the forgiuenesse of sinnes and that standeth most of all by faith Wherefore if we shall not alwaies applie faith repentance can not stand Others saie that this is no good argument namelie Repentance without faith is vnprofitable Therfore faith is a part of repentance For then should it be a part of the supper of the Lord and of baptisme This will no man saie why then is it rather made a part of repentance Further they saie that the holie scriptures when they make mention of repentance and of faith doo speake as of two distinct things Christ saith Repent ye and beleeue the Gospell Paule in the 20. of the Acts Matt. 4 17. verse 21. said that he preached repentance vnto the Ephesians and faith in Christ Iesus These two he set downe as distinct and seuerall things I my selfe vpon the consideration of each part Faith is no part of repentance but is ioined thereto would saie that faith is no part of repentance but is ioined thereto We sée in a man that the soule and the bodie are ioined togither yet the bodie is no part of the soule nor yet contrariwise the soule a part of the bodie in like maner must we saie of faith and of repentance The same thing doo we sée in the sinne therein is a figure of a bodie round A similitude and like vnto a globe and also light and shining and yet being ioined togither as they be neither is the figure a part of the light neither the light a part of the figure euen so faith and repentance are ioined togither in them that be godlie and yet is not the one a part of the other Faith hope and charitie be thrée vertues alwaies ioined togither and yet is not one of these vertues a part of the other How faith is ioined with repentance but they are seuerall How then shall faith be ioined with repentance It is as it were a beginning thereof as I haue said and it is méet for the same to giue light vnto the mind of him that is penitent And when the mind hath imbrased the goodnes of God and the remission of sinnes through Christ then followeth a renewing so as we lay aside our old life and take a new Wherefore faith is not a part but a certeine entrance into repentance and repentance is a consequent ioined vnto it as an effect 19 In my iudgement The true parts of repentance there shall be two parts of repentance the one a going backe from euill and the other an accesse vnto good And this is rightlie said for séeing repentance is assigned to be a changing and that all changing consisteth of two ends or limits namelie from whom and to whom it followeth also that repentance hath these ends perteining vnto it And certeinlie this is the rule of contraries that when the one is remooued the other followeth let naughtines be remooued holines must néeds followe And the holie scriptures reckon in this order verse 16. Esaie saith in the first chapter Be ye washed be ye cleane put awaie the euill of your hands from out of my sight cease from dooing wickedlie learne to doo well And in the psalme Depart from euill and doo good Psal 34 15. The apostle Paule giueth a testimonie of those parts and he would haue vs euermore to cast awaie the old man and to put on the new Ephe. 4 23. Be ye renewed saith he in the spirit of your mind and put on the new man which is made according to God in righteousnesse and holinesse of truth saith Paule vnto the Ephesians the fourth chapter Wherefore faith is alwaies ioined with repentance otherwise repentance should be vnprofitable 20 Now let vs examine those thrée papisticall parts contrition confession Of contrition and satisfaction As touching contrition it is woont so to be handled by the Schoole-men as they saie that it is a sorrowe receiued in the will by reason of sinnes And in verie déed whosoeuer shall diligentlie consider of this part shall perceiue the verie same to be whole repentance whose beginning is faith But these men doo hold far otherwise they séeme to haue taken the name out of the holie scriptures In the 51. psalme it is read Psal 51 19. A sacrifice to God is a troubled spirit a contrite hart In the 147. psalme verse 3. Who healeth them that be broken in hart and bindeth vp their contritions Esaie in the 66. chapter saith Esai 66 2. that God will haue respect vnto them that be of an humble and contrite spirit They acknowlege it to be a metaphor and they saie that the man which is a stranger from God is as it were stiffe and obstinate in his purpose for obteining of saluation they saie that it behooueth him that his hart after a sort should be broken and that he should vse this contrition Howbeit bicause they make it a part of a sacrament they adde that therein must be the purpose both of confessing and satisfieng how trulie it shall afterward be declared The difference betweene contrition and attrition Here they abiding in the same metaphor haue put a difference betwéene attrition and contrition for some hard things are so broken as they be sundred into small péeces and some so
to be with Christ And Steeuen Acts. 7 59. being at the point of death praied Lord receiue my spirit The opinion of Gregorie touching souls departed I knowe indéed that Gregorie writeth in his dialogs that There be certeine spirits of the dead appointed to serue in common baths and to practise some harder exercises abroad in the world But bicause that booke conteineth manie tales I therefore thinke it better to beléeue Chrysostome who dealeth by the scriptures Againe he also prooueth that that peruerse opinion is against reason for he saith If it should be lawfull for soules after this life to wander abroad in the world they would much more easilie returne to their owne bodies Nor is it agréeable vnto reason that wicked men for parricide should carrie awaie a benefit namelie to haue the spirits of them whom they haue cruellie slaine to be seruiceable vnto them at their owne pleasure A similitude And euen as it cannot be that the bodie of a man should be turned into the bodie of an aâ—…e so it is vnpossible that the soule of a man should be turned into the nature and substance of an ill spirit And when as euill spirits by vsing of coniurations are demanded what they be and they answer that they are the soule of this or that man who be alreadie departed he saith that there must be no credit giuen vnto them for their testimonie must not be of anie value séeing they be infamous And therefore Paule as we haue it in the Acts of the apostles the 16. chapter when an euill spirit witnessed that those men were the seruants of the liuing God and preached the saluation of men he rebuked the spirit and commanded the same to silence And Christ reiected the testimonie of the diuell who said that he knew him c. And not without cause for the diuell is a deceiuer and among true things which he somtime speaketh he mingleth manie false So as he must not be credited vpon any shew of truth seing he is not commanded by God to teach men or to preach saluation vnto them These things are written by Chrysostome in the places now alledged Whereby may be confuted the fables of those men which feigne that the soules of the saints doo stand and are present abroad in the world at their sepulchres and reliks to giue helpe vnto those which call vpon them For that father laboureth to prooue that soules seuered from theâ— bodies doo not wander abroad vpon the earth The xv Chapter Of the Resurrection THE entitle of the resurrection of the flesh is verie hardlie beléeued In 2 Kin. 4. bicause it is a thing â—atre from mans reason It comprehendeth manie principall points But a sure persuasion thereof comprehendeth manie principall points of the christian faith which be verie necessarie vnto saluation And they that are fullie and firmelie setled in their minds of the resurrection doo prouide well for themselues against the last houre For they which being at the point of death doo assure themselues of the blessed resurrectition cannot choose but depart ioifull and chéerefull out of this life But contrariewise they which wauer in this article are then in great disquietnesse they are vexed they storme and knowe not certeinelie whither to turne them Further this persuasion dooth comfort vs when by death we loose our kinsfolks and fréends So did Paule teach the Thessalonians Besides this 1. The. 4 13. we are hereby armed against persecutions and hard chances which we must suffer for the faithfull confession of the name of Christ For what is it that martyrs will not patientlie abide when they knowe for a certeintie that a most happie life shall be restored vnto them Moreouer the remembrance hereof maketh vs to haue temperance in estimation for we easilie forbeare vnlawfull pleasures when we assuredlie trust that we shall haue true and perfect pleasures giuen vs both of mind and bodie And if this article be abolished manie principall points of religion are ouerthrowne Paule faith in the first epistle to the Corinthians 1. Co. 15 16 If the dead rise not againe Christ is not risen Which is most absurd for then he should euen to this time be deteined in death which is not conuenient for God nor for the redéemer of mankind And if he be not risen neither did he trulie die otherwise he should be deteined by death Whervpon they which denie the resurrection of the dead affirme that Christ did not verelie die neither will they that he had naturall but phantasticall flesh onelie that is to saie he died in shew and outward appéerance 2 Séeing therefore a disputation of the resurrection of the flesh is so profitable and necessarie we shall for good cause stand the longer vpon it Why God did institute the resurrection First if it be demanded why GOD did institute the same two reasons may be brought first that he might trulie and perfectlie make happie his elect for true happines cannot be obteined in this life bicause no humane actions More things that we knowe not than that we knowe neither contemplatiue nor actiue can be counted exquisite and perfect For as concerning knowledges there be a great manie more things which we knowe not than which wée knowe Which Socrates perceiuing said that This one thing he knew namelie that he knew nothing Further those few small things that we knowe we haue a verie scant and slender vnderstanding of them Neither may we affirme this of naturall things onelie but of those also which are opened vnto vs by the spirit of God 1. Cor. 13 9. Wherefore Paule said Now we knowe in part and prophesie in part and we now see as through a glasse and in a darke saieng We be of weake memorie and manie times our memorie faileth vs. Who remembreth all things that he hath read that he hath learned that he hath taught and determined The knowledges which come later to mind exclude the former as one naile is driuen out with another and as in the course of waters A similitude the latter driueth awaie the former And whereas the knowledges of things doo consist either in inuention or in teaching what one of manie is found to be excellent at inuention And verie manie are vnapt and vnméet to learne Wherefore as touching things contemplatiue we are of small happinesse in this world Also in matters of practise there is great want in vs séeing either we liue vnhonestlie or else in honest actions we be verie farre wide from perfection For our vertues are maimed and vnperfect therefore we cannot drawe out of them anie perfect and absolute actions There happen moreouer perturbations or affects of the mind which drawe vs to and fro so as we cannot altogither be inclined to doo those things which be right Yea and from the bodie it selfe which is fraile and brittle as glasse manie inconueniences doo come For if it be touched with diseases which are
into you and ye shall liue But it is a maruell that the prophet should be commanded to prophesie and speake vnto the bones which be so rude base and void of sense as they cannot either heare or vnderstand anie thing But it must be considered that all things though they be void of life and without sense and motion doo obeie God without delaie And Christ in like maner saith in Iohn The houre shall come Iohn 5 28. when they that be in the graues shall heare the voice of the sonne of God whereas yet the bones ashes of dead men which be in graues neither heare nor féele anie thing yet neuerthelesse it is said that they shall arise at the voice of the archangel and trumpet of God 42 The order and disposition of bones in the resurrection is most diligentlie taught by the prophet First bones being ioined to bones are bound and knit togither with sinews Further they are replenished with flesh which bicause it should not remaine vnséemelie and fowle to looke vpon it is couered with skinne When the dead bodies were now become perfect he commandeth the prophet to prophesie vnto the spirit that it should come and that they should be made things liuing with soule There is two sorts of spirit mentioned A mention of two sorts of spirit namelie of the soule which quickeneth the bodie and of the spirit of God which illuminateth and sanctifieth the soule And for this cause the dead raised vp are not onlie said to haue stood vpon their féet but also it is added And they shall knowe that I am God Vndoubtedlie God is knowne by the greatnes of his works but that knowledge happeneth not without the spirit of God A voice was heard perhaps it was thunder and there was an earthquake for these things were vsed to be doone in shewing of the excellent miracles of God Exo. 19 18. When the lawe was giuen in Sina there was horrible thunder and earthquakes Matt. 27 51. and 28 2. yea and at the death and resurrection of the Lord a great earthquake was made The spirit commeth from the foure winds c. At the resurrection of the saints that be dead the soules returne vnto their bodies from the high places of heauen howbeit by diuers and sundrie waies bicause the ashes and dead bodies of them be not heaped vp togither into one certeine place of the world And all the waies dooth the scripture comprehend by the foure winds that is by the east west south and north Or else perhaps the scattering abroad of the captiues vnto the foure parts of the world is noted Moses also in Deuteronomie promised vnto the penitent Iewes Deut. 30 1. this restitution from the foure parts of the world Hereby moreouer we gather that the soules of men are not bred in them euen as God brethed a soule into Adam and afterward to euerie man createth soules Gen. 2 7. euen so in the resurrection he will send them from abroad vnto them againe which also is a a plaine token that they with their bodies do not die And where it is after added that All these bones is the whole house of Israel thereby we learne that the spéech héere is ment as touching the resurrection of the godlie for they be trulie the house of Israel And the prophet sawe an excéeding great host bicause as we also read in the Apocalypse the companie of the faithfull is a great number Apoc. 7 9. The verbe Is of the same force that Signifieth 43 All these bones is the whole house of Israel When he had now finished the proposition he addeth the application It may be noted that the verbe substantiue Is is all one as if he had said It signifieth for those bones were not in verie déed the house of Israel but they did betoken the same euen as the seuen vnfruitfull and emptie eares Gen. 41 5. which were séene vnto Pharao were the seuen years of dearth I will open saith the Lord your sepulchres But it must néeds be that the graues were open alreadie séeing those bones were scattered in the féeld Vnto this it is answered that as concerning those bones the graues were first opened but if so be respect be had vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the restitution of the Israelits into the land of Chanaan they were yet to be opened And whereas the prophet saith And I will bring you into your land some vnderstand it allegoricallie as if the land of the Israelits should be taken for the kingdome of heauen The resurrection of the dead shall not be in Iudea alone and eternall felicitie But setting allegories aside I rather weigh this in this place that the vanitie of those Iewes is confuted who thinke that the dead shall onelie be raised vp in Iudaea Whereas the prophet in this place affirmeth it to come to passe far otherwise for to the dead alreadie reuiued he promiseth a returne into the land of promise Certeinlie it is a fond and foolish deuise so to tie the power strength of God to a certeine place as it may not or will not doo the same thing in one place that it hath doone in an other The graues doo betoken the captiuitie of Babylon and the lamentable seruitude vnder a tyrant which God promised to release Also the sepulchre of the Iewes was extreame desperation which they ran into casting aside all hope of their returne This sepulchre did God promise to vnlocke by opening the waie of their returne to their own countrie So in verie déed the case standeth as touching assistance of the godlie as when things be in great despaire then ariseth the daie-breake of heauenlie helpe To be short two things are shewed by this oracle the first is The resurrection of the dead the second The returne of the Israelits into their countrie And one thing is prooued by an other for the restitution of the Iewes is confirmed by raising vp the drie bones vnto life 44 Against this sound and true interpretation A confutâ—tion of them which denie that in this place 〈◊〉 is meâ—t of the vniuersall resurrection some doo vehementlie argue two maner of waies saieng first that there is no speaking héere of the vniuersall resurrection of all men séeing those bones made aliue are said to be the house of Israel Secondlie that this was a fained and imagined vision and therefore that nothing can be constantlie affirmed thereby Héere vnto we answer that indéed we confesse that the prophet speaketh of the resurrection of the iust as we haue alreadie said before but in that it was a vision it maketh no matter neither dooth it make anie thing the lesse but that this vision was a generall consolation for confirming the hope of the generall resurrection as well as the restitution of the Iews For it is sufficient that the argument is taken and deriued from the resurrection of the dead Also the Hebrue
passe ouer A similitude that by that similitude which Iob vseth of the cloud which suddenlie goeth awaie is noted the shortnesse of our life Euen as Iames did also in his epistle when he said What is your life Euen a vapour that appeareth for a little while Afterward he saith It shall not returne to his owne home Which is nothing else but that these conditions of this life shall not be receiued againe after resurrection to wit that anie man shall againe be a prince an housholder husbandman citizen or in such other state Neither did Aben-Ezra dissemble that by this place also the resurrection of the dead is not disprooued There was another argument brought out of the words of Daniel bicause he wrote that manie should rise againe and did not saie All whereby grew a suspicion least he should make the resurrection particular not as it is shewed to be vniuersall Howbeit we expounded this saieng of his and declared that he might not saie All séeing manie are to be found aliue at the last daie who in verie déed shall not die but be changed Neuerthelesse the prophet in that place touched the resurrection as well of the godlie as of the wicked when he said Some shall rise vnto ignominie and others vnto glorie and that euerlastinglie Neither also is that anie hinderance which is spoken in the psalme namelie that The wicked shall not rise in iudgment bicause he there treateth of the cause and not of the nature and substance of them They shall not stand saith he but their cause shall be ouerthrowen for they shall not be quitted at the tribunall seat of God but shall be condemned These answers haue we made to the obiections A conclusion of this treatise of the resurrection and according to our promise we haue expounded the principall points of this treatise And now there remaineth that we indeuor earnestlie while we liue here to haue a part in the first resurrection prouiding that our faith may be excellent our charitie feruent and effectuall our hope firme and constant and that our actions aswell inward as outward may be christian and well ordered and that we subdue the wicked motions and affections of the flesh altogither conforming our will and mind vnto the lawe of God In performing whereof we shall after the former obteine that latter and blessed resurrection The xvj Chapter Of the taking vp of Elias and Henoch In 2. Kin. 2. verse 11. NOw it séemeth good to discourse of the taking vp of Elias and what I haue determined to speake of I will diuide into thrée principall points A diuision of this treatise First I thinke it méete to be vnderstood whither Elias ascended that is what place he hath occupied by his ascending secondlie whether he be dead and whether he inioie his bodie or hath put off the same thirdlie if he liueth whether he shall returne vnto vs and to what end he was taken vp But forsomuch as this lot namelie to be taken vp was common aswell vnto Henoch as vnto him as we read in the fift chapter of Genesis we will intreate of them both togither verse 24. Howbeit A comparison between the taking vp of Elias and Henoch this testimonie of Henoch differeth from the historie of Elias bicause therein is no mention of the place wherevnto Henoch was translated But in verie déed it is written of Elias that he was taken vp through a whirlewind into heauen How and whether Elias was taken vp albeit some man may suppose that word Schamaijm to be of the genetiue case as though it were said In a whirlewind of heauen that is to saie that Elias was taken vp in a heauenlie whirlewind But the interpretation that is receiued in a maner of all the expounders is that that word should be vnderstood as put in the accusatiue case and noteth the place vnto the which Elias ascended Yet haue we not héereby anie thing certeine or defined bicause the name of the word heauen is manifold and vnder that name manie things are signified Heauen among the Hebricians is this aire wherewith the earth and water was compassed And sometimes it signifieth those vpper spheres which are garnished with sundrie and manifold starres Also those high seats of the blessed which are manifest far and wide aboue those visible spheres are called heauen Albeit manie in this our time account heauen to be a certeine spirituall and bodilesse place of the blessed which is wholie euerie where But this is nothing else but to mingle togither the highest with the lowest and the lowest with the highest We leauing this vbiquarie and fained heauen saie not that the seats of the blessed are bodilesse but are wide and largelie spred beyond the compasses of the starres and beyond the firmament it selfe The place whither Christ ascended Acts. 1. 11. Héereof also we thinke it commeth that it is said that Christ ascended aboue all heauens as the apostolicall historie teacheth and as it is written in the epistle to the Ephesians Eph. 4 10. where it is properlie vnderstood that he came to the lower most parts of the earth for he was conuersant among men in this world so must the heauen whither he ascended be properlie vnderstood to be the highest if respect be had vnto the Antithesis or contrarietie And vndoubted credit also must be giuen vnto the testimonie of the angel wherein it was said that He should come to iudge from thence whither he by ascending went And Peter in expresse words affirmeth Acts. 3 21. that Heauen must conteine him vntill the restitution of all things In which words the aduerbe Vntill hath great force for it is euen as if it were said He shall not come out of heauen vnto vs before all things shall be restored by the last iudgement 2 Neither onelie be the latter fathers as Beda and Strabus of our side whose testimonies be recited by Peter Lombard The first heauen which is next about the seuen spheres that they affirmed heauen to be Empyreum not so called as though anie thing were burned in them with 〈◊〉 but bicause of the firie light with which kind the place is perpetuallie lightned they will haue it that the angels were there placed immediatlie after their creation Yea and Ambrose and Basil being men of great authoritie among the ecclesiasticall fathers were of the same mind for they expounding the works of the six daies demanded whether the darknesse was created by God And they answered Whether darkenesse was made by God that darknesse hath no essence and proper nature which may be brought foorth by creation but that séeing it belongeth vnto priuation it followeth of it owne accord the firmament being vnder put as an arch or vault to an vnshapen matter For they saie that before the world was made God himselfe liued in a most splendent light which being shut forth remained when the firmament had béene compassed
or no Moses vndoubtedlie cyteth the Booke of the Iust Num. 21. 14 Iosu 10. 13. 2. Sam. 1. 18 the Booke of the warres of the Lord. And it may be that Noah Abraham Isaac and Iacob wrote those things which belonged to their times so as Moses afterward by the inspiration of Gods spirit did gather and digest those things Certainlie Iude in his Epistle did insert certaine things out of the Booke of Enoch Iude. 14. The book of Enoch Nor doeth it make anie matter if thou saie that the Booke is * Of an vncertaine author Apocryphus because that Booke perhaps was Apocryphus which was caried about after the Apostles time But those things with Iudas brought were both firme and certaine But let vs imagine that there was no wordes of God before Moses except such onelie as were giuen foorth by mouth and deliuered by handes What serueth this to the present matter For the verie same wordes when they were afterward put in writing ought to be kept and retained so as nothing in them shoulde be changed by men The church is later thā the word Séeing the Church is gathered together by the word of God the same of necessitie must be latter than it neither can the Church by her owne authoritie be against the wordes of God because the spirit of God doeth not striue with it self But that it is in word or in writing it maketh no matter for these bee accidents and not the proper and true nature thereof And therefore the word of God whether it be deliuered by worde or by writing it is inuiolable neither can it speake things contrarie 9 Ouer this Hosius is against vs Whether the Church the word of God are to be heard alike and saieth that the holie Ghost speaketh with faithfull men aswell by the Church as by handwriters who wrote the holy scriptures and thereby concludeth as he thinketh that the Church should equiualentlie be heard as the holie Scriptures But we saie that the spirit of God speaketh vnto vs both wayes yet as we are warned before things in no wise repugnant one to another Wherefore when as the same spirit deliuereth any thing by the Church that is not repugnant with the written Oracles Furthermore of the handwriters we be certaine for our forefathers which then liued did manifestlie knowe that the holie bookes were set forth by them So as there is no cause to feare that they are counterfeit Againe the spirit of God is present with the faithfull whereby they perceiue the writings of them to be diuine and not counterfeit by men But as touching the Church we stande oftentimes in doubt For the Bishops which represent the same doe not alwaies come together in the name of the Lord. The Byshops and Councels doe erre Look before cap. 4. art 10 Cyprians error And although they be godlie and holie yet are they men and haue much of the flesh whereby their mindes and affections are oftentimes troubled I doubt not but that Cyprian with his Bishops met together with a good and godlie minde yet neuerthelesse he erred as concerning the rebaptising of heretickes which shoulde returne to the Church Besides this in Councels the voyces be not weighed but numbred whereby it commeth to passe that oftentimes the greater part preuaileth aboue the lesse and the worse aboue the better So as we cannot determine that the Church is without error as the scripture is Howe the Fathers of the Synode of Nice behaued them selues Verilie in the Synode of Nice although it was rightly decréed concerning one substaunce of the Father and the sonne yet was there much séede of impietie inserted as touching satisfactions and times of repentance But how those fathers were mooued and driuen by affections thereby it is sufficiently declared in that like furies and mad men they raged one against another and with their infamous Libels and slaunders stirred vp and inflamed the good Emperour against their fellowes that it is a woonder he could abide their vntemperāce They were called together to deale about a principall point of religion and setting this aside they gaue ouer themselues onely vnto choler and stomacke The maner and error of the Ephesine Synode In the second Synode of Ephesus they not onelie erred shamefullie in doctrine but they also came to blowes so as Flauianus the Bishop of Constantinople was there spurned to death I knowe that some saie that that assemblie was not a lawfull Councell Howbeit this mooueth me but litle For I demand what might be wanting thereunto that is required vnto due and true Councels The Bishops were called together by the authoritie of the Emperour no lesse than vnto the Synode of Nice The legates of the Bishop of Rome were present and the Bishop of Alexandria sate as chiefe by his owne right The Synode of Chalcedon The Councell of Chalcedone although it iustlie condemned Eutiches yet is it reprooued by Leo the Bishop of Rome that estéeming lesse the Seate of Alexandria it gaue the second place to the Seate of Constantinople and abolished that which was decréed in the Councell of Nice which could not be done without note of inconstancie 10 But they saie that this belongeth not to the doctrine or Articles of the faith Against whom we replie by the latter Synode of Ephesus which allowed the errour of Eutiches and absolued him whom afterwarde the Councel of Chalcedone condemned and further The Synode of Cōstantinople that the Synode of Constantinople the which was helde vnder Leo the Emperour tooke awaie images Againe that the seuenth Councell which was gathered together vnder Irene allowed aswell of Images as of the worshipping of them Séeing these Councels varie and be contrarie in the chiefe points of faith who shall giue iudgement of them Certainly none but the word of God according whereunto it behooueth that the answers of the Church or Councels be examined The church otherwhile doeth erre if we speake of that Church which is visible and sitteth in Councels Mat. 24. 24 The Lorde saieth that the false Christes and false Apostles shall so preuaile as the verie elect if it were possible should be deceaued Dan. 8. 9. 11. 36. Daniel also testified that Antichrist should sit in the verie Temple of God that is among them which are named the Church Let vs consider the méetings of the olde Church and we shall perceiue that they went so farre astray that amongst them Ieremie the Prophet was ouerthrowen Ierem. 26. 1. Kings 22. 24. and Micheas who was beaten when the 400. Prophetes were come together before the kings Achab and Iosaphat Iohn 9. 22 Finallie Christ and his Apostles were condemned by the Councell of the Iewes yea Nazianzene said he neuer sawe good end of the bishops Councels Whether the Church can erre and Nazianzene to returne to our owne Councels in a certaine Epistle of his said that he neuer sawe good ende of
are continually preserued after one order as though they may in no wise be chaunged where neuerthelesse it may be and daylie commeth to passe that those things which in olde time were good doe vtterly degenerate The Church of the Hebrues in the olde time was verie acceptable vnto God 1. King 9. 2 Mat. 21. 13. Ier. 7. 11. so long as right religion florished therein but when that was afterward polluted that which was the temple of God was turned into a denne of theenes which they not considering trusted vnto it more than was méet always crying on this wise The Temple of the Lorde Verse 4. c. as though their common wealth shoulde not perish so long as the Temple remained Euen so our aduersaries thinke so that the name of the bishops church and the outward pompe and shewe of the ministerie bée at Rome there the Church is when as they haue subuerted all things which make to the nature of the Church of Christ It is a grieuous crime to depart from the Church but when that is called the Church which is not who will disallow the departing from thence The Hebrues in the time of the Apostles bosted that they had the Church but séeing they refused the Gospell of the sonne of God the Apostles vpon iust cause departed from theÌ„ And this did Ezechiel beforehand declare in the tenth Chapter Verse 18. when he saw the maiestie of God lifting it selfe vp into heauen and forsaking the Temple of Ierusalem Besides this Iosephus testifieth that when the Roman warre was at hand there were voices heard from the secret places of the Oracle who oftentimes repeted Let vs depart from hence And the ecclesiastical historie bewraieth that the Christian Church which was at Ierusalem was translated to Pella when the war was at hand Againe into Chaldea the Church of the Iewes remooued vnder Nabuchad-nazar So as ther is no cause why these men should assure themselues that the continuance of the Roman Church is vnchangeable 39 But some of them say that among the people of Israel changes were easily made but after the comming of Christ and that the seate of Peter was setled in the Citie of Rome it is not to be thought that these alterations would at any time happen But let them tell vs what assurance they haue aboue other Churches Whether the Roman Church shall neuer change his place If they goe about openly to perswade that the Churches of Constantinople Alexandria and Antioch are subuerted wherfore be they exempted from the like mutations Assuredly Paul did not so thinke For vnto the Romanes speaking vnto the nations conuerted vnto God he saith Ro. 11. 21. that they shoulde diligently take héede to themselues because God who spared not the naturall braunches would in like manner not spare them Wherefore they erre as farre as heauen is wide if they affirme that Christ and the holy ghost are so bounde to the seate of Rome as they will neuer go from thence So long they tarried there as that Church did leane vnto the true foundation But when it began to be founded vpon the sand of mans traditions it was subuerted Neither can it be saide that it is of God séeing Christ prescribed a rule that they be of God which heare the worde of God Rom. 8. 47. And afterwarde of them which boasted themselues to be the Church he boldly pronounced yee heare not those things because ye be not of God And what congregation can there be of the Church if it be not of God And the cause why the Romanists admit not the worde of God is for that they perceiue it to be woonderfully against them Furthermore what Church I pray you can that bâ— which iudgeth not it selfe to stande safely vnlesse that Christ and his word be driuen away He that beléeueth not those things let him more narrowly behold their dealings They haue transformed the Church into a court or place of iudgement for so they speake among themselues and these words they vse euerie where and moreouer a farre greater labour is vsed in the stile of Chauncerie which consisteth altogether of frauds and guiles than in any studies of diuine things Gregorie in the register the 4. booke in the epistle 251 and 55 writing of the holy ministerie faith that séeing it is fallen within it cannot long stand without This did he iudge 800. yeares past And shall we thinke that that Church hath truely stoode hitherto Malachie in the second Chapter saith Verse 8. Because ye haue gone out of the way and haue caused manie to fall therefore haue I made you to be despised Wherefore in going from the Romanists we haue not forsaken the Church but haue fledde from an intollerable yoke and from the conspiracie against the Euangelicall doctrine It is a woonder that these men would perswade Christians that it should be permitted them by God without any limit yea continually to wast the vineyard of the Lord to yéelde no fruite for it but to murder the seruants of the Lorde which are sent vnto them to demaund any fruite Vndoubtedly they be much more foolish than the Hebrues which answered Christ when he had put foorth the parable of the vineyard He will cruelly destroy those wicked men Mat. 21. 41 and wil let out his vineyearde vnto other husbandmen Why doe not these men remember that it was said of the verie trueth it selfe vnto the Iewes Ibid. ve 43 The kingdome of God shal be taken from you Séeing then they be in the same faultes séeing the cause is all one séeing he is the sonne of God I sée no cause why wée should doubt but that the power dignitie and true nature of the Church is taken away from them But to disprooue this our departure they bring a place out of the epistle of Iude which blameth the wicked because then haue separated themselues But the answere is readie A place of Iude expounded because it ought not to bée ascribed vnto vs that wee haue departed from the Pope God hath seuered vs from him as it hath béene shewed by his Oracles and precepts Acts. 4. 19. neither could we forget the saying of the Apostle that we must rather obey God than men Euen as when there is a iust diuorce for adulterie Matt. 19. 6. man diuideth not them whom God coupled together but God himselfe by his word and law seuereth man and wife in that case 40 Also they inforce against vs as they thinke a verie strong reason Whether al that hitherto haue liued vnder the Pope haue perished in demanding whether all men that were before vs and haue liued vnder the obedience of Rome are perished yee say they are nâ—we men and lately spruÌ„g vp séeing yée were scarsly to be séene 30. yeares past or thereabouts But there be aboue 900. yeares past since Boniface the 3. whom ye make author of the Popedome It were most absurde to be said
that all Christendom during all that time were damned Héereunto we say that there neuer wanted men in all that space which repugned the lies and deceits of Poperie and that they of the East parts the Gréekes resisted that tyrannie Neither as yet doe they acknowledge the dominion of the Church of Rome So then not all Christendome as these men faine haue perished for that cause Yea and in our West regions the libertie of the Church stood after a sorte vntill the time of Pipin Charles the Great We will adde moreouer that as touching the predestinate none of them haue perished in any age The théefe at his last houre imbraced Christ And it is not vnlikely but that which happened vnto him happened vnto very many others The spirit of Christ wanteth not wayes by the which he can reduce the wandering shéepe vnto the fould Great yea most large is the imbracing of Gods mercie whereby he draweth vnto him euen those that be at the point of death Neither is it therefore brought to passe that men should not now follow the trueth being layd open But why doe they so often wearie vs with telling of the saluation or perdition of our forefathers It had bin lawfull for the Hebrewes to haue obiected the very same vnto the Apostles Iohn 4. 20. So the séely woman of Samaria said vnto Christ that the fathers woorshipped God vpō the mountaine or place So might the Ethnikes aske the preachers of the Gospel of the sonne of God whether all their forefathers which had not heard such doctrine did perish euerlastingly It is none of our part when as the reueiling of Gods wil is brought to make inquirie vpon his iudgementes Let vs our selues doe our duetie vnto him leauing to the iudgement of God to giue sentence of our forefathers and of all men by the decrées of his iustice If that all things haue not bin reueiled vnto our fathers in such sort as they haue bin vnto vs and not in general yet shall they partly be excused for their ignorance But our cause shall be much the woorse if we knowing the thinges that haue bin shewed in our times doe not imbrase them so farre is it off that the error of the fathers shall be defended by vs. But because the force of this argument is common to both partes we may fitly returne the same againe vpon our aduersaries Let them say Before Boniface the third when as in Christendome the Popedome was vnknowen which they would should appertaine to the articles of the faith whether all men perished which imbraced not the same by faith nor obayed the seate of Rome And whether be they also condemned and iudged to the paines of hell so many as were ignorant of the transubstantiation of the bread and wine of the Euchariste before Innocentius the third Be they also damned all which in the time of Epiphanius and Ierom iudged that Images should be taken out of the Temples They haue not what to aunswere and so let them cease to obiect that vnto vs which no lesse presseth them than it dooth vs. 41 They demaund moreouer where the Church of Christ hath bin so long In what places the Church of Christ was before the Churches were reformed by vs. you say they as yet were not And as you affirme the Church was not among vs therefore it was no where Which thing is most absurd and must not in any wise be admitted But if we will say Mat. 18. 20 That where two or three were gathered together in the name of Christ they were the Church and that it neuer happened but that such haue bin in the world they againe contend against this in saying that the Church ought to be visible which the faithfull may haue accesse vnto because Christ sayd Tell the Church Ib. ver 17. To aunswere heereunto Of the Church we thinke good and that in fewe wordes and grosly to speake somewhat of the Church The Church is the bodie of Christ And least that any should deride this naming of it wee will search how many kindes of bodies are found Thrée kindes of bodies Pomponius a notable Lawier in the Digestes De vsis Capione L. Rerum mixtura made thrée bodies The first is that which is contayned in one spirit as man wood stone and that naturally groweth in it selfe An other is that which consisteth of a certaine knitting together wherein the partes doe one touch an other as a house a ship a storehouse and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally the third is that which hath partes distant one from another which neuerthelesse are ioyned together in one name and communion of order as a people a companie a legion c. In the third kinde is comprehended the Church What kind of bodie a Church is which is a fellowship of thē that be distant in place one from an other For whether any faithfull man be at home or in the stréete or in the countrie yet hee is reckoned to be in the Church But there is a difference in defining of this bodie The Papists we denne the Church after a diuers maner For it is not defined by the Papistes and by vs after one manner For they thinke that al they which professe Christ be the Church so that they be not excommunicate wherein they excéedingly erre because the Church séeing it is the body of Christ is liuely neither hath it any dead members And it is said by Iohn 1. Ioh. 2. 19. They went out from vs because they were not of vs for if they had bin of vs they had surely taryed We graunt in deed that in the Church which consisteth onlie of the elect of God which be iustified by faith and indeuour to expresse the word of God so farre as they be able in godlynesse of manners there dwell very many wicked and vngodly men and that sometime it commeth to passe that therin they hold the chiefe places Christ sayd that the kingdome of heauen which is the Church hath fishes good and bad Mat. 13. 47 virgins wise and foolish Cockle and Wheate although neuerthelesse it be not the Church in very déede Assuredly they be conuersant and be in it no otherwise saith Augustine than are corrupt and naughtie humors in mans bodie For euen as those trouble and corrupt the health A similitude so these vexe and disquiet the Church Therefore when it is demaunded by the aduersaries whether their congregation aduaunced by the Popedome were the Church I aunswere that it was then excéedingly fallen to decay and dayly more and more ruinated so as now amongest vs there is no more left but certaine rubbish and péeces of walles together with some beames or small ioystes so as it is not properly the house of God howbeit as yet it retaineth certaine steppes although they be slender Wherefore we acknowledge the baptisme that is there giuen neither doe we rebaptise those
in this sacramēt of the Eucharist did woonderfully beguile the simple sort For he chaunged the colour of the wine that it might altogether appeare bloud by his inchauntment he so increased a litle wine as the whole cup was filled runne ouer And when againe there was a cup longer and of more recept that also was filled vp to the top without addition of more liquor Who would saie that through these miracles his heresie should be approued If we shall make mention of Ethnicks we reade that there flowed in the earth riuers of bloud that out of the thumbe of Iubiter sprang bloud T. Liuius Titus Liuius saith that at Rome it rained flesh Quintus Curtius saith Quintus Curtius that at Tyre when it was besieged by Alexander the Great bread did openlie sweate foorth bloud And it is said that Apollonius Thyanaeus when he was in the Councell before Domitianus the Emperour suddenlie vanished away so that he was no more found And infinite be the thinges that the Ethnickes can bring for to confirme their seruice of Idols Wherefore we wholy reiect these miracles which these men say doe serue for establishing the superstition of transubstantiation Neither are we to make great account of that which they bring in here as touching a miracle wrought by Gregory byshop of Rome For it is written in his lyfe The life Gregorie Byshop of Rome that the bread of the Lord or if thou wilt call it the Sacrament of the Eucharist was turned into a finger of flesh Which if it were doone for the two causes which we our selues allow we are not much to stand vppon it Albeit that lyfe of Gregory is not of any great credit For if we shall beléeue Vincentius it was described a hundreth yeares after his death by Iohn a Deacon of Rome and sent to a certaine Emperour of Germanie But admit it were so so long as our aduersaries would thereof conclude that through the token of a fleshie finger the flesh of Christ dooth corporallie ly hidden vnder accidentes any man might by this kinde of miracles conclude that vnder Sacramentall formes are contained ashes and coles because the holy bread was once conuerted into these in the time of Cyprian as himselfe writeth I thinke also that the liegerdemaine of naughtie fellowes which they haue often times vsed to the faining of miracles is not vnknowen An argument from the glorified bodie 62 In an other Argument they very much obtruded the dignitie of the glorified body of Christ which after the resurrection is is called spiritual This we denie dot yet doe we giue warning of that which Augustine hath in an epistle to Consentius that such a body is not so spirituall as it passeth into the nature of a spirit 2. Co. 15. 44 For Paul also calleth the body a certaine naturall body which must not so be vnderstode as though the body passeth into the nature of the soule And againe the same father in his 13. Booke De Ciuitate Dei the 20. Chapter writeth The soule sometime while it obeyeth the flesh is called carnall not that it passeth into the nature of flesh so likewise the bodie is called spiritual not because it gathereth the nature of a spirit but because it will bee wholly subiect to fulfill the will thereof And Ierom in an Epistle vnto Pamachius which was an Apologie against Iohn Byshop of Ierusalem who attributed vnto the soules of them that rise againe an elementarie or ayrie bodie that should not be subiect either to feeling or feeding contended by all meanes that Christ after his resurrection had a most true body and that doubtlesse visible And he preuenteth an obiection if in such sort it were visible and one selfe same body why was it not knowen when he shewed himselfe like a stranger He aunswereth because their eies were holden that they might not know him as if he should say that which belongeth vnto the nature of a body both was visible and might be knowen but there was an impedimēt in their eies which were holden that they could not discerne Seeing therefore Christ after his resurrection had a true body bound to measure and place there is no cause why we should depriue it of these properties and cast it into the narrowe corners of a small péece of bread as though it were wholy contained therein how great so euer it be But if it be graunted that this also may be doone by the power of GOD can it straightway be concluded that it is doone The Argument as we shewed before is weake They also argued from the Gréeke Article seeing Christ saide The efficacie of the gréek article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my bodie as though the Article can haue strength to drawe the proposition vnto the proper sense and permitteth not a figuratiue meaning These men are deceaued For the Gréeke article hath not alwayes that strength And that appeareth plainelie in the 8. Chapter of the Gospell of Luke Luk. 8. 11. where Christ expounded that parable which he had vttered of the sower of the séede And he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The seede is the worde of God where thou séest that vnto the worde of God is added the Gréeke article Yet did not this speach woorke that the word of God is bound as though it should properlie reallie and corporallie be in that séede which is throwen into the earth whereof the parable was proposed at the beginning But it is said to be contained therein by the power and propertie of the signification after which manner we also vnderstand it in the wordes of the Lord when he saith This is my bodie For we say that it is not pronounced of the bread of the Lordes bodie vnlesse it be by signification Moreouer there was an Argument taken of the promise of Christ wherin he said Mat. 28. 30. I will be with you vntill the end of the world The which is no hinderance to our opinion After what manner Christ is presēt with vs till the end of the world For we confesse that Christ is present with vs by his diuine nature by grace also and by many giftes which his spirit bringeth vnto vs. Furthermore if we desire his bloud and flesh we may also comprehend them in this Sacrament by faith and may spirituallie eate them wherevnto there afterward followeth a most true yet a secrete and vnspeakeable coniunction of vs with Christ when we be changed into him 63 Then afterward it was proposed that if the matter be on this wise it will follow that our Sacramentes haue no more than had the Sacramentes of the olde Lawe séeing in them also Christ was signified yea perhappes if we respect the nature of signes the thing was more fullie shadowed there than it is in our Sacramentes the which be altogether vnbloudie But in the sacrifices of the olde fathers the slaughter was plainlie séene and the bloud there shed did
ought not to abandon him to present death The power of the sword is not committed vnto him to the intent he should afterward permit the same to the rashnesse and furie of two men Nay rather he is for this cause placed in so great authoritie that he should doe what lyeth in him which vndoubtedlie he dooth not if he permit controuersies to be decided by Combate 5 The fift cause is Whether it be lawful in warre leâ—… the whole Host should be put in daunger Rom. 3. 8. that least in an Armie all the forces should be put in perill it is better that the whole matter shoulde stand in the danger of twaine Yet this is not sufficient For we must not doe euil that good may come of it But if thy cause be iust why doest thou suffer the same to be hazarded in the life of one man Thou oughtest first and formost to take héede that thou take not vniust warre in hand secondly to doe as much as thou canst and to fight with all thy forces sith iustice must not be dallied with and placed in the fortune of twaine There is also another cause whereby some of the Schoolemen being ouercome which I should not passe ouer graunt that such a time may happen Whether a combate be lawfull in a iust cause and where the power in warre is the weaker when Combate ought to be permitted Of that minde was Caietanus And if there be two Armies saith he and one is superiour in the equitie of the cause but inferiour in strength by manie degrées so as if the same should come to hande stripes they must all of necessitie perish it is better that the life of one man come into danger than that the whole host should come into certaine destruction But neither can this in verie déede be a sufficient cause for it procéedeth of feare and desperation For as we haue before said God defendeth not with sword and shield and no lesse can he ouerthrowe with fewe than with manie But we shal perish saiest thou How knowest thou that Thy life is the life of God Whether it be lawful to make a combate if the Magistrate be corrupted against the Innocent and thy cause if it be iust is the cause of God But Caietanus addeth If an innocent be pressed with the false accusation of his superiour and that the Magistrate being corrupted pronounceth against him the sentence of death and the other be not able to resist in this case it is lawfull saith he to admit a Combate if it be offered by the Magistrate Since if it be lawfull to defend thy selfe against a robber by the highway why may it not be lawfull against a violent accuser For what difference is there whether he himselfe drawe sword against thée or whether the Magistrate doe it by his appointment 2. Sam. 12. 9 For so is it said that Dauid flue Vrias with the sword of the Ammonites Herewith some doe yéeld Howbeit I sée no cause why they should so doe For as we declared before there is a great difference betwéene a Combate and defence against a robber sith in a Combat they fight by appointment in the other by chaunce Against a robber to defend himselfe All meanes must be tried rather than to coÌ„mit any thing against the word of God in Combat to slay the other What shall I then doe wilt thou say Euen desire helpe of the Lord and suffer all thinges rather than to commit anie thing against the word of God Now let vs aunswere vnto their Argumentes Answeres to the argumentes brought for a combate 6 We must obay the Magistrate say they I graunt but yet sauing our conscience and duetie vnto God Controuersies say they can be finished no other way Yes verilie I taught before by what meanes they may be finished Godlie princes haue in such wise fought Though they were godlie yet were they also men and they might erre and be deceaued And most prudentlie dooth Demosthenes aunswere We must liue by lawes and not by examples It is lawfull say they to vse Lottes therefore it is lawfull to vse Combate I aunswere although there be some Lotte in Combate yet is there slaughter added therewithall But euen Ionas thou saiest Ionas 1. 7. was by Lottes cast foorth into the Sea Nay rather he was in verie déed found out by Lottes but not cast foorth Howbeit he being a prophet willed himselfe to be cast in by the commaundement and inspiration of God Warre may lawfullie be made therefore a Combate they say Nay rather we haue taught before that betwéene Combat and warre there is a great difference 1. Sa. 17. 60. But Dauid fought with Goliah I graunt but yet was he led so to doe by the inspiration of the holy spirit Neither must all thinges which are doone by holy men be drawen straightway vnto an example The Hebrewes trust vp the goods of the Aegyptians Exo. 12. 35. Gen. 22. 3. Iud. 14. 4. Abraham decréed to sacrifice his sonne Sampson married a wife that was a stranger but that was doone by the Lord. Wherefore we must giue eare to reasons good lawes For the Actes of holy men are oftentimes rather to be woondred at than followed 7 But nowe will I set foorth vnto thée which art the Reader The iust and necessarie combatâ— a necessarie Combat which we must continually make God him selfe set two aduersaries together in fight namely the olde man and the new the fleshe and the spirite For as Paule saith vnto the Galathians Gal. 5. 17. The flesh lusteth against the spirite and the spirite against the flesh And vnto the Romanes Rom. 8. 7. The wisedom of the flesh is enmitie against God I know that in mee Rom. 7. 18. that is in my flesh dwelleth no good thing I feele another lawe in my members Ib. ver 23. fighting against the law of my minde Vnhappie man that I am who shall deliuer me Ibid. 24. Let vs striue heere that sinne may not raigne in our mortall bodie and that our olde man may be crucified And these verily bée no light and playing pageantes 1. Cor. 9. 27 2. Tim. 2. verse 9. I saith Paul chastise my body and bring it into seruitude Neither shall any be crowned vnlesse he striue as hee ought to doe And they which contend in wrestling abstaine themselues from al things And no man being in the warfare of GOD intangleth himselfe with carnall desires And in the twelfth Chapter to the Hebrues Hebr. 12. 2. Let vs looke backe vnto Iesus Christ the Captaine and finisher of our faith This Combat lasteth not for the space of one houre or moneth or yeare but all our life long We haue a magnificall Theater 1. Cor. 4. 9. For wee are made a spectacle vnto God vnto Angels and vnto men Wée haue the sworde of the word of God and the shielde of faith Ephe. 6. 13. and for our
wee admit the sentence of the Apostle to bée true adding neuerthelesse that the same is not generall in that it belongeth to things indifferent Albeit in those things which are of necessitie to be kept it cannot take place But and if those things which GOD hath commaunded maie sometimes in mans iudgement séeme to be euill it is not in our power to eschue that shewe of euill but we ought in any wise to doe that which is commaunded by God It was a shewe of euill for a man to be willing to kill his owne sonne to carie away goods foorth of Egypt by fraude to disobey Antiochus that commaunded to eate swines flesh and not to doe that which the Romane Caesars commaunded whereupon the Christians were euerie where accused of sedition but those things that we haue mentioned were so necessary to saluation as the shewe of euill was nothing there to bée passed of So likewise séeing that vnto the high priest by his office belonged the reformation of things fallen in decay there was no cause why he should staÌ„d in feare of this shew of euil He was not occupied in an indiffereÌ„t but in a necessarie matter Whereas it was afterward alleaged that hée might séeme to haue doone these things for his owne commoditie that vnder pretence of protectorship of the child he him selfe would beare rule vntill Ioas had come to full age is but vaine since that he ruled in déede the childs age as a good tutor but the kingdome was gouerned by the Counsell and iudgement of the Senate not by the iudgement of one high Priest And straightway the matter was discouered For he claimed not the kingdome for himselfe or for his owne house but for him to whom in right it belonged So then the Assamonites sinned verie much not in déede in that respect that they fought with strange nations for setting their religion and Countrie at libertie but because they did rather claime the kingdome to themselues than to the tribe of Iuda and familie of Dauid whereunto of right it belonged Wherefore the rest of the nobilitie being negligent the care of restoring the kingdome turned to the high Priest himself which if he tooke vpon him in respect of his office he is to be praised not reprooued 16 Besides there was obiected as touching the place because he séemed to open the Temple vnto slaughters and effusion of mans bloud which was not conuenient for the holinesse thereof the same being appointed for sacrifices Hereunto we answere that Athalia had the Tyrannicall gouernment in her handes they could not easilie goe to the vsuall place of assembly in Mispah where the people were woont to méete together at other times in the more daungerous cases as is manifest out of the Booke of Iudges and first Booke of Samuel Wherefore a place fit and frée from suspitions was chosen But and if that Iehoiada would haue dealt by open force ciuill warre might easilie haue bin stirred vp and the Citizens haue bent themselues one against another for Athalia also had her fauourers neither was she vtterly voide of Souldiers To this ende therefore that the king which laie hid in the Temple might the easilier bee brought foorth from thence and also be annointed by the Priests and be defended from violent assaultes by any munition of some close building there could not bee perceiued a more conuenient place than the Temple But as concerning slaughters and effusion of humaine bloud these things made not so great a matter as is woont to bee made of superstitious men God ordained in the lawe as it is in Deuteronomie that whosoeuer vnwittingly or vnwillingly had killed any man he might repaire to Cities of refuge But if a man had aduisedly and of set purpose committed murther him saieth God plucke thou away euen from mine Altar 1. kings 2. 3. 4. And when Ioab would not depart from thence Salomon commaunded that he should be slaine there neither did he feare to violate the Tabernacle of God 1. kings 1. 51. But thou wilt say he spared Adonias when for the same cause he fled thither I graunt but yet he did it not because he thought that if he were slaine there the Tabernacle should therefore be polluted but he did it either for that he had not vtterly cast awaie all hope of his amendment or else because he was not guiltie as Ioab was of two murthers and and those most vniust Therefore at such time as the Temple might be spared they did the same gladly but when the wicked could not elsewhere be suppressed they feared not to slaie them euen in the Temple when as the slaying of them shoulde be a certaine kinde of sacrifice not vngratefull to God In 2. kings 11. p. 280. Whether it be lawful for Ecclesiastical men to deale in martial affaires 17 Lastly it remaineth to sée whether it beséemed the high Priest Leuites to take armes vpon them yea and whether it bée méete for Ecclesiasticall men in generall to deale in martiall affaires after the example of Ioiada and his fellowes That this may be the better declared I thinke it best to shew the difference betwéene the state or condition of the olde testament and the newe As touching them in olde time I haue no doubt but that it was lawfull for them For the Leuiticall tribe was not altogether exempted from Ciuill gouernment nay rather to them were committed the iudgements not onelie of Ecclesiastical but also of Ciuill affaires Furthermore the administration of sacrifices and sacraments was not so greatlie frequented because the sacrifices were made onelie in one place that is in Salomons temple And whereas they were 24. as wel of the Leuites as priests they scarsely once or twise in the yeare or litle more ministred these holie things so as they had leasure both to exercise iudgements and ciuill affaires And this also may be declared by manie examples When the Israelites iournied through the wildernesse the Leuites also had their tents and went forward armed with others of their brethren Besides this Moses brought foorth the Leuites from one gate of the Campe vnto an other Exo. 32. 27. who with their naked swords slue the Idolaters which they met sparing neither brethren nor kinsmen nor aliance vnto whom at the length Moses said Ye haue consecrated your hands Banaias also the sonne of Ioâ—adâ— 3. kings 2. 35. 1. Sam. Cap. 1. c. notwithstanding he was a priest was made ruler ouer the host of Salomon Eâ—i was the high Priest who neuerthelesse had the principalitie ouer the people and iudged Israell manie yéeres Which thing also Samuel did being a Leuite who was present in the warres and slue Agag the King of Amalecke 1. kings 15. â—… The Assamonites likewise which were of the stocke of the Priesthood fought against the Macedonians were present at many battailes But why in times past both the principalitie and Priesthood were ioyned together Why in old
of planting watering there is one thing doone in them whose outward eares are mooued by a bodilie voice an other thing in them whose inward sense God hath opened in whose hart he hath put the foundation of faith the feruencie of loue c. Those two kinds of calling could not more euidentlie be expressed Zuinglius in his book De prouidentia tome 1. leafe the 370. That appointment or ordinance wherby is decréed that a man is now called by God not onelie by this generall calling which betokeneth the outward preaching of the apostles but also by that whereby the spirit dooth earnestlie put the elect in remembrance that they desire to obeie GOD in that he commandeth or promiseth c. The same author vpon the epistle to the Romans the eight chapter tome 4. leafe 428. To them which according to the purpose who indéed were called from the beginning These words doo I vnderstand of the inward calling that is of the election not of the outward calling of the word As if he should saie I haue now said that to the saints or them which be called all things turne vnto good Which saieng I allow for all things are grounded vpon the frée election of God God which knew all things before they were determined also before hand that they should be coheires with his sonne so neuerthelesse that Christ is the first begotten that is the naturall and essentiall sonne of God and we the adopted sonnes Whom he hath so before hand appointed and ordeined those afterward he calleth by an inward calling that is he draweth inwardlie Iohn 6. that is he maketh faithfull he draweth them that their mind may cleaue fast and trust vnto him Whom he thus maketh faithfull those also he iustifieth through an assured faith that is to wit of his sonne c. The same author in his booke De prouidentia tome 1. leafe the 368. saith For they sawe that this thing is not now signified by signes but doone before the eies whereby the sinnes of the whole world were purged but as touching this outward calling there was nothing doone bicause onelie they did repent whom the holie Ghost lightened that they might knowe this man to be the sauiour and the father did drawe them that they might come vnto him and might imbrace him further to knowe that outward things are not able to doo anie thing else but signifie and shew c. Conradus Pellicanus vpon the first chapter to the Ephesians interpreting these words Ephe. 1 5. Who hath predestinated vs to the adoption of sonnes thus writeth In the which thing must be noted the order wherein election holdeth the first place next vnto that the adoption to be sonnes which is said to be the calling while the Lord draweth vnto him those which he indued with the spirit in giuing a knowledge of himselfe finallie there succéedeth an holinesse of life c. Now by these excellent and holie men appéereth these two maner of callings not deuised by me but both receiued and put in writing by them Whereof it commeth that of them which be at one and the selfe-same sermon and heare the selfe-same Gospell some beléeue some contend some imbrace and some laugh to scorne Verelie they which contend scorne and refuse doo it of their owne naughtinesse which God infuseth not into them but they which beléeue and imbrace doo this by the effectuall caling of God the which is not giuen vnto all men Wherefore Augustine De praedestinatione sanctorum chapter eight Therefore when the Gospell is preached some beléeue and some beléeue not they which beléeue the preacher speaking outwardlie do inwardlie heare of the father do learne but they which doo not beléeue doo heare outwardlie inwardlie they doo not heare nor yet learne This is as much to saie as To the one sort it is giuen to beléeue to the other it is not giuen Iohn 6 44. bicause No man saith he commeth vnto me except my father shall drawe him The same father euen in that booke the sixt chapter Many heare the word of truth but some beléeue and some speake against it That these therefore will beléeue and that those will not who can be ignorant of this Who can denie it Howbeit séeing the will of some is prepared by the Lord and of some not we are in verie déed to discerne what springeth of his mercie or what springeth of his iudgement Rom. 10 3. That which Israel sought saith the apostle it obteined not but election obteined it Acts. 2 37. But others be blinded as it is written God hath giuen vnto them the spirit of slumber eies that they might nor see and eares that they might not heare euen vnto this daie c. Wherefore verie great is the difference of hearers the which Augustine as we haue knowne noteth by the diuersitie of callings And wherefore God so tempereth and distributeth them he in the same booke the eight chapter teacheth in these words But whie he teacheth not all men the apostle hath opened so much as he thought méet to be opened bicause He minding to shew his wrath Rom. 9 22. and to make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glorie vpon the vessels of mercie which he prepared vnto glorie c. Here the reason as it manifestlie appeareth is deriued from the finall cause bicause God determined to make manifest not onelie his goodnesse but also his righteousnesse and seueritie But some man will saie If thus the case stand God shall not be vniuersall but particular The which doubtlesse in this respect cannot be denied for we sée that he ruleth at his pleasure and distributeth these two kinds of callings But of this matter we will speake afterward when we shall come vnto predestination The vse of this doctrine 14 In the meane time let vs answer them who say it is but a small matter that they desire and that the frée will which they would haue to be granted them they saie i◠but a certeine little sparke The same we doo grant so farre as godlinesse will permit namelie in those things which are subiect to the sense reason of man and which doo not excéed the capacitie of our nature Also to them that be renewed we grant it as much as mans infirmitie dooth suffer while we liue in this world But vnto those which be not renewed we cannot grant the same as touching heauenlie and spirituall good things bicause such a sparke it is as it would not bréed brightnes but smoke wherby men would soone become proud and withdraw much from the grace and mercie of God For by this little sparke they would boast that they are discerned from others but the scriptures will not haue them discerned otherwise than by the grace and mercie of God not by free will or by their owne gifts and vertues
the lawe to be too rigorous bicause of the lasciuiousnes of yoong women and therefore meet to bee abrogated whether the minister ought to persuade the magistrate to the abrogating of the same or to let it be at libertie or what answer hee must make them question III WHether the magistrate doo rightlie if he decline from the lawe of God Whether this part belong vnto christian libertie VVhether it be agreeable to the lawe of nature or else whether it be wholie politicall question IIII SEeing we read that the most holie men did not onelie sweare As trulie as the Lord liueth but otherwhile added As thy soule liueth not onelie in their affirmations but also in their protestations what answer must be made to the papists which saie that we must not sweare by the name of God onelie Vnto the first question BY the lawe of GOD in the 22. of Exodus it is not altogither necessary that a man should marrie the virgine whome he had lien with For it is there added Exo. 22 16. But and if the father shall refuse to giue hir vnto him that hath deflowred hir let him pay the dowrie of virgins This addition is of great importance for God wold that hir fathers power should remaine entire and suffereth not that children should contract marriages without their parents consent And if that this lawe should decrée the marriage betwéene hir that is defiled and him that defileth to bée in anie wise necessarie the dishonest yong maid would easilie suffer hir selfe to be defiled by him whome against hir fathers will she would wish to be hir husband to the intent that without his consent she might obteine hir desired marriage Wherefore God would haue it to be in the fathers power to allow or disallow of such marriages Séeing then the magistrate is the father of the countrie he may by his lawes either command or release such lawes so that the fault escaped not vnpunished bicause herevnto he is bound by the lawe of God that euill should be taken awaie from among the people Vnto the second question IN my iudgement it is not profitable for the common weale that bicause of the wantonnesse or lasciuiousnesse of yoong maids the lawe of marrieng hir whome a man hath defiled should be abrogated For vnlesse that men should be restreined from fornications through the feare of this punishment they would be bold euerie where to pollute those which are wanton and dishonest wherevpon filthinesse and dishonestie would more more abound in the citie I would neuer therefore be an authour to the diminishing of the punishment of euill disposed persons least a greater window be opened to sinne Wherefore in my opinion it should be the ministers part to warne magistrates faithfullie that as much as is possible they should by the law rather bridle sin than set it at libertie Vnto the third question THis lawe is partlie ciuill and partlie morall That is morall and perpetuall for the magistrate to represse fornications and wandering lusts And it belongeth to the nature of politike gouernment to decrée the kind of punishment which in verie déed is left frée vnto the prince but yet so frée as he may change the ciuill iudgement of the Iewish lawe in such wise as may séeme most agréeable for his people doubtlesse not vnto the libertie of the flesh but vnto the amendment of offenses The Romane lawes as it is in the institutions of publike iudgments in Paraph the first for committing such a crime punished a man which was of the greater calling with the losse of halfe his goods but the baser sort they banished and restreined with bodilie punishment And Augustine in his book De mendacio to Consentius chapter 8. saith that Thefts are lightlier punished than whoredomes Wherefore it is frée to the magistrate to change the punishment but yet when he hath anie néed to restreine vices he must not for the performing thereof decrée an easie but a more gréeuous punishment otherwise that kind of vice euen as others doo will dailie more more increase And by these things which I haue alreadie said I thinke there hath béene answer enough made vnto the fourth question Vnto the last question AS touching oths I answer that there be thrée formes of swearing vsed in the scriptures One when we saie By God By Christ and such like The other two haue the forme of praier or execration The formes of execration be these I praie God I die Ill come to me Which kind of oth is in the seuenth psalme If I haue doone anie such thing if there bee anie wickednesse in my hands if I haue rewarded euill vnto him that dealt friendlie with mee yea if I haue left him destitute that did hurt mee then let the enimie persecute mee without a cause and take mee let him tread downe my life and laie mine honour in the dust But the forme of swearing by praier is So let me liue So God helpe me Among which kind those oths are reckoned whereof the question now standeth Thy soule liueth or my soule liueth c. As touching the first forme of oth I thinke it is euident enough that we must sweare onlie by God but in the other two formes nothing letteth but that the things created may after some sort be named which in verie déed if the thing be more narowlie considered is doone after an indirect maner bicause it is a true though a secret calling vpon God For what other thing is Thy soule liueth than Let God so saue thée as this thing is true which I now witnesse as I will doo this thing that I promise thée In like maner as touching execrations the spéech is directed vnto God when we saie Let the enimie persecute my soule It is euen as if I should saie GOD suffer me continuallie to be vexed They are therefore abrupt and abridged maners of swearing wherevnto to make them perfect must be added the name of God Euen as on the other side whensoeuer the name of God is expressed and the execrations also are not expressed as Let God doo so and so vnto me Where it is not mentioned what things those be Which he will suffer if he shall faile of that which he hath sworn to doo The Propositions of D. Peter Martyr disputed openlie in the common Schooles at Strasbrough in the yeare of the Lord 1543. The Propositions necessarie be 592. and the propositions probable be 63. neuer imprinted before this last yeare 1582. Out of the first chapter of Genesis Necessarie proposition 1 SEeing the holie scripture is a declaration of the wisedome of God we haue from thence the fountaine of our felicitie proposition 2 Albeit that those things which be set downe in the holie scriptures doo serue both vnto knowledge and practise yet is there nothing therein conteined but is a furtherance to our actions proposition 3 The excellencie of the holie scriptures is herein perceiued that it sendeth vs to the high
the Romane Antichrist which might haue letted is taken away And to speake of our students in Oxford we haue here many noble wittes and such as be exercised in no meane learnings many Colledges are builded which be well indued wherein meate drinke and things necessarie for scholers are prouided so that they want nothing to a happie state Al which commodities being neglected and contemned the house of God lyeth fallen downe flat Thirdly the Iewes were hindered from building of the Temple by the lets and threatenings of the Princes néere adioyning as we may gather out of the bookes of Esdras Nehemias The Thathanai the Tharpelai Stharbusanai others partly Samaritans partly Idumeans did perpetually resist them that builded 1. Esd 4. 5. and wrote against them to the king of Persians In like maner of Christ the feare of the Romanes was a hinderaunce that he could not be receiued of the Iewes for the high Priests feared least they and all that they had should perish if they receiued an other king besides Caesar And our people doe at this day say that the Gospell must not bee receiued because that Fraunce being so great a kingdome doeth resist it Spaine consenteth not vnto it Italie repugneth against it and will we alone be wiser than all Christendome besides But O my brethren if this were a good reason it shoulde haue behooued the Apostles to cease from preaching for the whole world spake against them The Ethnicks no doubt confessed God to be the Lorde of heauen but they committed Idolatrie with the Idols and Images receiued of their Fathers The Iewes contended that their fathers lawes were to be retained and would not suffer that the Lawes of Moses should be changed Since the Apostles were assured of the matter they contemned the iudgement of the world and it is not méete that Religion should be subiect to the slaunders of men and to haue her confirmation by the consent of mans reason Otherwise if this Argument were of any great force wée might bid Christ farewell since a great part of the world doe at this day resist him The Turkish vncleannesse at this day occupieth many regions infinite is the heape of the Iewes the Epicures Atheistes are without number therefore we which worship after a right maner are alwayes but a small weake companie Fourthly the Prophet remembreth our cause when the building of the Iewish Temple should he differred namely because euery mā regarded his owne houses decked them and seeled them as also because they were occupied in those thinges that were their owne proper but the house of GOD was neglected In like manner the Scribes and high Priests of the Iewes because they would haue their owne place and their owne honour saued reiected Christ who was nowe come After the selfe same manner doe ours thinke if the Gospel shall be published there will be a consideration had of discipline it shall not be lawfull for euerie man to doe what he list and they which shall be founde méete and apt for teaching shall be thrust foorth into labour vnto the flockes which be destitute of Masters and teachers shall their pastors be restored which are so farre off and haue béene so long from them some meane and measure would be appointed of pleasures delightes riches pryde pompe and idlenesse These thinges doe they ponder which are affected to their owne commodities and doe wholy giue themselues to pleasures Then doe they incline to their owne wit They say that the time of building is not yet come and when there can bee no other reason pretended they take holde of this which is dayly spoken eueriewhere that in very déede the séeking is not to restore Religion but that this is the onely indeuour of noble men to make a spoile of the Ecclesiasticall goods An ill cogitatiō doubtlesse an vngodly counsell and I would neuer say it were well doone that those things which were appoynted for maintenance of the Ecclesiasticall ministerie shoulde be conuerted to other vses Howbeit we must not thinke it a méete cause to flie from the vocation laide vppon vs because the Church goods and riches are diminished for it were great shame that godlinesse wherein standeth the chéefe stay of mans saluation should depend of the things of this world What else is this than to preferre riches before Christ and that wée will not receiue him vnlesse he come loaden with gold siluer If we were wise we shuld say with Iob The Lord hath giuen and the Lord hath taken away as it hath pleased the Lord euen so is it done The counsels of God beléeue me are great déepes vnsearchable perhaps he hateth these riches as goods ill gotten Mich. 1. 7. Micheas the Prophet saith They are of the hire of an harlot and to an harlots hire shall they be returned againe It hath béene thought that the Masse is of great moment to saluation and hence haue sprung so many Altars and béene made so many foundations It was beléeued a great while that by masses the soules of the deade are redéemed from the paines of Purgatorie for which cause they which would haue their parents or friends to be deliuered from the torments of Purgatorie did excéedinglie enrich the Church Wherefore since in oblations the Lord doth chiefely consider the will purpose and ende it displeased him that men shoulde be so deceaued as to thinke that whatsoeuer they themselues should offer vnto God were it lawfull or vnlawfull should be acceptable vnto him since in all our actions God hath a regarde how right and syncere a faith wée haue But yet I woulde not haue it to be thought that I speake this as though I maintained the spoile and auarice of some onely this I admonish and haue regarde vnto that our minds be not so offended by these spoyles that either we shoulde flie from the ministerie or doubt but that they be doone by the great wisedome of God He promised to his Apostles that there should neuer be anie want to them which labour in the Gospell Heauen and earth shall perish before any iot of the promises of God shal be left vnperformed What should we feare Christ hath opened vnto vs the barnes houses and treasuries of al rich men yea and of al the world For of him it is saide He that leaueth father or mother house or land for my sake and for the Gospell shall receiue a hundreth folde in this life and euerlasting felicitie in the worlde to come When the good man of the house thrusteth foorth laborers into his vineyeard he forsaketh them not but rewardeth them with a pennie a day and that so liberally as he withdraweth not the same from them that labour least which rewarde if thou interpret Eternall life I denie it not but I thinke it may be gathered He vouchsafeth heauenly rewardes to his seruaunts Neither will he take away from them that be of little faith the small helps of this
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 tormeÌ„ted 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 â—bscure 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
that bee alreadie beléeuers when with faith and reuerence they exercise themselues in the holie Scriptures I passe it ouer that although a naturall man perceiueth not those thinges that be of God 1. Cor. 2. 14 yet doth a spiritual man discerne al things Wherfore what by our owne strength and the capacitie of our reason wée are not able to attaine to in the holie scripture we learne so farre as is necessarie by the strength of the holie Ghost And assuredlie they be no light thinges or of small importance which the holie Scripture teacheth For to speake nothing of infinite things that be noble and verie excellent is there not in them an intreating of the prouidence of God of the nature of God of the bringing foorth of things of the gouernment and redemption of men of the election before al eternitie of reiection of contingencie of necessitie of the fréedome of mans wil of the cause of sins and of infinite such like whereof the vngodlie standing oftentimes in doubt do perish in their vngodlinesse and the godlie being especiallie instructed in the verie same things by the holie scriptures receaue thereby both singular pleasure and also edifying There be manie which saie that they take it verie gréeuouslie that they liuing in this life cannot sée celestiall thinges against whom we maie iustlie obiect Why doe you not goe vp vnto this Theater of the holie scriptures that you maie behold euen the things of God yea the verie thinges in heauen Howbeit these men and together with them all yee my Christian brethren woulde I haue to bee admonished that the place or Schoole of this Philosophie is heauen Wherefore they which créepe on the grounde and haue not their conuersation in heauen Phil. 3. 20. as the Apostle commaunded are in ieopardie least in studying they loose their labour Besides this it must not bee omitted that the instructer thereof is the holie Ghost for although you haue innumerable teachers preachers instructers and masters vnlesse the holie Ghost doe fashion the inwarde partes anew those shall all spende their labour in vaine And who haue béene euen from the beginning the chosen ministers of this doctrine the holie Histories doe abundantlie shewe Namelie the Prophetes and for the most part the common and rude sort of people fishermen publicans and men of occupation but yet did not the word of God by the base condition of these in respect of the world receiue anie indignitie or dishonour For vndoubtedly this function what and how much soeuer it be dependeth of God of his spirit Therfore it must not be weighed what those men were but what they teach and wherevnto they perswade vs by their doctrine Indéede they cal vs not vnto the oliue bough and to the garlande of the wilde oliue trée wouen with the leaues of Aspins not vnto the garlandes which were giuen for scaling of wals or bourding of a shippe that was assailed and for sauing a Citisens life in fight not vnto images of marble brasse siluer or golde not vnto other images vnto bankets perpetuallie prepared and vnto meat in the Senate house of Athens but vnto this doe they call vs that wee shoulde bee made the most déere children of God heires of him coheirs with Christ Furthermore I beséech you for your saluation sake that if there be anie compassion anie pitie anie remorse or if anie care touch you of the Church that is of the bodie of Christ so rent in sunder and scattered in these our daies haue regarde I beséech you haue regarde vnto this It will not be restored by riches or holie garmentes neither by a choise of meates nor by rites and ceremonies but it maie by this one medicine of the worde of God be cured Vndoubtedly if the power of doing myracles were at this daie extent in the Church as it was in the primitiue time perhappes it woulde not a little confirme the doctrine of godlinesse But if wee shoulde all gather together in one and shoulde deale by most vehement praiers and most effectuall teares we shall not bring so much to passe as did in times past the handechercheffes of Paul Acts. 19. 12 Whereby it plainly appeareth with howe great a studie the knowledge of the holy scriptures must be obtained séeing the tents of God must by that onely garrison bee defended Moreouer the Apostles which were so singular in the spirit and in miracles suffered not themselues for any cause to be seuered from the worke of exercising and communicating the worde of God Acts. 6. 1. but rather prouided that Deacons shoulde be ordained in the Church to the intent that they being vnburdened of the care of ministring vnto tables might onely intend vpon the administration of the Gospel 2. Tim. 4. 13. Yea and Paul when he was held captiue at Rome commanded to be brought vnto him the sachel with parchments bookes that by reading also by writing he might profite the Church And the same Paul warned Timothie 1. Tim. 4. 13. that he shoulde giue diligent attendance to doctrine and reading whereby he might saue both himselfe and those which should heare him But and if that all those things which assuredly shoulde haue mooued verie much mooued but a little why doe not we take héede with howe cruell conflictes we are assailed Ephe. 6. 12. Our wrestling is not as saith the Apostle against flesh and bloud but against principalities and powers and against spirituall wickednesse Which warre since it is not one onely and slightly followed but is sundrie manifolde and most sharpelie fought it warneth vs that we should alwayes haue weapons ready out of the armourie of the scripture In this warre we ought to knowe all the wayes and manners of fighting least we shamefully giue ouer when we come to handstrokes What shall it profite vs to haue disputed sharply against Ethnicks and Philosophers when the Iewes on the other side wast and destroy al things Or what shall it profite to haue vanquished the Marcionites Valentinians Arrians such other pestilent sectes if the papistes consume all thinges farre and néere Finallie what thing shall we do worthie of commendation if we onely defende Godly opinions when as we bring nothing vnto the institution of a godly life the amendement of manners and vnto spiritual edification Wherfore come yée all hither to assist the common-weale of the Church and with this wall of the worde of God more strong than the Adamant inclose ye the people of the Lord while they be inuaded by such violent and craftie enimies Let vs remember Paul who as it is in the Actes Acts. 20. 18 rehearsed vnto the Ephesians that he was whole thrée yeares with them that hee warned euerie one and that with many teares and let vs be ashamed of our selues which either at no time preach the Gospel in the Church or else do it so seldome so coldly that we rather seeme to do some other matter
which cause Basilius Magnus Gregorie the Diuine and Iohn Chrysostome were by the Churches of those times brought to take bishopprickes vpon them because they were more desirous of a solitarie life than becommeth true Christian men to be as they which be not borne to themselues but vnto other men and to the fellowship of the saints and most of all to the spreading farre and wide of the true worship of God We all holde fast the purposes of our owne wil neither do we gladly rest in other mens iudgements and aduises In the seconde place are they to be reckoned which for this cause stande against them which call them for that they thinke that their labor shal be superfluous since in that matter whereunto they are called to worke manie doe verie much labour If say they there were néede of labours our studie and indeuour should not be wanting whereby it comes to passe that those arts are contemned by the more excellent sort of men wherein they shall perceiue verie many to exercise themselues Lastly they when they be required to take vpon them some excellent function therefore they will not because they féele not themselues able thereunto They say that they must chuse such a matter as they are able to performe and that great regard be had that we faint not vnder our burthen be it neuer so honorable For the more excellent it shal be the more notable also shal bee our fall vnder it For this cause in verie déede Exod. 3. 11. c. Ierem. 1. â— did Moses withdrawe himselfe for a while from this calling of God And Ieremie prayed that there might be a consideration had of his age Those Godly men did consider both howe weake the strength of man was and of howe great charge was the seruice set before them and therefore they did not straightwayes obey when GOD commaunded These thinges my brethren are not recyted of mée at this present without great cause For whereas I haue without denying auoyding delaying or any stay at all taken vpon me this weightie place to interpret the scriptures I woulde not bee thought that I haue doone this boldly or vnaduisedly I might in verie déede haue easily béene called from so holy a ministerie as this ought to be accounted if any of those reasons which yée haue nowe heard coulde haue drawne my minde from it but because none of them by the grace of Gods spirit taketh any place in me therefore yée sée me to haue come hither with so readie glad ioyful and willing a minde Which that I may perswade you by a profitable and verie liuely argument I wil examine the causes now alledged by me after the same order that I began And I will not onely shewe that no cause coulde iustly terrifie me from my purpose but that notwithstanding euerie one of those causes my will was marueilously inflamed héereunto But hearken I beséech ye that I may no lesse faithfully than I haue promised performe those thinges which I haue spoken As touching that which was alledged first whereby men shoulde be terrified from taking vppon them the function whereunto they are called is this namely if that which is commaunded be vnwoonted and vnlooked for But to me cannot the exercise of handling the word of God in this age be new vnaccustomed and vnlooked for For euen from my youth when I yet liued in Italie Martyrs timelie entering into the studie of Diuinitie this one thing I minded to follow aboue all artes and ordinances of men euen chiefly to learne and teach the holy scriptures neither had I other successe than I purposed For euen I my selfe in verie déede as the mist darknesse obscurenesse and night of Poperie deceiueth manie erred for a time but yet did I not cease in that blinde dungeon as the time would then suffer both to learne and teach the holy scriptures But afterwarde when the heauenly father by the benefite of Christ had compassion vppon me I began to sée through a cloude and as trées walking the trueth of the Gospel neither coulde I kéepe silent that which as yet I vnderstoode but after a grosse manner I communicated it vnto others and the light was increased the measure and meanes being increased I taught more openly and the matter was brought to such a passe as I might not nowe liue in Italie without extreme daunger Wherefore deare brethren I went into Germanie that from whence I had by letters tasted the first principles of the reformed truth I might there receiue abundantlie a more fruitfull and perfect doctrine I desired also in person to behold certaine restored Churches least I should imagine of the reformation of the church as of the commonweale of Plato which may indéede be vnderstoode but hath his being in no place Which then indéede I earnestly sought first at Tigure To Tigure I say I began to take my way God not without most happie successe directing my iourney which I had taken in hand For when I was come hither I perceiued that Godly and syncere diuinity was héere taught and that the Church was reformed with pure and Apostolicall ordinances Wherefore if then meanes had bin offered whereby I might haue defended my banishment I had most willingly receiued the same And not a little did this bountifull curtesie increase this my minde and desire nowe stirred vp in me For those two dayes wherein I tarried héere with those that belonged vnto me I was so delighted with the Godly learned and swéete communication which I had with Doctor Bullinger Bibliander Gwalther and Pellican of happie memorie and of others whom I cannot nowe rehearse by name that I thought them most happie which might liue with such men and I reioysed with my selfe for my present banishment by meanes wherof I was brought by Almightie God to that comfort and consolation and to the knowledge and spéech of such excellent men that beléeue me I could neuer afterward forget this Church those two dayes and that intertainement What shall I say more I was taken from hence against my will and when at that time there happened no occasion of tarrying it behooued me to make an other determinatioÌ„ although not more acceptable yet more necessarie Afterward I was called to Strasbrough where after the death of that worthy Capitol Bucer at Strasborough I succéeded in the diuinitie lecture receiued no smal courtesie of the Senate of that most noble Citie of the ministers of the Church especiallie of Bucer a man of godlie memorie and of the professors of the schoole which curtesie vnlesse I would be most vngrateful I ought heartilie to commende and faithfullie to confesse Mâ—rcyâ— sent 〈◊〉 England Sixe yeares therefore in a manner continuallie I liued there interpreting the holie scripture and longer had I tarried had I not béene sent both by the magistrate by the Church into England whither I was called aswell by the king as by the Archbishoppe Primate of that
very great thankes And I aunswere that as the cause standeth I am not now minded to labour or séeke for the same hauing thankes be to God foode and clothing competent enough wherewith I content my and séeke for nothing else But when it shal happen otherwise I will not refuse your honours helpe to whome I might séeme to doe iniurie if I shoulde chaunge you for an other since you giue a verie manifest testimonie that you loue mee exceeding much aswell for the glorie of Gods sake as for the affection that I haue alwayes borne to that godlie and glorious kingdome Whereuppon I reioyce with all my heart that the cause so standeth with the same as it nowe doeth For I am well assured that the loue thereof towardes mee will growe euerie day more and more séeing the good wil that I beare to the English nation doth continually waxe greater greater Nowe as touching leaue to sée you againe safe and sounde in person for the commoditie as you write both of your coūtrie and my owne comfort I am verie sorie that I cannot aunswere you in such sort as may satisfie both you and my selfe Truelie if I might haue mine owne will I woulde no lesse serue the Church of Englande than before time I haue doone howbeit neither mine age nor the strength of my body wil any longer indure the same being not able to indure a viage so long so diuers and not altogether easie Wherein also for one of my age and féeblenesse there be manie daungers and the labours there will be more gréeuous vnto me than those that we haue here Wherefore to the intent that I become not vnprofitable both vnto you and also to them that be here it séemeth better for me that I remaine where I am And this doe not onely I iudge but so likewise doth the Magistrate together with the Ministers of this Church who otherwise would be most readie to pleasure your excellēt lordship as much as lieth in their power especially in those thinges that tend to the spreading and setting foorth of the Gospel of Christ Neuerthelesse my good Lord wheresoeuer I shall bee I am readie at your commandement and to doe you anie seruice desiring you that for Gods cause you wil continuallie growe vp in al goodnes especially in the indeuour of confirming and enlarging the Gospell of the sonne of GOD. Finally if as you write vnto me you haue béene greatly satisfied by my good and faithfull seruaunt Iulius thereby doe I receiue verie great comfort For I louing him very much as I doe both for the zeale that hee hath vnto godlinesse and sound religion and also for other good parts that be in him there can be no greater contentation vnto me than to sée him wel accepted of such a one as your honor is whose seruice I hauing no meanes to recompence you in some part may helpe him when néed shal require Again if as you write you accept well of his friendship vndoubtedly to serue you wil alwaies be most acceptable vnto him The Lorde God long preserue you in health to the seruice of the Church and the commonweale From Zuricke 1561. The end of the Epistles To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen AN ORATION WHEREin is set foorth the life and death of the most famous man and excellent Diuine D. Peter Martyr Vermillius Professor of diuinitie in the Schoole of Tygure made there by Iosias Simlerus one of Zuricke To the Reuerende Father in Christ Iohn Iewel by the grace of God Bishop of Salisburie his very good Lord. WHereas latelie at the death of that most godlie and graue diuine P. Martyr Vermillius I made an oration openly in our Schoole wherein I comprehended briefelie the historie of his life manie of Peter Martyrs friendes and mine desired of mee that I woulde recognise the same and augment it if it were possible and so to put foorth the same into light Which thing I coulde not denie them aswell for their loue towardes mee as also for other great causes For albeit that my Oration be not so well furnished and composed as it can extoll Martyr with deserued praises yet doe I thinke that the same for the true and syncere commemoration of the thinges themselues wilnot be altogether vnwelcome vnto such as bare good will vnto Peter Martyr For I haue declared nothing but that which either I my selfe haue seene or haue learned of witnesses worthie of credit For I haue indeuored earnestly herein to know euen as perfectlie as might be al the historie of his life of those which were conuersant with him Wherein I was holpen by others but especially of Iulius Terentianus who both was Martyrs scholer in Italie and in his banishment and al his peregrinations coulde neuer be separated from him vntill his death Manie thinges also did I vnderstand by diuers of Martyrs owne writings and by his letters vnto his friends and in like manner by the letters of his friendes vnto him the which I diligentlie perused and by the good will and request of his heyrs gathered them into order Wherefore this Oration of mine such as it is for I knowe well and confesse willingly that all my workes are but slender and bare I thought good to sende vnto you reuerende Father and that it shoulde passe foorth openlie vnder the authoritie of your honourable name For since you both loued and honoured Martyr while he liued I doubt not but that the remembraunce of him woulde be to your ioy and liking and I iudge that the incredible sorrowe which I thinke you haue taken for his death cannot be better reliued by anie meanes than by the continuall memorie and consideration of the diuine vertues which shined in him And because the life of Martyr was throughlie well seene and knowen vnto you you may verie well also iudge of the trueth of my discourse You liued in Englande with him vnder King Edwarde of happie and godlie memorie But the state being changed when by reason of the imminent perils and the persequution which then waxed hote manie good men went out of their countrie you in your banishment ariued againe at your Martyr as it were in a certaine port of your studies and so liued with him both first at Strasborough and then after with vs at Zuricke and was a perpetuall companion and assistant of his studies and labors which were verie great And nowe after that by the singular benefit of God through the indeuour good will and diligence of the most excellent Queene Elizabeth the true Religion beganne to be perfectlie restored amongest you and that you together with manie other godlie and learned men were restored to your countrie and that you were aduanced to great honours according as your excellent vertues deserued you being absent did alwaies through continuall letters and all manner of dueties carefullie and diligently maintaine your auncient friendshippe
pray for vs. 3 308 b Howe Christ is saide to pray for vs to his Father 3 307 a Howe the holie Ghost is saide to pray for vs the same being an impeaching of his godhead 1 107 a Prayer Impediments vnto prayer 2 565 a Whether for the dead they be lawfull 3 322 b 323 a What is to be auoided therein 3 304 ab Why it is to bee vsed of Gods children 3 300 a Of a forme thereof and what the same teacheth vs. 3 81 b It must be importunate 3 304 ab Howe the bodie should bee setled while we be therein 3 305 ab In the Church in a strange tongue 3 309 b 310 311. Of looking to the East and West therein 3 306 b It and thankesgiuing ioyned together 3 309 a The error of the schoolemen touching the same 3 305 a For other mens sakes besides our owne 3 248 b 249 a Of what minde we should be therin 3 304 a 300 b For the dead spoken to and fro 3 244 b 245 a When much babling is said to be vsed in it 3 304 b Wee are not tied to any certaine place thereof and why 3 305 b 306 a Whether the voice should be vsed therin 3 304 b Whether that of Samson touching reuenge vpon his enimies were good or ill 2 418 a Hippocrates woulde haue vs vse prayer when wee haue dreames either good or bad and why 1 35 a In defence of Common Prayer looke what is saide Page 2 376 b What houre the Iewes appointed for it and howe Cornelius obserued the same 2 259 b What this prayer Forgiue vs our trespasses teacheth vs. 3 102 a Prayers What order we ought to obserue in our prayers 3 300 b Those are counted vaine that leane not vpon faith 1 58 b Of the godlie of two sorts 3 300 a In what respect they shal be heard 3 116 a Why God heareth the prayers of wicked Priests and euill Ministers 2 260 a Whether hee heareth the prayers of sinners 4 224 b 2 260 a The publike prayers of the minister are the prayers of the Church 4 224 a They begin at Gods omnipotencie as howe 3 62 b Without faith are fruitelesse 3 93 a Meete sacrifice for christians 2 348 a How godlie men should come vnto God with them 2 266 a Not in vaine though the euents of things bee defined 3 6 b They must be importunate vnto God 3 300 b 301 a 302 a In what respect they ought to be either long or short 3 304 b What we must take heede of when wee are present at publike prayers 4 224 b Canonicall houres for them 3 300 a To what ende the Papists inioyned prayers 3 224 ab They bee no causes of Gods benefites 3 301 a What things must be desired therein 3 303 b The whole trinitie is present thereat 3 306 b To the dead Saintes disallowed and that they bee the sacrifices of Christians 2 343 a 3 243a Whether being ioyned with weeping be alwayes effectuall 3 245 b What prayers God doth heare 3 112 ab Origens reuerent iudgement of them of the godlie 2 348 ab A distinction of them and fastings 3 193 a The difference betweene Christes ours 3 308 a Prayers to Angels forbidden and why 3 308 b 284 a Whether they offer vp our prayers vnto GOD as the Scripture faith 1 118 b Praise Humane praise inconstant and of small force 3 277 a It commeth from God and so doeth disprayse 2 383 a Companion of chast lite and howe the Ethnikes esteemed thereof 2 382 b The loue and desire thereof driueth men sometimes to madnes prooued 2 383 a It doeth not alwaies followe the suffering of grieuous things 2 284 a What actions the holie Scriptures determine to deserue it 2 291 ab From whom the godlie are to expect it 2 382 b Howe it is lawfull for them to praise themselues 2 383 a A double remedie to bee vsed when we heare men praise vs. 1 382 b 383 a Precepts Common precepts cannot bee performed if particular be neglected 3 259 a ¶ Looke Commandements Preachers Howe and in what respect preachers must bee hearde 3 173 a What counsell Augustine giueth them touching the scriptures 1 42 a How they should order their doctrine to the learned and vnlearned 3 4 b Crimes laide to their charge 4 16 a Vices of ill preachers 4 28 a Preaching Preaching a principall worke of the office Apostolicall 2 633 a Faith cannot continue without it proued 3 63 b Indifferentlie set foorth to all men 3 32 b Why it is common sith grace is not common 3 30 a The certaine number of the elect hindereth it not 3 2. 3. 4 a Of preaching vppon the house top and howe that is meant 4 234a The maner of papisticall preaching 2 633 a Predestinate Outward calling common to the predestinate and reprobate 3 30 a They haue neuer perished 4 91 a Whether they can withdrawe themselues from Christ 3 27 ab They may for a while fall into most grieuous sins 3 34 a ¶ Looke Regenerate Predestination The names and definition of predestination 3 7 b 9 b The effects 3 25 b 17 b Who they bee that canot brag of it 3 10 b It is not common vnto all 3 30 b 31 ab Before all eternitie 3 9 b 10 a 7 a Sinnes are not excused thereby 3 41 b 42 a 6 a Christ the first effect thereof 3 25b A distinction thereof 3 7 b It hindereth not praying 3 6 b Before the predestinate 3 10 b Pighius reasons against it 3 5 b 6 ab 246. 25 a Wherein it consisteth 3 10 b The end thereof 3 18 b 10 ab 11 b 12 b It is perpetuall 3 10 a 16 b Howe Augustine defineth it 3 9 a Predestination prooued by reasons 3 7 ab The cause of our predestination 3 18 a 12 a Vnto what principall points it is reduced 3 14 a Faith foreseene is not the cause thereof 3 12 b 13 a 14 a 15 b It belongeth not to the reprobate 3 11 a The vse thereof 3 20 b 21 a Workes foreseene cannot be the cause thereof 3 16 b 17 ab 18 a 12 b 13 a 14 a 15 b In what respect Christ is not the cause thereof 3 19 a Nothing excluded from it 3 7 b 8 a The principall and chiefest effect thereof 3 19 a Whether it stand with pietie to dispute thereof 3 1 b The Newe Testament doth oftentimes make mention of it 3 2 b The schoole Diuines wil haue it proper to the elect onelie 3 3 a Loue toward God is kindeled by the true feele thereof 3 17 a Originall sinne goeth not before it 3 24 ab To whom the doctrine thereof is profitable and howe 3 3 b Among what relatiues it is 3 10 b Reasons of absurditie if it should depende of workes foreseene 3 16 b 17 ab Finall causes thereof 3 12 b How it is called Gods foreknowledge 3 11 a The materiall cause thereof 3 12 b
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
lawe against theft condemneth 166 b W. WArre why it must be made and not made 162 a Diuers necessarie documents touching it as wel for laâ—emen as churchmen 149 a b In what respect it is not forbidden to christians 162 a Waters aboue the firmament in the middle region of the aire 144 a Wherevnto we must attribute the kéeping back of them from drowning the world 144 b By what qualities the nature thereof is tried 1 b What they were which Dauid said did passe through euen to his soule 6 b 7 a Whoordome and decrées of lawe touching the punishments thereof 142 b Widowes true who and to be reléeued at the churches charge 76 b 77 a Consolation for them touching their husbands death 83 b 84 a Will whether it can be compelled 119 b How being not regenerate it is towards diuine and heauenlie things 108 a What necessitie striueth therewith 105 a A power passiue and obedientiall therein 118 b In the regenerate not frée in this life 125 a b How it concurreth actiuelie passiuelie in both coÌ„uersions therof 114 a b 108 a Whervnto the change therof froÌ„ euill to good must be attributed 110 a b 111 a b Resembled to an horsse and to prisonment 106 a Obiections touching the change thereof vnto better 119 b 120 a Somtimes it would things vnpossible 107 a Diuersitie of affections by turnes therein 105 b It commandeth mens actions 105 b Fréedome and captiuitie thereof 105 a b 106 a b 107 a b Gods will distinguished 119 b Wisedome of God how it abaseth it selfe in the holie scriptures 48 b 49 a Wisedome of man how homelie iudged of in the scriptures 33 a Witnesse false and what the lawe of forbidding it dooth teach vs 167 b Wiues and whie the fathers sought them in their owne kindred 152 b Why God required of the Israelites that they should absteine from theirs vntill the third daie 163 a ¶ Looke Polygamie Women religious that followed Christ and his apostles 76 b Why Christs resurrection was first shewed to them 9 b 10 a Their manlie courage 61 a b Why they are forbidden to speake in the church 153 b Honest must not tire and disguise themselues like harlots 156 b Wonders wrought on mount Sina when the lawe was published were done by angels 163 b The remedie against strange ones and whie God sendeth them 111 a b. Word of God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 39 a Distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 b An inward and outward instrument of the holie Ghost whereto 114 b It goeth naturallie before faith 114 b A praise thereof 36 b and so forward The church is not to be preferred before it 152 b 153a It is the keies of the church 26 b 27 a An exhortation to the studie thereof 249. 250. Vnto whom the custodie of the same dooth belong 49a Vnto what excellent things it is compared 45 a Wherein the power therof did first shine 2 b We no lesse receiue Christ therin than in the Eucharist 231 a VVorkes are no necessarie proofes of a mans life good or bad 153 b A distinction of them and their subiects 131 b Three maner of perfections required in them by Gods lawe 166 a They are causes and not causes of our saluation 165 b 147 b 149 b What we are to determine of such as are done without faith 170 b All of the regenerate are sinnes 104 b 105 a How our resurrection standeth in them 11 b A case touching them to be done secretlie or openlie 71 b How they obteine the promises 157 a Of themselues absolutelie they make vs not acceptable 146 b 22 b 23 a VVorkes of God what are called miracles 57 a b Certeine wonderfull vnknowne to naturall reason 46 a VVorld vniuersall is Gods schoole or place of warre fare and why 58 a VVorship outward and inward due to Christ 8 b 9 a Religious towards God required 60 a b Against them that giue it to creatures 160 a b What is common to God and great men 162 a b 157 a VVrath of God described 17b 18 a VVrestling of Iacob with the angell and ours with God and when we ouercome 155 b Y. YEare of plentie and the magistrats charge therein 157 a FINIS propositi laus Christo nescia FINIS Imprinted at London in Pater noster Rovve at the costs and charges of Henrie Denham Thomas Chard VVilliam Broome and Andrew Maunsell 1583. Allowed according to hir Maiesties Iniunctions