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
be put in an others place and so there follow carnall copulation yet there the matrimonie is not ratified Propositions out of the xxix xxx and xxxi chapters of Genesis Necessarie proposition 1 IAcob is not to be accused for hauing of manie wiues both bicause of the time and also bicause he himselfe desired but one and the rest he married by the prouocation of others proposition 2 Albeit that children riches and honours be the blessings of GOD yet are not they which want these to be pronounced simplie accurssed proposition 3 As the carefulnesse of getting riches for our children must be auoided so must the labour and indeuour of getting them necessaries be followed that they be not driuen to beg proposition 4 The industrie and obseruation whereby we make our commoditie of naturall things are not the cause whie but that they should be ascribed to the goodnesse of God proposition 5 The industrie of Iacob whereby he caused the shéep goats to conceiue through laieng of rods in the gutters had a miracle ioined therewith proposition 6 Séeing health to be restored vnto the sicke is in the hand of God and medicines be instruments which he vseth to restore the same therefore they must not be neglected nor yet ought there be too much attributed vnto them proposition 7 We must not by stelth take that from anie man which he oweth vnto vs least we violate the publike power of the magistrate proposition 8 True faith suffereth not that we should mingle a strange and superstitious religion with the sincere worshipping of God proposition 9 It is not for priuate men to striue to purge religion from idols and superstitions but holie sermons and godlie conference had are lawfull instruments for this purpose proposition 10 It is the magistrates part to prouide that within his dominion sound doctrine may be had further he ought to prouide by force and armes that nothing be doone therein which may be repugnant to the lawfull seruice of God proposition 11 The precept of the Lord touching the flieng awaie in persecution is not reuoked neither was it as some affirme temporall proposition 12 We are not to flie awaie in time of persecution to the intent to mainteine our feare infirmitie but rather to serue the glorie of God Probable proposition 1 POlygamie is to be auoided for both it bringeth manie discommodities and the ciuill lawes which be receiued and honestie it selfe dooth forbid the same proposition 2 He that hath not the gift of God to conteine must not vnder the pretense of pouertie delaie marriage proposition 3 By the forceable power of the imagination which changeth the bodie and the fruit ioined therevnto we may conclude of the great power of faith which changeth the whole bodie while it dooth effectuallie take hold of Christ Propositions out of the xxxi xxxij xxxiij and xxxiiij chapters of Genesis Necessarie proposition 1 THe church before the comming of Christ had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie powers of the spirit to punish the vngodlie proposition 2 We must beware of prouoking holie men vnto anger for oftentimes they be heard when they cursse men proposition 3 It is méet for them that haue the gouernement of Gods people that they purge themselues of the crimes obiected against them if they will giue testimonie to their innocencie proposition 4 Albeit that the scripture dooth rehearse manie names of angels yet hath it taught vs but little of their natures properties and differences proposition 5 In this respect that Christ excéedeth all the angels in glorie and that he hath made vs sit at the right hand of God with him is not necessarilie inferred that the saints shall be better than the angels proposition 6 Feare therefore profiteth godlie men bicause it prouoketh them to call vpon God and to liue circumspectlie proposition 7 When God or the angels offer themselues to men vnder anie shape of bodilie things they feigne not séeing they vse those meanes to instruct them proposition 8 The wrestling of Iacob with the angell put him in mind of the strength giuen him by God so as he might not be vanquished nor put from obteining the promises proposition 9 The varietie of names wherewith God and the angels are named in the scriptures is deriued of the diuersitie of actions which is attributed vnto them proposition 10 It is a punishment of sinne that the sight of man is not able to endure the presence of God proposition 11 He that matcheth in matrimonie with infidels is holden giltie of the contempt of religion proposition 12 There is no people one indéed which dissenteth in it selfe as touching religion Probable proposition 1 WHether Iacob waking or sléeping wrestled with the angell we are not able to prooue by the scripture proposition 2 To sée God face to face dooth not alwaies signifie in the holie scriptures to behold euidentlie the nature and essence of God proposition 3 The sinew smitten by the angell in the wrestling with Iacob signified that he without the trouble of the flesh should not ouercome the aduersities which were comming vpon him proposition 4 We also doo wrestle with GOD and doo ouercome when we ouercome the temptations which come vnto vs. Propositions out of the xxxiiij xxxv and xxxvi chapters of Genesis Necessarie proposition 1 IT is not lawfull for priuate men to raise vp seditions against tyrants and by priuate authoritie to slaie them proposition 2 When a tyrant is subiect to a higher power it is lawfull for priuate men to deale against him by lawe before that power but if he haue the chéefe souereigntie the reuenge must be committed vnto God proposition 3 The iudges which rose vp in Israel and deliuered the people of God from tyrants did it not of anie priuate authoritie but by the instinct of God proposition 4 When anie be oppressed with tyrannie they must thinke with themselues that the same is the hand of God as famine pestilence haile lightening and such other like proposition 5 When we come togither to the church our minds must be purged with greater diligence than if we should make our praiers to God in anie other place proposition 6 The necessitie of dieng is no cause that we should not sorrowe for death proposition 7 We must not in this respect take comfort in death that it is simplie good séeing rather on the contrarie part it must be accounted among euils proposition 8 Nor yet againe by this argument that the bodie is euill or the coniunction thereof with the soule euill séeing they are absolutelie good proposition 9 The hope of resurrection bringeth true consolation of death for by it the bodie is restored to the soule all corruption being taken awaie from the same and the euils wherby it troubleth the soule proposition 10 And for this cause are we comforted that death is vanquished by Christ and that now it hath no more the nature of death for thereby is granted a returne vnto life
wiped out who were written in before the will séemeth not to be constant Read Augustine vpon that place A man commonlie saith Quod scripsi scripsi What I haue written that haue I written and will God wipe out that which he hath written How then are they said to be wiped out The kind of spéech is according to the hope of them In verie déed they were not registred but they thought themselues to be registred But there be some which refer blindnesse and hardening of harts to foreknowledge onelie Howbeit there is not a bare prescience of these things but there is a certeine will of God whereby God cannot foreknowe things to come vnlesse they be such as shall come to passe And those things that shall be or be cannot come to passe or be vnlesse that God with some kind of will will haue them to be or to come to passe Wherefore there is some will of God that preceadeth fore-knowledge he hath a will not to let things and he hath a will to vse them according to his predestinated counsels 33 An other argument To the 19. These tyrants Nabuchadnezar Senacherib and others Esaie 10 5. and. 19 were in the hand of God as a staffe and rod and therefore God séemeth to be the cause of sinne Indéed it is true that they were as a rod and when they had executed their office they were throwne into the fire yet were they not without sense and perceiuing but were mooued forward by their owne naughtie will and therefore are iustlie punished For there is two kinds of instruments as I declared before Howbeit this is no beguiling that God will vse these things yet command that they shall not be doone These men doo them of a naughtie will but God vseth their naughtines Men also can vse well the naughtie actions of their aduersaries and manie times they doo vse them without anie craftie dealing euen to the intent they may take héed to themselues and may shew patience Sometime God vseth sinnes to punish the sinners themselues yea rather he vseth them so alwaies for bicause sinne is alwaies a punishment of the sinner And otherwhile he vseth them for the punishment of others An other argument was To the 20. that God put into the hart of Dauid to number the people Indéed 2. Sam 24 1. 1. Paâ— â—1 1. the scripture speaketh after this maner These kind of spéeches we heare not in the poets but in the word of God Plato might banish poets out of his common weale but we may not driue out scriptures which speake on this wise But how these things must be vnderstood I haue declared before God withdrew his helpe from Dauid he hindered him not he would vse that worke for punishing of the people But it is obiected If God withdrawe his grace hée dooth it iustlie I grant it yet notwithstanding he dooth the same further he vseth the diuell also Ibidem In the booke of Chronicles it is said that the diuell set on Dauid therefore God also did it insomuch as he gaue the diuell leaue But they obiect against that which we haue oftentimes spoken namelie that grace being remooued from vs sinne dooth créepe on of it selfe séeing our owne will of it selfe inclineth vnto it euen as darknes dooth naturallie come after the light is gon God saie they is euen as the sunne bicause his light shineth in euerie place but there be men which conueigh themselues into corners but if his lightening be in euerie place into what corners should men go where that light is not The diuine scripture saith otherwise for it saith of him that abused the talent Matt. 25 28 Take it awaie from him c. Dauid praieth Take not awaie thine holie spirit from me wherefore God ment to vse the sinne of Dauid for punishment of the people And Aeschylus the tragicall poet is by some vniustlie accused who saith that God if he will destroie and take awaie anie he giueth the causes and occasions séeing the scripture so speaketh which can speake against the lawes of Plato but not against the lawes of God 1. Sam. 2 25 For it saith that the sonnes of Helie did not hearken to their father bicause the will of God was to destroie them 1. Kin. 12 15 and that Roboam would not giue eare vnto the elders bicause the turning awaie was of God It was said that If the matter should be thus To the 21. then God should not be the cause of all things if he be not the cause of sinnes It followeth not for although God be not the cause of sinne yet he gouerneth the sinnes which be committed he vseth them and maketh the verie ground-worke so farre foorth as it is a naturall thing But it behooueth saie they that sinne be voluntarie If we speake of actuall sinnes it is true but of originall sinne it is not true Also the first motions which be sinnes are not voluntarie Barnard And Barnard in his treatise of frée will setteth downe certeine degrées of mans nature Men that be blessed in the heauenlie habitation cannot sinne it was in Adam not to haue sinned after sinne committed we cannot choose but sinne So be the damned so be the reprobate and wicked But the godlie regenerate are able not to giue place vnto sinne and bring to passe that sinne shall not altogither reigne in them and this they haue of the spirit of God Whereby it appéereth by this distinction that the sinne of the damned is of necessitie We cannot make choise of anie part without the spirit of God and yet sinne neuertheles For although it be a thing of necessitie yet it is voluntarie but not so voluntarie as we be able of our selues to make choise of the other part which is contrarie therevnto for we cannot haue the choise on the other part but through the same spirit of God In punishing there is no respect what wee are able or not able but what we doo against the lawe of God Sinnes are iustlie punished but there is no respect had what thou art able or not able but whether that which thou dooest be doone against the lawe of God or no. And God dooth iniurie vnto no man Wherfore this obiection is not of force if we respect God If one sée a blind man to be falling dooth not stretch foorth his hand to helpe him or setteth him not vp againe it séemeth to be crueltie To the 22. God séeth a man readie to fall he putteth not foorth his hand it séemeth to be crueltie In whom In men bicause the lawe is prescribed vnto them GOD is not subiect to these lawes Zuinglius This answer maketh Zuinglius in his booke De prouidentia and in his booke De falsa vera religione where he intreateth of merit And although God bestowe not so large gifts vpon the reprobate as he dooth vpon others yet he giueth them manie things
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
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