to be found more repugnant If he be God he foreseeth things to come than of the one side to affirme God to be and on the other side to take from him the prescience of things to come The prophet Esaie would these things to be so firmelie knit togither as he said Shew vs what things shall come to passe Esai 41 23. and we will declare you to be gods But that Cicero had small knowledge and no good iudgement of God it appéereth by his booke which he intituled De natura deorum wherein disputing vnder the person of Cotta he striueth vtterlie to take awaie the nature of God And surelie it is to be lamented that so notable a man is to be charged with that which the psalme of Dauid ascribeth vnto fooles for there it is written Psal 14 1. that The foolish man hath said in his hart There is no God Vpon what occasion he appointed those parts in the dialog vnto Cotta which was a bishop I doo not well vnderstand vnlesse perhaps he considered that none in a maner are to be found which both more fréelie speake and woorse doo estéeme of God than they doo to whose trust are committed ceremonies and holie things And bicause it was not hidden to Tullius Cicero that it is a verie odious thing to professe an opinion whereby God should be denied therefore when he had disputed as much as he thought good in the end of his booke he shewed his opinion yet in the behalfe of Lucius Balbus and so as he saith to Velleius that the opinion of Cotta is to be allowed Cicero was a man verie studious as well of all kind of learning as speciallie of the ciuill lawe And whereas he thought What draue Cicero so earnestlie to stand with free will that the state of mans dooings should be ouerthrowne if frée will were denied and he not knowing by what meanes this libertie might be reteined with a prescience of things to come he rather yéelded that Gods wisedome should be taken from him than that we should be depriued of the fréedome of our will Wherevpon it may be gathered into what darknesse and obscuritie of things the sinne of the first man hath driuen mankind for what a madnes is it to go about to throwe GOD the creator of all things out of the fortresse of his wisedome Selfe-loue is the originall of impietie that thou maist preserue man This is that ouer selfe-loue which euerie-where in the scriptures is condemned we would that all things should perish rather than our selues This dooth not godlinesse require Wherfore we which be taught by the spirit of God declare that both must be confessed namelie that both God dooth foreknow all things and also that the fréedome of our mind as we haue shewed before must be reteined So doo the holie scriptures instruct vs wherein we read Rom. 8 29. Whom he foreknew them hath he predestinate to be made conformable to the image of his sonne and that We were chosen by God before the foundations of the world were laid Ephes 1 4. In them doo we learne that The heares of our head euerie one are numbered Matt. 10 29. and 30. that The little sparrowes light not without the will of our heauenlie father And séeing we iudge that God dooth all things rightlie and iustlie we cannot thinke that he dealeth without reason and vnderstanding 34 But go to let vs more néerelie consider the maner of Ciceros reasoning Ciceros maner of reasoning If saith he things to come are certeinlie knowne before things among themselues shall haue some certeine order and forsomuch as nothing is doone without a cause of necessitie also it shall be granted that there is an order and knitting togither of causes Whereby will come to passe that all things which be doone be doone of necessitie by which meanes iust and wholsome lawes shall perish and no admonitions or rebukings will be left neither can there be anie place for religion or praiers Wherefore thou must choose whether of these two euils thou wilt either that there is diuination and prescience of God or else to maintaine the frée power of mans will Both togither cannot be had they be repugnant one with another as he thinketh Wherefore vnto him it séemeth altogither necessarie that one of these be mainteined and defended and that the other be refused as false and vnprofitable Which deliberation being taken Augustine as Augustine no lesse wittilie than godlie said Cicero otherwise a verie prudent man while he coueteth to make vs frée maketh vs impious and wicked persons who should rob God of the knowledge which he hath of things to come And we must diligentlie marke that his arguments make no lesse against the foretellings of our prophets than they impugne the diuinations of the Ethniks whereof he at that time disputed Wherefore thus I thinke best to answer his curious reasons Let vs grant him what he would to wit that for the establishing of Gods prescience we agrée that there is a certeine and determinate order before GOD It is granted that before God is a necessitie of causes things as well of things as of causes But that which he bringeth in at last namelie that all things will therefore come to passe of necessitie that will we denie For though there be an order of causes appointed yet dooth it not followe therof that there cannot be som causes found among them which may kéepe their libertie or as they call it their contingence And in this point Cicero séemeth to erre more than the Stoiks for he Cicero erreth more than the Stoiks to saue the libertie of man would that all order of causes and foreshewing of things to come should be vtterlie taken awaie which things take so sure hold of the nature of God that the same being spoiled of them it cannot séeme to consist But the Stoiks bicause they would take nothing from the nature of GOD The Stoiks remoue our will frō the order of causes doo bring in their destinie and that our entire and perfect will may haue a place they altogither remooue the same from the order of causes ioined togither 35 But here let vs ioine issue with him that we may stedfastlie denie that the knowledge of GOD dooth nothing at all hinder our will although it comprehend the things which are to come for neuer shall the will of man bring anie thing to effect vnlesse GOD haue both foreknowne it and wild it to be brought to effect When he shall knowe before hand that to morrowe I will either runne or read indéed I shall runne and read yet not driuen thereto of anie necessitie but as they speake contingentlie for as farre as belongeth to my selfe I might doo neither one nor other But if thou vrge further and saie Yet neuerthelesse thou shalt doo it in such sort as God knew that thou shouldst doo it I grant but thereof it followeth
otherwise present than they which doo plaie are conuersant in the fight of them which behold Let no man laie his owne fault vpon God Let euerie one therefore take héed to himselfe that he cast not the causes of his sinnes vpon God and when such a kind of cogitation entreth into his mind let him haue respect vnto lust voluptuousnesse wrath hatred and other perturbations of the mind wherewith he is sore diseased and out of these fountaines let him séeke for the causes of his sinnes The Peripatetikes are reprooued Neither must there be much credit giuen vnto the Peripatetiks in this matter which denie that God hath vnderstanding of particular affaires least they should séeme to thinke that the mind of God were abiect vile if he should drawe his knowledge from fraile and transitorie things This thing is not agréeable vnto our documents for we doo beléeue that God of himselfe hath a perfect knowledge of all things neither that he hath anie néed to challenge knowledge else-where to himselfe To the 3. reason 38 And whereas touching the third point it was iudged that the power of God is a hinderance to our will the argument is neither perfect nor strong For although that God by his infinit power wherewith he is indued The power of God doth what it wil but it marreth not the nature of things Wisd ◠1. doth what his pleasure is yet doth he suffer the state and nature of things to stand whole neither doth he violate them or wrest them anie other waie than the condition of them doth beare Wherfore it is said in the booke of Wisdome that God doth mightilie reach euen from one end to another and doth pleasantlie dispose all things or as the Gréeke text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Profitablie Which might not be said if by the high power of God the natures of things were disturbed The summe is that God doth here moderate his power in ruling of the world that he may fitlie applie his action vnto all maner of things In the fourth place sinne séemed to be a hinderance to the libertie of the will To the 4. reason as if it so weakened the powers of man that after a sort they might be able to doo nothing anie more But there néedeth not now manie words about this matter bicause there hath béene plentie inough spoken in those things which we haue declared how much our libertie hath béen diminished by reason of sinne and that speciallie as touching verie perfect and good actions which might be acceptable and well pleasing vnto God Besides it hath béen declared that our libertie is not by this means vtterlie taken awaie but rather that there is as yet a great deale of it remaining 39 Moreouer concerning the powers celestiall there shal be no great néed to intreate To the 5. reason Wisdome shall rule in the starres séeing the Astronomers doo glorie in their owne bookes that The wise shall beare rule among the starres But and if so be that these things which they pronounce might not be escaped all their gaines would fall awaie for no man would bestowe cost vpon the skill of those things which he thought he should not be able neither to auoid nor change either by indeuour or studie Which thing without controuersie would ensue if so be they should ascribe a méere necessitie vnto their foreshewings By this meanes all praiers pietie and worshipping of God would be taken awaie for who would praie to God for obteining of anie thing if he were alreadie persuaded that the same should not be granted vnto him Wherefore Augustine said Augustine They which thus thinke doo great wrong vnto heauen for there they beléeue is a court appointed The iniuries against heauen wherein are notable acts decréed which cannot be auoided the which if it were in the earth it should néeds be taken awaie How much lesse must we thinke that the same is doone by God in the celestiall parts I beséech you what iudgement would be left if so be we did all things vpon constraint This matter some excuse saieng that frō heauen is onelie signified what shall come to passe yet that we be not thereby driuen by anie necessitie And they bring foorth a place out of the booke of Genesis Gen. 1 14. wherein it séemeth to be spoken that The starres be put as signes But that place is to be vnderstood concerning seasons winds How a place in Gen. is to be vnderstood raines tempests and such like sort But how can they affirme that in heauen they sée certeine signes of things to come They shall hardlie prooue it especiallie touching mans affaires Twins conceiued at one instant For what answer can they make of twins which being conceiued at one time and haue all one aspect of the heauens yet as experience teacheth the chance and successe of them is altogither differing Augustine Augustine in his fift booke De ciuitate Dei and second chapter is woorth the reading where he writeth Two brothers of like affection that sometime there happened two brothers to be like affectioned that when one sickened the other also was diseased and when the one recouered the other was also eased Concerning which thing Hippocrates being demanded of his opinion Hippocrates made answer that he thoght them to be twins and that therefore they had the temperature or complexion of their bodie all of one nature Possidonius But Possidonius the Mathematician did ascribe the whole cause vnto the starres bicause in their natiuitie they occupied all one aspect of the heauens But what saith Augustine will these men saie of twins and innumerable liuing creatures which are borne in houres and moments alike and yet atteine to such diuersitie of fortunes Ciceros booke De fato And Augustine witnesseth that this example was taken out of Cicero the which neuerthelesse we read not in his books at this daie extant vnlesse perhaps he found the same in his booke De fato which remaineth amongst vs all torne mangled and diminished To the sixt 40 Moreouer destinie which the Stoiks appoint to haue méere necessitie hindereth not our matter forsomuch as we admit not the same to be They seuered it from the wils of men bicause they thought that all things would go to naught if togither with other causes they comprehended will vnder destinie Howbeit it séemed not good to them The Stoiks doo not vtterlie seuer mans will from destinie vtterlie to seuer mans will from destinie sauing in respect of the first choise which they would haue to be wholie in our will But whiles we shall choose anie cause that might be vnder destinie they would haue it followe of necessitie that what things soeuer they were they should be ioined vnto it Euen as Euripides said vnto Laius that It was frée for him not to procreate but when he had procreated then of necessitie he should
which obeied not the cursse when if was published were most gréeuouslie punished Which the holie historie of Iosua declareth to haue happened vnto Achan Iosua 7 1. bicause he vsurped vnto himselfe some of the spoiles of Ierico We knowe also 1. Sa. 15 11. that Saule was for this cause béerest of his kingdome in that he had reserued Agag the king and certeine oxen and fat cattell of the preie which were alreadie bound by the vow of the cursse 32 But touching the forme and end of the cursse we haue spoken inough The forme of the cursse For the forme is the destruction of cities men and beasts and the consecration of gold siluer iron brasse pearles pretious stones costlie things which were appointed onelie to the vse of the tabernacle The end thereof But the end was that they might be monuments of Gods goodnesse and iustice and also an exercise and triall of the Israelits Now resteth to speake somewhat of the matter and efficient cause thereof The matter of the same Certeinlie the matter was whatsoeuer was to be found aliue in those cities for all that ought to be killed And the buildings and other garnishings of the citie to be cleane destroied but as for the riches and ornaments they as it is said were consecrated vnto the worshipping of God But there was to be noted that none were vowed vnto so horrible a destruction except such as were alreadie declared and openlie vowed to be enimies of GOD. For it is not lawfull to kill innocents Wherefore they sinned most gréeuouslie which so vowed Paules death Acts. 25 14. as they would neither eate nor drinke till they had killed him And at this daie they behaue themselues more than wickedlie which confesse themselues to haue made a vow most cruellie to kill all the professors of the Gospell Yea Ieptha without doubt was deceiued Iude. 11 39. Ieptha who bicause of this kind of vowing thought that his daughter ought either to be slaine or else forced to perpetuall virginitie Agamemnon Agamemnon also is to be condemned who as Cicero in his booke of Offices reporteth vowed vnto Diana the fairest thing that should be borne in his kingdome The efficient cause of the cursie which foolish vow to performe he sacrificed his daughter Iphigenia But the efficient cause of the vow Cherem sometimes is God as it is written in the seuenth tenth chapters of Deuteronomie Deut. 7 16. For there it is commanded that places dedicated to idols altars images groues and monuments should vtterlie be destroied and that was a perpetuall cursse in the land of Chanaan and to be alwaies obserued Iosua 6 17. Sometimes the prince made such a vow as we read of Iosua and sometimes the people Num. 21 2. as we find in the 21. chapter of Numbers The prophet also sometime did this and thus did Samuel charge Saule 1. Sam. 15 3 that he should destroie all things which belonged to the Amalechits The name of this citie whereof there is mention in the first of Iudges was afterward called Horma whereas before it was not so called And it was so called of the word Cherem for such a name were they woont to giue the places that were destroied by reason of a vow or cursse In the booke of Numbers a certeine portion which the Israelits kept by force was by reason of such a vow called Horma Num. 12. 33 But it would séeme to be a question whether these destructions were against charitie I saie they were not for such enimies were chosen to be vtterlie destroied of the Iewes by the iudgement of God and not at the pleasure of men And as concerning the loue or hatred of enimies we must vnderstand Augustine that Augustine hath written toward the end of the former booke of the sermon of the Lord vpon the mount that he dooth ascend a certeine step of righteousnesse which loueth his neighbour although he as yet hate his enimie But he shall then performe goodwill and goodnesse according to the commandement of him which came to fulfill the lawe and not to breake it when he shall extend the same euen to the loue of his enimie For the other degrée although it be somewhat yet is it so small that it may be common also with Publicans Neither is that which is said in the lawe Thou shalt hate thine enimie Matt. 5 43. to be taken as a commandement vnto the iust but as a permission vnto the weake Thus much writeth he To whom if I shall saie as the truth is I doo not agrée but am certeinlie persuaded that to hate our enimies is not permitted by God no not in them which be vnperfect for it is an euerlasting precept that we should loue our neighbour as our selues And he is our neighbour Who is our neighbour vpon whom we light by anie occasion as Christ declared in the parable of the Iewes and of the Samaritane Luke 10 30 Those vndoutedlie were compared as enimies one to another wherfore the condition of enimitie when it happeneth cannot let but that such as are enimies one to another be neighbours notwithstanding Moreouer forsomuch as we sée Psal 109. that Dauid and other prophets did oftentimes cursse their enimies by what meanes can we call them weake to whom God gaue libertie to hate their enimies For they were holie men and verie perfect Neither dooth that séeme to make much to the purpose which the same Augustine saith Augustine namelie that The saiengs of these holie men were no vowes and desires but rather forspeakings and prophesies of them who liuing vnder the old testament did oftentimes prophesie the euent of things to come For the apostles are also found in the new testament not onelie to haue spoken words of curssings as Paule when he saith I would to God they were cut off that trouble you Gal. 5 12. but also to haue imposed most gréeuous punishments For so much as it is written in the Acts of the apostles that the same Paule depriued Elimas the magician of his sight Acts. 13 11 Act. 5 5. 9 and Peter slue Ananias and Saphyra Wherfore it were better to saie that these great men did not such things of hatred granted to them against vnperfect men but forced therevnto by some other maner of meanes Note a distinction And so me thinketh we must make this distinction that they sometimes had to doo for their owne causes and sometimes for Gods cause When they had to doo for their own matters they seasoned all their dooings with all modestie and gentlenesse as we sée Dauid did who sundrie times spared Saule his deadlie enimie 1. Sam. 26 9 Moses also and other holie men did verie oftentimes susteine gréeuous things both constantlie and valiantlie but when Gods busines was to be handled they behaued themselues seuerelie and noblie But this if they had doone while
of the propertie of drawing togither or of spreading abroad When the obiect which is offered shal be good the heart spreadeth it selfe abroad to receiue it but if the obiect shal be euill then the humors withdrawe themselues to the inward parts And hence procéedeth palenesse of the face and from hence arise blushings according as the bloud either retireth vnto the inward parts or else powreth out it selfe into the outward parts And thus much shall suffice as touching the cause 37 Now remaineth Whether affects be opinions that we consider of two things First that these affects be not either cogitations or opinions as the Stoiks thought them to be Secondlie that they must not be all condemned as vitious and euill First it may euidentlie be prooued in those affects that be called naturall as are hunger and thirst which affects inuade vs without anie cogitation Also who will call it a cogitation or opinion when we be afflicted with a dissolution of the whole with a breaking of the sinewes or burning by flame or fire They may as well persuade vs as touching the naturall affections of parents towards their children which are not onlie vehement in men but in brute beasts also Howbeit since the matter is plaine I thinke it néedles to stand much therevpon Now as concerning the second I will not denie Whether all affects be euill but some affects haue their faults ioined with them But I will shew that manie of them are good and that those which are euill are euill through mans fault not in their owne nature And first may we speake of the error of iudgement for we doo not alwaies iudge aright of the obiects which are before vs. That which is euill is otherwhile taken for that which is good and that which is good is estéemed to be euill But the affects as we haue declared doo accompanie the iudgements of the mind and so the fault passeth from the iudgement vnto the affect Acts. 5 51. The apostles iudged the contumelies which they suffred for the name of Christ to be honourable vnto them and therfore departed with ioie and gladnesse from the Councell But contrariwise when Dauid was driuen out of his kingdome by his sonne he sorrowed bicause he sawe that his casting foorth would be an offense vnto men which knew what God promised vnto Dauid by the prophets He sawe moreouer that these things did happen through his owne fault and sith that these were euils he could not choose but sorrowe Either of these both Dauid as the apostles iudged rightlie of the things obiected albeit in diuers maners they iudged of the things that happened Vaine men doo estéeme flatteries to be good things indéed and therefore are delighted with them Others iudge more rightlie of them for they perceiue them to be but mockeries and for that cause doo dislike of them Those that are good men doo reioise in méere vertues for they iudge rightlie of them Againe thou shalt sée others which doo hate them bicause they be infected with a corrupt iudgement so as the naughtinesse and goodnes of the affects procéedeth of the true or false iudgement concerning the things which are obiected Howbeit it is not requisite to saie that all the affects are euill bicause manie men being seduced by error doo light vpon those ill motions of the mind for they which erre not are not hurt by the affects of error Ill affects are repugnant to right reason 38 An other euill there is in the affects which in verie déed procéedeth not of error but for that there be some which are aduersaries vnto right reason such is the desire of other mens goods of murther of adulterie and such like These affects must of good right be condemned but yet for these sakes must not sentence be giuen generallie sith there be other affects which are agréeable to right reason and sound iudgement namelie loue towards vertue and hatred and anger against sinnes Good and laudable affects Which affects being agréeable to reason are not onelie honest and laudable but also verie profitable for they are giuen as certeine spurs to godlie life For it is not sufficient to knowe those things that are good but we must be earnestlie stirred vp vnto them For the affects be as it were sinewes by whose stretching foorth or shrinking in we are the earnestlier or the lightlier stirred vp Who séeth not that this is most true that anger is as it were a whetstone vnto fortitude We should be verie dull euen vnto honest actions if we had not these prouocations we should be euen as a ship in the sea destitute of wind Wherefore the nature it selfe of affects is not euill since manie of them be verie profitable and honest Vndoubtedlie God gaue the organs of these affects and he appointed humors to attend on them and knowledges to accompanie them so as it can not be denied but that they are the works of God and especiallie since he in his lawe requireth such affects For he willeth vs to loue and to feare God to loue our neighbours and seruants to feare their masters and full of such precepts are the holie scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the impassibilitie of the Stoiks must be auoided That same impassibilitie then of affects which the Stoiks would haue albeit that Basil Nazianzen and certeine other of the fathers otherwhile séeme greatlie to commend must vtterlie be refused Christ wept was sad vnto death was mooued with mercie so then he was not without affects And therefore affects are not repugnant euen to the perfection of our humane nature True it is there happen euils manie times through the fault of our corrupt nature but we must indeuor our selues to correct our vitious affects and to confirme and restore those that be good and agréeable to reason And this we read that the holie and godlie heroicall men did both in the old and in the new testament These fathers did not followe their affections as guided by them but vsed them vnto those vertues and noble acts which God commanded And it is apparant in the holie scriptures that those heroicall men were stirred vp of God with certein more vehement affections than other men are But it may be doubted of Whence it coms that there is a dissenting of the affects from reason from whence the excéeding corruptions of affects or else so great a disagréement from reason in some of them such as is the gréedie desire of other mens goods of murther rape adulterie which can not anie maner of waie be allowed had their originall Vnto which question an answer may easilie be made out of the holie scriptures bicause that By one man that is by Adams fall sinne entered into the world But the philosophers which vnderstand not this doo flie vnto temperatures of the bodie and vnto aspects and motions of the starres howbeit as the thing it selfe declareth they can not by those causes yéeld a
but of kin some other waie And therefore she might be called his sister after the ancient maner of speaking as though she were of some kindred vnto him but yet not so néere of kinne but that they might marrie togither And in like maner they saie of the kindred of Amram and Iochabed Howbeit I will omit these things séeing the whole matter may be made plaine by these two kind of answers before alledged Why God by his laws established matrimonies 42 It might also be demanded that if the precepts of matrimonies be morall and doo apperteine to the lawe of nature why God would also establish them in his lawes Bicause the light of nature was come to that point that it was not sufficient The brightnesse thereof was dailie more and more defaced in the harts of men Which dooth manifestlie appéere The ten commandements were obscured in the harts of men before the lawe not onelie in these but also in the tenne commandements where it is commanded that men should absteine from theft and murther And yet we read in the histories that robbing on the sea and also on the land preuailed in such sort as they might séeme to be full of honour and dignitie Plato Plato in his first booke of lawes thought that concerning procreation of children we should absteine from mothers grandmothers and the degrées aboue them againe from daughters néeces and degrées beneath them but as for other persons he made frée Ierom against Iouinian in his second booke testifieth that the Scots in his time had no certeine marriages but accompanied with their women as they lusted themselues euen with such as came first to hand He saith moreouer that the Meds Indians Aethiopians and Persians confusedlie contracted matrimonies with their mothers sisters daughters and néeces Which séemeth neuerthelesse to disagrée with that which Herodotus writeth of the Persians For Cambyses as he testifieth desired to marrie his sister for the which he asked counsell of the lawiers and wise men and demanded of them whether that matrimonie were lawfull or no. To whom they answered that they indéed had no lawe for the brother to marrie his sister but yet they had another lawe among them whereby it was lawfull for the king of the Persians to doo whatsoeuer himselfe lusted Surelie they answered well in the first part of their answer but in the latter part they most shamefullie flattered the tyrant Howbeit the things which be written by this historiographer though sometimes fabulous and those that Ierom bringeth varie not For the common sort being now corrupted with shamefull and wicked custome contracted such matrimonies howbeit the wiser sort in whom the lawe of nature did shine perceiued that those matrimonies were not lawfull although being ouercome with couetousnesse they would not forbeare them Whom Paule to the Romans hath sharpelie reprooued saieng Rom. 1 32. Which men notwithstanding that they knowe the righteousnesse of God they not onelie doo such things but also they consent vnto those which doo them And these matrimonies are knowne as it were in their owne nature to be so vnlawfull as they which heare relation made of such things be striken with an excéeding great horror Yea and they themselues which haue committed such things in the heate of their lust séeme to detest those whom they haue defiled The poets make mention of Cynara and Myrrha his daughter Cynara and Myrrha with whom hir father perceiuing that he had vnwares kept vnlawfull companie he so hated hir that he persecuted hir all that euer he might 2. Sa. 13 15. Amnon began so to hate his sister whom he had dishonested that he commanded hir to be violentlie thrust out of his sight Incests haue in a maner alwaies had vnhappie ends Ptolome Thou shalt also neuer in a maner find if thou looke into histories that incestuous marriages or carnall copulations came to good end Ptolome king of Aegypt tooke to wife by fraud and guile his sister Euridice What ill successe came therof the histories and speciallie Iustine haue plainlie set foorth Antonius Caracalla Anthonie Caracalla Nero. who married his stepmother and Nero that committed abhomination with his mother not onlie came to a most vnhappie end but according to their deserts were woonderfullie hated of the people and were openlie called monsters of mankind Wherefore we grant both that these commandements which doo prohibit those sins perteine to the lawe of nature and also that they were for iust cause renewed by God in his morall lawes 43 It may also be plainelie enough declared by another reason that incestuous marriages are forbidden by the light of nature The Romane laws forbad to marrie the brothers séeing that they were earnestlie forbidden by the Romane lawes which were counted among the most excellent and honest lawes and those marriages were speciallie named wherein anie man had married his néece by the brothers side Although Claudius Caesar when he would marrie his brothers daughter Agrippina caused the first lawe to be abrogated and to be decréed that it might be lawfull for euerie man to haue his brothers daughter to wife but there was none at Rome except it were one or two that would followe his example But the first lawe which was the best was obserued among the Romans Howbeit we must vnderstand that there were certeine persons prohibited by the laws of the Romans whereof Gods laws made no mention and yet their prohibition was not without reason So as the citizens of Rome were bound to obserue them although by the light of nature they could sée no cause why they should so doo Which kind of lawes was woont to be called peculiar bicause it séemeth to be a thing priuate vnto certeine persons I will make the thing more plaine by examples The Romans as may be séene in the Code would not that matrimonies should be made betwéene the gardian the pupill The gardian might not marrie his pupill bicause they sawe it would easilie come to passe thereby that the gardian which had consumed the goods of his pupill least he should be constrained after the time of his tutelship to render an account of those goods would sollicit the maiden to marriage which being obteined he should be frée from rendering an account of hir goods Surelie the lawe was good but yet it was not perfectlie obserued Cicero Cicero otherwise a graue man was ill reported of for the same cause for being farre in other mens debt when he had forsaken his wife Terentia he married his pupill of whose goods and affaires he had the charge as gardian Also the Romans decréed that no president of anie prouince should take to wife either to himselfe or to anie of his anie woman within the same prouince wherein he gouerned For they knew right well that it might so happen that the Pretor Proconsull or President in a prouince hauing affiance in the families and kinsfolkes comming to him by his wife might
to the people of the dansing of the daughter of Herodias And among other things he saith At this daie the Christians deliuer to destruction not halfe their kingdome not an other mans head but euen their owne soules And he addeth that Where wanton dansing is there the diuell danseth togither with them In the councell of Laodicea it is written The Councell of Laodicea It is not méet for Christian men to danse at their marriage Let them dine and sup grauelie and moderatelie giuing thanks vnto God for the benefit of marriage We read also in the same Councell Let not the Clergie come vnto shewes either vpon the stage or at weddings They may indéed be present at marriages but afterward when there come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is singers or plaiers vpon instruments which serue for dansing let them rise and go their waies least by their presence they should séeme to allow that wantonnesse The Councell of Ilerden In the Ilerden Councell which was held vnder the Popes Symmachus and Hormisda and vnder Theodoricus the king the same is decréed namelie that Christians should not danse at marriages The Councell of Alliciodoren In the Alliciodoren Councell which was held vnder Pope Deus dedit this restraint séemeth to be made for the Clergie For there it is forbidden that anie of the Clergie should at a feast either sing or danse as though in a sort that might be lawfull for others The schoolmen Of the same opinion are certeine Schoole-diuines vpon the third booke of sentences distinct 37. who referre these prohibitions onelie vnto the holie daies Richardus De media villa saith that To danse on the holie daies is a sinne most gréeuous as though on other daies it might be permitted But the opinion of the fathers and sound councels is farre more seuere than the opinion of these men who perniciouslie leaue those things at libertie which should be restrained séeing therewith is ioined a danger vnto soules and not a danger onelie but offenses gréeuouslie to be lamented Howbeit it séemeth that these men borrowed this their doctrine wherein they forbid dansing on the holie daies out of the ciuill lawes For in the Code in the title De ferijs in the lawe Dies festos In déed we release idlenes on the feast daies but we will not haue men giue themselues vnto voluptuousnesse Wherefore it shall not be lawfull on the feast daies to vse dansings whether they be doone for lusts sake or for pleasure 56 But let vs sée what opinion the Ethniks had of this matter Aemilius Probus Aemilius Probus in the life of Epaminondas saith that To sing and danse was not verie honourable among the Romans when as the Graecians had it in estimation Salust Salust in his oration against Catiline wrote that Sempronia a certeine lasciuious and vnchast woman was taught to sing and danse more delicatelie than became an honest matrone And there he calleth those two things the instruments of lecherie Cicero Cicero in his third booke of Offices writeth that An honest and good man will not danse in the market place although by that meanes he might atteine to great possessions And in his oration which he made after his returne into the senate he in reproch calleth Aulus Gabinius his enimie Saltatorem calamistratum that is A dansing dizard It was obiected to L. Muraena for a fault bicause he had dansed in Asia And euen this also was obiected against king Deiotarus Cicero answereth for Muraena No man being sober danseth either in the wildernesse or at an honest and moderate banket vnlesse perhaps he be out of his wits The same Cicero in his Philippiks among other vices vpbraideth Anthonie with dansing But it appeareth that the nature and disposition of the men of the East and of the West parts was not all one They are chéerfull of mind and nimble of bodie and for that cause delight in dansings 2. Sam. 6 16 For to omit other examples Dauid the king dansed publikelie And they which come now vnto vs out of Syria doo affirme that the Christians which liue in those regions doo vpon the resurrection daie and also vpon other famous feast daies come into the temple with harps viols sing psalms among themselues danse togither For their spirits are verie light and ours more sad heauie Howbeit they saie they danse soberlie and modestlie the men apart by themselues and the women by themselues Of Garments and Apparell 57 We sée that the Lord did first giue vnto men decent and thriftie garments In Gen. 3 verse 21. such as haue respect vnto a vse and not vnto a delicatenesse and prodigalitie And séeing that in all men iustice comelinesse and modestie ought to be obserued we be taught héere to vse the same in our garments the end whereof is profit and honestie This must be obserued that therein we passe not our bounds either as touching the stuffe or as touching the maner and fashion That these limits are appointed for garments it appeareth in that Adam first made himselfe bréeches for he was ashamed of his nakednesse Therefore an honestie must be regarded God for this cause apparelled man for that he would cast him out of the distemperature of the weather therefore vtilitie is to be respected The Iewes had their frindges and the priests their proper kind of garments Further herein it is conuenient that there be a diligent consideration had of the custome age and sex that there be no rash alteration from the maner of the countrie And what custome must be obserued the sundrie garments which were appointed vnto priests doo declare and in that the prophets were clothed after another maner than the common people The sex also must be considered Deut. 22 5. for a woman must not weare the apparell of a man nor the man of a woman Touching age the youth must go after one sort and the elder people after another The vse of the countrie must be regarded for the Iewes ware frindges on their garments Matt. 23 5. How greatlie men doo sinne by wearing of wanton apparell we may gesse by the apostles Peter and Paule 1. Pet. 3 3. 1. Tim. 2 9. who forbad women to weare pretious garments and superfluous decking of their haire that should be trimmed or braided with gold or pearle who neuerthelesse haue a colourable excuse namelie to please their husbands Wherefore how much more must these things be reprooued in men Wherefore the vse of garments was giuen vs. If then the vse of garments was deuised to withstand the prouocation vnto wantonnesse whereof a shamefastnesse was giuen vs by God they are greatlie to be blamed which prouoke the same euill by the curious fashion finenesse and nicenesse or vanitie of apparell Also let all superstitiousnesse be auoided neither let there be anie vertue or holinesse attributed vnto garments And let here the goodnesse of GOD be considered
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
them shall happen by chance for that they knew not of their maisters commandement but the maister himselfe who knoweth the matter will not iudge this to come by chance Which thing also by this may appéere Suppose that I knew that there were treasure hidden in a place and I should command one to dig in that place when he should find the treasure he would crie Good fortune but I which knew the matter would attribute nothing vnto fortune Euen so God forsomuch as he knoweth the course and connexion of all causes neuer findeth anie Therefore let vs submit all things vnto the prouidence of God and amongst all other things our wils which we must affirme to haue that power which God would who tempereth the power and nature of all things There is a certeine cause as saith Augustine which so worketh God is the working cause that it is by no meanes wrought and such a cause is God And there is another cause which so worketh that it also is wrought of another of which kind is our will which so willeth and worketh as it is wrought of God Wherefore we ought neither to assent vnto Cicero nor to the Stoiks for as we ought to withdrawe nothing from the foreknowledge of God Our wils mu◠not be exempted from the foreknowledge of God Note a saieng of Augustine so least of all are our wils to be exempted from it for the perteine to the better part of the world For what should he haue a care of Or what should he foreknowe if he should not haue a care of men Our wils as saith Augustine are able to doo so much as God would and foreknew they should be able to doo and therefore whatsoeuer they are able to doo they most certeinelie are able to doo whatsoeuer they shall doo they shall without all doubt doo it for that he whose foreknowledge cannot be deceiued foreknew that they should be both able and also doo it And in the tenth chapter of the fift booke before cited he distinguished as we did the two sorts of necessitie one Necessity of two sorts whereby we are compelled to suffer those things which we would not as is the necessitie of death wherevnto will we or nill we we must giue place the other necessitie he saith is that according to which anie thing is said to be necessarie that is to saie that which shall vndoubtedlie come to passe And as touching this there is no néed that we should be afraid concerning our will for by it the will is not diminished The former indéed is repugnant vnto it Not euerie necessitie hurteth the will for it is not possible that it should will anie thing vnwillinglie but this latter is nothing at all against the nature of the will The life and foreknowledge of God although they are necessarilie attributed vnto him yet they nothing hurt his nature nor will he neither can be deceiued nor die and yet suffereth he not anie thing which he willeth not So also we saie that when we will anie thing by will we necessarilie will it and yet doo we not thinke that hereby our choise is violated 56 And how the foreknowledge of God hurteth not our will Augustine in his third booke De libero arbitrio in the second and third chapters verie well declareth And first he saith that By this question are excéedinglie set a worke a great manie of wicked men What things wicked men wish for in this question which either would if will were at libertie that God should haue no prouidence nor care of things mortall that they might with the more licentiousnes giue themselues vnto lusts in denieng the iudgements both of God and of man and to the vttermost of their power auoiding the same or if it cannot be auoided but that it must néeds be granted that God foreséeth and vnderstandeth the things which are doone of vs yet at the least they would obteine this that his prouidence should so compell the wils of men that they may be excused from blame of their wicked facts But how these mens deuises are frustrate he easilie declareth in setting foorth how the knowlege of God may stand with will and that a frée will He demandeth of him with whom he reasoneth Whether he knew that he should haue to morowe a will vpright or corrupt He maketh answer that he could not tell Dooest thou thinke saith Augustine that God knoweth this The other confesseth that he thinketh GOD knoweth this Wherefore saith Augustine forsomuch as God foreknoweth this he also foreknoweth what hée will doo with thée that is whether he will glorifie thée at the end of thy life which if the foreknowe and cannot be deceiued then of necessitie will he glorifie thée But in the meane time tell thou me shalt thou be glorified against thy will or with thy will Verelie saith he not against my will for I most earnestlie desire the same And hereby is concluded that that which God will of necessitie doo in vs hindereth not the will He sheweth also that this shall be more plaine if we consider foreknowledge as though it were our owne Suppose that I foreknowe that a certeine man shall come to me to morrowe shall this my foreknowledge take his will from him but that if he come he commeth of his owne choise Doubtles that cannot be said for he willinglie commeth neither shall my foreknowledge diminish anie thing of his choise And as our memorie compelleth not things past to be past Our memorie compelleth not things past to be past so foreknowledge compelleth not those things which shall come to passe to come to passe And this likewise may another waie be declared If a man sawe Plato disputing with Socrates or the sunne or the moone eclipsed the sight of the séer causeth not that they which dispute togither should necessarilie or vnwillinglie dispute neither dooth cause that the sunne or moone doo eclipse by chance séeing those eclipses of the heauenlie lights haue their necessarie causes wherefore he which dooth sée both maketh not by the reason of his sight that which is contingent necessarie neither maketh he that which is necessarie contingent Neither ought we to imagine that the foreknowledge of God obteineth his certeintie of the necessitie of things for so great is the perspicuitie of the mind of God that it can also most certeinlie vnderstand things contingent Neither is this reason anie thing hindered by that which we before often admonished namelie that the foreknowledge of God hath alwaies will ioined with it séeing nothing can be foreknowne of God to be which he himselfe willeth not to be But yet this will Ephes 1 11. whereby God worketh all in all applieth it selfe to the natures of things for in meate it nourisheth How the will of God bringeth not necessitie vnto things in the sunne it lighteneth in the vine it bringeth foorth wine and in the will of man it causeth that they
this saieng who being furnished with kinglie power and infinite wealth might atteine vnto all kind of pleasures and delights And séeing he preuailed greatlie in wit and excelled others in singular knowledge vndoubtedlie he sawe all the waies and meanes by the which pleasures and delights might be obteined For as he himselfe confesseth he spared no cost he appointed for himselfe singers both men and women he prepared for himselfe rich buildings and also notable houses of plesure and fishponds in the countrie and finallie he had experience of althings whereby men are woont to atteine vnto bodilie pleasures But yet at the last he repenting with vehement affirmation cried out Vanitie of vanities and all is but vanitie Wherefore if we imbrace this sentence we will saie that he did repent and that the predestination of God was not made frustrate in him and that his falles were specified in the holie historie for all our instruction and they were laid before our eies by the prouidence of God But if he be reckoned among the reprobate yet can it not in like maner be denied but that by his falles we haue notable warnings but he himselfe which transgressed hath vndoubtedlie suffered iust punishment of his ingratitude Yet neuerthelesse there is no cause why we should by anie meanes accuse God who indued him abundantlie with all good things In men certeinlie is alwaies the cause of sinne the which in no wise can be in God yet is it not therefore brought to passe but that GOD may vse the transgressions of men for the instruction of his owne chosen people Let his owne secrets be sound and intire vnto himselfe let vs followe his will according as it is reuealed in his lawe and diuine scripture And in the meane time let vs consider that it is no safe waie to liue in continuall prosperitie Wherefore it is not by the fault of the gift of God that we fall headlong into damnation but it commeth by reason we are so verie corrupt that we neuer in a maner kéepe our selues within iust limits It is an incredible thing to be spoken what great libertie the most mightie Monarchs the rich men and notable learned men giue vnto themselues And if there be anie other example extant of this thing woorthie to be giuen I suppose this of Salomon dooth chéeflie serue to the purpose Of Liberalitie and Magnificence 19 In the bestowing of monie In the commentaries vpon Aristotles Ethiks the meane is accounted liberalitie and he which excéedeth is counted riotous vnthriftie and prodigall he saueth not his things naie but he destroieth them he giueth ouer much but receiueth little But the couetous man he standeth in the other extremitie and receiueth more than is méet but bestoweth lesse Wherefore excesse and couetousnes are on this wise opposed one against another Magnificence Magnificence is by Aristotle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause expenses are powred out beyond the bounds of measure and honestie This excesse is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A certeine affectation of gorgiousnes and greatnes while in the bestowing of cost we endeuour to haue an honour and comlinesse where néed requireth not For base artificers since they be vnskilfull in things while they would séeme to be magnificall doo greatlie offend in this kind of expenses Once a shoomaker that became rich made a feast to the people of Rome And Aesop the plaier in tragedies minding to make a magnificall feast bought toongs of most pretious birds And oftentimes in cities where the peoples fauour is sought such kind of expenses are vsed bicause the people delight in them And those base artificers which knowe not wherein a mediocritie standeth although for their small abilitie they are not able to make such expenses yet are they delighted in them Wherefore Cicero said that Priuate riotousnes did not please the people of Rome but publike magnificence 20 But here peraduenture some man will aske In 2. King 4 at the beginning For what cause God so often suffereth his people that is to saie those which doo trulie and sincerelie worship him to suffer pouertie Iob. 1. Tob. 2 12. Gen. 32 10. For the holie histories doo shew that Iob Tobias and Iacob when he went to Laban as a stranger from his fathers house and manie other of the saints were brought into pouertie Of these euents there may be manie causes shewed One is that God by this kind of exercise would declare the faith and patience of his people for by such means he bringeth foorth into light those vertues which he hath bestowed vpon them least they should be hidden Furthermore he will sometime haue his protection and care towards them to be made manifest when their state being changed he maketh them rich againe and restoreth them to their former state according as we knowe it happened vnto Iob Tobias and Iacob and vnto manie others Further he will teach vs hereby that we must not make so much account of worldlie riches as we should thereby measure the grace and fauour of GOD. Looke In 2. Sam. 22 verse 24. Galat. 3 28. For euen as respecting the kingdome of heauen there is neither male nor female neither bond nor frée euen so there is neither rich nor poore Which thing cannot generallie be affirmed by the Papists which sell their pardons for monie and for rich oblations doo pull soules out of purgatorie which oblations séeing the poore cannot make they want those benefits of theirs Besides this through want of the goods of this world God brideleth the wantonnes of the flesh for there be verie manie which if they should abound in wealth they would abuse the same to the fulfilling of the lusts of their flesh Wherefore by this wholesome remedie the heauenlie father dooth kéepe them vnder least they should shamefullie run at large And lest that pouertie should be reputed for an infamous and vile state the onelie begotten sonne Iesus Christ our Sauiour would suffer the same while he liued among vs. In 1. Cor. 4 ver 11. 21 Yet perhaps some man will here doubt that séeing Christ hath said that The workman is woorthie of his reward Matt. 10 10 And againe Your heauenlie father knoweth Matt. 6 32. that you haue need of all these things And againe Seeke ye first the kingdome of heauen Ibidem 33. and all things shall be giuen vnto you and Dauid saith I neuer sawe the iust man forsaken Psal 37 25. nor his seed begging their bread How can hunger thirst and nakednes which the apostle in the first to the Corinthians the fourth chapter declareth that he suffered agrée with these things We answer that the promises of God are most true but yet that they are not separated from the crosse God hath promised the foresaid things but yet not so as we should possesse them without penurie and affliction Matth. 4 2. Iohn 18 28. 1. Sam. 21 3. Christ did hunger and
by armed force I aunswere First he must doe nothing with furie or blind motion but must be able specially to ouerrule his affections Further he ought to be more easilie intreated in his owne iniuries than in other mens For euen as he is not liberall which giueth of an other mans but rather he which departeth with somewhat of his owne so he is mercifull which rather forgiueth his owne iniuries than he which forgiueth other mens First therefore a Prince ought to weigh with himselfe his calling whether he came to that dignitie by good meanes or rather intruded himselfe by violence and oppression And let him beware that he minde not by the bloud of Citizens to defend that which he naughtily attained to himselfe But if he perceiue and knowe for a certaintie that he was placed in that office by God he ought by all iust meanes to defend himselfe For now he doeth not so much defend himselfe as the Commonweale and the ordinaunce of God He ought in no wise to séeke his owne but the glorie of GOD and safetie of the Church and especially if the enemie be such as mindeth either to destroy or peruert the worshipping of God Cicero is commended because when strength of armes was offered him by which he might haue defended himselfe yet he chose rather to goe into banishment than for his owne cause to shed innocent bloud Albeit in that he afterward repenting himselfe wrote vnto Atticus that he might haue died valiantly he may not therein be allowed for he was not also constant in that which he had rightly purposed Otho the Emperour when he perceiued that the matter tended to the slaughter of Citizens gaue place of his owne accord and that rightly in verie déede Howbeit in that he slue himselfe he cannot be praised But the moderatiō of our Dauid is by all meanes to be commended 2. Sa. 15. 14. for he when Absolon was in armes chose rather to giue place than to set Citizens together among themselues being otherwise readie to execute the will of God howsoeuer it were If he shall say saith he thou pleasest me not I am readie let him doe that which seemeth good in his owne eyes An obiection So these things being diligently considered it is lawfull for a prince to defend him selfe Ierem. 34. But what shall we say of Zedechias the King for he when he had a lawfull calling and was besieged by Nabucad-nezar an Idolatrous Prince and sawe that the Citie and religion should be vtterly ouerthrowen would not yéelde himselfe and for that cause is condemned Some man perhaps will say that his calling might not séeme to bee lawfull sith that the Kingdome might rather haue belonged to Ioachim But this will not I say for in so much as the same Ioachim was alreadie led away captiue it séemeth that of right the succession returned to his Vncle Zedechias Ibidem Howbeit these things appeare more probable vnto mée Zedechias had broken his othe and couenaunt he was an Idolater he had defaced the lawe and religion of God Ouer this God had giuen him commaundement by Ieremie that he shoulde yéelde himselfe but he woulde not obey but set himselfe against the word of God Also it was now time that that people shoulde bée sent into banishment because their sinnes were come to their fulnesse For neither was the king better than the people or the people than the king But what shall wee say of those Romane Popes when two or thrée be created at one and the selfe same time Is it lawfull for them as they are woont to doe to maintaine their election by force and armes It is not lawfull For neither is the succession of them lawfull nor yet the ende good séeing as much as in them lyeth they deface and oppresse the law of God 11 But is it lawfull for the Ministers of the Church to beare armes Whether it be lawfull for Ministers of the Church to warre Look In 2. Kings 11. It is not lawfull For they must auoide all things which may hinder their function And Aristotle in his Politicks saith that two offices must not bee committed to any one man because no man can be fit for both the functions séeing either of both requireth a perfect and whole man Yea and scarcely can there be any one man founde that can well execute the one or the other For first the office of a minister is to teach the people Which function howe great it is by it selfe alone euerie one maie easilie vnderstand Secondly to pray daie and night for the people lastly also to exercise discipline Who is able so to doe these thrée things as he can haue leasure besides to fight Paul vnto Timothie saieth Suffer thou afflictions as a good souldier of Christ 1. Tim. 2. 3. Let no man going on warfare intangle himselfe with the affaires of this life that he may please him which hath chosen him to warfare There is no mā crowned but he which hath lawfully contended He warneth Timothie that he ought to be a good souldier therefore that he prepare himselfe to afflictions For if thou wilt doe thine office rightly thou must of necessitie suffer many things And he addeth No man going on warfare intangleth himselfe with the businesse of this life For both in the Code and in the Digestes Souldiers are commaunded to leaue both the trade of Marchandize and also husbandrie to the intent they may alwayes doe that which they are commaunded But howe much rather must this be intended of the Ecclesiasticall function In holy seruices the Crier was woont to proclaime Doe this to the intent the Priest might vnderstande that he ought wholy to be occupied in holy things The office of a good Pastor is no slight thing which may be executed without singular diligence and attention Ib. ver 5. None shall be Crowned saieth Paul but he that hath striuen lawfully that is he that hath doone euen so much as the lawe commaundeth And Paul in another place 2. Cor. 10. 4 Our weapons saieth he be not carnall but the power of God to cast downe euerie high thing that aduaunceth it selfe against God This is the armour that must be committed vnto Ministers Howbeit if an enemie vpon the sudden besiege the Citie That ministers may sometime take armes and hath euen now laide siege to the walles the Minister of the Church may rightly take Armes and repell violence and doe that which becommeth a good Citizen Notwithstanding when other souldiers shall come he must retire himselfe to his office But this will the Bishops neuer graunt For if any man perhaps shall kill an enemie him they account for irregular And for the proofe hereof they alleage forsooth the fact and example of Dauid 2. Par. 22. 8. God saieth vnto him Thou canst not build a Temple vnto mee because thou hast shead bloud Beholde say they he is forbidden to build the temple because of bloud
Great numbers of thine Ancestors that liued long agoe To what purpose these arguments are vsed It is a ridiculous thing for a man to boast that he can recken vp seuen great grandfathers These reasons some vse to extenuate the nobilitie of bloude Neither are these things spoken amisse or yet without profit especiallie against them which onelie for the vertue of their ancestors will be counted noble whereas otherwise they themselues liue dishonestlie vilelie and obscurelie And if any man haue together with vertue obtained nobilitie of bloud Nobilitie of kindred ioyned with vertue to profitable doubtles he hath great commoditie by it syth nobilitie is not a thing altogether outward as it was obiected For the properties and markes and motions of the Ancestors are I knowe not howe transferred to the posteritie which although that in the next children or childrens children doe not oftentimes shewe foorth or appeare yet are they still kept by a certaine power and reuiue againe in other of the posteritie so as in them the spirites and courages of their ancestors are renued vnto vertue Wherefore séeing such sparkes are still reserued in vs they are not wholie to be accounted among outward good things Neither agréeth that comparison of the Mule which they saie is procreated of a horse for that in the Mule the generation is stayed Neither can the Mule if we cōsider the common course of nature liue long But they which are begotten of noble parentes although they thēselues degenerate yet may they afterwarde bring foorth others And to staie euen in that similitude It no small deale adorneth the Mule that he is begotten of the horse séeing for the same cause they are more commendable than Asses But Iuuenall Cicero and Iphicrates spake of those noble men which when as they themselues had no part at all of their fathers or predecessors vertue and good disposition woulde notwithstanding be had in estimation for this cause onely that they came of a noble bloud He which being but of obscure parentage hath made himselfe honorable by vertues is of farre more excellencie than are they which comming of great nobilitie doe with vices and wicked actes and with Idlenesse cowardice dishonour both them selues and their stocke God vnto the posterity of Saincts graunted many things Rom. 9. 4. Exod. 20. 6. Gen. 49. 10 Num. 1. 47 3. 1. c. And how much God attributed vnto the posteritie of the godlie it is manifest not onelie by a place in the 9. Chapter to the Romanes but also by that place in Exodus where God promised that he would doe good euen to a thousand generations of the iust but euen héereby also in that he decréed that the Priestes and Kings should be chosen out of a certaine stocke This prerogatiue the Ethnickes contemned not For he which praiseth Alcibiades which some thinke was Euripides when he was crowned in the games of Olimpus saith that he which shall be happie must come of a noble Citie To which purpose I might cite a great manie of other things Whether the Gentiles be more abiect than the Iewes 1. Cor. 1. 26 if néede should so require But what shall we say of our estate Are we more abiect than the Iewes Or may we in comparison of them séeme to be without nobilitie séeing Paul thus writeth Consider your calling brethren Not many noble men not manie wise men are called I aunswere that there is no cause why we should therefore be sorie for our estate For although if we consider the stocke it self from whence we were cut off and which we cannot denie but was a wild Oliue trée we be obscure and without nobilitie To them that be graffed into Christ is cōmunicated all the nobilitie of Christ Ephe. 5. 30 yet after we are once grafted in Christ all his nobilitie is most trulie communicated vnto vs For we are now not onelie members of him but also flesh of his flesh bone of his bones so as now all his fathers are made our fathers Which things although they haue not happened vnto vs by naturall generation yet vnto a godlie man it ought to bée sufficient that they were afterward giuen vnto vs. Of Seruitude or bondage 5 The first mention of Seruitude or bondage in the holy scriptures is in the 9. In Gen. 9. 5 Looke In 1. Sam. 4. 9 of Genesis And it shall not be vnprofitable if we speake somewhat thereof The name From whence came the name of Seruitude if we weigh the Latine Etymologie was deriued of Seruando that is kéeping because those whome the vanquishers had not slaine in war they kept to themselues to the intent they might vse their labour Mancipia are goods cattel bondmen or captiues Thereof were they called Seruants as saith Florentinus the Lawyer in the fourth booke of the Institutes By the same reason had Mancipia their name because they were taken with the hand from enemies as we haue it in the first of the Pandectes of Iustinian Plinie in his 7. The originall of seruitude booke the 56. Chapter attributed the inuention hereof to the Lacedemonians But our writinges which be more auncient doe make vs beléeue that he is deceaued The cause of bondage is sinne The cause of seruitude For warre denounced and made if it be iust it is doone for the repressing of sinnes but if it be vniust as touching their part which make it yet by the dispensation of God it is iust who prepareth thereby to punish those which he hath knowen woorthie to be chastised This did Daniel and other Prophetes most manifestlie declare Dan. 9. 5. when they accounted their owne iniquities and the iniquities of their forefathers to be the cause of victorie vnto the enemies against the people of God Truely bondage is therefore a punishment Seruitude is a thing against mans nature because it is against the nature and condition of man God ordained man not that he should serue but that he should haue dominion Wherefore the good fathers in old time did not exercise dominion ouer men they were Pastors of the flocke and they ruled men onelie with loue and Counsels And séeing Man is made to the Image of God Gen. 1. 27. and that it is the propertie of God to commaund not to execute thinges commaunded it is prooued that men also are not of nature to serue Howbeit bondage must not be reiected by this Argument Bondage must not be reiected and why séeing it is inuented as a bridle of iniquitie and a medicine vnto mans naughtinesse For thou maiest finde manie thinges which haue had their beginninges of a naughtie cause which must not be altogether reiected but retained Hereuppon the Apostles Peter and Paul verie oftentimes in their Epistles Ephe. 6. 5. Col. 3. 21. put vs in remembrance that subiectes and seruantes should be duetifull towardes their Lordes and that they should not presume to shake off the
set downe whereby men are prouoked thereto 2 368 b Not so ill a crime as adulterie 2 479 a Fraude vndoeth it not but tieth it fast 2 549 a The whole world was shaken so soone as the Law concerning it was made 2 371 a In what cases an oth may bee broken without it 2 538 a Committed in vsing deceitefull words in swearing 2 371 a A seuere chastisement thereof both in the offender and them that knowing it held their peace 2 374 a Whether it bee lawfull to offer an oth to him that is suspected of Periurie 2 373 b ¶ Looke Oth and Svvearing Permission Of Permission to commit sinne and doe euill and whether such permission be in God or no. 1 1â—6 ab 190 b 206 a 202 b 203 ab How it belongeth to his will 3 36 b 37 a In Permission of temptation there is the will of God which prooueth that he tempteth 1 211a Of dispensing permission and ful growne permission 1 200 b In Gods Permission of the Iewes cruellie to crucifie Christ there was a will of God not to hinder their naughtie will 1 199 a Howe the worde Permission is vnderstood in scriptures 1 203b ¶ Looke VVill of God Persecution Whether slight in Persecution be lawfull for the godlie 3 287 ab In what sense it is said to be good 3 288 b Flight is lawful vpon condition 3 287 b 288 a Reasons why it should not be shunned 3 288 b 289 ab 290 a Whether flight be lawfull for a minister or pastor 3 288 ab 4 21 a What ministers may flie and what ministers may carie at home 1 60 a The nature thereof is not to abrogate the Lawe 2 323 b Why the Apostles gaue no precept of flight in that case 3 290 b What Dauids flight in the Persecution of Saul teacheth vs. 3 29â— b 292. 293. Persecutions The effects of Gods Persecutions vpon the godlie 1 172 b ¶ Looke Flight Perseuerance How Perseuerance and constancie doe differ 3 184 b Persons Where respecting of Persons is found and not found 3 201 a Persuasion Howe effectuall an assured Persuasion of a thing is 3 9 a Peter What Peter had peculiar aboue the other Apostles 4 82 a 83 ab Whether his confession may bee called the foundation of the Church 4 33 ab Whether he and Paul could be Byshops of Rome both at one time 4 â—9 b Whether the Primasie of the Popedome was giuen vnto him 4 82 a A fable touching Christ and him 4 79 a Why hee was called Cephas 4 74 b Diuerse defectes in him appliable to the Pope 4 76 a Whether he were chiefe of the Apostles 4 80 a Why it was saide to Peter onely Feede my sheepe 4 84 b 85a Christes wordes Peter loue so thou me c. expounded 4 84 ab Thou art Peter and vpon this rocke c. expounded 4 82a b 83 ab Ph. Phantasie The great and effectuall power of the Phantasie 1 77 b By the power thereof a man may thinke he seeth that which hee seeth not 1 89 a Phantasies Whether Angels be bodies or but Phantasies 1 87 b 88 a ¶ Looke Imagination Pharisies Whence the name of Pharisies had beginning 3 337 a They affirmed the resurrection of the dead 3 340 a Philistines The Philistines came to some knowledge of God by taking of the Arke 1 14 a Philosophie Philosophie sprang of admiration and howe 1 63 b The difference betweene Gods worde and it 1 58 a Howe one thing is taught one way by Diuinitie and another way in Philosophie 1 17 a Definitions of the same and vnto what thinges the knowledge thereof extendeth 2 300 b Into what partes Cicero distinguished it 2 302 a Aristotle iustlie blamed for excluding a young man from hearing it and his reasons 1 52 b It is the gift of God and by what venoms and corruptions the diuell defiled the same 2 302 b Defined by Plato 1 159a Diuided into actiue and contemplatiue 2 300 b and howe they differ 301a Diuided into Morall Economicall and Politicall 2 301 b Speculatiue diuided into three parts supernaturall naturall and Mathematicall 2 301 b Speculatiue preferred before the actiue and why 2 301 a Actiue and contemplaÌ„tiue mentioned in the holie scriptures 2 302 b Why in Diuinitie speculatiue goeth before actiue 2 302 b 303 a What kinde of Philosophie Paul reprooueth 2 302 ab Whether it be repugnant to Christian godlinesse 2 303 b Whether it bee lawfull for a Christian to studie it 2 302 a The ende thereof and Christian godlinesse 2 303 a Whereto it tendeth 1 17 a The great profite that the authors thereof brought to the worlde declared by comparison 2 302 a Why Chrysostome calleth the true Religion Philosophie 2 428 a Pithagoras was the author of the name and howe 2 300 b Ciceroes commendation concerning morall Philosophie 2 303 b 304 a Two thinges to bee performed in the peripateticall Philosophie 1 54 a Philosophers The pride of Philosophers noted through the knowledge of naturall thinges 1 2 a 4 21 b They rested in seconde causes 3 258 b They despaired procured by example 1 11 b They yéelded not themselues to the prouidence of God 1 11 b To what intent they seemed to make their writings obscure 1 11 a The greter the fouler of life 1 11 b They hid the knowledge which they had of God and howe 1 11 a Howe they knowe that there is a God 1 12 a They diuided the vnitie of God into parts 1 11 ab Phisicke Whether the ende of phisicke be health 1 7 a Phisitians What phisitians the ciuill lawe condemneth 4 128 b They bee the ministers of nature 2 515 b Their dealing with one sicke of a burning feuer 2 579 b Manie funerals dishonourable vnto them 2 414 a Pi. Picture The Picture of Christ is admitted to bee made 2 340 b Of his crosse other things is lawfull 2 341 a Decrées that no picture of Christ shoulde bee made in anie stuffe 2 340b Of Angels is lawfull and howe farre foorth 2 341 a ¶ Looke Image Pictures Of what thinges there ma. bée Pictures and of what thinges not 2 335 b Whether they are to bée worshipped 4 178 b Against the sumptuous shamefull and blasphemous ones 2 341 b Whether Luke were a drawer of pictures or no as some say hee was 2 335 ab ¶ Looke Images Pilgrimage What was meant by the continuall Pilgrimage of the Rechabites 5 190 a The Pilgrimage of Plato commanded 3 191 b ¶ Looke Trauelling Pilgrimages Why the Lacedemonians forbad pilgrimages 3 192 a Vnto Sainctes condemned 3 176 b Pirasie Pirasie counted a verture among the auntient Gréekes 2 475 b Pitie Foolish and vnaduised pitie is condemned in the Scripture 2 413 b 414 a It maketh great men to sin 4 248 b 523 a Of foolishe pitie conceyued of soules departed 3 237 b What kind P. Martyr esteemeth to bee foolish 2 415 ab ¶ Look Compassion and Mercie Pl. Places Places doe
21 b 22 a His diuerse names in Hebrew and in Latine and who is one 1 18 a The names vsed in holie Scriptures for an interpretor as for example 1 23 ab 18 a What he is called in the Hebrewe tongue 1 17 b and what it signifieth ibidem 18 a Wherein hee and a priest doe differ 1 18 a About what things he is occupied 1 18 a The olde Israelites were neuer without a Prophet 1 23 b Two sure argumentes or tokens of a true Prophet 1 20 b Who he is that must bee reputed and taken for one 1 22 a Prophets true and false Tokens to discerne True Prophets and false 4 6 b 1 20 b They must not diminish the worde nor adde to of their owne 1 20 a Difference betwéene them and Doctors 4 6 b Degrées of them that they were not inspired all alike from heauen 1 19 b Of God and of the Diuel 4 6 b A rule in reading of them 3 354 ab Of the tribe of Leuic 4 6 b They were to the hie Priestes as the Apostles are to the Bishops 4 4a The authoritie of them is constant 3 38 a Howe they cease to bee prophetes and become diuiners 1 20 b Why God doeth sometimes vse the euill Prophetes 1 37 b God reuealeth to the Prophetes the thinges that hee will doe 3 38 a In that they were Prophetes they coulde not erre 1 8 a How they applie their doctrine vnto Christ 2 596 b What visions they bee that make not Prophetes 1 36 b Why Paul saith that the spirits of the Prophetes are subiect to the Prophetes 1 21 b Howe and in what cases spirites maie be called Prophetes 1 81 b 82 a Schooles of them and wherefore they were appointed 1 22b Whether God doeth compell them or no. 1 21 b By their life they must winne credite to the word 1 20 b Whether they do surely knowe those thinges to be true which they foretell 1 22 b They are not nowe so necessarie as in former times and why 23 a There be some still in the Church although not so famous as in times past 1 24 a There were many Prophets in the primitiue church 2 23 b Being in sundrie places did write the selfe-same wordes in their Prophesies 2 363 a They may be a certeine occasioÌ„ not a cause of the ouerthrow of kingdomes 4 237 ab Whether being inspired of God they knowe not what they say 1 21 b The spirites that stirre them vp are sometimes good sometimes euil 1 19 a The cause of this prouerb What is Saul among the Prophets 3 20b Prophets do somtimes see things printed in their imagination and sometime sée them outwardly 1 25b They must not be corrupted for fauour or rewarde 1 20 b They to whome are shewed only the signes of things to come are not in verie déede accounted Prophets why 1 26 a By what thing it was that God spake to the fathers and Prophets 1 26 b 27 a The children of the Prophets and whose disciples they were 1 23 b 4 6 b In what respects Paul and Peter were Prophets 1 23 b More Prophets when the church began than nowe and why 1 18 b That the Prophets of Idols had two certeine tokens to bee knowen by 1 21 a A general rule to know true Prophets by 1 22 a Sometimes their predictions happen not as howe 1 20 b 21 a Of certeine women Prophets expressed by name 1 20 a Which did openly teach the people 4 7 a How it is to be vnderstoode that Samuel was the chief of Prophets that like to Moses there was neuer any Prophet and that among the children of women there arose not a greater than Iohn Baptist 1 â—9 ab The diuels Prophets fare like mad men 1 21 a That wicked men may bee Prophets and yet no friendes to God 1 23 a What Gods law determined touching the punishment of false Prophets 2 389 a Propitiatorie What was the Propitiatorie or mercie seate 2 356 b 339 a The place thereof 3 306 b No more among the Iewes 2 577 b Propositions Generall Propositions are to bee restreined 3 26 b 27 a 30 a 31 ab 32 a 33 ab 145 ab 132 b 133 a 389 ab 380 b 397 b 398 a 1 193 b They make their particular true 3 143 b Conditionall resolue not into categoricall 3 133 b Of particular are ill inferred vniuersal 4 30 a Two negatiue are not woont to conclude affirmatiue 3 239 a Prouidence A definition of Prouidence 3 9a 1 170 b 167 a Why it is perpetuall 3 9 a Diuerse notable points touching it 3 35 b The Epicures denie it and why so 1 170b What commodities and comforts we reape by a liuely faith therof 1 168 a How it predestination agree differ 3 8b Why the same is said to be common to all things 3 8 b It worketh orderly by causes effects read how 2 26â—a The Philosophers yelded not theÌ„selues thereto 1 11 b Too too contumelious a thing to exempt man from it and who do so 1 172 a The opinion of the Peripatetiks touching the same 1 154b To bee acknowledged of vs by the example of creatures 1 12 a Whether it doe bring any changing in Gods as in men 1 168 a Whether it take away chaunce fortune 1 168 b Nothing is to be excepted from the same 1 200 b That there is such a thing proued substantially 1 170ab Whether the same be vnchaÌ„geable 1 173 b 174 a Whether it can admit any thing touching chance 1 174 a 171 b Why the Greeks named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 175 b A firme and strong argument as some think against it 1 169 a Whether things that bee of necessitie are vnder it 1 172 b Whether all things be ruled thereby 1 167 b That euen Tyrantes are but instrumentes thereof and that they are limited 1 172 b Whether counsels admonitions be taken away thereby as may be obiected 1 176 a Things happening by chance are vnder it â— 173 a Howe sinnes doe depend thereupon 1 173 b How Zuinglius is to bee vnderstoode that men are otherwhiles thereby prouoked to sinne 1 186a By what tokens Cicero teacheth that it may bee knowen from naturall reason 1 167 b What things some referre thereunto and what thinges not 1 167 b A briefe sum of the thinges which God thereby doeth about sins 1 206b A generall opinion to be retained in the church that without it nothing is doone in the world be it good or bad 1 199b That the same as touching his decrees is as the iron and adamant and what is obiected against it 1 197 ab Plato and others seemeth to streiten it into a narrow roome and how 1 200 a What things some doe exempt from it 1 171 b 169 b Things that come by chance serue thereunto 1 182 b Cicero calleth it an olde soothsaying wife of the Stoikes 1
170 a It is no bare but an efficient knowledge 1 171 a It seemeth to be manifold being in deede mere simple in it selfe and why that is 1 167 b If it gouerne all things what is the cause of such confusion and disorder 1 172 a All things hauing relation thereunto be necessarie but of their owne nature contingent or comming by chance proued 175 ab Second causes are instruments thereof 1 173 ab A similitude proouing that we must not denie it bicause wee see not the causes thereof 1 172 a That God worketh our wil to choose or refuse that his ProuideÌ„ce goeth no further as some say 1 175a The causes thereof as the formall the materiall the finall and that thereof there can be efficient cause 1 71 a Whether necessitie bee a let to it 1 169 b Man is not exempted from the Prouidence of God though the contrary may seeme to be 1 172 b 73 a Melanchthons opinion of free-will and Prouidence 1 200 b What the Peripatetiks thought of it and why they said it was aboue the Moone 1 171a b Damascens distinction of the same into good pleasure and permission 1 200 ab Ierom saieth that nothing be it good or euill happeneth without it 1 182 b Latona signifieth nature Prouidence the midwife reade the fable 1 170 a Prouidence worshipped as a goddesse of the heathen reade how 1 170 a ¶ Looke Predestination Prouident Who is Prouident according to Augustines iudgement 1 170 ab Prudence Prudence diuided by Augustine into vnderstanding memorie and prouidence 1 170 a Ps Psalmes Diuerse sortes of Psalmes and whose Psalmes are not to be vsed 3 314 ab ¶ Looke Hymnes and Songs Pu. Punish Why God doth Punish his own people by nations farre worse than they 3 286 ab How God doth Punish the sins of the fathers vpon the children 2 2 6 b Why God doth Punish some and not all 3 386b Whether to Punish and to forgiue be contraries 4 28â— b How farre foorth the lawe that commaundeth to Punish doeth binds 4 262 a Punishing Men in Punishing and rewarding respect not whether things be doone by nature or by industrie 55a Punishment Punishment may be both in the minde and in the bodie 1 180 b Of like for like 2 4 4b 416 a 324 a 540 b Creatures suffer it together with vs when we sinne 2 250 b Why sinne is said to be a Punishment 2 273 b and how 1 190 a Whether Punishment and fault be all one 1 194 b Whether the children suffer Punishment for the fathers offence 2 â—35 ab 236ab Of Gods Punishment vnto the third and fourth generation 2 365 b 366 a Originall sinne a Punishment also a sinne 1 181 a Of the guiltines of sin or bonds vnto Punishment 1 188 a How it is ment that iudgemeÌ„t and Punishment are not twise vsed 3 387 a Gods sentence touching temporall Punishment is not alwayes chaunged by repentaunce in the godly 1 207 b The schoole diuines thinke that the Punishment of originall sinne shall be without feeling 2 233 b Whether Adams or Eues Punishment was the grieuouser 2 493 ab As touching eternal Punishment euerie one suffereth for his owne sinne 2 3â—7 a Whether the Punishment remaine when the fault is forgiuen 3 224 ab 225 a 221 a 237 a Why ciuill punishment is sometime forgiuen and sometime increased 4 257 b 258 a Punishments Howe Punishments do pertaine to goodnesse and howe they are sinnes 2 231 b Diuerse sortes in hell prooued by Scripture 2 234 a Of this life preparatiues of them to come 2 235 a Temporal take not away eternal from grieuous sinnes 2 234 b 235 a Sometimes sudden sometimes proloÌ„ged for a time as how 2 386b 387 a Euerlasting suffred of no man but for his owne fault â— 362 b Deferred are at last to bee executed 3 3â—6b 387 a God laieth them vpon some for others sinnes 2 363 b 64 a What sins are both sins also the punishments of sins 2 273 ab The afflictions of the godlie are not punishments 3 2 7 a Gods deferring of vengeaunce bringeth greater punishments 3 388 a Reioysing and sorowing in the Punishments of the wicked are in one will of the godlie at once 2 400 a.b God vseth signes as punishments for sinners themselues for punishmeÌ„ts for others 1 197 b 198 a The afflictions of the godlie cannot properly be called punishments 2 366b God doeth not alwayes bring temporall euils as punishments 2 364 a God will not defer Punishments more than is meet least he might seeme to cast away the case of things 2 237 b Men deserue euen the temporall which they suffer 2 3â—4 a In the regenerate God conuerteth them into medicines 2 364 b None shal suffer spirituall and eternall but for his owne sinnes 2 365 b By the grieuousnesse of them the weightinesse of sinnes is knowen 2 482 a By whom they may bee forgiuen and how farre foorth 2 414 a Whether those which God shall lay on the wicked in hel are cruell 2 10. God doeth turne them that wee suffer vnto gooâ— â— 364 b It is lawfull to pray for them to light vpon some and why 398 a Temporall are so moderated of God that they may afflict the wicked and not hurt the good 2 362 ab By temporall are described eternall 2 598 b Whether they are at any time forgiuen without satisfaction 3 221 b Those of the wicked belong not to Christes crosse 3 2â—3b 274 a God forbeareth them for the keeping of outward discipline 2 111 b Punishments of the ciuil Lawes for violent takers away of mens daughters 2 438 ab For sedition 4 122 b 323 a For adulterie and whether they must bee equall both to the man and the woman 2 489 ab 490a b 491a They are to be aggrauated according to the circumstaÌ„ce of the crime 2 414 b Rather to bee diminished than increased 2 414 b Charitie is not violated by the inflicting of them 4 279 b In what cases men may and may not inflict them vpon the children for their parents 2 367 ab Causes for the which Magistrates may sometimes deterre them 4 275 b Whether they are to be released from oftenders 4 246 b 247. 248. 249. 250. 251. 252. 253. 254. 255. 156. 257. 258. 259 and howe 4 60. 26. â—62 2â—3 a How clemencie diminisheth them 4 262a They be medicines of the Common weale 4 256 a To knowe which is voluntarie and not voluntarie may helpe to moderate the punishments which Lawes appoint 2 281 a Purgatorie The originall of Purgatorie 3 323 a 223 b Prooued out of the Machabees â— 74 b Much adoe ere the Church would a â—…t it 3 3 4 a Whether we abolish Gods iustice by taking it away 3 24 a Whence the punishmentes of Purgatorie role 3 23 a A great argument for the disproofe of Purgatorie 3 23â— b â— 52 b Sundrie and variable opinions touching Purgatorie 3 233 ab No mention thereof