time whether of them did first sinne Adam or Eue but his meaning was to shew the root A place in the booke of Wisd 2 24. is discussed that saith sinne came first by the diuell out of which sinne was spred in the world And so is that likewise answered which might be obiected out of the booke of wisdome that Through the enuie of the diuell sinne came into the world Also Iohn writeth that The diuell did sinne from the beginning For here is not treated of the imitation of the sin of another or of the persuasion to sinning otherwise it is true that the first example of sin came from the diuell and he was the verie persuaded author of transgressions But this is now the scope of the apostle to teach out of what thing as from the begining sin was conueied by propagation to mankind And that this is the meaning of the apostle it may be prooued by that Antithesis or contrarie comparison which he maketh betwéene Christ the first Adam For the Lord did not restore vs or make vs iust onelie by laieng an example before vs of following him or by shewing himselfe to be a most faithfull admonisher but by altogither changing vs making vs new by the spirit and grace Whervpon Augustine doth séeme to haue rightlie expressed the discommoditie brought by Adam when he saith that He brought mankind into a consumption Adam by a certeine contagion infected vs all An argument of the Pelagians by which word he signifieth that he by a certeine contagion infected vs all 47 But against this doctrine the Pelagians are woont to vse this argument That which hath no being cannot hurt But originall sinne if anie be is alreadie wiped awaie by faith in Christ and by baptisme and doth not remaine Therefore it cannot hurt the children which are baptised But that which these men take as granted namelie that originall sinne is abolished in the beléeuers and in them which be baptised that is not perfectlie true For in euerie sin Two things to be considered of in euerie sin Wherein originall sin differeth from actuall sinnes two things must be weighed the action or lewd affection which is as it were the matter offense or bond vnto punishment which they call guiltinesse But originall sinne herein differeth from those sinnes which they call actuall bicause in them the matter continueth not still for so soone as one hath committed either adulterie or hath spoken blasphemie the thing being doone those actions doo foorthwith cease and are no more extant onelie the offense against God and the guiltinesse remaineth Wherefore séeing by faith and repentance the bond vnto punishment or the offense against God is remitted we may easilie grant that the whole sinne is abolished The matter of originall sin passeth not awaie But in originall sinne the consideration is otherwise bicause the matter thereof passeth not awaie for euerie one of vs hath experience in himselfe that the corruption of nature remaineth séeing as yet also we run headlong continuallie into sinne but vnto diuine things we be vnapt both in bodie and in mind which sinnes notwithstanding are not imputed vnto the faithfull The guiltinesse of originall sinne is forgiuen in baptisme For the guiltines and offense against God is forgiuen in baptisme through faith in Christ although the matter of sinne be still remaining which matter though it be broken and made of slender force in the godlie yet we shall not atteine to the perfect abolishing of the same vntill such time as we die And séeing men which be regenerate doo procreate children not in respect that they be regenerate but by nature and flesh Why the children of the regenerate are borne with originall sinne therof it coms to passe that the children also of beléeuers are borne subiect vnto originall sinne For into them is powred the same defiled and corrupt nature that is in the parents when as yet on the other side forgiuenes or imputation which are apprehended by faith cannot be powred into them For the explicating of this matter Two similitudes Augustine vseth two similitudes One is of the graines of corne which although they be sowne into the ground being purged of their small leaues chaffe strawe eares yet they growe vp againe with all those things which hereof commeth to passe bicause that clensing commeth not vnto those graines by nature but by the art and industrie of men and forsomuch as the corne springeth not of these principles of art and industrie but of nature it must néeds be that when they are sproong vp they follow the order of their owne nature and not of humane industrie The other similitude is of a man circumcised who neuerthelesse begetteth a child with his foreskinne which commeth to passe bicause circumcision was not in the father by nature but by violence vsed outwardlie and séeing that children are not begotten by that outward power but by the inward strength of nature it is of necessitie that when they are begotten they doo followe the order of nature and therefore we bring foorth no other children but such as we our selues are Séeing then we haue in vs the infection of originall sinne they cannot be without the same but we cannot impart vnto our children the remission and forgiuenes of that sinne for that must be hoped for at the hand of God onelie The verie same thing we sée happeneth in sciences and vertues The sciences which be in parents are not deriued vnto their children which although they be in the parents yet they are not deriued vnto their issue whereby it appéereth sufficientlie wherein the Pelagians were deceiued Neither can anie man iustlie accuse vs for these things as though we plucke anie thing awaie either from faith or baptisme What is to be attributed vnto baptisme For vnto baptisme we grant plentifullie that it sealeth vnto vs the remission of the guiltines and of the offense and also grace and the holie Ghost and ingraffing into Christ and that it sealeth vnto vs the right to eternall life Yet it followeth not thereof that by it is abolished the corruption of nature or the continuall nourishment of sinne Wherefore Paule rightlie saith that By hope we are saued Rom. 8 24. But it is a great maruell how the Pelagians can denie that there is originall sinne in infants séeing they perceiue them to die euerie daie For the scripture manifestlie teacheth that The reward of sinne is death and the sting of death is sinne Sinne and death are linked one with another Therefore whom so euer thou shalt seclude from sinne him also thou must of necessitie seclude from death for by the testimonie of the scripture these are compared together as the cause and the effect In Christ was onelie death without sinne But here we must except Christ onelie who notwithstanding he knew not sinne yet for our sakes he died but death had no dominion ouer
by a ioifull deliuerance Wherefore the works were all one but the purposes were diuerse For which cause Iob. 1 21. when Iob said The Lord hath giuen and the Lord hath taken awaie he praiseth God as the chéefest cause without whose prouidence these things were not doone and whose prouidence vsed all things to a good end yet dooth he not praise the robbers and the diuell So did Dauid also behaue himselfe he commended not Semei he said not that those cursings were of their owne nature good but turned himselfe to the prouidence of God The worke was wicked yet in some respect it may be called the worke of God bicause he ruled it and vsed it Also it is said in the prophet Iere. 48 10. Cursed be he that dooth the worke of the Lord negligentlie and the worke of the Lord he calleth the affliction of the people whereby the wicked ouerpressed them Wherefore the wicked can not excuse their sinnes in respect of this vse of God for they haue the cause of those sinnes in themselues And euen as Gods good vse of these things excuseth not sinners so on the other part the naughtines of sinners dooth not contaminate the good vse and prouidence of God who can excéedinglie well vse the things which be doone amisse Augustine in his Enchiridion ad Laurentium Augustine chapter .101 declareth that It may be that God and man would one and the same thing It is not alway iust for man to will as God willeth and that God in so willing dooth rightlie but that man dooth sinne although he will those things which God willeth He bringeth an example The father of a wicked sonne sickeneth the will of God by his iust iudgement is that he should die of that disease the vngratious child also would the same but to the intent he may the sooner come vnto the inheritance and be frée from the power of his father God willeth iustlie but the child vngodlie And on the other side he saith that It may be that a man would the thing that God would not and yet that as well he as God willeth rightlie Admit that the father which is sicke haue a good child God would that the father should die the child thorough an honest affection would it not for he is desirous to haue his father liue they will diuerslie and yet they both will iustlie It consisteth onelie in the purpose of the will for thereof dependeth oftentimes goodnes and naughtines But there ariseth a doubt An obiection If that one maner of worke depend both on God and man and that it drawe naughtines from the infection of man and that it hath some goodnes in respect that God vseth it so as nothing may escape God or his prouidence wherfore dooth Zacharie in the first chapter complaine Zach. 1 15. I was but a litle angrie with my people but they helped forward vnto euill that is they passed the bounds That which they sinne séemeth to excéede the prouidence of God so as they did more than God had decréed We answere that It must not be vnderstood that they did more than that thing might serue to the vse of Gods prouidence for there can be nothing at all doone besides the will of God his decrées which be most firme Augustine in the same Enchiridion ad Laurentium 102. chapter saith The will of God is inuincible how then are they said to haue excéeded Not the bounds of the eternall decrée but the iust measure of victorie There be certeine bounds limits and lawes which ought to be kept by conquerers They excéeded that which became them but that they could doo more than prouidence would vse it must in no wise be granted 11 The third kind of the works of God wée call that which is proper vnto the saincts for thereby he most mercifullie bringeth manie things to passe in them Phil. 2 13. for he reigneth he liueth and he worketh in vs both to will and to performe Otherwise in nature we be certeine barren trées we are blind we will no good things The iudgement is corrupted the will and choise is corrupt in those dregs of originall sin but God by his spirit fashioneth his chosen anew We haue from the beginning a nature giuen according to the similitude of God wherevnto should be agréeable to will to choose to doo these things and those things But in that we can not doo good of our selues it hath procéeded of corruption but in that we will rightlie and doo serue God by an obedience begun it is of the supernaturall grace of God Wherefore the first kind of Gods works which belongeth to the vniuersall prouidence serueth not to the question now in hand The second kind of working and the third belong vnto this 12 Although therefore that God doo gouerne euen sins and euils yet he is not properlie said to be the efficient cause Augustine in his twelfe booke De ciuitate Dei the seauenth chapter speaketh verie well as concerning a naughtie will when he saith That euill hath no efficient cause An euill thing hath no efficient but a deficient cause And if anie will search out this efficient cause it is euen like as if he would sée the darkenes with his eies or comprehend silence with his eares which being priuations it is no néed that they should haue efficient causes Yet neuertheles they be things knowne vnto vs for there is all one sense of things that bée contrarie The sight séeth not other than bright things A similitude the eare heareth not other than noises and yet by these senses we knowe euen these things not by the vse of them but by the priuation onlie A naughtie will doth God vse to the ends appointed not bicause he is not able vnlesse it be by these meanes to atteine to that which he will but so it pleased him to declare his wisedome and power that he might shew himselfe able to doo something mediatlie as they saie and immediatelie and that it maketh no matter vnto him whether the instruments that he vseth be good or bad Wherefore let vs séeke out what is the deficient cause of euill actions and among the rest we shall find wicked affections and inclinations The causes of euill actions which séeing they fall awaie from the word of God and from right reason it is no maruell if things that be faultie procéed there-from These be the inward causes of sin but they be rather deficient than efficient causes The diuell also is said to be the cause of sin for we reade in the booke of wisedome By the diuell death entred into the world Wisd 1 24. therefore sin also for death is the effect of sin But yet the diuell can not be called the proper and absolute cause of our sin the reason is for that such is the nature of euerie proper and perfect cause that the same being put the effect doth of necessitie followe
nothing either past or to come But we alledge nothing strange from the scriptures Paule saith that God hath predestinated vs before the foundations of the world were laid Ephes 1 4. If they beléeue not vs let them looke vpon the prophesies Iacob fore-shewed that Dauid should be king Gen 49 10. How might this haue béene vnlesse the will of God haue respect vnto the time to come But Paule in the 11. to the Romans saith The gifts and calling of God are without repentance But the sentences of the scriptures must not be more largelie vnderstood than the place it selfe wherein they be written may beare for otherwise we may be sooner lead to error Paule intreated in that place of the couenant which God made with the Iewes and saith that these promises cannot be void and that it cannot be but that manie of the Iewes should bée at length conuerted vnto Christ bicause The gifts and calling of God are without repentance Although others vnderstand that place as touching the gifts which depend vpon the eternall predestination of God for that they be sure and stedfast Indéed other gifts whether they belong to the iustice of this life or to things which be temporall may both bée giuen and taken awaie For there be manie who hauing once beléeued doo afterward fall to destruction Theodoretus saith Gifts be without repentance if the nature of the things themselues be considered but if men fall from them and be depriued of them the fault is their owne How it could be said to Saule that his kingdome should be established for euer the same being before appointed to the tribe of Iuda 4 But let vs sée how Samuel said In 1. Sam. 13 vers 13. The Lord would haue established thy kingdom for euer For how could the kingdome haue remained for euer in the familie of Saule séeing it was fore-told before of Iacob that the kingdome should be in the tribe of Iuda and that God decréed from all eternitie that he would giue the kinglie right vnto the house of Dauid Here we may not answer that God indéed had so decréed at the first but that he afterward changed his mind for God is not changed Rabbi Leui Ben Gerson thinketh that this Hebrue word Adolam signifieth not eternitie but some certeine space of time and that so Saule might reigne according to the meaning of that word Adolam that is for a long time and afterward that Dauid might succéed him But this iudgement I doo not much allow for Dauid was now not onelie borne but was also of ripe age so as Saule might not reigne for anie long time But that God is not changed all men confesse yet all men not after one and the same maner for some saie that we feigne that God dooth predestinate somewhat from euerlasting which yet he executeth afterward That saie they is absurd for all things are present vnto God Howbeit we saie not that God is mooued for a time but his counsels are from euerlasting But this we saie that when a thing is come to passe he dooth not appoint anie new counsels Paule saith Ephes 1 4. that He was chosen from his mothers wombe and that we were predestinated before the foundations of the world These things no doubt are euerlasting in God but in the things themselues they were predestinate long before they were made But if they will cauill as touching predestination we will obiect prophesies in the which they cannot cauill When they had doone neither good nor euill Rom. 9 11. Malac. 1 2. that the purpose of God according to the election might abide it was said Iacob haue I loued but Esau haue I hated So as touching the kingdome to be established in the tribe of Iuda it was fore-shewed long before Dauid was borne who first reigned in that tribe How then dooth Samuel saie 1. Sa. 13 13. God would haue established thy kingdome for euer It is a potentiall maner of speaking But what potencie is this There be also manie such formes of speaking in the holie scriptures 1 Cor. 2 8. If they had knowne saith Paule they would neuer haue crucified the Lord of glorie but it was predestinated from the beginning that Christ should die So are they commonlie woont to saie If Adam had not sinned Christ had not suffered But let vs passe ouer those things and let vs examine that sentence which we haue in hand whereby the same being well vnderstood all other like may be vnderstood 5 And first let vs sée whether the predestination of God touching Dauid were the cause why Saule was cast out of the kingdome It séemes to me that there were two causes of that casting out one the prouoking of God to wit the sinne of Saule and the other was the will of God but prouoked stirred vp by sinne to which of these causes therefore shall we rather ascribe the casting out Certeinlie vnto sinne for it was méet that he which had behaued himselfe ill should be remooued from his place Therefore Oseas saith Of the ô Israel commeth thy euill Indéed we cannot denie but that the will of God was after some maner the cause but the true and certeine cause was sin Also another no small difference it shall be if we compare our sinnes vnto the punishments and our good works vnto the reward That sinnes deserue puâ—…shment 〈◊〉 good 〈…〉 no 〈…〉 Rom. â— 18. for our sinnes deserue punishment but good works deserue no reward Why so wilt thou saie Bicause there is a proportion betwéene sin punishment but betwéene good works and reward there is none for The passions of this life are not woorthie of the glorie to come which shall be reuealed vnto vs. Moreouer ill works are properlie of our selues but good works are not but of God Wherefore eternall death may be called the reward of sinne but contrariwise eternall life cannot be called the reward of our righteousnes So that we saie that the sinne of Saule was the true cause why he fell from the kingdome but his good works could neuer haue béene a cause for him to haue continued But whether did this counsell and decrée laie a necessitie vpon Saule Hereof there was no absolute necessitie in him for as touching the inward originall of sinning that had Saule in himselfe and that which he did he did it willinglie and of his owne accord Indéed God decréed the kingdome vnto Dauid and to the tribe of Iuda but yet so as the same should be first taken from him iustlie And if God fore-sawe that Dauid should be king he also fore-sawe the sinne of Saule wherefore he sawe the one thing and the other both that the one should sinne and the other should reigne in this order there is no sinne committed by God True indéed it is that God might in such sort haue punished Saule as he would not take the kingdome from him For he manie waies punished the posteritie of Dauid when
5 3. 1. Pet. 1 6. for Tribulation worketh patience patience experience And Peter in the first chapter of his first epistle saith that There is ioie to the saints in temptations yea and Paule dooth glorie in his aduersities 2. Cor. 21 9. The which he meaneth not as they procéed from the diuell or from wicked men Temptations distinguished but as they come from the prouidence of God and be the instruments of his reward and saluation But if they tend vnto euill that is that they be prouocations vnto sin then must they be distinguished bicause therein is either fall or victorie If victorie be ioined with them this kind is desired of saints to the intent the diuell the flesh and the world may euerie daie more and more be vanquished in them But if they be afraid of falling it is either temporall or eternall if it be temporall we must praie for the auoiding of temptation as we doo in the Lords praier And lead vs not into temptation Matt. 6 13. This did Christ teach his apostles when hée said The spirit indeed is readie but the flesh is fraile Matt. 26 41. watch and praie that ye enter not into temptation And reason leadeth vs therevnto for we ought to detest all things that are contrarie vnto the will of God such is a fall against the lawe of God yea nothing ought to be more displeasing vnto vs euen as it appéereth by the commandement Thou shalt loue the Lord Deut. 6 5. with all thine hart and with all thy soule To these things adde that none ought to haue such confidence in his owne strength as he should not feare in temptation Wherefore in temptation we must alwaies praie but not that wée may not be tempted at all séeing God hath appointed our life to be a warfare But godlie men are not afraid of temptations which haue a perpetuall and deadlie end for they knowe that God is a father vnto them which they would not beléeue if they misdoubted that they should be forsaken of him Further they acknowledge Rom. 11 25. that The calling and gifts of God are without repentance as it is said in the epistle to the Romans ¶ Looke the propositions out of the 22. chapter of Genesis at the end of this booke The end of the first part E R THE Second Part of the Common Places of PETER MARTYR Wherein is intreated of the woonderfull knowledge of God the Redeemer The first Chapter Of Sinne especiallie originall sinne and of the vniuersall corrupting of mans nature ¶ Looke the like place In Gen. 8. at the end In Rom. 5. The cheefe points to be intreted of FIrst wee will sée whether there be anie originall sin or no for there be some which vtterlie denie the same to bée then wée will declare what it is lastlie what properties it hath and how by succession it is conueighed to the posteritie and by what meanes it is released As touching the first we must remember that both in the holie scriptures also among the fathers it hath diuers names for in the seuenth chapter of the epistle to the Romans verse 8 23. The names by which originall sin is called it is called sinne and the lawe of the members and concupiscence Else-where it is called the want of originall righteousnes a corruption of nature a lumpe of wickednes a froth a weaknes naturall The Pelagians and Anabaptists denie originall sinne The arguments of them that denie originall sin Nahum 1 9. the lawe of the flesh and such other like The Pelagians in old time denied this sinne at this daie the Anabaptists denie it These in a maner may be accounted their arguments First they saie that the fall of Adam was sufficientlie punished in himselfe and that there is no cause why God will reuenge it in his posteritie especiallie séeing it is written in the prophet Nahum that God dooth not twise punish one and the selfe-same thing for it sufficeth him that he had once punished Moreouer it is also written Ezec. 18 20 that The sonne shall not beare the fathers iniquitie but the soule that sinneth the same shall die Further that the bodie when it is formed in the wombe is the workmanship of God and hath nothing that ought to be blamed naie rather which is not woorthie of great admiration that the soule also is either created or infused by GOD and that the meanes of propagation cannot be accounted euill bicause marriage in the holie scriptures is commended and that from the beginning God commanded man to beget children Wherfore among so manie defenses of innocencie they demand by what entrances sinne could insinuate it selfe They adde also that Paule in his first epistle to the Corinthians 1. Cor. 7 14. when he exhorteth the beléeuing wife to abide with hir vnbeléeuing husband if he will abide with hir among other things saith Your children are holie But they saie that they cannot be holie if they be borne in sinne and that therefore they which be borne of faithfull parents cannot drawe with them originall sinne They affirme withall that it is commonlie said that sinne is a thing spoken doone or lusted against the lawe of God and that it is not sinne vnles it be voluntarie And as Iohn saith in his first epistle the fourth chapter Sinne is iniquitie 1 Iohn 3 4 contrarie wherevnto is equitie or right and that this can be no other thing than is conteined in the lawe and so that sinne is a transgression of the lawe All which things cannot fall into infants when they be borne And they saie further that it séemeth not conuenient which is spoken of some namelie that this sinne is by the flesh or bodie powred out from one to another for that the flesh and the bodie are in their owne nature senselesse things neither can they séeme to be a méet subiect for sinne And to establish their feigned deuise they said besides that those things which are spoken by Paule verse 12. in the fift to the Romans must be extended vnto the sinnes which be called actuall But they saie that it is therefore said that sinne entered by one man into the world bicause of the imitation and example which the posteritie followed 2 By these and such other like arguments they being led denie that there is anie originall sinne But as for death and the afflictions of this life which are commonlie brought as tokens whereby originall sinne is confirmed they say that those consist of naturall causes such as in the temperature of the elements and of the humors And therefore they saie it is a vaine fable that we refer them to the fall of Adam And they thinke it to be a thing most absurd to affirme that to be sinne which by no maner of meanes can be auoided Lastlie they saie that if by that meanes we shall be said to sinne in Adam bicause we were in his loines according as it is
all the godlie doo affirme that in death there is a féele of Gods wrath Therfore by nature it selfe it bringeth in gréefe and quaking feare which thing both Christ himselfe when he praied in the garden and also manie other holie men haue declared But if there be anie vnto whom it is pleasant and delectable to die and to be loosed from life this haue they by some other meanes and not thorough the nature of death And Paule vnto the Corinthians saith that Death is the sting of sin 1. Co. 15 56 for death should not be able otherwise to doo anie thing in vs vnlesse it did consume vs by sinne Wherefore they which vaunt Al sinnes in their owne nature are to be called mortall Sinnes are not all of equall degree Of barrennes hunger drith inundations plague such like causes of calamities Looke 1. King 8 37. Gen. 26 verse 7. that originall sinne is onelie a certeine féeblenes which cannot condemne a man those doo neither vnderstand the nature of sinne nor yet this sentence of the apostle Besides this if that death flowe out of sinne all sinnes in their owne nature must be called mortall for in that GOD imputeth not some sinnes vnto vs that coms not to passe through a lightnes of sinnes but through his mercie for there cannot be so light a sinne which bringeth not destruction vnles the mercie of God put it selfe among Howbeit we doo not therefore saie with the Stoikes that all sinnes are alike for we knowe that Paule describeth certeine sinnes vnto vs which be so gréeuous that they exclude men out of the kingdome of heauen How by Sinne all things are subiect vnto vanitie 52 But the reuelation of vs is waited for of all creaturs bicause in the meane time In Rom. 8. Euerie creature expecteth the reuelation of our glorie while the same is deferred euerie creature is subiect vnto vanitie Indéed this place of Paule is somwhat hard howbeit I thinke this sense to be plaine enough that generallie euerie creature is in a gréeuous state The creatures doo labour for our cause till our redemption and vnto the time of our full redemption is toiled with troublesome labours For the earth is for our sake subiected vnto the cursse and bringeth foorth thornes and briers and to nourish vs repaireth fruits which euer among are falling to decaie and is compelled for our sinnes to suffer ruines and destructions The aire is become vnwholesome sometimes it is frosen with colds sometimes inflamed with heats sometimes it is couered ouer with clouds sometime with raine Liuing creatures of all sorts are brought foorth and die for our reléefe The celestiall spheres are continuallie mooued they go downe they rise they suffer eclipses the moone waneth and increaseth At the death of Christ the light of the sunne was darkened and when Christ shall come to iudge as the euangelists declare the powers of heauen shall trauell Further euerie creature is constreined to serue the wicked and to become subiect to their abuses Ose 2 8. which the prophet Ose in his second chapter declareth The Israelites ascribed the good things of this world which they abused not vnto the true God as they should haue doone but vnto Baal to him they gaue thanks and him onlie they called vpon Wherefore God being angrie Ose 2 9. said I will take awaie my wine and mine oile and I will set at libertie my wooll my flax that they should not couer thy shame By which words the prophet sheweth that when creatures are taken awaie from the vngodlie they are set at libertie that they should not be compelled to serue the wicked anie more Augustine in his 83. booke of questions and 67. question dooth otherwise interpret this place for by Euerie creature he vnderstandeth men euen as it is also taken in the Gospell for so Christ saith Mar. 16 15. Preach ye the Gospell vnto euerie creature And this therefore is conuenient vnto man bicause in him as in a certeine litle world are comprehended all kinds of things In man are comprehended all kinds of things Although the same Augustine denieth not but that these words maie be otherwise also expounded But this he warneth vs to beware that we doo not foolishlie thinke that the sunne moone and starres and the angels aboue doo sigh and grone which some haue not bin ashamed to imagine We must confesse saith he that the holie angels doo seruice vnto vs at the commandement of God but séeing they be now in blessed state and doo behold the face of the father doubtlesse mourning and sorrowing for our sakes is not conuenient for them lest peraduenture they might séeme to be in worse state than Lazarus in the bosome of Abraham Rom. 8 20. We must not thinke that the moone sun or angels do properlie grone Herevnto adde that Paule saith Euerie creature is subiect vnto vanitie and doth not onelie sigh and grone but also shal be deliuered from the bondage of corruption all which things cannot fall vpon the nature of angels But saith Augustine We must not rashlie pronounce anie thing The angels are not subiect either to vanitie or corruption it sufficeth if we beware of the absurd and the fond opinions of heretiks which haue falselie and vnaduisedlie vttered manie things touching the groning and mourning of creatures in which words I thinke that the Manicheis among others are noted The Manicheis did impiouslie fable manie things of the groning of creatures 53 But to speake somewhat touching the opinion of Augustine whereby he thought that by Euerie creature are to be vnderstood Men I consider that all mankind is to be diuided into two parts so that of men some be godlie and some vngodlie Then it must be sought whether of these doo with so great a desire wait for the reuelation of the sonnes of God Of mankind there be two sorts the godlie and the wicked I thinke it will not be said that the vngodlie doo wait for it for they be nothing carefull for that which shall happen in the world to come Wherefore there remaineth onlie the godlie who séeing they be such The vngodlie are not carefull of the glorie to come out of doubt they must be called the sonnes of God And so it will follow that those onlie be the sonnes of God which doo wait for the reuelation of the sonnes of God and so they shal be all one The sonnes of God desire the glorie to come which both desire and be also desired But it séemeth that Augustine was not herof ignorant for he saith The sons of God séeing they be now oppressed with sundrie cares and troubles doo couet earnestlie for a better state which they hope shal be one daie reuealed The which happeneth often times that they which be in heauinesse and hard state doo earnestlie desire that a quieter state maie once be granted vnto them But if we consider those
vnto the Corinthians 1. Co. 11 10 commandeth women to haue their head couered in the holie congregation at the least-wise bicause of the angels And euen as women ought to shadowe their face that they be not séene so on the other side men ought to temper themselues that they doo not ouer-curiouslie behold them Of which matter Tertullian wrot manie things verie well in a little booke intituled De virginibus velandis And Solomon thus wiselie admonished Lust not after hir beautie Prou. 6 25. Also Gregorie the first They saith he which abuse the outward eie be worthie to haue the inward eie shadowed Iob. 31 1. I haue made a couenant saith Iob with mine eie that I will not thinke vpon a virgine He saith not onelie that I would not looke vpon but that I would not admit into my mind an imagination of hir This séeing Dauid did not he cast himselfe into the danger which all godlie men ought to take héed of Of the punishments of Adulterie In 2. Sam. 12 14. 22 Somewhat we will declare in this place of the punishments of adulterie And this I thinke to be necessarie for me for by the gréeuousnesse of punishments we know the weightinesse of sinnes By rewards and punishments Common-weales are preserued But punishments must be applied according to the heauinesse of offenses It is verie well written in the 24. cause question 1. in the chapter Non afferamus which words be ascribed vnto Ierom but rather they are the words of Augustine The greeuousnesse of Schisme How gréeuous a sinne is Schisme or to be diuided from the church it is perceiued by the punishments laid vpon men for other gréeuous sinnes The idolatrie doone vnto the molten calfe Exo. 22 27. Iere. 36 29. God punished by a kind of death Bicause Zedechias burned the booke of the prophet God did reuenge it with captiuitie But the rebellion done against Moses and Aaron he punished more gréeuouslie Num. 16 he sent a fire wherewith those which conspired with Chore were consumed and the earth swallowed vp the seditious persons A diuision of this place We will first then consider the punishments of adulterie that we may vnderstand how heinous a sinne it is Secondlie we will sée whether the adulterer and the adulteresse should haue equall punishments and whether they be bound to like punishments and whether of them is the greater sinner Thirdlie what euils maie come by reason that these punishments are either neglected or vtterlie taken awai◠As touching the first we must search in the holie scriptures what may be found touching the punishments of adulterie after that we will descend to the reckoning vp of punishments of diuers nations then will we come to the Romane lawes and last of all vnto the ecclestiasticall and Canon lawes Of the first we must vnderstand that the diuine scriptures teach vs that The wages of sin is death Rom. 6 23. Séeing therefore that death is due vnto sinnes foorthwith after a man hath transgressed he might be put to death by the iustice of the lawe But God is not so strict an exactor he granteth as yet some space vnto life the which neuerthelesse is somtime broken off by the sword of magistrates if gréeuous crimes be committed which can by no meanes be suffered But there are other sinnes of lesse weight for which it is not lawfull to put men to death Further we will sée whether adulterie may be reckoned among those sinnes wherevnto death is due Certeinlie it was a sinne wherevnto death belonged as the holie scriptures declare vnto vs and that for good cause For by this wickednesse is hurt that societie from whence is deriued the fountaine of all friendship among men Gen. 26 11 In the booke of Genesis when Abimelech the king of Gerar had séene Isaac plaieng somewhat familiarlie with Rebecca he perceiued him to be hir husband and not hir brother Death for adulterie before the lawe Gen. 39 20. So then he charged that none vpon the paine of death should touch that woman Therefore we sée that before the law of Moses adulterie was by the Ethniks punished with death Ioseph after that it had béene laid to his charge in Aegypt that he committed adulterie with his mistresse was deliuered to the head officer of capitall crimes and was cast into prison Thamar Gen. 38 24. when she had buried two husbands and waited for the third vnto whom she was betrothed did commit adulterie and was iudged to be burnt And vndoubtedlie when a woman that is betrothed dooth abuse hir selfe she committeth adulterie For although it be not a full marriage yet is there such hope of marriage as it ought not to be polluted This did the emperour Seuerus perceiue The lawe may be read Ad legem Iuliam de adulterio in the Digests the lawe Sivxor in the Paraph Dinus In the 22. chapter of Deuteronomie Deut. 22 22 Leuit. 20 10 and in the 20. of Leuiticus by the lawe that is there giuen the adulterer adulteresse are commanded to be put to death Which sentence God in the 16. chapter of Ezechiel confirmeth verse 38. where he saith that he would bring punishment vpon the adulterous Israelits The same lawe is confirmed in the eight chapter of Iohn When the Scribes and Pharisies had brought vnto Christ a woman which was taken in adulterie they said Moses commanded vs in the lawe verse 5. that such a woman should be stoned c. So greatlie did God estéeme chastitie and vnspotted wedlocke as he would not haue so much as a suspicion to remaine betwéene them which were man and wife For in the booke of Numbers Num. 5 14. The lawe of gelousie there is ordeined a lawe touching gelousie She which was suspected of adulterie was brought vnto the priest cursses were denounced a drinke was giuen hir and straitwaie it was knowne whether she was an adulteresse or no. And if a man had married a wife and had béene able to gather and prooue by certeine signes that she was not a virgine she was punished Punishments for abusing a maid betrothed If a maiden betrothed to a husband had béene forced by anie abroad in the field the rauisher should haue béene punished with death if in the citie the damsell should also haue had the same punishment Deuteronomie 22. So then great seueritie was vsed héerein verse 13 25 Howbeit the reuenge was not committed to priuate persons the husband killed not his wife nor the father his daughter but the matter was brought before a iudge verse 27. So read we to be doone in Susanna although that historie be Apocryphall In the prophet Ieremie we read that Nabuchadne-zar rosted Zedechias and Achabus Iere. 29 22. two vnchast priests These things we haue in the holie scriptures especiallie of the old testament The Ethniks lawes for punishment of adulterie 23 The lawes of the Gentils also suffered not
the sunne entereth in at our windowes but when it hapneth that the sunne is to be named togither with the beame we call not the beame by the name of the sunne but saie it is the beame of the sunne But the first reason is more firme 14 As concerning the kingdome of Christ it séemeth to bring no small difficultie In. 1. Cor. 15 verse 24. when as be the holie scriptures there is often mention made of the eternall kingdome of Christ which if it shall haue an end as the words of Paule in the 15. chapter of the first to the Corinthians séeme to signifie some contrarietie will appéere to be stirred vp Gabriel said vnto Marie God shall giue vnto him the seate of his father Dauid Luk. 1 32. he shall reigne in the house of Iacob for euer and there shall be no end of his kingdome And Daniel when he prophesied couertlie of the Monarchies Deut. 2 44. he was not silent as touching the kingdome of Christ but he prophesied that that should be a kingdome of all worlds and for euer This knot did Ambrose vndoo that we must not beléeue Ambrose that the sonne will so deliuer vp this kingdome vnto the father as he shall cease to reigne but bicause he will then declare vnto all persons that he dooth not reigne by himselfe but that all his strengths and actions be of the father from whome is all paternitie both in heauen in earth And after this sort he shall openlie glorifie him What is meant by deliuering the kingdome to the father Ambrose To reigne is taken two maner of waies Which thing shall be to deliuer the kingdome vnto God to the father that is not to vse the same vnto himselfe onelie Augustine wheresoeuer he intreateth of this place consenteth vnto Ambrose But we may expound it otherwise and as I thinke with a méete exposition by these waies that followe as to saie that to reigne is sometime taken as it were to excell to be aboue others and to hold the highest place And in this signification Christ shall reigne perpetuallie But if we saie that to reigne is in such sort as to exercise the office of a king to fight to defend to ouercome and other such like Christ shall not alwaies reigne For when we shall be perfect and absolute there will be no néed of these helpes of Christ When he came into the world he preached he taught he died for our saluation now also he maketh intercession for vs vnto the father he defendeth vs from euilles that hang ouer our heads neither dooth he at anie time cease from the office and actions of a mediator but in the end when all things be pacified he shall resigne these offices to his father when as there is no longer place for them Euen as when a most mightie king sendeth his onelie sonne into some prouince of his kingdome A similitude that is disquieted with seditions tumults and rebellions and his sonne going foreward with empire and with a strong host when he hath set at quiet and hath reduced the rebelles into subiection he returneth a conquerour vnto his father triumpheth and deliuereth vnto him the prouince subdued and vseth the empire of warre and legions no longer The maner of the Romans So was it vsed at Rome when the enimies were subdued the Dictator renounced his authoritie being become a priuate person returned to his accustomed businesse But betwéene such like things and this that we haue now in hand this is the difference that the sonne of GOD will not so renounce himselfe as he can be depriued of his honour but bicause as I haue said in the latter daie he shall rest from the office of reigning and shall be said to deliuer vnto God the father the kingdome being in peace and tranquillitie and the enimies subdued 15 Touching the death and resurrection of the Lord the apostle writeth In 1. Cor. 15. verse 3. that he taught the Corinthians first of all For these two be the two principall and chéefe points of our religion vnto which without controuersie all the rest be referred Further he saith that He taught them euen as he had receiued of God and of Christ Iesus our Lord Gala. 1 12. Acts. 9 10. as he testifieth vnto the Galathians and as we read in the Acts. He would not haue vs to sticke vnto the authoritie of man but he calleth vs backe vnto the authoritie of God whose ordinance they resist which command vs to beléeue onlie those things which the Romane church beléeueth These men doo giue place neither vnto God nor yet vnto the scriptures they account the Pope to be one aboue all But the apostle not onelie confesseth that he receiued those things which he taught but he also twise mentioned the scriptures when as he writeth that Christ died according to them that he rose againe according to them And séeing by the scriptures he meaneth the old testament we easilie gather thereby for what cause or to what purpose we ought to read the same to wit that we may confirme the new testament by sundrie and manifold testimonies We ought also to consider with our selues What we must call to mind in thinking of the death of Christ when we heare that Christ died for our sinnes how outragious and cruell our sinne is séeing it behoued the sonne of GOD to be therefore deliuered vnto the death of the crosse Neither let anie man tell me that GOD might haue redéemed the world by some other meanes and that it was not altogither necessarie for the saluation of man that the sonne of GOD should be fastened vnto the crosse For if we once determine that God is a most wise and iust considerer of things we will acknowledge that he choosing this meanes of our saluation did excéedinglie detest the nature of sinne when he decréed to giue his owne sonne vnto death and that vnto a shamefull death to the end he might rid his elect from sinne Neither will we iudge it to be doone without cause It is onelie sinne wherby we resist God if we remember that sinne is the onelie thing wherby we resist GOD. There is nothing in the world or in the nature of things except it be sinne that resisteth the will of God which propertie spreadeth so far as it dooth not onelie comprehend those sinnes which the schoolemen call actuall sinnes but also originall sinne and the first motions of the mind That originall sinne is against God hereby it is shewed in that he made man vnto his owne image in righteousnesse How originall sinne is against God in holinesse and in truth Now against this institution we are borne the children of wrath and strangers from God and are wholie giuen to lieng and vngodlinesse Wherefore originall sinne dooth altogither contend against the ordinance of God These things therefore haue we now alledged to the intent we may acknowledge the
a wilfulnesse whereby he would néeds performe that which he had vnaduisedlie vowed neither can perseuerance in anie euill thing be called constancie He attributeth vnto him a feare A difference betweene perseuerance and constancie which he also calleth a godlie feare yet afterward he saith that he repented him If he repented him he did against his owne conscience and against it no man ought to doo For whatsoeuer is not of faith is sinne Further if he repented why did he not amend his fault For if anie thing had béene rashlie done that ought to haue béene amended If God as he saith doo sometime change his purpose why then is it not lawfull for vs to change our opinion that is not right Afterward he saith he cannot but commend Ieptha But what will he cōmend An vncircumspect vow But that ought rather to be blamed Will he praise the performance of the vow But that he calleth parricide neither may it be praised Wherefore I saie that Ambrose affirmeth that the maiden was vndoutedlie offred in sacrifice and yet are not all his words to be allowed 19 Now let vs heare what Augustines opinion is touching this matter Augustine In his 29. question vpon the booke of Iudges he writeth that Out of this place the enimies of the old testament tooke occasion to slander God the creator of the world for they called him both an euill and a cruell God Such were the Manicheis Valentinians Marcionites and such like pestilent rable Séeing saie they he delighteth in the bloud of man how can he be but cruell Augustine answereth So far is it off God hath no delight in the bloud of man that God reioiseth in the bloud of man as he reioiseth not in the bloud of beasts onelie he suffred for a time that sacrifices of brute beasts should be offered to the intent he might instruct men by little and little But what the sacrifices of the forefathers signified which might serue for their instruction What the sacrifices of the forefathers signified he declareth not in that place howbeit I will shew the same in few words First there was set foorth in those sacrifices that The reward of sinne is death and that did he after a sort testifie which brought the sacrifice namelie that he had deserued to be killed but that by the goodnes of God his death was transferred to the sacrifice By this means were the elder fathers instructed to beware of sinne Moreouer those sacrifices directed the minds of men vnto Christ and they were certeine visible preachings of him and they taught that Christ should be that sacrifice that was to take away the sinnes of the world and vnto which our death and damnation should be transferred So then God of himselfe delighted not in bloud but by this schooling he taught his people yea and if he had béene delighted in sacrifices he might haue required to haue them leuied of men God might haue required humane sacrifices For what should haue letted him or what iniurie should he haue done vnto vs if he would haue had sacrifices of men offered vnto him For at one time or other man must of necessitie die wherefore it had béene no verie gréeuous thing to haue preuented him for a yeare or two neither should he haue doone anie iniurie vnto vs especiallie we vnderstanding that we should liue with him for euer Vndoubtedlie in this thing no man might accuse GOD of crueltie But now séeing he hath remooued all these sacrifices he manifestlie teacheth that he dooth not reioise neither in the bloud of men nor yet in the bloud of beasts God would the first borne of men to be redeemed not to be sacrificed Num. 3 12. and. 18 15. Deut. 12 31 Yea the first borne of men when they were bound vnto him he would not haue them sacrificed but redéemed with a price which he would not haue doone if he had taken anie pleasure in bloud In the 12. chapter of Deuteronomie he saith The nation which I will driue out before thee doo sacrifice their sonnes and daughters but see that thou doo not so But Augustine demandeth further Whether there be anie slaughter of men A certeine kind of slaughter of men is acceptable vnto God that is acceptable vnto God He answereth that there is But what slaughter When men saith he are killed for righteousnesse sake not that the death of martyrs of it self pleaseth God but bicause that godlinesse and faith towards God is both declared and also preserued thereby And the death of Christ so pleased God that it redéemed the whole world Martyrdoms be as it were sacrifices And the death of Christians which they suffer for the name of Christ may after a sort be called a sacrifice Wherefore Paule in the second to Timothie the last chapter writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is I am sacrificed c. In which saieng he calleth his death an immolation or offered sacrifice And in the second chapter to the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If I be now offered vp vpon the sacrifice and seruice of your faith Martyrdoms of men make no satisfactions for sinnes And yet such sacrifices make not satisfaction for sinnes for that dooth the death of Christ onelie But the death of martyrs pleaseth God bicause the cause is acceptable Augustine was baptised of Ambrose and being woonderfullie affected vnto him he followeth where he maie the opinion of him as of his schoolemaister but somewhat more warilie In déed he compareth Ieptha with Abraham but he putteth a difference which Ambrose noted not Abraham saith he had the word of God to warrant him for the sacrifice of his sonne so had not Ieptha naie rather he had the lawe against him that he should not sacrifice hir And in Abraham it was not the slaughter that pleased God but the faith Further there is a great difference for a man to doo anie thing of himselfe and to haue a will to doo those things which be commanded him And Augustine dooth prudentlie admonish that Ieptha vowed an humane sacrifice Ieptha as Augustine thought vowed an humane sacrifice not being beguiled but willinglie Whatsoeuer saith he shall come foorth of my house I will offer it for a burnt offering c. Doo we thinke that beasts would come foorth to méet him as he should returne home Men indéed vse to go out and méet with such as haue the victorie and to reioise with them wherefore he vowed an humane sacrifice 20 The scripture dooth onelie make mention of this act but praiseth not the same Euen as also it is mentioned in the scriptures that Iuda did lie with his daughter in lawe Gen. 31 8. howbeit that is not allowed So there can nothing be gathered by these words whie the act of Ieptha should be praised Further The rashnesse of the fathers is punished by the death of their children Heb. 11 32. Augustine thinketh with
hundred fold Rom. 8 17. and possesse eternall life And If so be we suffer togither with him we shall be glorified togither with him 2. Tim. 2. 11. And vnto Timothie If we die togither with him we shall rise againe togither with him Wherefore séeing this is no difference we must séeke for another The conditions of the law are put as causes of obteining the promises The conditions which are annexed to the promises of the lawe are commandements which the lawe commandeth to be fulfilled euen to the vttermost neither will it otherwise performe the things promised vnlesse the conditions be absolutelie fulfilled And thus it is manifest vnto him which diligentlie considereth the matter that the conditions of the lawe might haue béene causes of the obteinment of the rewards which were promised For if they had béene so fullie accomplished as they were commanded in the lawe they might haue béene compared euen with the verie rewards and haue béene accounted for merit But seeing they could not be performed by men God of his mercie in their place appointed the promises of the Gospell which promises notwithstanding that they haue conditions adioined vnto them yet are they fréelie offered For the things that are by them commanded vnto vs are in déed necessarie if we haue power time place and occasion giuen vs to doo them This I speake bicause of infants and of those which in the last time of their life being at the point of death come vnto Christ For eternall life dependeth not of those conditions as of causes For as we haue alreadie said it may without those conditions be obteined both by infants and by those which in the last houre of their life be conuerted vnto Christ And bicause the promise if it should depend of those conditions as of lawfull causes could not be firme séeing there is no man which can fulfill those conditions as they are commanded euen for the verie same cause also The promises of the gospell may cōsist without conditions Rom. 8 18. the promises of the Gospell may consist without these conditions Herevnto serueth that which Paule saith that those conditions cannot be compared with that thing which is promised which cannot be true in iust lawfull causes if they be compared with their effects Wherefore if thou ioine these thrée things togither namelie that the rewards of the Gospell are fréelie promised that the conditions can not be made equall vnto them and that the promises ought to be most firme thou shalt both take awaie the consideration of merit and shalt easilie perceiue wherein they differ from the lawe If thou wilt demand whether the promises of the lawe were giuen in vaine séeing there was neuer anie man found that could performe those conditions I will answer The conditions of the lawe were not added in vaine that herin was nothing doone in vaine or rashlie For therefore were such impossible conditions annexed vnto it that men might be put in mind of their infirmitie and that they thoroughlie vnderstanding it should flie vnto Christ of whom being receiued into fauour and hauing now obteined iustification they might obteine the selfe-same promises For as touching those men the promises are now of promises of the lawe made promises of the Gospell bicause they which beléeued in Christ to come were exercised in the obedience of the lawe Which obedience of the lawe although it were but onelie begoon and not thoroughlie finished yet was it allowed of God therefore might they haue the fruition of the promises offered 7 And what it is to suffer with Christ What is to suffer with Christ may on this wise be easilie declared if we shew what causes mooued Christ to suffer so bitter a death vpon the crosse And there were two causes the first was to be obedient as he himselfe said vnto his good Father the second was to subdue and condemne our sinne They which in suffering aduersities imbrace these two causes in their mind doo suffer with Christ Causes why we should patientlie suffer aduersities Whatsoeuer sorrowes or aduersities happen vnto them let them reckon with themselues that they happen vnto them by the prouidence of God and let them beare patientlie what burden so euer is laid vpon them so as they may willinglie obeie GOD the authour of that affliction Let them consider moreouer that by these calamities the old man is tamed sinne is broken and that corruption which by nature was throughlie graffed and bred in vs is dissolued Immediatlie after a man is conuerted vnto Christ aduersities come vnto him and why But what the cause is that the world wicked men and the diuell after a man is conuerted vnto God doo straitwaie begin to rage against him by all maner of most bitter meanes I thinke it is not hard to be perceiued For so soone as men come vnto Christ they straitwaie doo begin vnfainedlie and from their hart to make warre with vngodlinesse Héerevpon are hatreds kindled against the godlie and persecutions waxe gréeuous against them As touching the suffering of aduersities the apostle comforteth vs by two reasons The one of which is taken of the end after this maner These euils which godly men indure doo obteine a blessed end and happie conclusion Wherefore they must be susteined with a chéerefull and valiant mind The other is for that those things which we suffer although they séeme troublesome and gréeuous yet can they not in anie wise be compared with the rewards which shall be giuen vs in the life to come By this vnequall proportion it is euident if we will speake properlie that this word merit is not to be attributed vnto our good works Chrysostome hath well noted that Paule before he came to the exhortation of patience in aduersities woonderfullie amplified the honour and dignitie of the children of God which he did not with so great a diligence before when he intreated of restraining the desires of the flesh For as we haue said before Two kinds of mortification there are two kinds of mortification the one of which héerein consisteth that we should represse the déeds of the flesh the other is to suffer valiantlie for Christ his sake dangers crosses and all maner of torments when néed shall require That suffering of aduersities is a more difficult thing than the striuing with wicked lusts Which too things if they be compared togither we shall perceiue that the suffering of aduersities is of more difficultie than is the battle with the wicked lusts of the mind Aristotle in his Ethiks as he prudentlie sawe manie other things saith that Fortitude is to be preferred before the vertue of temperance which otherwise is most worthie of praise Of this thing doubtlesse euen the diuell was not ignorant Fortitude more worthie than temperance for when he reasoned with God as concerning blessed Iob Skinne for skinne said he yea a man will giue all that he hath for his life Wherefore
reprooue all the wicked And soone after Looking for the mercie of our Lord Iesus Christ vnto eternall life Let it be sufficient that we haue brought these things out of the new testament vnto the which adde the article of the apostles Créed wherin we confesse our selues to beléeue the resurrection of the flesh Further all those places wherein Christ is said that he shall be iudge of the quicke and the dead haue relation vnto this 55 Now that we haue séene the signification of the word and also the definition and haue sought whether this resurrection may be plainlie set foorth by naturall reasons and further haue brought testimonies Of the causes of the resurrection verse 4â— as well of the old as new scriptures now it foloweth that we speake somewhat of the causes thereof It is the effect of faith and it followeth iustification Whervpon it is said in the sixt chapter of Iohn He that beleeueth in me hath life euerlasting and I will raise him vp at the last daie So as God by his power is the efficient cause thereof For which cause Christ said vnto the Saduces Matt. 2â— 15. Yee erre being ignorant of the scriptures and of the power of God And not onelie God the father himselfe but also the holie Ghost is cause of the resurrection For as we haue alreadie said it is written in the epistle to the Romans If the spirit of him Rom. 8 11. which hath raised vp Christ from the dead dwell in you c. Yea moreouer the sonne himselfe which is Christ Iesus is a cause of this resurrection for in the Gospell of Iohn he said Iohn 6 40. I will raise him vp at the last daie And againe Euen as the father raiseth vp and quickeneth Iohn 5 21. euen so also the sonne quickeneth c Further Ibidem 28. They which be in the graues shall heare the voice of the sonne of God and shall come foorth Iohn 11 25. c. In the eleuenth of Iohn I am the resurrection and the life Moreouer there is an argument taken hereof that Christ by his death tooke awaie sinne which was the cause of death Verelie no man doubteth but that the cause being remooued the effect is taken awaie In the first to the Corinthians 1. Co. 15 22 the 15. chapter In Adam all men are dead in Christ all men shall be reuiued as by one man came death so by one man came the resurrection from the dead The finall cause of resurrection is assigned to be 2. Cor. 5 10. That the whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he hath behaued himselfe But the angels although they shall be ministers of the resurrection yet can they be no causes Among the causes of the resurrection to come the resurrection also of Christ is numbered for Paule in the first to the Corinthians verse 13. the 15. chapter saith If the dead rise not againe neither is Christ risen againe and if Christ be not risen our preaching is in vaine But we may argue on the other side Christ rose againe Therefore we also shall rise againe So then the resurrection of Christ séemeth to be the cause of our resurrection which indéed is to be granted but yet not so as that verie action wherein Christ was raised vp and which is now past is the efficient cause that performeth or dooth anie thing which should bring foorth our resurrection but bicause the diuine power and might which is in Christ séeing he is God is reteined still euen as he raised him vp from the dead so will he also quicken vs in due time This we sée come to passe in humane things A similitude For he that is a white man begetteth also a white sonne not that the colour it selfe can procreate but that those beginnings or causes which wrought the begetter to be white do make him also white which is begotten by him Euen so our resurrection shall not be vnlike to the resurrection of Christ Further this must be noted that the diuine actions and heauenlie benefits which are imploied vpon men be as Damascenus saith deriued vnto vs by the flesh of Christ which now should be none at all vnlesse he had béene raised from the dead Wherefore by this meanes the resurrection of Christ may be also called ours bicause without that we might not haue obteined ours Againe if we should like philosophers followe Plato adiecting vnto the foure kinds of causes an Idea or paterne we might saie that the resurrection of Christ was the exemplar cause of our resurrection The finall cause of resurrection is assigned to be that The whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he behaued himselfe And thus much of the causes 56 It followeth that we should speake of the properties and conditions of the bodies Of the condition and propertie of bodies when they shall rise which shall be raised vp The Schoolemen called them indowments or qualities neither can I disallow of those which they haue reckoned bicause I perceiue them to be gathered out of the holie scriptures Howbeit I thinke not that all the properties were gathered by them neither yet may it be for in this life we cannot haue experience of the glorie of the saints but we shall then perfectlie and absolutelie knowe it when we shall come vnto it Immortalitie the first propertie The first condition that commeth to my remembrance of the blessed is immortalitie And assuredlie in the diuine scriptures so often as there is mention of the life to come the same is said to be eternall as being that which shall haue no end Paule saith This mortall must put on haue immortalitie 1. Co. 15 53 and this corruptible bodie must put on incorruption And séeing the punishments rewards which shall be rendered according to the nature of works be sempiternall the subiect or nature which shall be giuen them must néeds be immortall also Furthermore séeing it is no doubt but that Christ destroied sinne and death it remaineth that the life of the saints should be immortall And in the sixt chapter to the Romans it is written verse 9. Christ rising againe from the dead dieth no more neither shall death haue anie more power ouer him Besides in the first to the Corinthians the 15. chapter verse 50. Flesh and bloud shall not inherit the kingdome of God Yet must not these things be taken for the verie nature and substance of flesh and bloud fâ—… they which shall rise againe shall be wholie indued with these things But the apostle hath respect vnto corruption vnto the which flesh and bloud in this life are subiect wherfore he added Ibidem Incorruption And corruption shall not inherit incorruption 57 Vpon this propertie followeth an other namelie that after
Egyptians Arabians Phoenicians are circumcised And he thinketh that they did it because they thought that by such first fruites of their bloud are driuen awaie euill spirits to the end that they should not hurt him which is circumcised So the Diuell hath alwaies gone about to corrupt the sacraments of God The deuill to his power corrupteth the sacraments of God For it was superstition to ascribe the power of saluation or of the deliuerie from Sathan vnto the nature of bloud shed forth And at this daie the Iewes séeme not to be farre from this kinde of foolishnesse A fond custome of the Hebrewes in circumcising of their children For while they circumcise the infant there standeth one by with a little vessell full either of earth or of dust whereinto they thrust the foreskinne being cut off as though the diuell might séeme by that meanes to haue his meate For the Lord said vnto the serpent euen straightway at the beginning Vpon thy breast shalt thou creepe and earth shalt thou eate They séeme to thinke that the diuell hauing thus gotten his meate departeth from the childe and will not trouble him any more Amongst the Ethnicks also as the same Ambrose affirmeth was circumcision corruptly obserued after another manner The Egâ—ptians circuÌ„cised their children the 14. yeâ—re Gen. 17. 25 For the Egyptians circumcised not in the eight day as God had commanded but in the 14. yeare in so much as Ismael at that age receiued circumcision Which maner also it is most likely that the Arabians followed For at this day the Turkes are likewise circumcised at that age The Egyptians circuÌ„cised their women at the age of 14. yeere although the Egyptians as the same Ambrose affirmeth were woont also to circumcise their women kinde and that in the 14. yeere as they did their male children And for the same they vsed this reason because they might signifie therby that lust must be restrained which in both kinds at that age beginneth very much to be kindled The women kinde of the Hebrewes perished not in dying vncircumcised But God commaunded that onely the male kinde should be circumcised And yet were not the women of the Hebrewes therefore counted either strangers from the Church or from the couenant For they are alwayes numbred together with the men They that are vnmaried with their fathers and the married with their husbands 22 There haue bin some which by deceitful arguments haue spoken ill of circumcision A cauil against circumcision after a sort reprooued the God of the olde Testament For first they said that the foreskinne which was cut off is either according to the nature of the body or else it is against the nature thereof If it be according to the nature why would God haue it to bée cut off If it be against the nature why doeth God suffer it to growe Ambrose in his 77. Epistle to Constantius answereth that that foreskinne is according to the nature of our bodie but it is not absurd that those things which are agréeable with our body or our flesh be cut off if the spirit may thereby bée holpen Which wée perceiue to bée done in fastings and other mortification of the flesh and in bearing of the Crosse which God hath laide vpon all the faithfull In which we are compelled to suffer many things against the flesh Further they say that God feared awaie the other nations from the law of Moses An other Cauill when he laide vpon them this yoke of circumcision Which if it had bin away manie strangers and outward nations would haue come vnto the religion of the Hebrewes But after the selfe same maner also they might cauill against Christ himself for that he séemed to fraie away the world from his religion partly by reason of the seueritie of his doctrine and partly by reason of the persecutions and Martyrdome which in the first time the most part of the faithfull were like to suffer But they which truely pertaine to the number of the elect doe in no wise start backe for the difficultie of the calling But they which goe backwarde were not of vs and therefore they are fallen awaie Why God would haue them to be circumcised being yet Infants They maruell also why God woulde in so tender an age haue such a ceremonie exercised which might oftentimes bring weake little bodies into daunger That euerie age is méete for a Sacrament As touching age saieth Ambrose As euery age is subiect vnto sinne so likewise it is méete for the sacrament And that Infants are subiect vnto sin their diseases weepings paines and deaths abundantlie declare And if peraduenture they were brought in daunger of their life yet was there no cause why they should complaine forasmuch as they ought the same all wholly vnto God And yet as they write verie fewe haue by that occasion died And that paine and daunger brought some vtilitie Why God would the children to be afflicted with such a wound and with paine A similitude For euen as valiant souldiors when they remember that they haue before suffered many things for that they should not flie awaie are the more animated to stande by it least they should dishonour those scarres and woundes which they before suffered rather than they would forsake their place and standing So would God that the Hebrewes being now of full age and at mans state should defend the profession of their lawe euen against all daungers when they called to remembrance that for religions sake they had bin wounded euen from their infancie But nowe he saieth Circumcision is worthily refused of Christians For that séeing Christ hath shed his bloud the price of our redemption there is now no néede that euery particular man should priuately shed his owne bloud And as touching the Sacrament of Circumcision these things we thinke sufficient for this present purpose The eight Chapter Of Baptisme Baptising of Infantes and holinesse of Infants In Rom. 6. ver 5. A large and ample definition of Baptisme Looke In 1. Cor. 1. 17. BAptisme is a signe of regeneratioÌ„ into Christ into his death I meane and resurrection which succéeded in the place of Circumcision consisting of the fountaine of water in the worde wherein in the name of the Father and of the Sonne and of the holie Ghost remission of sinnes and shedding out of the holie Ghost is offered and by a visible Sacrament we are grafted into Christ into the Church and the right vnto the kingdome of heauen is sealed vnto vs and wee on the otherside professe that wee will die vnto sinne and from thence forwarde liue vnto Christ That the members or parts of this definition may the better be vnderstood we will plainelie set them foorth All Sacraments are called signes First it is called a signe which worde that it is common vnto Baptisme and vnto all the Sacraments it is prooued hereby because Paul in the
and those Prophets which because of the crueltie of Achab and Iezabell hid them selues in the dennes the holy scriptures doe plainly testifie Christ and the godlie feared death But euen Christ himselfe which was verie man would not be voide of this feare A vaine thing is it that some men say that not Christ but the Church in Christ feared death For if we confesse as the thing verilie is that he suffered for vs death the crosse and other humane gréefes and that not onely his death but that the horror also of death was saluation vnto vs albeit I stedfastlie beléeue and of all men it ought to be beleeued that all things which Christ did for our sakes were doone iustlie holily and honestlie if I say Mat. 14. 13 26. 37. he verilie feared death for our sake as of the Euangelistes it is taught we ought not to say that that feare is in his owne nature to bee blamed otherwise it cannot be incident vnto Christ Neither herein did our Lorde any thing against the will of the Father since both it was the Fathers will that he not onely shoulde suffer death but also that he should feare the same as also for that he in fearing of death by a naturall instinct and considering the will and decrée of the Father submitted vnto him this feare of his satisfying that precept which commaundeth that God shoulde bee loued with all the soule Deut. 6. 5. and with all the strength There is no doubt but that feare is an affection of the minde and a worke of God which is then directed vnto the worship of him when it is submitted vnto his will and commaundement Howbeit some man may say that this feare although it were not blameable in Christ yet in men it is faultie That feare by it selfe is no sinne I answere that this feare being considered by it selfe and in his owne nature is not euill nor doeth God require of vs that wee shoulde be altogether without affection séeing he hath ingendred these affections in vs and that we shoulde not chaunge the natures of obiectes that is to say to make that pleasant which in his owne nature is dreadfull and terrible or to make that swéete which is sharpe and bitter but he requireth that we should not by anie meanes suffer our selues for these thinges to be withdrawne from his will which is iust and holy Yea and such is the wil of God that if sinne eternall damnation and death with all that belonges thereunto which are the calamities of this life should be set before our eyes we should feare all these thinges and those should vnderstand no otherwise than by nature they are since that there is ingraffed in our mindes a feare of euill thinges If neuerthelesse we shall consider of this feare as it procéedeth from vs being vtterlie corrupted and infected it is sinne in déede and so ought to be called because none of vs hath feared so much in such sort and to such an end as he ought to feare But yet this is not peculiar and proper to the feare of death séeing there is also in it faith hope and loue For no man although he be holy dooth hope beléeue and loue as he ought to doe nor as the lawe requireth In Christ therefore feare was not sinne but in vs it is sinne not of his owne nature but by the faultinesse which it draweth from our corrupt vessel wherethrough it passeth euen as it happeneth vnto an excellent wine powred into an vncleane vessell But some man wil say againe If the case should so stand how should Christ haue desired death Luk. 22. 15. saying I haue earnestlie desired to eate this passouer with you And the Apostle Phil. 1. 23. I desire to be loosed to be with Christ And againe To die is vnto me an aduantage How could S. Andrewe being brought foorth to the place of execution if it be true which is reported of him haue said with a chéerefull minde All haile precious crosse take vp vnto thee the disciple séeing thou hast first sustained the Maister For it is manifest that all these either were without affections Howe the godlie desire the death which they feare or else iudged that to be good which was euill I aunswere that death as it hath bin said is not by it selfe good and therefore so farre foorth as it is so receiued by vs it alwayes bringeth a feare Howbeit it oftentimes happeneth that our cogitation standeth not still in death but looking further it séeth that in dying we make an end of sinning we passe vnto eternal life we further the building of the Church we giue a testimonie vnto the trueth of the Gospell as euerie Christian dooth earnestlie desire So then while we behold such and so manie good thinges the minde triumpheth for ioy and feare which death naturallie causeth dooth giue place and is so ouerwhelmed by that great ioy and is not then so felt as when we behold death it selfe by it selfe alone Oftentimes also God powreth into the mindes of his Martyrs so great fauour and spirite as feare which otherwise in his owne nature would be gréeuous vnto thē is so mortified inféebled as it hindereth nothing at all This doctrine vnlesse I be deceaued is easie manifest and plaine and therefore it easilie assoileth the questions put foorth Wherefore the first part or member of our foresaid distinction is now declared that is to wit that a man dooth not therefore sinne in fearing of death because he feareth that which is not to be feared for death by it selfe is dreadfull cruell and hard and the blessed God hath giuen to our mindes the affect of feare that the same being stirred vp to such kinde of obiectes we may be prest and readie to put away euils from vs so farre foorth as is lawfull by the word of God The second faultinesse of feare Now let vs come to the other part of our diuision namelie to sinne which standeth in the feare of death when a man feareth not to that end nor in such wise as behooueth It is a feare blamewoorthie as touching the end if we being onelie carefull of our owne safetie be vtterlie carelesse of the glorie of God and his word For who séeth not that it is most shamefull to measure the chiefest end by our owne vtilitie to haue regard vnto our owne benefite and not that which is Iesus Christes This end rather is to be appointed that our heart stricken with a terror of death should beware of sinne which was the cause of death that it should shunne the wrath offence of God that it should boldlie pray to the goodnesse of God for deliuerance Finally that it should despise this world that inwrappeth vs in so manie dangers But to conclude in fewe wordes Within what bounds feare must be restrained this ought chieflie to be the end of this feare that we submit the same vnto the will of God
1 98 b In thinges indifferent and not much weighty it may be retained as how 1 97 b Many led thereby to doe good and whether the same bee certaine 1 52 b A Custome of tything soldiers in a case of offence 2 365 a Of what things payinges of Customes consist 4 239 b Curse Of the vow Cherem being a kind of Cursse whereto applied 2 403 ab 404 a Whether it be lawful to Cursse tyrants 2 405 a Whether no man must bee punished with a Cursse 59 b Howe al creatures are subiect thereunto for mans sake 2 251 b Whether it be lawfull alwayes to Cursse enemies 1 402 a Why a priest of Athens would by no meanes be mooued to Cursse Alcibiades 2 398 b The Cursse of Cham transferred to Chanaan his son 2 363 b 366 a If we maie not Cursse our enemies much lesse others 2 401 b Whether in Gods cause or our owne cause it be lawfull for vs to Cursse 2 398 b Cursses From what affection the Cursses of the godly do procéed as saith Gregorie 2 399 b Cursses in the Prophets are Prophesies 2 397 b Curssing The auncientnesse of Curssing and who first vsed the same 2 397 a ExaÌ„ples out of the holy scripture of such as vsed it 2 399 b Augustines opinion that it is not lawful 2 397b AdmonitioÌ„s touching the vse therof 2 40â— a Vsed among the Ethnikes examples 2 397 b Dae Daemons What Daemons bee and whereof they take their name 1 77 a They haue no bodies but be spirits onely prooued 1 81 a They signifie spirits both good and bad 1 77 a Some would that they are in this life and why 1 78 a Of some whith thinke that soules become Daemons 1. 77 a Of some that say they be spirits in coÌ„parison of vs how 1 81 a Of some which thought there were none 1 77 a Of whoÌ„ they which walke about the earth to our great harme were begotten as say Lactantius and others â— 128 b 129 a ¶ Looke Spirites Da Damnation The cause of our Damnation is not to be sought for in God 3 20 b It extendeth euen to verie infantes 3 96 b Originall sin goeth before euerie mans birth Damnation 3 24 b Howe it cometh to passe that some Christians are iudged to Damnation and some to saluation 2 626 b Daniel Daniel dissembled not the worshipping of Nabuchadnezars image 2 320 a Danger All thinges that bring Danger through our owne default must not be shunned 3 177 a Dansing What the Ethnikes thought of wantoÌ„ Dansing 2 906 b The effects of the same 2 505 b Of men and women together is euill 2 502 b The hurtes thereof 2 514 b Or it owne nature not euill 2 50â— ab Against their reasons which maintayne it 2 504 b 505 a Diuerse opinions touching the originall thereof 2 503 b When it was instituted 2 504 a Honest Dansing vsed and therefore lawfull 2 505 ab In olde time not against religion 2 503 b Vsed of Christians in Syria on holy daies 2 506 b In armour and why it was ordeined 2 503 b 504a Of the mimicall Dansing whereat Demetrius woondered 2 504 a The opinions of fathers and decrées of Councels touching the Lasciuious kinde of Danâ—ing 2 505 b 506 a Darkenesse Whether Darkenesse was made by God 3 370b 371 a 1 188 a How the sunne after some manner may be laide to make it 1 181 ab Dauid By whome Dauid ruled the common weale 4 247b Notable pointes for vs to learne by his combate with Goliah 3 284 b 285 a Day Howe some vnderstande the Aduerbe Hodie Today and of Augustines interpretation thereof 1 73 a Diuerslie taken in respect of time 3 324 b What Paul vnderstoode by these wordes the Day 3 240 b It signifieth Tryalâ— 241 a What and when the Day of wrath is 3 388 b Christ yesterday and to Day how it is expounded 3 325a Dayes When Dayes are to bee taken for yeares the scripture teacheth 3 324 b 325 a De. Deacons The office of Deacons in the church 4 8 a ¶ Looke Church Ministerâ— Deade The Deade are partakers of the good and euill things of this life and how 1 159 b They know not what is doone in this life 1 75 ab 3 320 ab Appearings of them prooued partlie by reason and examples 1 75 ab Of praying for them spoken to and fro 3 244b 245 a 322 b What Arrius thought of oblations for them 3 251 b Why burying of them must not be neglected 3 322a b Howe they are saide to liue vnto God 3 338 b 339 ab Howe wer â—ust be affected towards them 3 244 b Whether it be lawful to mourne for them 3 315 a 179a Whether it be expedient for them to be buried 3 319 b How God is saide to be God both of liuing and Deade 3 338 b 339 ab Why the scripture saith that they do sléepe 3 326 b How they praise the Lord. 3 367 b Whether their spirites wander vp and downe 3 326 b The good things of this life belong not to them why 1 160 a What we haue to iudge of Apollonius Thyancus his raising vp of the Dead maid 1 72 b Of a Deade byshop that appeared aliue 1 75 b The Deade haue béene raised vp and by whom 3 336 a 1 72 b Whether the first parents were Deade straightway after sinne 3 325 a Death Death in it owne nature is euill and why 2 391 a Therein is a féele of Gods wrath 2 247 a Sin and it are compared together as the cause and the effect 2 244 a In what respectes God made it not 3 44 a 43 a It commeth of the originals of nature 2 216 a Two sorts of life both which it tooke away 2 247 b Chrysostomes similitude that our first parents so soone as they had sinned were subiect thereunto 2 247 a Brought in by sinne cannot be allegoricallie vnderstoode as the Pelagians say 2 246 b Howe soone after sinne had entred it tooke place 2 247 a Pighius and others confuted for saying that it commeth vnto man by nature 2 239 a 247 a It hath no right where there is no sinne 2 217 a The Pelagians and Anabaptists say that it commeth not of sinne but of naturall causes 2 214 a How and in what respect it is called an ende 1 5 a 580 a Thrée kindes thereof appointed in Gods law for offenders 2 414 b How it is conquered sith it striketh all men still 3 318 a Séeing we be iustified wherefore are wee subiect thereunto 3 315 a Death of the Godlie counted but a sléepe 3 348 a Howe sléepe is the image thereof 3 335 b The power of the same is limited 2 636 b In what sense it is saide to be good 3 28â— b A necessarie euill 3 316 a Why béeing euill it is wished as if it were good 2 â—91 ab The fruits or benefites that it bringeth 3 318 b What detestable things are and
there alwayes happeneth some errors as howe 2 242 b God doeth gouerne it and after what sort hee gouerneth the same 1 184 b Creatures suffer punishment together with vs when wee Sinne. 2 250 b Howe the reuenge of Adams Sinne in vs must bee vnderstoode 2 234 ab Howe amplie the word Sinne is to betaken 2 241 b The soule is created without Sinne and howe it becommeth sinfull 2 246 a Voluntarie if wee speake of actuall sinne but not voluntarie if we speake of originall sinne 1 198 a The nature of Sinne is to bée founde in concupiscence prooued against Pighius 2 220 b Whether Christ in remoouing thereof remooued death 3 315 a It remooueth vs from the sight of God and howe miserable wee are become thereby 1 32a Sinne taketh place in the minde onely 1 180 b Against thrée seuerall opinions of men mainteining God to be the author of Sinne. 1 180 ab Whether the first parentes were deade streight way after it 3 325 a God properlie and by himselfe is not the cause thereof prooued at large by P. Martyr 1 181 a Whether he that is guiltie of one is guiltie of all 2 555 ab Diuers definitions therof 2 570 b It maie bee euen where notable vertues be 2 555 ab Whether before it the woman were subiect to the man 2 379a Howe Sinne armed our seruants against vs. 1 â—24 b Who be solde vnder it 2 565 a Howe manifold it is which is knowne by the law 2 575 b One excelleth another 2 555 a Argumentes or reasons to the number of 27. proouing God to be the author thereof 1 178 ab 179 ab 180 a What it is 2 576 a Augustines definition thereof is doubtfull 2 570 b Whether that of Adam or Eue was the gréeuouser 2 490 a 493 ab By what name the Angels that are sent to punish Sinne are called 1 120 b 121 a What remaineth thereof when it is past 3 205 b The knowledge thereof is of two sorts 2 575 b How that which is Sinne becommeth no sinne 2 475 a Sinne distinguished one of necessitie the other of plentie 3 295 b That which is onely sinne and that which is both sinne and the punishment of sinne 2 273 a The degrées thereof from the originall to the fulnesse of the same 2 363 b Remissible two wayes to be vnderstoode 2 272 ab Why it is said to be a punishment 2 273 b Of a kind thereof which though it be doone by compulsion yet it is voluntarie 2 323 a Whether it be lawfull to commit a lesse for the auoyding of a greater 305 b 306 ab It is a priuation or want of that good thing which the law prescribeth 2 271 b Why God requireth of men that they should bée vtterly without it 3 55 a Whether Paul was without it as his spéeches import 3 54 b Christ died not altogether without it 3 42 b 43 a Euen the holiest are subiect vnto Sinne. 3 55 a Who are to be reputed without it and howe 3 77 b 78 b Whether God was the cause thereof in Adam 3 26 a Ierom against Manicheus who saide that we therefore cannot resist it for that we were by nature created euill by an euill God 2 274 a Necessitie taketh not away the nature of it 3 21 b Remissible and irremissible 2 272 a An examination of this definition that it is whatsoeuer withstandeth the lawe of God 2 271 b The horriblenesse thereof set open 2 619 b The proper cause of Sinne is inward to wit the naughtie will of men 1 181 a It is the cause of death where note contrarie opinions confuted 2 246 a 247 a What the first grounde thereof is 4 108 b It lyeth asléepe in infants saieth Augustine and whie 2 224 a By Adam as by the common roote and masse it entered 2 242 a The effects which followe it 3 203 a The diuell no perfect cause but an alluring or perswading cause thereof 1 184 b Howe by Sinne all thinges are subiect vnto vanitie a notable place 2 247 b 248 a Of the guiltinesse thereof or bonde vnto punishment 1 188a God is not the proper cause but the remooâ—ing or prohibiting cause of it and howe 1 181 a Whether that of Adam did any way depend of Gods will 1 204 ab An obiection that if God be not the cause thereof then he is not the cause of althings 3 198 a Why God taketh not away Sinne since he hateth it an excellent place taught by similitudes 1 191 b Howe it is drawen from the nature of the seconde causes 1 189 b It is no imperfection in God that hée cannot make it and why he cannot make it 1 190 ab The proper and true causes thereof particularly what they be 1 190 b Of the subiect whereunto the deformitie of it doth cleane 1 188 ab Thrée considerations touching the proposition that it dependeth on God 1 188 a How God may be saide to be the deficient cause thereof 1 187 a An error that it is no sinne vnlesse it be voluntarie 2 213 b 214 a The Sinne against the sacraments pertaineth to the first Table 2 332 a A reason why man cannot choose but Sinne. 2 254 b Whatsoeuer wanteth his due perfection is Sinne. 265 b Death hath no right where there is no Sinne. 2 217 a The Sinne of imitation cannot be doone away by baptisme 2 216 a It is onely Sinne whereby we resist God and howe generall it is 2 607 b Inclination to Sinne and not actuall sinne onely sufficeth to damnation prooued by a similitude 2 218. Examples of occasions of committing Sinne 1 185 a Why the flesh of Christ is called Sinne. 2 227 b Howe God offereth occasions of Sinne. 1 184 b 185 a An oblation for Sinne is called sinne 2 609 a The Pelagians say that they ought not to be counted Sinne which cannot be auoided confuted 2 239 ab No efficient but deficient causes of Sinne and what they be 1 184 ab A kinde of ignorance in infants counted Sinne by Retiâ—ius an olde Bishop 2 225 ab The error of the Libertines that God doth all things in vs and therefore Sinne is nothing 1 211 a Good things vnto the wicked are occasions of committing Sinne prooued 1 185 a How these words that nothing is to be counted Sinne which dependeth not of election 2 2â—6 ab A verie harde opinion that God shoulde contaminate with Sinne a soule which as yet pertained not to Adam 2 245 b 246 a The Sinne of imitation cannot be done away by baptisme 2 216 a An answere to a false reason that because children haue no actual Sin therefore they haue no sinne 2 239 239 a How Paul meaneth that euerie Sinne is without the bodie 2 469 b 470 a Iosua punished the children for the fathers Sinne contrarie to the common lawe 2 235 b Sinne and death are compared together as the cause and the effect 2 244a Augustines sentence that euerie Sinne is the
places of the fourth part ALbeit that the holie Ghost be the onelie bond that we haue with Christ and the most assured pledge of our saluation and an vndoubted preseruer of all things yet vseth he thervnto diuers and those externall instruments for into the church he gathereth the elect and by the ministerie of the word and sacraments and also by the bond and helpe of discipline he begetteth vs vnto Christ and he feedeth and preserueth vs vnto eternall life And herewithall he raiseth vp and vseth magistrates as well for the preseruation of mans societie and publike honestie as also for the maintenance of pietie and seruice of God so then this last part comprehendeth an explication of these places THE CHAPTERS AND COMMON PLACES OF THE FOVRTH PART chapter I OF the catholike church pag. 1. Of sundrie ministers of the church 3. Of calling to the ministerie pag. 9. Of the dignitie and contempt of the ministers pag. 15. Of the office of pastors pag. 16. Of the efficacie of the ministerie 21. Of the mightie simplenes of the ministerie pag. 25. chapter II Of receiuing or refusing of rewards gifts and offices especiallie by ministers of the Church pag. 28. Of the immunitie of ecclesiasticall men pag. 32. chapter III Whether there may be two heads of the church one visible and an other inuisible pag. 35. chapter IIII Of ecclesiasticall lawes pag. 41. An exposition of the place To obeie is better than sacrifice expounded pag. 44. Of traditions pag. 45. Of discerning of spirits Ibidem Of the authoritie of the Councels Fathers and Canons pag. 46. chapter V Of ecclesiasticall discipline pag. 56. Of excommunication pag. 57. Of order and comlinesse in the church pag. 65. Of temples and their ornaments Ibid. chapter VI Of schisme and whether the professors of the Gospell be schismatikes pag. 68. What is become of them which in times past died in the Popes religion 91. chapter VII Of sacraments in generall pag. 96. Of circumcision pag. 107. chapter VIII Of baptisme baptising of infants and holines of them pag. 120. chapter IX Of the dedication of temples the baptising of bels of oile salt spittle wax and other papisticall corruptions about baptisme pag. 123. Of papisticall holie water pag. 138. chapter X A treatise of the Lords supper with a preface before the same pag. 147. An epitome of the disputation of the Eucharist against Steeuen Gardiner 198. chapter XI Of the communion vnder one kinde pag. 204. chapter XII Of the Masse pag. 215. Of sacrifice pag. 220. Another Cōmon place of sacrifice 223. Of altars pag. 225 chapter XIII Of a magistrate of the difference betweene ciuill ecclesiasticall power 226. Of tenthes pag. 235. chapter XIIII Of the office of magistrates especiallie in exercising of iudgement pag. 245. That the charge of religion belongeth to princes pag. 246. Of the clemencie of princes pag. 248. Whether it be lawfull for magistrates to let the giltie go vnpunished Ibidem Whether the excuse of Dauid in not punishing of Ioab may be allowed 256. Whether it be lawfull to release iust punishments which are inioined by lawes pag. 260. Of executions and hangmen pag. 264. Of sanctuaries pag. 265. chapter XV Of exile or banishment pag. 270. chapter XVI Whether it be lawfull for a christian man to go to lawe pag. 275. chapter XVII Of warre or battell pag. 280. Whether vnto a iust warre the authoritie of the magistrate be alwaies required pag. 284. Whether it be lawfull for the godlie to haue peace with the vngodlie pag. 294. Of fenses and of spials pag. 296. Of treason pag. 297. chapter XVIII Whether captiues ought to be put to death or saued pag. 300. Of things which be taken by the right of warre pag. 303. chapter XIX Of a seuerall combat hand to hand 308. chapter XX Of nobilitie pag. 311. Of bondage pag. 313. Of debtors pag. 315. Of occupieng of merchandize 317. chapter XXI Of troubles and sedition pag. 319. Whether it be lawfull for subiects to rise against their prince pag. 324. Whether Iehoiadah did right in putting Athalia from the kingdome pag. 325. Of induring of tyrannie by godlie men pag. 328. The contents of those things which be added to this booke of Common places are set downe at the end of the foure parts Certaine faults escaped THere is no garden so well trimmed but hath some weeds no siluer so well tried but hath some drosse no wine so well fined but hath some leeze no honie so well clarified but hath some dregs finallie no humane action but hath some defect meruell not then good Readers that in so huge a volume consisting of so manie leaues lines and letters oftentimes varied both in forme and matter a fault or two doo escape were the Correctors care neuer so great his diligence neuer so earnest his labour neuer so continuall his eies neuer so quicke his iudgement neuer so sound his memorie neuer so firme breeflie all his senses neuer so actiue and liuelie Such faults therefore as are passed being but few in number if it please you in reading fauourablie to amend according as they be here corrected your selues shall be profited and I satisfied Fault Correction Part. Page Colum. Line They Men. 1 143 2 19 anger pride 2 529 2 49 fathers father 2 600 1 25 renewed remoued 4 59 1 58 whordome idolatrie 4 245 1 11 Lord my my Lord. in the additions 113 2 10 These are thought necessarie to be noted others if anie be I refer vnto your owne selues that shall take paines to peruse the whole booke aduisedlie THE Common Places of the famous and renowmed diuine Peter Martyr Vermilius a Florentine selected into foure parts out of his bookes and Commentaries HONI SOIT MAL Y PENSE E R The first part wherein is principallie intreated of the knowledge of God the Creator Of the ends of good and euill among the Christians The first Chapter Out of the Epistle to the Rom. Chap. 8 verse 25. AVGVSTINE in his 19. booke De Ciuitate Dei the fourth Chapter very wel declareth how Christian hope is caried vnto those good things Hope is caried to inuisible things which cannot be séen For if thou askest saith hée a faithfull man what he maketh to be the end of good and euill things he will answere Life and death euerlasting The ends that a faithfull man putteth which things can not be séene nor comprehended by mans reason And therefore the wise men among the Ethnikes being puffed vp with pride would not settle their hope vpon those things For which cause some held that the ends of good things are the goods of the mind some the goods of the bodie and some either vertue pleasure or both ioined togither But GOD laughed them to scorne and sawe how vaine their cogitations were For they would rather account those things for the chéefe good which be tempered with manie miseries and calamities than to receiue those sincere perfect and most firme
miraculouslie put himselfe betwéene them and their destruction and did hinder the cause but this could not the diuell foresée For God sometime preserueth those that be his and sometime he leaueth them so that they die and so doth it oftentimes come to passe in things that may happen either this waie or that waie For although the experience of spirits be verie great yet is it not so great but that they maie be deceiued Vndoubtedlie the nimblenes of spirits is verie great so that they can easilie perceiue and report what is doone in regions verie farre distant one from another God reuoketh decred purposes but yet oftentimes God reuoketh his purposed decrées And if perhaps God command the diuell to wast and destroie some region and the people in the meane time doo repent if the diuell foretell that the destruction shall come vpon them it must néeds be that he maketh a lie for oftentimes when men begin to repent from their hart God forgetteth all his threatenings These spirits doubtlesse doo sée and knowe the predictions of the prophets but yet those purposes which God doth reueale by his prophets may sometimes be mitigated or changed Esaie prophesied that Ezechias should die Esai 38 1 and 5. but yet when he humbled himselfe and earnestlie repented his life was prolonged for 15. yéeres but that this should come to passe the diuell could neuer haue suspected Wherefore they may be deceiued partlie bicause they knowe not the will of God and partlie also bicause they cannot throughlie looke into our minds But the good angels are not deceiued bicause they referre all things to the will of God The diuell deceiued by ambition Besides this also the diuell is oftentimes deceiued through ambition for he will séeme to be ignorant of nothing therefore he doubteth not to foreshew those things which are far beyond his reach For which cause he mingleth therewith colorable deceits wiles that whatsoeuer should happen he might séeme to haue spoken the truth For he is a craftie and double dealing fellowe as appeareth by these two oracles of his The diuels double meaning I saie that thou Aeacides the Romans conquer may Againe Craesus being past ouer Halis floud shall bring great riches vnto naught Rightlie therefore said Esaie in the 41. chapter Let them tell vs what shall happen we will saie that they be gods not as though they tell not the truth sometimes but bicause they are oftentimes deceiued Wherefore this doth Esaie saie Let them answere vs certeinelie and truelie and alwaies and without error what shall come to passe and we will account them for gods But how fowlie the diuell may be deceiued it chéefelie appeareth in Christ our sauiour Augustine in the ninth booke De ciuitate Dei The knowledge that the diuell had of Christ the 21. chapter saith that The diuell knew and sawe manie things to be woondered at in Christ but he knew not with that holsome and quickening light wherewith reasonable spirits are clensed but onlie by certeine experiments and temporall signes yet did he know him far better than men did For he sawe better and more néerelie than any sight of man can discerne how much the acts of Christ did surpasse the power of nature And yet that knowledge in the diuell did God represse and darken when it pleased him And therefore the diuell doubted not to tempt Christ which certeinlie he would not haue doone Matth. 4 3. if he had knowne Christ indéed For that knowledge depended vpon certeine temporall signes which oftentimes may trouble a man 1. Cor. 2 8. Therefore Paule said If they had knowne the Lord of glorie they would neuer haue crucified him But these words you will saie were spoken of Pilate and of the chéefe préests But that maketh no matter for they were the organs and instruments of the diuell And Iohn saith that The diuell put into Iudas hart to betraie Christ Luke 22 3. But what did let him you wil say that he might not perceiue the Godhead of Christ I will tell you Euen manie things which in Christ séemed to be but poore abiect and vile For he suspected that he which suffered such infamous things could not be God and so it was but a suspicion and not a knowledge But wherefore then did he persecute Christ vnto death Bicause he did not think that his kingdome should by that meanes haue a fall yet on the other side when he saw that his tyrannie began to decline that his ouerthrowe was at hand he thought to preuent it in time and for that cause he sent those dreames vnto Pilats wife Mat. 27 19. The dreams of Pilats wife bicause he now suspected that it was Christ I might shew by other examples how the diuell is woont to be deceiued but I thought this one to be sufficient for our purpose at this time In déed he knoweth naturall things redilie inough vnlesse perhaps God will sometimes blind him and turne him awaie For though he be stubborne and rebellious yet is he in the hand and power of God Moreouer he is manie times let The diuell deceiued through his owne malice and pride through hatred enuie malice and pride And we haue experience in our owne selues how much reason is woont to be obscured by such troublesom affections Herevnto also may be added the greatnes of torments and the sharpenes of punishments wherwith he is vexed wherefore the angels are lesse deceiued bicause they sée al things with a quiet mind 18 But you will demand Whether the spirits see the cogitations of men whether they sée the thoughts and cogitations of men Here they that answere are woont to make a double distinction If we vnderstand the mind to be as it sheweth it selfe by signes and by some moouing gesture of the bodie so diuels can sée the minds of men For they which be in an anger are hot they which are afraid are cold and pale And Augustine saith that All the cogitations of the mind haue some impressions in the bodie by them the diuell can make his cōiecture what we cast in our mind Now our eies are not so sharp sighted that they can sée these things yet the same Augustine in his booke of retractations dooth after a sort moderate this sentence and denieth that anie impressions arise in the bodie by quiet cogitations But if we vnderstand the verie mind as it is of it selfe the diuel cannot reach so far as that he can vnderstand what we desire or thinke But you will saie Séeing mans vnderstanding dependeth of phantasies and forms cannot the diuell perceiue them Yes verelie but whether our vnderstanding be occupied in them that he cannot sée much lesse can he sée what the will dooth determine of them For the will dooth not followe those forms figures but it followeth the vnderstanding Now if we will aske counsell of the holie scriptures they answere most
conditions is looked for in vs wherefore the change must not be attributed vnto him but vnto vs. But if thou wilt aske me whether God hath knowen and decréed before what shall come to passe as touching these conditions I will grant he hath For euen at the first beginning he not onlie knew what the euents of things would be but also decréed what should be But séeing the secretnes of his will touching these things is not opened vnto vs in the holie scriptures therefore we must followe that rule which is giuen by Ieremie Ionas 3 4. euen as we haue rehearsed before Esaie 38 1. This rule the Niniuits and also Ezechias the king had respect vnto euen before the same was published For although that destruction was denounced to them in the name of God yet they escaped from it by reason of the repentance and praiers which they in the meane time vsed Neither is there anie cause whie we should suspect that God dooth lie in anie thing God lieth not when he threatneth things which come not to passe when he threatneth or promiseth those things which doo not afterward come to passe For as touching Ezechias death was vndoubtedlie to haue taken hold of him by reason of naturall causes commonlie called the second causes wherefore the sentence being pronounced according to those causes he might not be accused of a lie Also the Niniuits if God had doone by them as their sinnes deserued there had béene no other way with them but destruction And God commanded Ionas to preach vnto them according to their deserts Furthermore a lie which in talke hath a supposition or condition ioined therewith cannot be blamed in such sort as it may be in arguments which he absolute and without exception séeing the euent dependeth of the performing or violating of the condition The xiij Chapter Of the creation of all things wherein is intreated of angels of men of the essence of the soule of the image of God and of diuerse other things I Would thinke that vnder the name of heauen and earth In Gen. 1 1. What is signified vnder the name of heauen and earth Moses shewed that the foundation or ground of all things aswell of the heauens as of the elements was made and that this matter is signified by the names of things alreadie finished For séeing it cannot be knowen otherwise but by the forme and perfection it is méet that that also should be named and specified Wherefore this whole heape is signified by the name of heauen and earth wherein also come the other thrée elements fire aire water He shewed vs of the vttermost things by which he will also haue vs to knowe the things that are betwéene both But how far these things at the first were out of square and order it is shewed when of the earth it is said It was without form Gen. 1 2. wast Wherfore this rude heape was brought foorth being as yet stuffe or matter void of order the which belonged aswell to the vpper things as to the lower And so perhaps as the more noble had the vppermost place so to the lesse noble was assigned the nethermost for this cause the name of creation is verie fit for the first and vnorderlie heape The difference betweene making and creating For those things séeme onlie to be made of nothing and other things are said to be made and fashioned And yet this difference is not obserued in all things for some things are called created which are said to be deriued from some former matter Two things doubtles men haue béene accustomed to attribute vnto creation both that it should be of a sudden and that it require no matter to be before hand The Philosophers error touching the beginning of the world 2 Thus the world was not rashlie made neither is it coeternall with the maker or creator Manie of the ancient philosophers assigned the workemanship of things vnto rashnes and chance séeing diuers of them in the stead of beginnings named discord and debate or else such little small bodies as smaller cannot be Aristotle attributed eternitie vnto that whereby he maketh God not to be the working cause of the world but onelie attributed vnto him the cause of the end or if he doo he taketh from him the power of working according to his will and thinketh that the world followeth him as a shadowe dooth the bodie or as the light dooth the sunne Which the Peripatetikes will séeme to doo for diuine honour sake least they should be driuen to ascribe anie lacke of power or alteration in God But these things hurt not vs at all for we affirme not that God is borne or apt to suffer anie thing but we attribute vnto him the chéefest power to doo And although God in his eternitie minded to make the world it followeth not therefore that when he did make it there was in him anie alteration of his purpose or will Againe let vs beware of the error of them in old time A curious imagined error which thought that there was an eternall and vncreat Chaos or confused heape extant before and that God did onelie picke out those things which were there mingled togither But we saie that the same heape also was made the first daie Some there be which demand that séeing God could haue brought foorth the world long before why he did it so late This is an arrogant and malepert question wherein mans curiositie cannot be satisfied but by beating downe the follie thereof For if I should grant thée that the world was made before at anie certeine instant of time that thou couldest imagine yet thou mightest still complaine that the same was but latelie made if thou refer thy cogitation to the eternitie of God so as we must herin deale after a godlie maner and not with this malepert and rash curiositie Of Angels and their creation 3 But verelie it séemes to be a maruell why the creation of Angels is so kept in silence as there is no mention thereof in all the old testament in the old testament I saie bicause in the new testament it is spoken of In the first chapter to the Colossians there is plaine mention of their creation Colos 1 16. There be some which bring two places of the old testament namelie Who maketh his Angels spirits Psal 104 4. And in an other place Psal 33 9. when he said And they be made Howbeit these places doo not firmelie persuade it The heauens are turned about by Angels It should be rather said that they are comprehended vnder the name of heauen séeing it is generallie receiued that the heauens are turned about by them The first reason is bicause if their creation had béene first described it might haue séemed that God vsed their labour in the bringing foorth of other things But to the intent wée should attribute vnto God the whole power of creation therefore did Moses kéepe
Iohn 1 32. Matth. 3 16. lighted vpon the Lord which being the spirit was as trulie a doue as he was the spirit neither did the contrarie substance taken destroie his owne proper substance Of the doue wherein the holie Ghost appeared 11 I knowe there haue bin some schoolemen which thought that it was not a verie doue which descended vpon the head of Christ but that it was onlie an airie and thickned bodie appéering to be a doue But Augustine De agone Christiano writeth otherwise Augustine namelie that the same was a verie doue For a thing saith he is more effectuall to expresse the propertie of the holie Ghost than is a signe Euen as Christians also are better expressed in shéepe and lambes than in the likenes of shéepe and lambs Againe if Christ had a true bodie and deceiued not then the holie Ghost had the verie true bodie of a doue Tertullian addeth Thou wilt demand where the bodie of the doue became What became of the doue wherin the holie Ghost appeered when the spirit was taken againe into heauen and in like manner of the Angels bodies It was taken awaie euen after the selfe-same manner that it came If thou haddest séene when it was brought foorth of nothing thou mightest also haue knowen when it was taken awaie to nothing If the beginning of it was not visible no more was the end then he remitteth the reader vnto Iohn Was he also saith he a phantasie after his resurrection when he offered his hands and féet to be séene of his disciples saieng Behold it is I for a spirit hath not flesh and bones as yee see me haue Luke 24 39. Therefore Christ is brought in as a iugler or coniurer And in his third booke against Marcion Therefore his Christ that he should not lie nor deceiue and by that meanes perhaps might be estéemed for the Creator was not indéed that which he séemed to be and that which he was he was feigned to be flesh and yet no flesh man and yet no man and therefore Christ God and not God For why did he not also beare the shape of God Shall I beléeue him as touching this inward substance that is ouerthrowne about the outward substance How may he be thought to worke soundlie in secret that is perceiued to be false openlie And afterward It is inough for me to affirme that The iudgement of the senses which is agréeable vnto God namelie the truth of that thing which he obiecteth to thrée senses to sight to touching and to hearing Againe in his booke De carne Christi His vertues saith he prooued that he had the spirit of God and his passions A proofe of the godhead manhood in Christ that he had the flesh of man If vertues be not without spirit neither shall passions be without flesh If flesh togither with the passions be feigned the spirit also with his vertues is false Why dooest thou make diuision of Christ by an vntruth He is all wholie truth 12 Apelles the heretike The opinion of Apelles the heretike being in a manner vanquished with these reasons agréed indéed that Christ was indued with verie flesh but yet denied the same to be borne but said that it was brought foorth from heauen And he obiecteth that The bodies which were taken by Angels were true bodies but were not borne such a bodie saith he Christ had Whervnto Tertullian answereth They saith he which publish the flesh of Christ to be after the example of the Angels saieng that it was not borne namelie a fleshie substance I would haue them also to compare the causes as well why Christ Christ tooke flesh vpon him in one respect Angels in another as why the Angels did come in the flesh For there was neuer anie Angel that came downe to be crucified to suffer death and to rise againe If then there was neuer anie such cause for Angels â—o incorporate themselues then hast thou a cause why they take flesh and yet were not borne They came not to die therefore they came not to be borne but Christ being sent to die it was necessarie that he should be borne for no man is woont to die but he which is borne He addeth moreouer And euen then also the Lord himselfe among those Angels appéered vnto Abraham with flesh indéed without natiuitie by reason of the same diuersitie of cause After this he addeth that Angels haue their bodies rather from the earth than from heauen For let them prooue saith he that those Angels receiued of the stars substance of flesh if they prooue it not bicause it is not written then was not the flesh of Christ from thence wherevnto they applie their example And in his third booke against Marcion My God saith he which hauing taken it out of the slime of the earth formed it a new vnto this qualitie not as yet by the séede of matrimonie and yet flesh notwithstanding might as well of anie matter haue framed flesh vnto Angels which also of nothing framed the world and that with a word into so manie and such bodies Againe in his booke De carne Christi it is manifest that Angels bare not flesh proper of their owne as in the nature of spirituall substance and if they were of anie bodie yet was it of their owne kind and for a time they were changeable into humane flesh to the intent they might be séene and conuerse with men Further in the third booke against Marcion Vnderstand thou saith he that neither it must be granted thée that the flesh in Angels was an imagined thing but of a true and perfect humane substance For if it were not hard for him to giue both true senses and acts vnto that imagined flesh much easier was it for him that he gaue a true substance of flesh to true senses and actions insomuch as he is the verie proper authour and worker thereof For it is harder for God to make a lie than to frame a bodie Last of all he thus concludeth Therefore are they verie humane bodies bicause of the truth of God who is far from lieng and deceit and bicause they cannot be dealt withall by men after the maner of men otherwise than in the substance of men I might alledge manie other things out of Tertullian but these may séeme to suffice for this present purpose The summe of Tertullians opinion Bréeflie he thinketh that Angels haue bodies for a time but yet strange and not their owne for their owne bodies as he thinketh belongeth vnto the spirituall kind Secondlie he saith that those strange bodies which they take vnto them are either created of nothing or else of some such matter as séemeth best to the wisedome of God Thirdlie he teacheth that those bodies were true and substantiall and humane bodies not vaine or feined but of verie flesh and not of that which onlie appéered to be flesh in such wise as of men they might
hath abundance and who is replenished with infinite store of the goods of this world we are otherwise persuaded by the voice of God Psal 32 12. For it is added Blessed is the people whose God is the Lord. Here an act is shewed not a power Psal 112 1. Blessed is the man that feareth the Lord Psal 119 1. blessed is the man that walketh in the lawe of the Lord. Further that euen the good habits of the mind may be somtime idle and vnprofitable hereby it is euident That good habits may be vnprofitable 2. Cor. 6 1. 1. Tim. 4 14 that Paule warneth vs to take héed that we receiue not the grace of God in vaine And Paule aduiseth Timothie To stir vp the gifts of God which were in him by laieng on of hands by authoritie of the eldership Séeing then the gifts of the spirit which are more excellent than morall vertues are referred vnto action that others may be holpen and instructed otherwise we should not become the better for them this must be iudged much truer and more certeine as touching humane vertues Where it is said of Aristotle that Calamities and miseries doo let that men cannot be counted happie if this should be considered by it selfe Whether calamities doo hinder men from happines as it is said without anie distinction it agréeth not with the holie scriptures For they which suffer for Christ are in great penurie and are troubled with gréeuous punishments yet doo they enioie that blessednes which in this life is possible to be atteined vnto Psal 32 1. bicause their sinnes are not imputed vnto them and their soule and bodie are then excéedinglie renewed toward the attainment of eternall life Howbeit séeing the felicitie of this life is not yet full but begun therefore we will grant it that the saints which be so afflicted are not in perfect and absolute blessednes séeing they looke shortlie to haue the same wherein they shall féele none of these miseries For the oracles of God saie Esaie 25 8. Apoc. 21 4. God shall wipe awaie all teares from the eies of his saints neither shall there be mourning nor lamentation anie more for these former things are parted awaie Wherfore we saie with Aristotle that betwéene perfect and full felicitie and miseries and calamities there is no agréement which neuertheles disagréeth not with that felicitie which we haue here begun And Paule sawe the displeasures of this life to be so repugnant vnto perfect blessednes and that they could not abide togither as he said vnto the Corinthians If the dead rise not againe 1. Cor. 15 ver 13 19 we are more vnhappie than all men And if that Christ pronounced them blessed which mourne and which suffer persecution for his name Matth. 5 4. vers 4 10. that must not so be vnderstood as though we should be blessed bicause we wéepe and sigh and suffer persecution but bicause we wait for better things hereafter and are saued by hope Neither doo I denie but that in the middest of the troubles of the flesh God will giue maruellous comforts to them that be his which I persuade my selfe passeth all the delights of ciuill happines Yet commeth it not to passe thereby that perfect felicitie is ioined with these calamities After this maner did Paule comfort the soldiers of Christ Rom. 8 18. The things saith he which we suffer in this life are not equall and of like value with those things which at length shall be reuealed in vs when we reigne together with Christ But Aristotle was constreined to iudge as he said bicause he was ignorant of the blessednes to come and sawe that the ciuill happines which he treated of was obscured and diminished by aduersities and afflictions And vnto him were vnknowne those heauenlie comforts which God aboue the power of nature bringeth to the confessors of the truth euen in the verie torments Wherefore if as touching this matter the Stoiks séeme somewhat to disagrée from vs this they did vnaduisedlie séeing they also knew nothing of the life to come neither had they euer triall of the consolations of God in the midst of miseries and death Of the causes of Felicitie 27 Now that we haue largelie inough disputed as touching the nature of felicitie we will inquire of the cause therof Aristotle reckoneth vp fiue causes which may be gathered into two for either they be inward or outward They are reckoned inward bicause discipline custome and exercise doo procéed from vs. But the outward causes are thought to be God and fortune The difference betweene custome and exercise Betwéene custome and exercise this is the difference that custome is referred vnto vertues which are bred by often and continuall actions But exercises and labours are to be applied to a sure obteining and kéeping of riches honour and health in which things manie as it hath bin said haue placed felicitie And first as touching discipline it belongeth vnto them which haue thought that vertues are learned by applieng of doctrines Wherefore if there be néed of discipline it must be learned if of custome we must not desist from honest actions if it be ascribed to exercise there must of necessitie be no labour spared if it be expected of God he must be praied vnto but if of fortune since we are able to doo nothing concerning it all must wholie bée committed vnto the same The Stoiks and especiallie Epictetus distinguish all things which are found either to be in vs or not to be within vs. By those things that are in vs they vnderstand the things which we can rule by our counsell and obteine by our strength and those things that are said to be not within vs are the same that we haue not in our power as nobilitie health and riches Whether God be the cause of felicitie Aristotle in his first booke of his Ethiks speaketh verie ambiguouslie Whether felicitie be of God bringeth a conditionall proposition but absolues not the argument If anie gift saith he be of God felicitie shall be giuen of him And he sheweth a reason of the conclusion bicause the same hath the chéefest place among all humane things But to the making vp of the argument there may be added a double minor proposition that the felicitie of the godlie and ours is all one But manie things are giuen vnto men by God therefore must felicitie be expected from him And that manie things are giuen vnto men by God we doubt nothing at all who doo also extoll his prouidence in euerie thing and since from him as from the chéefe good and fountaine of goodnes is deriued whatsoeuer is good we doo not once imagine that this doth flowe without his pleasure will and election The opinion of the Peripatetiks as touching prouidence But there bée some and those indéed Peripatetiks which doo déeme far otherwise of the prouidence of God for they thinke that his prouidence
〈◊〉 the first signifieth the vices which we of our own choise and iudgement doo ioine vnto vs but the other signifieth the mischances which happen vnto vs against our wils Vnto this exception of these defenders of Solon Aristotle opposeth himselfe and saith That which is affirmed is doubtfull namelie that the dead are now out of euils and calamities for euen the dead are yet subiect to euill things and to good Neither must we thinke that Aristotle here speaketh of purgatorie and of hell but of the good and vnfortunate things of this life Let vs thus set downe his argument They which be not past the good euill things of this life are not yet in safetie nor cannot be called blessed But the dead are not yet exempted from these things but are subiect vnto them Therefore they be not in safetie The maior proposition is manifest the minor appéereth by a similitude for if a man while he is aliue be absent he may haue some euill good things doone vnto him though he perceiue it not as if some certeine honour be decréed vnot him without his knowledge if there happen vnto him some great inheritance if there be a faire child borne vnto him and such like things These things although he knew not of them and be far off yet are they his good things And on the other side there may euils happen to wit that he may be defamed he may be punished he may be banished his goods vtterlie lost c. Wherefore although the dead be absent from hence and perceiue them not yet may they be partakers of the good and euill things which here are doone 3 But let vs sée how anie good or euill things may be said to belong vnto them How good and euill things may be theirs which be absent which are absent and haue no perceiuing of them neither doo I thinke that this is otherwise doone but bicause they be referred vnto those men and that they which doo sée those things saie iudge that they belong vnto them bicause they perceiue that some of those commodities or discommodities which are doone doo come vnto them or be taken awaie from them But without doubt there is a far other respect of them that be aliue Although they bée absent and perceiue not yet haue they a possibilitie to be present and perceiue and somtimes it will be told them what is doone but none of the dead can either be present againe or féele what is doone in this life Aristotle alledged against these Solonists That the things done here belong not to the dead If we will regard the alterations and changes of fortune the verie dead indéed cannot be called happie bicause they also may be subiect to such alterations at the least-wise for their posteritie sake which be aliue Which he prooued by a similitude of the liuing for although being absent they féele not yet may they haue both good and euill things doone vnto them Now we sée the small strength of this reason he séemeth to reiect the same by this argument which neuertheles séeing the changes of the posteritie are diuerse and manifold it should be said that the dead are neuer at rest Which that he may the better laie before our eies he bringeth in a certeine man which liued happilie vntill the end of his old age and in the verie same state of life died this mans state shall now be oftentimes changed diuerse and sundrie waies for this variablenes of his posteritie and of a happie man shall become miserable and rise againe from miserie to happines And not without cause said Aristotle Vntill his old age to shew that while he liued he wanted no constantnes towards the perfection of felicitie Which how greatlie it is required vnto blessednes both it is shewed before and here Eustratius declareth by the example of Achilles who notwithstanding he greatlie flourished in that same expedition of Troie and that he was vpholden with all kind of good things yet could he not be called blessed since he died a yoong man And that manie changes of things shall fall out in the posteritie Aristotle vnderstood as a most manifest thing For Hesiodus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Somtime the daie is a stepmother and somtime a mother Furthermore by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he vnderstandeth nothing else than a space or distance of time that endeth by the reuolution either of yéeres or moneths Hereof he will haue it to followe that such a man as he described should by infinite interchanges become sometimes happie and sometimes miserable These things are spoken to shew that those things which are doone here perteine not to the dead when as neuertheles he séemed before to affirme this by a similitude Now he denieth the same by an argument that leadeth to an absurditie and the absurditie will therefore become the more manifest bicause then neither in life nor after death anie man can for the selfe-same cause be called happie to wit bicause of the alterations which be imminent which will hinder as well him that is aliue as dead from being happie 4 Neither could he rest himselfe in that which he last declared For saith he it séemeth verie absurd that the matters of the posteritie should not at anie time belong vnto their parents but wherein this is absurd he sheweth not He leaueth it as a thing knowne well enough and so knowne as the common sort were of that mind for all men in a maner thought that the dead are carefull about those things that we doo Hence came the fables of the poets as touching Palinurus and Achilles which would haue their ghosts to be pacified by the chéefest sacrifice And why he said Not at anie time the reason is bicause they might haue made exception to the former reason namelie that they did not affirme an infinite procéeding so that all the alteration of things of all posterities should come vnto the dead but of néere kinsfolks onelie as if you should saie euen to the fourth generation Therefore Aristotle said that it would séeme absurd if the matters of the liuing should not once at anie time belong to them that be dead he declareth not the reason of the absurditie But Eustratius saith that this séemeth to be against the nature of man and without all affection as though all communion betwéene vs and the dead were quite broken off But let vs returne saith he to the doubt that was set downe at the beginning namelie Whether anie man may be called happie while he liueth or else after his death For by the dissoluing of that question this perhaps that we now search will appéere They which denie this saie that they doo it bicause of the alteration and change of things howbeit they be deceiued bicause the alterations which be imminent may bring it to passe that the felicitie which is present may cease but this shall they neuer cause but that while it
vseth the actions of all things euen of men and of euill men he vseth them I saie for the establishment of his purposes When he fauoreth his owne he giueth them plentifull increase of fruits the raine falleth earlie and late But if he will of his iustice punish the wicked nothing commeth well to passe there is giuen a heauen of brasse and an earth of iron if the fruits be ripe they perish in one night These things must not be ascribed vnto fortune When we knowe not the cause we take it to be fortune wherevpon the poet saith A goddesse Fortune we thee call And place thee high in heauenlie stall Wherefore we must not occupie our selues alonelie in a generall consideration of things of the world How sins do seruice vnto God but we must weigh the vse wherein they serue the prouidence of God whereas sin commeth of proper causes I meane of our owne will and corrupt affections yet doth the same serue God also A similitude There be manie poisons in the world A similitude they haue manie and dangerous qualities yet the physician occupieth them and the magistrate rightlie vseth them The physician by tempering of the poisons healeth the sicke the magistrate at Athens gaue poison for the taking awaie of such as were guiltie So was Socrates compelled to drinke hemlocke Although therefore poisons are euill yet may the magistrate and the physician vse them well for the safetie of the common-weale and preseruation of the sicke Euen so God ruleth sins which haue their proper causes corrupted for the performing bringing foorth of his counsels to act I might also vse another similitude Those things which séeme to be done of vs by chance in the world A similitude doo most of all serue the prouidence of God For the Lord saith in the lawe Exodus 21 and Deut. 19. How things that come by chance serue the prouidence of God Exo. 21 13. Deut. 19 2. If two shall go togither into the groue to hew wood the axe flieth out of one of their hands and he is smitten therewith that stood next him and is slaine this he did vnwittinglie he shall not be guiltie of death For God deliuered him therevnto and that for iust causes deliuered he him of a determinate purpose we vnderstand it not he knoweth it Euen so they which offend indéed they doo as they would they haue determined with themselues what they will doo but yet God vseth these actions So by the curse of Semei God would haue the patience of Dauid to be thoroughlie knowne vnto all men 2. Sa. 16 10. and would open his iudgements against his adulterie and murther but this man meant to shew his hatred against Dauid God doth that which he will as touching those crimes which men of another purpose committed not to the intent they might obeie the will of God but their owne corrupt lusts And to returne to the testimonie now alledged He that heweth wood this he would doo but the axe hitteth another man and the hitting serueth the counsell of God Ierome vpon the twelfe chapter of Ieremie writeth that Nothing hapneth rashlie and without prouidence whether it be good or euill but that all things come to passe by the iudgment of God Wherefore creatures be certeine instruments in the hand of God The creatures be the instruments of God but not all after one sort he vseth them according to his owne purpose But yet these instruments bée not all after one sort for some there be which haue no knowledge nor sense nor will and yet neuerthelesse they doo seruice vnto God But there be others which perceiue vnderstand and will those things which they doo and yet they doo it not alwaies of purpose to serue God yea rather they oftentimes vnwillinglie and vnwittinglie doo that which God appointeth Wherefore we will saie that as well liuing creatures as not liuing creatures things hauing sense and hauing no sense Angels good and bad and generallie all creatures be the instruments of God which he vseth according to the consideration of his prouidence He did vse the Assyrians Chaldaeans Persians Greekes and Romanes for punishment of the wicked Hebrues he did vse also the diuell against Saule and against Iob. But it is further to be considered that when God vseth creatures especiallie the reasonable creatures and euill creatures such as be euill men and diuels he doth not so vse them as though they did nothing themselues for euen they themselues fulfill their owne naughtines but God vseth it to purpose God dealeth not with these as with stones which haue no sense at all they will they knowe and they haue sense and when wicked men and the diuell doo naughtilie and are mooued by their owne proper lust they doo seruice vnto the prouidence of God They perceiue doubtlesse and will not that their mind is such as they would serue God for they séeke their owne Neither are they so moued by the superior cause as they vse not withall their owne naughtinesse How one worke may be both of God of the diuell and of euill men 10 But thou wilt saie that If God after this maner haue recourse as the chéefest cause vnto these actions and that euill men as the next causes doo them it shall be all one worke of God of the diuell and of naughtie men This indéed must not be denied but yet this worke commeth far otherwise from the superiour good cause than from the next cause which is corrupt This worke as it is of the diuell and of wicked men is euill It draweth infection from the wickednes of the diuell and of naughtie men which being euill trées cannot bring foorth good fruit But God the verie best and chéefest cause as he concurreth with these actions dooth them rightlie and in due order Euen as both God and the diuell would Ierusalem to be destroied but yet in sundrie respects God to the intent he might punish the obstinate the diuell that he might fulfill his cruell hatred against mankind Christ was to be deliuered vnto the crosse which also was doone and this worke as it procéeded from the hatred and malice of the Iewes was euill but the selfe-same in as much as God through that most holie action would haue mercie vpon mankind had goodnes Wherefore it is said in the Acts of the apostles Act. 4 27. that They did those things against the Sonne of God which his counsell and hand had determined Yet must those things which they did against Christ méerelie be called euill bicause they haue both their name and nature from the next cause although that God rightlie vsed them according to his owne prouidence The diuell and God exercise Iob in a farre sundrie respect also the Sabees and other robbers spoiled his substance for the satisfieng of their owne hatred so did the diuell But God did it to prooue his patience and to testifie his good will towards the godlie
that which he thinketh lawfull for him to doo We make intercessions for sinnes and not for things permitted vs. Wherefore this place maketh much against our aduersaries And that the same is sinne it is manifestlie prooued by this historie but this doo they earnestlie indeuor to excuse I would to God they would diligentlie marke in that action that which there Naaman felt And if they shall fall as he feared to fall let them not cloke it with a vaine defense but let them craue the mercie of God and the praiers of godlie men whereby that which they haue doone amisse may be fréelie forgiuen them Neither did Elizaeus as they persuade themselues giue Naaman the Syrian Elizeus gaue Naaman no accesse vnto idols libertie to go vnto the idols onelie he said Go in peace which also was an accustomed kind of salutation in those daies Neither is it lawfull to gather anie other thing by those words than that the prophet promised to doo that which was desired of him namelie to praie vnto God for the saluation of that man First to strengthen him that he should not fall secondlie that if he sinned his fault might be forgiuen him Baruch 6 2 29 Also they vse to obiect certeine words out of the epistle of the prophet Ieremie the which is written at the end of a little booke intituled Baruch The words be these In Babylon you see gods of gold and siluer borne vpon mens shoulders forcing a feare out of the heathen beware that ye followe not the Gentiles when ye shall see a heape of people worshipping as well before as behind But saie in your harts O Lord it is thou onelie that ought to be worshipped By these words doo our Nicodemites thinke it to be sufficient that they which be present at idolatrous worshippings doo saie in their harts O Lord it is thou onlie that ought to be worshipped But they should more attentiuelie ponder that the prophet if he were a prophet that spake those words which I therfore speake bicause the little booke of Baruch is not canonicall The booke of Baruch is Apocryphall nor found in the Hebrue gaue not the Iewes libertie to go into the temples of the idols so to be present at prophane and idolatrous rites that they should then talke secretlie within themselues vnto the true God But he speaketh of those images which were caried about the citie for that was the maner among the Babylonians as the historie of Daniel declareth which testifieth that the image of Nabuchad-nezar was openlie carried about in great pompe with instruments of musicke and with songs at the hearing wherof all men were commanded to worship the image that they beheld which the companions of Daniel would not doo Of those images I saie it is written in that epistle And the godlie are faithfullie admonished that they should not worship or adore those things which the Ethniks did both behind and before them Naie rather in detestation of their wicked worship let them saie at the leastwise in their hart O Lord it is thou onelie which ought to be worshipped These same méetings happening by chance in the citie could not be auoided The godlie therefore were to be admonished how they should behaue themselues in such méetings 30 But these men being shamelesse doo procéed forward importunatlie and demand how chance Daniel was not cast into the burning fornace with his fellowes when as like punishment was prouided for all which would not worship the image of Nabuchad-nezar Dan. 3 5. Wherfore these men imagine that Daniel made a shew as though he did worship it and for that cause the Chaldaeans medled not with him And they saie also that they may lawfullie doo that which they thinke this holie prophet of God did They consider not that they fall into a false kind of reason which commonlie is called Non causa vt causa which is when that which is not a cause is put for a cause Why Daniel was not cast into the fornace togither with his felows For there might be verie manie other causes whie Daniel was not then punished Peraduenture he met not the image which was carried about or if at anie time he met it the Chaldaeans marked not what he did or else being apprehended and kept was not accused bicause the king bare him incredible good will Daniell dissembled not the worshiping of of the image But we must not beléeue that the man for feare of punishment or death would dissemble the worshipping of the image against the lawe and against pietie sith it is afterward declared that for godlinesse sake he was throwne among the lions Séeing now there were manie causes to let that he was not deliuered to be burnt in the flames of fire with his fellowes whie doo these men then laie hold onelie of one cause and that such a cause as was vnworthie and full of reproch for such a holie man bicause in the holie scriptures there is not so much as a suspicion once offred vs in anie respect of such a matter 31 They thinke with themselues that they speake handsomlie to the purpose and that they cunninglie defend their dooing when they allege that which is written in the Acts of the apostles verse 23. the 21 chapter where it is declared that Paule by the counsell of the elders of the church of Ierusalem tooke vpon him a vow and foure other men with him and purified themselues after the maner of the Iewes If the apostle of God saie they would vse the ceremonies of the lawe alreadie abolished we also may be suffered sometimes to admit rites ceremonies so long time receiued and to be present at them But to make this matter more plaine we must vnderstand that this was the effect of Pauls preching Rom 3 28. We thinke that a man is iustified by faith without works Gala. 3 20. Rom. 1 17. As manie as be vnder the law be vnder the cursse The iust man shall liue by his faith Wherefore the apostle in that first time of preaching the Gospell condemned not the ceremonies lawes apperteining to the Hebrues vnlesse they were retained with such a faith and mind as if iustification should come by them And this doctrine of his hath he verie manifestlie set foorth in his epistle to the Galathians where he saith Gal. 5 2. 4. Ye which be circumcised haue fallen both from Christ and from grace for Christ is made of none effect vnto you if yee should be iustified by the lawe As though he would saie These things of Moses doo not alienate you from Christ except ye exercise them with this mind and purpose that thereby ye might be iustified Take awaie this opinion and the apostle commended good works And as for ciuill and accustomed ordinances so they were iust and not idolatrous he suffered still in their owne place Neither did he let but that the legall ceremonies might still be vsed
obserueth this order for in the 16. of Numerie verse 23. when Chore had conspired against Moses he died an euill death but the children togither with their father were not destroied naie rather they were preserued vnto the holie ministerie and of their posteritie came Samuel 1. Par. 6 23. 2. Par. 26 4. King Amazias was commended which put to death the murtherers of whom his father was slaine yet he put not the children of them to death for he had a consideration vnto the lawe of God Augustine Augustine alledgeth the cause of this prohibition God saith he may punish the sonne for the father for though he doo afflict him in this world yet is he able in an other world to saue him but this can not man doo Further God séeth that the children be not innocent but man séeth it not And though the ciuill lawes deale in this point more sincerelie The ciuill lawes in case of treason punish the children for the parents and doo punish the sonne for the fathers fault as it is in the Digests in the Code Ad legem Iuliam Maiestatis yet doo they not put the sonne to death for the father but they depriue him of all his fathers substance dignities and honors Howbeit some portion is assigned by them vnto the daughters by a lawe which was called Falcidia to the intent they might marrie Otherwise the ciuill lawes agrée with the lawe of God for in the Code De poenis in the lawe Sancimus it is commanded that the punishment should not be laid vpon others which either be of affinitie or bloud but should onelie bind the author of the offense And yet both this lawe and the other aboue were made by the same emperors namelie Archadius and Honorius But whie it was so sharplie decréed against such as be guiltie of treason it séemeth to be doone bicause men might be terrified from that kind of mischéeuous déed Howbeit the lawes of GOD haue decréed no such thing hereof yet this they command in expresse words that the sonne should not be slaine for the father howbeit concerning the goods they decrée nothing But our aduersaries haue transferred this ciuill lawe concerning treason vnto heretikes for they doo not onelie punish the father being an heretike but they also depriue the children of all his goods how iustlie I will not now declare The sixt Chapter The third Precept of the sanctification of the name of God In Gen. 21. 23. Gen. 21 23. THe Hebrues call an oth by the name of Nischba being a noune deriued of Schaba that is seuen by which number is expressed the power of the holie Ghost séeing whosoeuer sweareth let him vnderstand that he is bound and tied by that oth The definition of an oth The definition is that the same is a confirmation of the will by the testimonie of God or of diuine things That an oth in his owne nature is good Of his owne nature it is good yet the abuse therof may doo harme as the Eucharist as meate and drinke Also by the end thereof it is declared to be good for it is ordeined to the intent anie man may iustifie and purge himselfe thereby that there may be a faithfulnesse of speaking which oftentimes dooth much auaile yea euen to the finishing of controuersies and this is written in the sixt chapter of the Hebrues Heb. 6 16. Furthermore it hath his beginning from a right faith in God for bicause we estéeme all things to be throughlie knowne vnto him Againe we iudge that he is a louer of the truth and a reuenger of periurie all which points of godlinesse are not to be despised Also an oth serueth to the honour of God bicause we extoll the name of him And therein we confesse God to be the greater and more excellent sith that as we read in the sixt chapter to the Hebrues Ibidem We alwaies sweare by the greater An oth is a certeine confessing of the excellencie of God Wherefore not without cause it is said in the lawe Lo tisa Thou shalt not bring in the name of God for a lie Nasa signifieth To aduance as though they that sweare doo by their oth extoll the name of God Yet must we not héereof conclude if it be good if it make to the honour of God that therefore it should be often times vsed Why an oth was instituted For although an oth be apperteining to the seruice of God yet is the institution of the same to helpe the néed of the brethren if credit be not giuen vnto vs or else where one partie is not beléeued of an other So that where such a néed shall not happen neither shall an oth be vsed A similitude Euen in like maner as a medicine is in verie déed profitable yet wheras a fit occasion of a sicke person vrgeth not it must not be ministred But whereas it is said in the Gospell Matt. 5 37 that an oth commeth of euill it is not preiudiciall to the goodnesse of an oth For it nothing at all hindereth that some things doo spring of an ill occasion which notwithstanding are good as be medicines vertues meats and drinks 2 In the old lawe In 1. King 8 verse 31. an oth was oftentimes to be taken the which if it be kept true sound and inuiolable faith also betwéene men continueth pure and perfect but this being violated hardlie can faith it selfe remaine sound Neither is it vnknowne that for manie causes men are prouoked vnto periurie First bicause they doo excéedinglie desire to hurt him whom they hate and on the other side by all meanes possible to gratifie their fréends Sometimes they be mooued by couetousnes and gréedie desire being vnwilling to paie that which they owe to restore that which is laid to kéepe or to recompense the harmes doone In the 22. chapter of Exodus verse 8 11. God commanded that in the case of laieng to pledge and also in the case of theft and robberie an oth should be taken Numb 5 14. In the booke of numbers cursings are commanded to be vsed for gelosie And the epistle to the Hebrues teacheth Hebr. 6 6. that verie manie controuersies be decided by an oth For when a thing cannot otherwise be doone we must flie vnto God himselfe who is the searcher of the hart and reines and vnto his eies all things are manifest be they neuer so secret But when iudges can define causes otherwise they must not minister an oth vnto those which be the aduersaries in lawe But oftentimes proofes be wanting neither are witnesses readie present or else there is onelie one found or he that is pleaded guiltie is troubled onelie vpon report and suspicions which be not verie certeine in déed in such cases an oth must be taken How manie kinds of oths But in this matter must not be omitted that by the lawyers there be appointed thrée or foure kinds
dissolued and we might saie that those things which make against vs in the fathers were thrust in by heretiks Howbeit the same Ambrose afterward giueth the scope of new marriages vnto women also Ambrose if the vnbeléeuer will not dwell togither with hir Which in verie déed standeth me in stéed of a reason to prooue that the libertie of both is alike For if the cause which the apostle sheweth extend it selfe vnto both the man and wife it shall no lesse be granted in the cause of fornication which Christ expressed Moreouer that which is permitted vnto the man shall no otherwise be but that matrimonie is dissolued bicause of fornication But if so be it be dissolued and the woman loosed from the same why shall it not also be lawfull for hir to be married vnto another Last of all we sée that the lawes of the bishops doo grant vnto a woman hir diuorse if she prooue that hir husband is verie cruell vnto hir Which séeing they doo as touching hir diuorse how dare they denie that it may not be doone in a man In the old lawe it was not lawfull for wiues to giue a bill of diuorsement bicause it was giuen for euerie cause And séeing women be inconstant it is not méet that they should depart from men for euerie cause But now if the certeine causes were limited we might easilie be rid of that inconuenience I will also adde that the time is not easie to be knowne wherin it began among the Romans to be lawfull for women to put awaie their husbands vnlesse it be in those questions mixed togither of the old and new testament Augustine which are intituled to Augustine In the question 115. it is written that vnder Iulian this began to be lawfull for them For then leaue was giuen vnto women that they might put awaie their husbands Notwithstanding who this Iulian was it appéereth not séeing we read of two emperours of that name 62 But these were woont to be counted the causes why the fathers would The causes why they would admit no new marriages after diuorse in case of adulterie that new marriages should not be lawfull after a diuorse was made for fornicatiō sake First for that it might séeme that the husband lusting after a new wife would inuent a feigned crime of adulterie against the first Further for that it might séeme no wise mans part that when it hapned ill with him before he would trie the same lucke againe after a sort séeke the same infelicitie Besides these there are brought in the places as well to the Romans as to the Corinthians Rom. 7 2. 2. Cor. 7 11. where the apostle séemeth to be of that mind that a wife so long as hir husband shall liue is bound to his lawe The latter writers also doo cauill that matrimonie is a sacrament and that therefore it cannot be made void And Innocentius when he decréed that it is not lawfull for the one partie married to enter into new matrimonie if the other shall be fallen into heresie addeth this reason that There would be a doore open vnto great inconuenience for anie man would soone feine himselfe to be an heretike that he might be deliuered of his wife and obteine another Further they be woont to vrge this saieng Matt. 19 6. 1. Cor. 7 8. That which God hath coupled togither let no man separate These reasons Erasmus dooth plainelie confute Touching the first Erasmus If a seuere iudgement be appointed by bishops and magistrates false reports might easilie be preuented neither will there be anie leaue giuen of diuorse vnlesse that fornication shall plainlie and euidentlie be prooued Of the other reason it is said That which is obiected is verie ridiculous séeing we oftentimes sée that those which haue sailed once without good successe and haue abidden shipwracke doo returne againe to shipping And the partie which is innocent while he endureth prickings and burnings and cannot easilie kéepe himselfe chast what maruell is it if he cast in his mind to marrie againe Touching the place to the Romans it may easilie be answered The apostle did not there dispute whether diuorsements might be by anie meanes admitted but it sufficed him that he shewed vnto the beléeuing Iewes and to them which were conuerted to our religion that it was now lawfull to marrie againe in Christ after that death was come which is the certeine and vndoubted cause of dissoluing matrimonie wherein although there were a singular coniunction and peace betwéen man and wife yet by death the same is dissolued Verie wiselie therefore did Paule in that place put onelie that cause of dissoluing matrimonie which of necessitie he was to grant although no other cause had hapned in the meane while So vnto the Corinthians he would shew that it was lawfull for a widowe to contract new marriages if she would bicause hir first husband was dead He reasoneth not there whether a diuorse may be made for anie other cause but onelie sheweth that there is no cause whie second marriages be not lawfull when either the husband or the wife happen to die Whether matrimonie be a sacrament Looke par 3 pla 8. art 15 63 But whether matrimonie be a sacrament or no it is not hard to be answered If thou vnderstand the name of a sacrament generallie and at large for euerie such thing as signifieth some holie thing we will not denie but that matrimonie may be a sacrament séeing it resembleth vnto vs the coniunction of Christ with his church whereof we haue a testimonie in the epistle to the Ephesians Ephe. 5 32. But after this maner thou art forced to appoint not onelie seuen but an infinite number of sacraments such as are the washing of féete the shaking of dust from the féete the imbrasing of yong children in armes and in a maner all the actions of Christ But if thou wilt drawe the name of a sacrament to those things which not onelie betoken spirituall things but also are vsed to be doone by certeine words and of which there is a commandement extant that they should be doone in this sense thou canst not appoint matrimonie to be a sacrament Dionysius I passe ouer that Dionysius in his treatise De ecclesiastica Hierarchia reckoneth it not among the rest of the sacraments Iouinian Neither would Iouinian haue escaped this argument which left not anie small thing vntouched whereby he might extoll matrimonie Further what sort of sacrament soeuer this be the reason furthereth not the purpose of our aduersaries For Christ whom they would signifie to be ioined vnto the church hath made a diuorse from the synagog and hath coupled our church vnto him But if peraduenture they shall saie that this is not doone but by his death I will answer that the diuine nature in Christ for the which this matrimonie is especiallie agréeable vnto him neither died nor yet possiblie can die And yet as Esaie
this mischéefe to escape vnpunished If we giue credit to Strabo in the 16. booke of his Geographie the Arabians made it death In Arabia where spices growe the same punishment was prouided for adulterers Of the Arabians as Eusebius saith in his sixt booke eight chapter De praeparatione euangelica Of the Aegyptians The Aegyptians as Diodorus Siculus reporteth in the first booke of his Bibliotheca did cut off the nose of an adulteresse that the face of hir which was so pleasing might be deformed The adulterer was beaten with a thousand stripes euen well néere vnto death Aelianus in his historie of Varietie the 13. booke writeth Of them of Locris that Zeleucus the lawe-maker of Locris ordeined that an adulterer should haue both his eies put out The same was thought to be a hard lawe Within a while after it happened that his owne sonne was taken in adulterie the people would haue released him from punishment but the father would not And to the intent the same lawe might after some sort be kept he willed that one of his sonnes eies and another of his owne should be pulled out There were a people which Suidas calleth Laciadae Of the Laciade and others Placiadae among whom adulterers were tormented with punishments and ignominies about the secret parts Of the Germans Also the Germans if we beléeue Cornelius Tacitus were most seuere punishers of adulteries For the adulteresse being taken with the maner was set naked in the sight of hir kindred the haire of hir head was cut off and after that she was by hir husband beaten through the towne with a cudgell Of the Gortinei Plutarch in his Problems writeth that the Gortinaei when they had apprehended an adulterer they brought him foorth openlie and crowned him with wooll whereby they might shew him to be a wanton and effeminate person After which time he liued in perpetuall infamie among them Of the Cumei The people called Cumaei set an adulteresse in the market place vpon an infamous stone and there of the people was put to shame then being set vpon an asse she was carried through the citie Afterward in waie of ignominie it was said vnto hir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saletus a citizen of Croton as Lucianus writeth of them Of the men of Croton which being hired serue for reward made a lawe that adulterers should be burned aliue Within a while after he himselfe was taken in adulterie with his brothers wife he being accused made an oration wherein he so defended himselfe that all men bent their minds to pardon him But he considering with himselfe how shamefull an offense he had committed leapt of his owne accord into the fire And among the philosophers Plato Platos lawe in his eight booke De legibus saith that Adulterie is a great horrible offense when the husband goeth to another than his owne wife and the wife vnto another than hir owne husband Further that we ought to kéepe our bodies chast and not to bestowe them vpon strumpets and harlots They saith he that shall doo that are in perpetuall infamie Aristotle in his seuenth booke of Politiks Of Aristotle in the last chapter saue one writeth thus If anie man shall haue carnall copulation with hir that is not his owne or anie woman with him that is not hir owne let that be counted among most shamefull things So as they noted adulterers both men and women to be infamous Diogenes the Cynik was of another mind For it happened that a certeine man called Didymus was taken in adulterie Of Diogenes and Diogenes being demanded what should become of him answered that according to his owne name he ought to be hanged For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Graecians be the stones of a man or of a beast In old time among the Atheniens Of the Atheniens adulterie was a capitall crime as Pausanias in his Boetiks sheweth He citeth the lawe of Draco And it was lawfull among the Atheniens to slaie an adulterer that was taken with the déed dooing And euen this dooth the oration of Lysias testifie wherin it is spoken of the death of Eratosthenes the adulterer The adulteresse was not strait waie put to death but it was not lawfull for hir to come into holie assemblies Otherwise she might haue all maner of ignominie doone vnto hir by anie person onelie the punishment of death excepted not for that they did take pitie of hir but that they might giue hir the longer torment Which may be gathered by the oration of Demosthenes against Neaera if the same be his Polybius in the second booke of his historie If an adulterer be slaine saith he let the executioner go frée He séemeth to speake this by the lawes of the Graecians for he was a Graecian borne How greatlie the Graecians were moued for the adulterie and violent taking awaie of Helene all men knowe Of the Greekes which haue anie small skill of the poets Of Mahumet Mahumet as appéereth by his owne lawes would haue adulterers to be whipped in a maner to death The Goths made a lawe of death against adulterers Of the Goths as it is read in the first booke of Procopius De bello Gothico Manie things of sundrie nations might be recited but these for this time shall suffice 24 I come now to the Romane lawes The Roman lawes touching adulteris Dionysius Halicarnassaeus commendeth Romulus the first king of the Romans for that he would haue by his lawes matrimonie to be inuiolate and yet so farre as we can find he made not adulterie to be punishable by death Diuorse was permitted for the cause of adulterie Yea and afterward for the suspicion of adulterie a putting awaie of the adulteresse was admitted And so did Caesar for he put awaie his wife Pompeia finding hir with Clodius in the house of the head bishop But he being afterward bidden to declare against hir some witnesse of adulterie he would not and being demanded wherfore he had then put hir awaie he answered that his house should not onlie be frée from the filthinesse of adulterie but also from the verie suspicion thereof The lawes of the twelue tables By the lawes of the twelue tables an adulterer was put to death But in so much as belongeth to publike punishments it séemeth that in those former ages they were more easie Tacitus in his second booke declareth Other old lawes of this thing that a certeine man was accused of treason and of adulterie in the time of Tiberius Caesar And touthing adulterie it séemed that it was warilie enough prouided for by the lawe Iulia. But Tiberius who about the beginning of his reigne was gentle did by intreatie put awaie those great punishments and said After the maner of our ancestors let the adulteresse be remooued two hundred miles from the citie and the adulterer be banished both out of Italie and Aphrica We read in
iustices hand against adulterie as if he might saie He hath small courage that thrusteth not through both the adulterer and the adulteresse But although the lawes are silent yet the iustice of God sheweth it selfe for it punisheth adulterers with madnesse with furie and with other most gréeuous punishments euen as we sée in Dauid A distribution of the punishments of adulterie These things had I to declare of ciuill punishments which if they were distributed into a certeine method were either punishable by death so as the magistrate himselfe punished them or it was appointed to be doone by priuate persons as by the husband the father of the adulteresse or else if they escaped the punishment of death they were noted with some infamie The infamie was sometime naked without outward tokens sometime it had certeine outward tokens of shame otherwhile the adulteresse was set vpon an asse and crowned with wooll Sometime there was added a chastising of the bodie The wiues were beaten with cudgels their noses were cut off Or else the punishment was of an other kind they were banished they forfeited a summe of monie they lost their dowrie they were diuorsed and might no more be married 27 Now we will speake of ecclesiasticall punishments And wheras manie things be shewed by the fathers and the councels we will vse this method that first we will declare what they haue disallowed in the ciuill lawes secondlie what ecclesiasticall punishments they themselues haue laid vpon adulterers They allowed not death for adulterie First the punishment of death liked them not In the Councell of Tribure chapter 46. it is ordeined that If an adulteresse shall flie vnto the church she may not be deliuered vnto hir husband or to the iudge or president The first councell of Orleans which was held vnder Clodouaeus in the 3. canon hath in a maner decréed the same namelie that Adulterers may be safe if they flie to the church shall not be deliuered or else if they be deliuered they shall take an oth that they will not hurt them and if so be they had not stood to their oth but violated the same they were excommunicated The bishops challenge the punishment hereof to themselues At the length it came to that passe that the bishops to saue them from death would haue the iudgement of that crime to perteine vnto their Court. And this they will haue to be the cause thereof If this examination be permitted to laie men they would be too negligent therein as who should saie that they themselues are most seuere And what I beséech you doo they by their episcopall examinations They set a fine vpon their heads and separate them from the marriage bed Hereof arise innumerable whooredomes yea and the naughtie men themselues sometimes abuse these wiues being separated They allow not the adulteresse to be slaine by hir husband Moreouer they allow not that the adulterer or the adulteresse should be slaine either by the husband or father Of this mind was Augustine in his treatise De adulterinis coniugijs ad Pollentium in manie places of the second booke He would that those priuate men should forgiue adulteries committed Reasons why the adulteresse should not be killed by hir husband verse 7. These reasons he bringeth We be all infected with sinne we haue néed of mercie Therfore vnto sinners we must shew mercie And he vseth the saieng of Christ in the eight of Iohn He which among you is free from sin let him cast the first stone against the adulteresse He that is thus vrged let him thinke with himselfe whether he be guiltie of sinne Matth. 6 12 Forgiue ye saith our Sauiour and it shall be forgiuen vnto you We praie Forgiue vs our trespasses euen as we forgiue them that trespasse against vs. With what face can we speake these things if we be so cruell in reuenge God will not the death of a sinner Ezec. 18 32 but that he shuld turne and liue Why then wouldest thou his death These reasons be not firme in all respects For if they should be vnderstood concerning ciuill magistrates no malefactor should be punished and to what end should magistrates then beare the sword As touching priuate men I agrée with Augustine that they ought not to take such power vpon them as to slaie the adulteresse and the adulterer If anie man will saie The publike lawes doo there giue authoritie vnto the husband An obiection he is no priuate person euen as when they command the soldiers to fight or the executioner to put a man to death who be priuate men But if by the commandement of the magistrate they doo that which they are comanded they be not priuate persons anie more It is lawfull for a traueller by the waie to defend himselfe against théeues if they assaile him if he slaie them he is discharged For the magistrate at such a time armeth him he cannot be sued at the common lawe the prince would not that his subiect should perish I answer that the ciuill lawes haue giuen no such authoritie to the husband and the father of the adulteresse but onlie hath pardoned their gréefe conceiued they command not that this should be doone but they command the soldiers and executioners to doo their duties Wherefore the similitude is not alike So also it may be answered of the trauelling man which is set vpon by théeues if he defend himselfe with a mind to kill the théefe he is not absolued but if he kill him by chance or as they saie by accident then he is absolued The case is not all one for he hath no time to call vpon the magistrate he cannot sue him at the lawe But the husband might shut vp the adulterer in his house he might call for witnesses and deale with him by the lawe Also the Ecclesiasticall writers and the Canonists doo not allow that when accusation is had the adulterous husbands should be heard and not the adulterous wiues Neither would they allow accepting of persons to wit that onelie the common persons and not the nobler sort should be put to death 28 Also they are against that rigour that if the adulterer or adulteresse escape there should be no reconciliation had Augustine Looke art 30. in his booke a little before alledged will haue it to be otherwise If the woman saith he repent let there be a reconciliation He alledgeth reasons thereof God must be followed his church dooth oftentimes commit fornication as we knowe was doone in the time of the Iudges and Kings yet he saith by Ieremie Ierem. 3 1. Ye will not receiue your adulterous wiues I doo otherwise The same dooth Hosea affirme in the name of God Hose 1 14. and 2 3. If examples shall beare stroke Dauid did so Michol the daughter of Saule was giuen vnto another 2. Sam. 3 14 that which was committed was adulterie for in that meane while there was no diuorse
donation granted in respect of marriage whereas the adulterer susteineth no losse In the Extrauagants De donationibus inter virum vxorem in the chapter Plerúnque in the end Adam and Eue being found to be in one kind of sinne haue not both one punishment Eue is punished more gréeuouslie That adulterous men sinne more greeuouslie than the women 31 On the other side the causes séeme to be verie great which persuade otherwise The first is that a woman is more weake and vnperfect than a man she wanteth vnderstanding and iudgement These things séeme to serue for diminishing the fault And manie lawes persuade vs that in punishing we should haue a consideration of the sex Some of the lawes I will recite In the Digests Ad legem Iuliam peculatus it is said that In punishment there must be consideration had of the sex the lawe beginneth Sacrilegij poenam Also Ad legem Iuliam de adulterijs in the lawe Si adulterum in the Paraph Fratres and in the Paraph Iacestam they would haue a difference to be considered of in the sex bicause women are not forced to be skilfull in the lawes sometimes they be deceiued they thinke that to be lawfull which is not lawfull Also the Ecclesiasticall lawes teach that there ought to be a consideration had of the sex In the Extrauagants De homicidio in the chapter Si dignum in the Code Ad legem Iuliam maiestatis in the lawe Quisquis in the Paraph Filias There is more fauour shewed to the daughters of conspirators than vnto their sonnes In the Decrées cause 32. question 6 the chapter Indignatur there is consideration had of women euen in the selfe same cause of adulterie There be saiengs also of most excellent men which be agréeable to this sentence Augustine in his treatise De adulterinis coniugijs ad Pollentium citeth the letters written by Antonius Pius which we may read in the Gregorian Code that It is verie vniust that men should require that faith of women which themselues will not shew In the Digests De adulterio in the lawe Si vxor in the Paraph Si iudex It is commanded that if the iudge haue knowledge of the adulterie let him looke whether the husband haue liued chastlie And so the fault of the woman is mitigated bicause the men themselues by their ill liuing be causes of their vncleane life Whervpon Seneca in his 94. epistle vnto Lucillus saith that It is a most vniust thing for men to exact faithfulnes of women when as they themselues be the corrupters of other mens wiues Neither did Augustine put this matter in silence who saith that Vir that is to saie Man hath his name of Virtus that is Vertue and that therefore he ought to excell the wife in all vertues and chastitie In his litle booke De decem chordis and it is also read in the 32. cause question 5. in the chapter Non moechaberis saith that The husband is the head of his wife if the head fall into adulterie and the wife be chast he is a man turned vpside downe the head is vnder the féet It hapneth ofttimes that the adulteries of the wife are reuengements of an adulterous husband It is said of Clytemnestra that she gaue the power of hir bodie to Aegistus bicause she heard that Agamemnō preferred Chrysis before hir That such a punishment is brought by the iudgement of God it appéereth that Iob vnderstood who in the 31. cha saith verse 9. If my hart hath been carried aside to a strange woman and if I haue lien in wait at my neighbors doore then let my wife grind vnto an other man and let hir yeeld hir bodie to other men So then there be reasons to be made on both parts What shall we saie If credit be giuen to the Schoole-diuines An vnfolding of the question the distinction must be made which is mentioned in the fourth booke of sentences in the 35. distinction If the faith of wedlocke be considered the sinne is equall on both parts either is bound vnto other whether the woman giue hir selfe to another or else the man commit adulterie If the condition of the person be respected séeing man is the more perfect he hath the firmer iudgement and ought to excell his wife his sinne is more gréeuous than hirs Howbeit if we note the confusion of things the supposed heires and the shame of the familie the woman is more gréeuouslie charged But as touching the verie lawe it selfe of wedlocke they saie well that the bond is all alike that sinne is committed as well by the one as by the other they must be brought to an equalitie Equalitie we prooue out of the holie scriptures Vnto one Adam the Lord gaue one Eue and to one Eue he gaue one Adam and he said Gen. 2 24. They shall be two in one flesh Paule when he treateth of these things in the first to the Corinthians the seuenth chapter saith that The wife hath not power ouer hir owne bodie verse 4. but the husband And on the other side he maketh this lawe equall to the one and the other Neither dooth he speake vnto the one partie of rendering due beneuolence but vnto them both And if they shall thinke good to seuer themselues for praier sake he willeth that the same be doone by both their consents In case of religion if they will not dwell togither ech partie is set at libertie The same is also spoken there concerning the vnbeléeuing husband The lawe of God commandeth that both as well the adulterer as the adulteresse should be slaine Séeing therefore he maketh this equalitie we also ought to followe the same An answer vnto the contrarie arguments 32 Now it remaineth that we answer to the arguments It was said that a woman must not be heard This lawe is ciuill and refused of the Ecclesiasticall writers and that iustlie To the first Ierom in his epistle to Oceanus vpon the death of Fabiola wrote a verie excellent sentence Those things which in the holie scriptures are commanded vnto men doo redound vnto women Wherefore if it be lawfull for a man to start from his wife for the cause of adulterie it is also lawfull vnto the wife Among vs there is the same libertie and the same bondage vnto both parties to correct after a sort the ciuill lawes Both parties must be heard Touching infamie also To the second it is mans ordinance Euen as praise is called the celebration of other mens vertues so infamie is to dispraise that which is in another And it may be they will speake more of women than of men But with God this fame is of no importance There is more spoken of the women by reason of the harme which they bring and bicause they make a confusion in families To the third As concerning that it hath béene lawfull for men to kill their wiues and not for the wiues their husbands
your selues doo and repent Iudges must not spare to punish others though themselues he guiltie of that sinne This also must Iudges be warned of that in the thing wherein they condemne others they be not guiltie themselues But therefore it is not said If your selues haue sinned spare yée others For they should sinne two waies as well for that themselues were guiltie of heinous offenses as also bicause they punished not others which were guiltie in the same This that belonged vnto himselfe Looke part 4 plac 14 art 19. he gaue them warning of and in the same sort he did afterward vnto the woman Go thy waies saith he and sinne no more Therefore he discharged hir for he said Seeing no man hath condemned thee neither doo I condemne thee He sawe hir penitent hart After what sort did he acquite hir Not from the punishment of death for that he left to the Common-weale But he accused hir not That might not Christ doo not in that respect that he was a minister of the church but bicause he had not séene hir nor taken hir with the maner he could not be a witnesse neither came he into this world for that purpose Notwithstanding some man will saie She neuerthelesse scaped awaie by reason of the words of Christ This was indirectlie not in respect of Christs iudgment Christs dealing was otherwise This was the Scribes fault who might not abide to heare Christs preaching of repentance They euerie one departed one after another and left hir there alone Neither is this a good consequent Christ at his first comming condemned not an adulteresse Therefore he punisheth not adulteries He punisheth them oftentimes when the magistrates sword is still he dooth and he will doo his office Neither is it a good reason to saie The church hath not the sword it dooth not punish adulterie with death Therefore neither ought the ciuill magistrate to doo it The church letteth not the ciuill magistrate but that he may doo his office More slender is the argument taken of Ioseph Of Ioseph for certeinlie he was deliuered to the chéefe iustice of capitall crimes The crime therefore was of death they which were put in that prison were appointed to be put to death euen as that Baker was But the iudgement of Iosephs cause was deferred besides this he was not accused that he had committed adulterie but that he would haue doone the same And let these things suffice for those obiections 38 Now I conclude that I speake not this The conclusion of this place to the intent I would abolish the authoritie of magistrates I knowe that crimes are to be punished this is appointed by the lawe of God but the maner of punishing is committed vnto magistrates neither ought those lawes to be of force I knowe also that those ciuill lawes giuen by Moses doo no more bind vs than the ceremoniall doo The ceremoniall lawes are abolished The ceremonies tooke effect till the comming of Christ The ciuill lawes had their vse so long as the Common-weale did last they were conuenient for that people But I dare take vpon me to saie that it were conuenient that the iustice which is to be séene in those lawes should not be neglected but should be imbraced of magistrates as a profitable thing As touching the ecclesiasticall punishments in my iudgement such regard ought to be had that adulterers which be conuicted and are not penitent might in such sort be handled as at the least-wise they ought not to scape so frée in the church from punishment as they should be partakers of the sacraments for the crime is most gréeuous they wound the conscience of the godlie sort And how gréeuous it is it is set foorth vnto vs to behold in the fall of Dauid But what is the cause why Dauid was not condemned We answer Why Dauid was not condemned that there was not tribunall seaâ—e aboue his owne he had none aboue him but God who pardoned him of life but yet that the same should be full of manie crosses so as he séemed rather to be reserued vnto miseries than to liue in happinesse Of the reconciliation of man and wife after adulterie committed 39 The ciuill lawes are verie much against the reconciliation of the husband and the wife In Iudges 19 vers 10. after adulterie is committed The ciuill lawes are against reconciliation after adulterie For in the Code Ad legem Iuliam de adulterijs in the lawe that beginneth Castitati nostrorum temporum it is â—ecréed that If a man shall bring home againe his wife being condemned of adulterie he dooth incur the crime of brothelrie Looke before art 27. and 28. And in the title of the lawe Crimen we read that he which shall reteine in matrimonie his wife being an adulteresse he may not accuse hir of adulterie Notwithstanding it was afterward by a new lawe otherwise prouided Neither was it a light matter for one to be condemned of brothelrie but it was euen as heinous as if a man should be condemned of adulterie Yea and if so be that a man reteine with him a woman condemned of adulterie he himselfe without an accuser maie be condemned of adulterie And if a man shall bring hir home againe whom he hath put away he cannot accuse hir of the adulterie which she had before committed But of an other adulterie he may sith in bringing of hir home againe it séemeth that he allowed of hir conditions And if anie woman be condemned of adulterie none may take hir to his wife Wherefore the ciuill lawes doo vtterlie mislike of reconciliation after adulterie committed so that it be conuicted and condemned For if there should be but onelie a suspicion thereof it may be lawfull for the husband to reteine hir with him and to accuse hir being suspected And if he shall afterward perceiue that he was led with vaine suspicion to accuse hir he may desist from his purpose so that he first obteine a discharge from the iudge Ierom vpon the 19. chapter of Matthew may séeme to hold with the ciuill lawes for he writeth that she which hath diuided one flesh to an other man or other men must not be reteined least the husband become vnder the cursse For as it is written in the 28. chap. of the Prouerbs He that keepeth an adulteresse with him verse 23. is vngodlie and foolish So indéed the 70. interpretors did expound it but the truth of the Hebrue text hath it not The same Ierom saith If there happen anie sinne to be it dooth not staine matrimonie but if adulterie happen now is not the wife lawfull And in the 32. cause question the 1. the words of Chrysostome are recited If a man haue the companie of an adulterous wife let him repent The same father vpon the 26. chapter of Matthew Euen as he is vniust which accuseth an innocent so he is a foole which reteineth an adulteresse And the verie same
saieng we haue in the Decretals De adulterijs in the chapter Si vir sciens and it is the Councell of Arles A man which reteineth an adulteresse is partaker of the crime Also If a woman being put awaie should be married to an other although hir latter husband be dead she may not returne to the first for she is now become vncleane vnto him as we haue it in the 24. chapter of Deuteronomie verse 4. Reasons which make for reconciliation 40 But now passe we ouer these things and let vs sée the reasons which make for reconciliation That most mightie and excellent God of ours would be the spouse of his church and that not onelie in this our age but also in the daies of the fathers Howbeit the church speciallie in old time did oftentimes decline vnto idolatrie and plaid the harlot with the gods of the Gentils as we may read in sundrie places in the booke of Iudges and in the historie of the Kings and in the Prophets Ierem. 3 1. Yet neuerthelesse Ieremie in the name of God called hir home that she might returne againe to hir husband And euen so did the prophet Ose and that with manie spéeches Ose 2 19. And if God be readie to receiue his adulterous wife man ought also to be reconciled vnto his wife especiallie if she fall from hir error and repent For how manie so euer be Christians they professe the following of God There is extant an example of Dauid 2. Sam. 3 14 which brought home againe his wife Michol although she had béene bestowed by the father to an other man Iustinian Iustinian also in his Authentiks when he commandeth an adulteresse to be beaten and closed vp in a monasterie yet dooth he giue leaue vnto the husband to take hir vnto him againe if he will within the space of two yeares and so dooth most manifestlie allow of reconciliation Augustine in his second booke vnto Pollentius Augustine laboureth verie much in this to haue them reconciled For in his time there were manie which would not take their adulterous wiues as they which were now spotted and polluted Wherevpon he wrote But doost thou thinke hir to be polluted whom baptisme and repentance hath purged and whom God hath made cleane She ought not to séeme polluted vnto thée And if that she be alreadie reconciled by the keies of the church and admitted into the kingdome of heauen by what right maist thou repell hir from thée In the 32. cause question 1. these words also are written If she be fallen thou maist knowe that to fall is common among men and mercie ought to be shewed to hir if she be risen againe For the same would we haue doone vnto vs. And extreame lawe is extreame iniurie In the Decretals De adulterijs stupris in the chapter Si vir sciens we read out of the Councell of Arles An adulteresse if she be penitent ought to be receiued The Glosse in that place asketh by what lawe or right she should be receiued It answereth Not of necessitie bicause the man cannot be compelled whether he will or no to take hir Wherfore he ought by the lawe of honestie to bring hir home againe But I would aske the question Ought he not to take hir home by the dutie of godlinesse and precept of God when as Paule saith vnto the Philippians Doo whatsouer things be honest iust Phil. 4 8. And so the necessitie of the cōmandement taketh place therein Howbeit the Glosse ment there of the outward lawe of pleading whereby no man may be constreined to take an adulteresse againe But in the Canon now cited is added Not often for if she fall often into adulterie she should not be receiued The Glosse there obiecteth Christ against himselfe who being demanded How oft a man should forgiue his brother when he sinneth against him answereth Not seuen times onelie Matt. 18 22. but seuentie times seuen times Vnto this he saith that the words of the canon must be vnderstood that when the adulteresse dooth so often straie the church shall make no intercession for reconciliation partlie bicause there would be a windowe opened vnto wickednesse and partlie for that it is thought to be but a feined and counterfet kind of repentance Also there is added another answer namelie that it is spoken for terror sake that the people might not sinne too boldlie and licentiouslie Hereby it is gathered that the church ought to make intercession for repentance to the intent there might be a reconciliation Wherefore the adulteresse either sheweth tokens of repentance or else sheweth none if she shew anie the church ought to make intercession for hir that there may be a reconciliation but if she shew none intercession of the church shall not be vsed otherwise it might be thought to be a supporter of sinnes An answer to the reasons on the contrarie part 41 Now must we make answer vnto the arguments which séemed to be a let vnto reconciliation As concerning the ciuill lawes they must be amended by the word of God Ierom and Chrysostome speake of the adulteresse which will not repent And this is plainelie perceiued by the Councell of Arles For so it is there The Councell of Arles A man which reteineth an adulteresse is partaker of the crime yet neuerthelesse if she repent let hir be receiued But why the lawe of Moses would not suffer Deut. 24 4. that a wife being once put awaie should returne to hir first husband after the death of the second the cause may easilie be shewed For if he had permitted this diuorsements would soone haue béen admitted in hope that the wife should at one time or other recouer hir husband againe God would that she which was once put awaie might not returne anie more least she should be put awaie vpon small occasion There might also haue béene lieng in wait for the latter husband that the wife when the latter were taken awaie might returne againe to the first Wherefore the lawe of God was most equall which perteineth not vnto adulteresses whom by the commandement of God it behooued to stone vnto death By these things now it appéereth that it is lawfull for the husband to returne againe into fauour with his wife that hath béene an adulteresse so that she be penitent who neuerthelesse ought to accuse his wife of adulterie if the crime be openlie knowne or if she doo perseuere in wickednesse or else if the issue be borne by adulterie least the lawfull heires should be defrauded For vnlesse that accusation should be a remedie a man might not disherit his child borne in adulterie Further the church may make intercession and deale with the husband for to bring home his penitent wife againe So as our Leuit must not be blamed for receiuing of his adulterous wife into fauour if so be that she did repent hir of hir adulterie Of VVine and Droonkennesse 42 Now
therefore God gaue his commandement Thou shalt not lust Exod. 20 17 that we should both in mind will and wholie in all the parts both of the soule and of the bodie abhor those things which God hath forbidden And on this wise these two cōmandements are one answerable to another Thou shalt loue the Lord thy God with all thy hart with all thy mind and with all thy soule c. which is to be repeated in all the precepts that doo command anie thing to be doone and this last precept Thou shalt not lust which againe must be vnderstood in all things that be forbidden And so in these two commandements is vnderstood the pith and if I may so speake the verie soule of the lawe as without which the rest of the commandements of God cannot be full and perfect Euen the holiest mortall men are giltie of those two precepts And all mortall men be they neuer so holie yet are they accused conuinced and condemned for the breach of either of these two precepts For vnlesse the grace of GOD through Christ should succour vs we haue nothing before our eies but certeine destruction Bicause how frée we are from lust so long as we liue here Augustine most plainelie declareth in manie places and especiallie in his 200. epistle to Asellicus the bishop For thus he saith that In mind he may doo that which he loueth and not consent vnto the flesh which dooth that which he hateth that is Not that he should not lust at all but that he should not followe after his lusts And straitwaie he saith We shall one daie come to the end thereof when the lust of sinne shall not be restrained or brideled but shall not be at all For this hath the lawe set foorth saieng Thou shalt not lust Not that we are héere able to performe this but that we may profit in indeuoring our selues towards the same And against Iulian in his sixt booke and fift chapter And who doubteth but that lust in this life may be diminished though not taken awaie 2 But there be some which thinke that this commandement Thou shalt not lust forbiddeth not the naughtinesse and vice of nature or the first motions whereby we are affected towards those things which God hath forbidden but by that commandement saie they is onlie prohibited the consent of the will and of the mind And then at the length they confesse that we sinne when we giue place vnto those first motions and suffer sin to reigne in vs. Howbeit those things which followe euen in that same chapter doo most manifestlie reprooue them For Paule sheweth that he intreateth of that lust which is burdensome vnto the mind that serueth the lawe of God Rom. 7 15. And he addeth that by it he dooth that euill which he hateth But these things haue no place where the consent of the mind is ioined withall And of this kind of lust he crieth out Vnhappie man that I am who shall deliuer me from the bodie of this death And he addeth that he is thereby drawne captiue though he be vnwilling and doo striue against the same Wherefore séeing this lust is of this nature there is no cause why it should be wrested vnto the consent of the mind But herein our aduersaries are excéedinglie deceiued for that they thinke this precept is giuen in vaine if it prohibit that which cannot be auoided in this life And it is a ridiculous thing saie they to command any thing vnto the brute and foolish flesh and vnto those parts of the mind which be void of reason and vnderstand no such thing and are of necessitie mooued to doo that wherevnto they be ordeined Notwithstanding A commandement which cannot be fulfilled is not giuen in vaine these men ought to haue remembred that this precept was giuen vnto man indued with reason and that not in vaine or without purpose For GOD hath created man to his owne image and likenesse wherefore it was requisit that he should haue nothing in him which should not agrée with the will of God Neither are the commandements which cannot be performed in this life giuen in vain as these man faine For the lawe of God hath a far other end than that it should be absolutelie perfourmed of vs or that we should by the obseruation of it obteine righteousnes Wherfore lust is of two sorts Two sorts of lust The one is a manifest consent of the mind which perteineth to euerie one of the commandements of God For anger and hatred perteine to this commandement Thou shalt not kill Lust and filthie desire perteine vnto this commandement Thou shalt not commit adulterie The other is a generall lust which is a pronesse or inclination against the will of God and is with all the motions thereof expressed in the last precept Thou shalt not lust But there is yet a doubt remaining Paule agreeth with Moses for Moses setteth not foorth that precept so nakedlie as Paule dooth but saith he Thou shalt not lust after thy neighbours house his field his seruant his maid his oxe his wife The cause of this diuersitie is for that when as Moses should giue the lawe vnto men being rude he would more openlie and more plainelie describe lust by the obiects wherevnto it is carried that therby they might the more easilie vnderstand it But Paule which sawe that he had to doo with them that knew the lawe thought it enough preciselie to saie Thou shalt not lust supposing that it should néed no further explication 3 Neither also did Moses himselfe reckon vp all things wherevnto we are led by lust Moses reckoned not all the things into which lust is sowen He thought it sufficient to reckon a certeine few things which straitwaie for their homelinesse and plainesse should be readie for euerie man to vnderstand And so we sée that God in like maner vseth the figure Synecdoche well-néere in all the rest of the commandements And this hath Christ in Matthew plainelie taught vs Matth. 5 when against the traditions of the Scribes and Pharisies he defended the true meaning of the lawe For he taught that in this commandement Thou shalt not kill is not onelie forbidden handie strokes but also contumelie hatred and wrath And in that commandement Thou shalt not commit adulterie is not onelie forbidden the vncleane action but also the lustfull looking and all maner of inflaming of the mind towards a woman not being thy wife After the same maner we might easilie declare that in all the rest of the commandements is vsed the figure Synecdoche Further in euerie one of the commandements are commanded the vertues which are contrarie to that vice which is there prohibited For when we are forbidden to beare false witnesse against our neighbour therewithall also we are commanded to defend the truth and earnestlie to maintein the good name of our neighbour And when we are forbidden to steale we are also commanded to be liberall
wedded thee vnto me with mercie and with loue And by this nation his will was to instruct the whole world at the time appointed Which was doon by the apostles when Christ was departed from the earth But that people was weake and féeble and aboue measure giuen to adulterie and idolatrie Wherefore God separated them from other nations and would haue them to dwell in the land of Chanaan apart by themselues and to bée kept in on euerie side with ceremonies rites as it were by schoole-maisters vntill this spouse was so strengthened and confirmed that hir faith was no more had in suspicion Which when husbands perceiue to be in their wiues they suffer them to go at their pleasure whither they will and to be conuersant with men neither doo they anie longer set kéepers to watch them so God when he had now by Christ giuen the holie Ghost vnto the church he remoued from it the custodie of ceremonies and sent foorth his faithfull to preach ouer all the world The selfe-same father prooueth in another place that the ceremonies and rites of the Iewes were not instituted by God of set purpose and counsell For God would haue a people that should worship him in spirit and in truth But the Israelites which had béene conuersant in Aegypt and had defiled themselues with idolatrie would néeds in anie wise haue sacrifices and ceremonies so as if these things had not béene permitted them they were readie to turne to idolatrie Wherefore God so dealt with them A similitude as the maner is of a wise Physician to doo who happening to come vnto one sicke of a burning feuer which for extreame heate requireth in anie wise to haue some cold water giuen him and except it be giuen him he is readie to run and hang himselfe or by some other meanes to destroie himselfe In this ill case the Physician compelled by necessitie commandeth a viall of water to be brought which he himselfe hath prepared and giueth the sicke man to drinke but yet with such a charge that he drinke no drinke else but out of that viall So God granted vnto the Hebrues sacrifices and ceremonies but yet so as they should not exercise them otherwise than he himselfe had commanded them And that this is true he prooueth insomuch as God prescribed not ceremonies nies vntill such time as the Israelits made the golden calfe vntill such time as he made manifest his wrath against the Israelites when they hurling in their braselets earings and rings caused a golden calfe to be made for themselues which they worshipped And séeing it is so we must grant this with Paule when he saith that the lawe is not by faith abolished although those ceremonies be taken awaie Vnto which doctrine Christ also agréeth Matth. 5 17 when he saith that He came not to take a waie the lawe but to fulfill it The sense of which words may easilie be gathered out of those things which we haue before spoken In 1. Cor. verse 8. 27 Moreouer let vs consider that in euerie ceremonie of the old lawe there were thrée things the first a commendation of anie benefit receiued secondlie a token and shadowe of Christ and lastlie a lesson of honestie and of framing a godlie life As touching the pascall solemnitie these things are most manifest First therin was a memorie of the deliuerance out of Aegypt a shadowe of Christ his death whereby we through grace be deliuered from eternall damnation Finallie by the swéete bread a purenesse of life was laid before our eies And euen the verie like may be perceiued in the rite of the first fruits therein was a giuing of thanks for receiuing new fruits and Christ was there signified to be the first fruits of the dead and the first begotten among many brethren And they were admonished that the first fruits of their actions were so due vnto God as for his sake they should order all their affaires And in euerie solemnitie through the death of the beast offered in sacrifice by faith was apprehended the sacrifice of Christ whereby they beléeuing in him were iustified There was also in them a celebration of diuine praises an holie congregation the administration of the word of God the communion of the faithfull and the confession of sinnes Such exercises as these are required to be in the whole life of christians In Rom. 10 verse 4. 28 Therefore Christ is the end of the lawe vnto righteousnes vnto euerie one that beleeueth And Christ is said to be the end of the lawe bicause he bringeth the perfection and absolution thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations But we must note the propertie of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifieth two things namelie the extreame or vttermost part or limit of things And by this meanes death is said to be the end of liuing creatures not bicause we liue to the end we should die for that which is the woorsse cannot be the cause of the better Moreouer it signifieth the perfection and absolution of anie thing which is brought to the vttermost of his motion and bringing foorth Now although as touching the first signification Christ by his comming made an end of the lawe for he tooke awaie the ceremonies and the cursse thereof yet in that place Paule meaneth not that Christ is in such maner the end of the lawe But he hath a respect vnto the other signification of this word namelie vnto perfection and absolution forsomuch as Christ finished and perfected that which the lawe could not performe Which the better to vnderstand the scope and end of lawes must be considered Lawes are made to make men good and iust The scope and end of lawes for they set foorth things that be right and honest for no other cause but that they should be put in practise But among other lawes this that God made chéeflie requireth of men righteousnesse and holinesse But this it cannot bring to passe certeinlie not by default of it selfe but by reason of our corruption Howbeit that which it can doo it dooth namelie it vrgeth vs it accuseth vs and it condemneth vs that at the least we being ouercharged with so great a burthen may thinke vpon our deliuerer and by that meanes be conuerted vnto Christ by whom as well we may be absolued from sinnes as also by his spirit and grace be throughlie able as much as the condition of this life will giue leaue to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that beléeue in him And so is he called the end that is the consummation and perfection of the lawe This did Paule in plaine words expresse when he said That which was vnpossible vnto the lawe Rom. 8 3. in as much as it was made weake through the flesh God sending his owne sonne in the similitude of the flesh of sinne by sinne condemned sinne that the righteousnes
verse 19. Which may be vnderstood after this sort namelie that he might reprooue them for their obstinacie and vnbeléefe wherein they were hardened against the word of God and against the godlie admonitions which euer among were propounded vnto them while they yet liued or else that he euen then shewed vnto them that same holsome and most true word Which word séeing they being alwaies like to themselues did obstinatelie reiect and being dead reteined still that incredulitie which they did being aliue they themselues gaue a most manifest testimonie against themselues of their most iust condemnation especiallie séeing they might not anie longer pretend anie maner of ignorance Thus the wisedome of God through his iudgements carieth perfect praise and renowme And here we are to craue of GOD that he will vouchsafe to giue vnto vs such a mind as we estéeme not more of our peruerse lusts than of a stinking carcase which is alreadie laid close in a sepulchre and that he will so open our heart to imbrace his holie promises least while our eares are striken onelie with the outward sound of them we wickedlie resist the truth certeintie of them It is our part also that séeing Christ by so manie labours and sufferings approoued him selfe for certeintie to be verie man we being comforted by his helpe should plainlie meditate diuine and heauenlie life And hauing so great a benefite giuen of God by the death and buriall of Christ we should doo him no small wrong if we would in verie déed thinke that our owne works auaile anie thing for reconcilement of vs vnto him when as we professe rather by this article of faith that he was pacified with mankind by the onelie death of Christ and by his bitter passion He rose againe the third daie he ascended into heauen he sitteth at the right hand of God the father almightie 21 If Christ that onelie sonne of God Looke the dialog De vtraque in Christo natura The resurrection of Christ the triumph of our faith A similitude which came downe vnto vs and for our saluation was slaine by a most bitter death of the crosse had shroonke or not béene able to haue susteined death and being closed in the sepulchre had tasted the force of corruption as other men doo how might we haue confidence to be saued by him that had not béene able to saue himselfe In like maner as if a man that would proffer his helpe to one perishing in the water leapeth with a good courage into the water neuerthelesse he himselfe whiles he indeuoureth to saue another perisheth being swallowed vp in the déepe of the water can he that perisheth himselfe bring anie helpe to him that is perishing Vndoubtedlie no other commoditie can come thereof but that the losse groweth to be double if vnto the death of the first there is also added the death of a second who by his death should bring so much the more losse in how much his life was more pure and holie So then it altogither behoued first that for our saluation Christ should deliuer himselfe from death then to persuade vs most fullie that by faith in him saluation is obteined for vs. Wherefore they which beheld him hanging vpon the crosse did reprochfullie cast him in the téeth with these things Matt. 27 42 Let him saue himselfe and we will beleeue him he saued others himselfe he cannot saue And he rose againe from death wherein he expressed foorth a greater power than if he had then descended from the crosse He stroue in such sort with death as he mightilie conquering and destroieng the same might not be reteined thereby For this cause doo we here confesse that he was raised vp the third daie according to the scriptures and that by his fathers decrée he ascended into heauen and that he sitteth at the right hand of the father By which article of our faith we now sucke out most swéet comfort to wit Two worthie things to be noted in the resurrection of Christ The glorie of Christ that Christ is exalted for our saluation And here fall out two things most worthie to be noted the first is what maner of exaltation and new glorie of Christ the same was the second what profit may redound to the faithfull therby 22 Whosoeuer is desirous to perceiue aright vnto what a heigth Christ is raised vp first it behooueth him to weigh vnto how base an estate he first of his owne accord humbled himselfe for our sakes This dooth Paule in his epistle to the Philippians contriue in few words Phil. 2 7. He saith he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto death euen to the death of the crosse In like maner also as we haue more at large shewed before Christes spirit separated from his bodie his bodie was closed vp in the sepulchre but his soule had proofe of that state which the spirits of men enter into when they be separated from their bodies by death The viler therefore and more abiect that these things were vnto the shew so much the more honourable it was to dispatch himselfe from hence and to mount vp vnto things méere contrarie And séeing that mankind is subiect euery where to sundrie miseries those doubtlesse are no small miseries which euen they commonlie suffer who abounding in riches séeme to haue obteined the more happie state of life Yet the miseries of the poore be more gréeuous but when they serue in bondage they be much more extreame A similitude Howbeit if so be that a man which is of a couragious noble mind be deliuered into the bondage of such his enimies as not onelie are of base calling among men but also of naughtie and wicked behauiour his lamentable and miserable state séemeth then to be most intollerable Yet verelie all these things happened vnto Christ who as he vndoubtedlie put on the true nature of man so was he a seruant not onelie vnto his disciples vnto whome he said that He came into the world Mat. 20 28. not to be ministred vnto but to minister vnto others which the thing it selfe declared when as he humbled himselfe euen vnto the ground to wash their féet Ioh. 13 5. but that which is a great deale harder he declared himselfe as a seruant euen to his owne enimies namelie vnto the wicked and vnto them which were wholie couered in the sinke of wickednes towards whom he so executed the parts of a seruant as for the safetie of them he spent his owne life And this is it that Paule writeth in his epistle to the Romans Rom. 5 6. 8. 10. When as saith he wee were yet but weake sinners enimies and wicked men Christ died for vs. He therefore being so humbled and abased as he is called by the prophet A worme and no
predestinated are so to be taken as they are foreséene of God and by this meanes they cannot séeme to be temporall Be it so That which is the latter cannot bee the efficient cause of that which went before take them in that maner yet can it not be denied but that they are after predestination for they depend of it and are the effects thereof as wée haue before taught Wherefore after these mens doctrine that which commeth after should be the efficient cause of that which went before which how absurd it is euerie man may easilie vnderstand Further the efficient cause is of his owne nature more woorthie and of more excellencie than the effect speciallie in respect it is such a cause So then Our works cannot be of more woorthines than predestination if works be the causes of predestination they are also more woorthie and of more excellencie than predestination Ouer this predestination is sure constant and infallible how then shall we appoint that it dependeth vpon works of frée will which are vncerteine and vnconstant Things constant and certeine depend not of things vnconstant and vnterteine and may be wrested to and fro if a man consider them particularlie For men are alike prone vnto this or that kind of sinne as occasions are offered for otherwise if we will speake generallie frée will before regeneration can doo nothing else but sinne by reason of the corruption that commeth by our first parents So as according to the mind of these men it must néeds followe that the predestination of God which is certeine dependeth of the works of men which are not onelie vncerteine but sinnes also Neither can they saie that they meane as touching those works which followe regeneration for those as we haue taught spring of grace and of predestination We must not so defend mans libertie that wee spoile God of his libertie Neither doo these men consider that they to satisfie mans reason and to attribute a libertie I knowe not what to men doo rob God of his due power and libertie in election which power and libertie yet the apostle setteth foorth and saith that God hath no lesse power ouer men than hath the potter ouer the vessels which hée maketh But after these mens opinion God cannot elect but him onelie whom he knoweth shall behaue himselfe well neither can he reiect anie man but whome he séeth shall be euill But this is to go about to ouer-rule God and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason for he saith that It is not absurd to take awaie from God that power which he himselfe will not haue attributed vnto him namelie to doo anie thing vniustlie For we saie that Paule hath in vaine yea rather falselie set foorth this libertie of God if hée neither haue it We must attributed vnto God that libertie which the scripture sheweth of him nor will that it should be attributed vnto him But how Paule hath prooued this libertie of God that place which we haue cited most manifestlie declareth They also to no purpose obiect vnto vs the iustice of God for héere is intreated onlie of his mercie Neither can they denie but that they by this their opinion doo derogate much the loue and good will of God towards men For the holie scripture when it would commend vnto vs the fatherlie loue of God Rom. 5 8. affirmeth that He gaue his son and that vnto the death and at that time when we were yet sinners enimies and children of wrath But they will haue no man to be predestinated which hath not good works foreséene in the mind of God And so euerie man may saie with himselfe If I be predestinated the cause thereof dependeth of my selfe But another which féeleth trulie in his hart Loue towards God is kindled by the true feele of predestination that he is fréelie elected of God for Christ sake when as he of himselfe was all maner of waies vnworthie of so great loue will without all doubt be woonderfullie inflamed to loue God againe 23 It is also profitable vnto vs that our saluation should not depend of our works For we oftentimes wauer and in liuing vprightlie are not constant Doubtles if we should put confidence in our owne strength we should vtterlie despaire but if we beléeue that our saluation abideth in God fixed and assured for Christ sake we cannot but be of good comfort Further if predestination should come vnto vs by our works foreséene the beginning of our saluation should be of our selues against which opinion the scriptures euerie-where crie out for that were to raise vp an idoll in our selues Moreouer the iustice of God should then haue néed of the externall rule of our works But Christ saith Ye haue not chosen me Iohn 15 16. but I haue chosen you Neither is that consideration in God which is in men The same consideration is not of Gods choise that is of mans choise when they begin to fauour a man or to loue a fréend for men are mooued by excellent gifts wherewith they sée a man adorned but God can find nothing good in vs which first procéedeth not from him And Cyprian saith as Augustine oftentimes citeth him that we therefore can not glorie for that we haue nothing that is our owne and therefore Augustine concludeth that we ought not to part stakes betwéene God and vs to giue one part to him and to kéepe another vnto our selues to obteine saluation Touching saluation the whole must be ascribed vnto God for all wholie is without doubt to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this end before him to confirme our confidence and especiallie in afflictions out of which he saith that God will deliuer vs. If predestination should depend of works it wold make vs not to hope but to despaire But if the reason of Gods purpose should be referred vnto our works as vnto causes then could we by no meanes conceiue anie such confidence for we oftentimes fall and the righteousnes of our works is so small as it can not stand before the iudgement seate of God And that the Apostle for this cause chéefelie made mention of predestination we may vnderstand by the eight chapter of the Epistle to the Romanes Rom. 8 1. and 8 c. For when he described the effects of iustification amongst other things he saith that we by it haue obteined the adoption of children and that we are mooued by the spirit of God as the sons of God and therefore with a valiant mind we suffer aduersities and for that cause euerie creature groneth and earnestlie desireth that we at the length be deliuered and the spirit it selfe maketh intercession for vs. And at the last he addeth Ibidem 27. That vnto them that loue God all things worke to good And who they be that loue God
their works or merits sake but I will doo it saith he for my name sake From this reason Paule departeth not for he sheweth that God by predestination will make open the riches of his glorie that all men might knowe how little the Iewes had deserued this election of God that the nations being ouerhipped they alone should be counted for the people of God Which thing Steuen expoundeth in the Acts of the apostles when he saith that They had euer resisted God and had bin alwaies stiffe-necked What good works then did God sée in them to prefer that nation before all other nations Ezechiel notablie describeth how God looked vpon the people of the Iewes at the beginning Ezec. 16 3. namelie as vpon a naked damsell and on euerie side polluted and shamefullie berolled in bloud I passed by saith the Lord and when I sawe thee in that case I had compassion of thee What must be doone in iudging of controuersies 25 Further let vs remember what is the scope of the apostle in the epistle to the Romans for if we will iudge vprightlie of controuersies we must not cast our eie off from the scope The indeuour of the apostle was that he might by all maner of meanes commend the grace of Christ And this purpose can nothing more hinder than to affirme that the predestination of God that is the head and fountaine of grace commeth of the works of men And if it be counted a fault in Orators if in their oration they perchance reherse things which would much hinder the cause that they tooke in hand how can we suspect that the holie Ghost persisteth not in that which he began but speaketh things strange from that which he purposed Neither can we make anie other reason of the members than of the head which is Christ Iesus The sonne of God did freelie take vpon him the humane nature Séeing therfore that no man can doubt but that the sonne of God did fréelie take vpon him mans nature for if the question shuld be asked why rather he than anie other man tooke flesh of the virgin Marie There can no other reason be giuen but that it so pleased him For as touching works anie other man borne of anie other virgin might haue had them no lesse than he which was borne of Marie For whosoeuer had had the Godhead as Christ had trulie he should haue doone the selfe-same works which Christ did Séeing therefore that that humanitie was taken of the sonne of God fréelie and of the pure and méere mercie of God euen after the selfe-same maner whosoeuer are the members of Christ As iustification is not of works so likewise is not predestination are chosen fréelie and without anie merits of works Finallie all those reasons which prooue that iustification consisteth not of works the same also prooue that predestination dependeth not of works Now resteth to declare whether Christ and his death may be said to be the cause of predestination Here we answer that Christ and his death is the principall and chéefe effect of predestination Christ and his death is the principall effect of predestination For amongst those things which are of God giuen vnto the elect is Christ himselfe the fruit of his death For whatsoeuer is giuen vnto vs by this waie and by this conduit as it were is deriued vnto vs from God And forsomuch as it is certeine that the effects of predestination may so be cōpared togither Christ as touching his humane nature and death is not the cause of predestination as one may be the cause of the other but vnto none of them agréeth to be the beginning of predestination therefore we denie that Christ as touching his humanitie or death is the cause of our predestination although he be the beginning and cause of all good things which come vnto vs by the purpose of God 26 I am not ignorant that there haue béene some Sentences of manie of the fathers agree not togither as touching this doctrine which haue gone about to reconcile togither the sentences of the fathers with this most true doctrine which we haue now by manie reasons prooued For they saie that the fathers when they write that predestination is of works foreséene by the name of predestination doo not vnderstand the worke or action of GOD whereby he electeth or predestinateth anie man but rather the end and certeine meanes and that as touching them nothing can let but that works may be causes For it is without all doubt certeine that the last damnation commeth of works as the cause and good works spring of faith as from their head or fountaine I sée indéed that the intent of these men is not to be discommended which labour to applie the sentences of the fathers vnto the truth as much as is possible but yet that which they auouch to be true cannot I affirme For there are certeine sentences of the fathers so hard that they can by no meanes be drawne to this meaning It is not true that they saie that all wholie is not of God for they to defend the libertie of our will will not haue all things to depend of the predestination of God and of purpose saie that all wholie is not of God but somewhat also is required of vs. And they expresselie write that God electeth some It is not true also that God electeth bicause of faith foreseene for that he foresawe that they would beléeue They haue also here and there manie other such like saiengs so that I by no meanes can sée how their sentences can agrée with our doctrine in this point Howbeit Augustine fullie agréeth with it Ierom also disagréeth not from it although oftentimes in manie places he agréeth with Origin and others but against the Pelagians he highlie commendeth the sentence of Augustine touching this matter and excéedinglie alloweth his writings against this heresie Séeing therefore that Augustine oftentimes vsed this argument against the Pelagians it must néeds be that the same verie well pleased Ierom now being old And Cyprian as we haue before said manifestlie writeth that There is nothing ours wherefore it followeth of necessitie that it is all of God But howsoeuer it be there is no néed that we should now dispute much as touching the fathers As in all other things which belong vnto faith We must giue sentence according to the scriptures not according to the fathers so also in this question we must giue sentence according to the scriptures not according to the fathers And this selfe-same thing euen the fathers themselues required at our hands which I in alledging of arguments haue performed to my power 27 Amongst the latter writers Pighius being forced by the vehemencie of the scriptures granteth vnto vs that works are not causes of predestination For he confesseth that it consisteth fréelie and of the méere mercie of God with a respect saith he to works I thinke
to be doone And yet notwithstanding God foreknew that it might haue béene doone and although it should neuer come to passe yet was it not hindered by foreknowledge but that it was possible Wherefore as the foreknowledge of God letteth not possibilitie so likewise it taketh not awaie contingencie and libertie 53 This necessitie of infalliblenes is not onelie declared and prooued by the holie scriptures and by resons as we haue now shewed but also is acknowledged of the fathers Origin against Celsus in his second booke against the argument of Celsus which he obiected against the christians saieng Your Christ at his last supper foretold as ye saie that he should be betraied of one of his disciples Matt. 26 21. if he were God as ye counted he was could not he let the dooing thereof Origin here woondereth answereth that this obiection is verie ridiculous for forsomuch as he foretold that that should come to passe if he had letted it then had he not spoken the truth and therefore he added that it was of necessitie neither could it otherwise be but that the same should come to passe which was foretold Howbeit bicause that this foretelling changed not the will of Iudas therefore he is woorthilie accused neither ought the blame to be laid vpon Christ which foretold it Origin in that place acknowledgeth the one and the other namelie the necessitie of certeintie and the nature of will not letted Ambrose also interpreting these words of Paule Iacob haue I loued Rom. 9 13. but Esau haue I hated referreth the sentence of the apostle to works foreséene and yet addeth that it could not otherwise haue come to passe but as God foresawe that it should come to passe Chrysostome also expounding that which is written vnto the Corinthians 1. Co. 11. 19. It behooueth that heresies should be confesseth that this necessitie is a necessitie of foretelling which is nothing preiudiciall vnto the power of our will choise Neither is this necessitie taken awaie by certeine places in the scriptures which otherwise at the first sight séeme to affirme a change to be in the mind of God as is that of Esaie when he threatened to Ezechias the king 2. Kings 20. 1. and 5. The certeintie of the foreknowledge of God is constant is not changed Ionas 3 4. and 10. Esaie 38 1. present death which prophesie neuertheles God séemed to change when he prolonged his life fiftéene yéeres And to the citie of Niniuie it was foretold that it should be destroied within fortie daies which neuerthelesse came not to passe Those things in verie déed make nothing against the truth before taught for God foretold vnto Ezechias his death which was euen at hand according to the causes of the disease whereof he was then sicke and therein was made no lie But as touching foreknowledge as GOD foreknew that the king should be in danger of that most deadlie disease euen so foreknew he that his life should be prolonged fiftéene yéeres And as he foreknew that the sinnes of the Niniuits deserued present destruction euen so likewise foreknew he that of his mercie he would giue vnto them to repent and to be saued By the verie which rule is to be expounded that place of Ieremie verse 8. in the 18. chapter wherein God saith that He also would change his mind or repent him of the plague which he had threatened vnto anie citie nation or kingdome if they would repent But what shall we saie of Paule who writeth to the Corinthians that He chastised his bodie 1. Cor. 9 27. Why Paulr chastised his bodie and brought it into bondage that he might not be a reprobate What ment he to change that firme purpose of God Verelie Paule ment not that he was able to inuert the order of the predestination or reprobation of God The saints worke well to the end they may be obedient to predestination and therefore he said not Lest I become a reprobate but Lest I be reprooued for he minded by all industrie and carefulnesse to be obedient to the predestination of God For they which are predestinated vnto eternall life studie to mortifie the flesh And he said that he would not become reprooued that is he would not be found and accused to lead his life otherwise than he preached which kind of vice all men disallow detest and condemne Wherfore in that place was not intreated of the reprobation of God but of that kind of crime It is dishonestie for a man to giue good admonitions and to liue wickedlie which they are guiltie of whosoeuer giue good monitions and in the meane time they themselues lead their life most wickedlie Although if a man will néeds refer these things to the iudgement of God he might well grant the same as touching present iustice or iniustice but not according to firme purpose wherof we at this present intreate 54 Cicero a man otherwise full of wit and of good literature verie well deseruing was excéedinglie deceiued in this question as it is euident by his second booke De diuinatione Which thing Augustine declareth in his fift booke De ciuitate Dei the ninth and tenth chapters For he thought it vnpossible that the foreknowledge of things to come should not ouerthrowe the facultie or power of mans will Ciceros opinion repugnant to our religion therfore he tooke awaie all maner of predestination or foretelling Which opinion how much repugnant it is to our religion all men vnderstand séeing it is staid vpon the oracles of the prophets God reuealeth to the prophets things that he will doo Amos. 3 7. Gen. 6 3. Gen. 1◠17. as vpon sure foundations And it is written that God did neuer anie thing which was of anie weight but he first reuealed it vnto the prophets He shewed vnto Noe the destruction that should come by the floud long time before it came to passe Vnto Abraham he foreshewed the burning of Sodoma and vnto him he signified the oppression and deliuerance of his posteritie in Aegypt Gen. 15 13. And in a maner vnto the selfe-same prophets he gaue charge to foretell the captiuitie of Babylon Ier. 25 verse 8 and 12. and the returne from thence He also commanded all the prophets to prophesie The authoritie of the prophets is constant that Christ should come And therefore vnto vs so constant is the authoritie of prophesies that to denie it is vtterlie to ouerthrowe all religion Wherefore Augustine not without iust cause said that Those men which were called Genethliaci If we denie GOD the foreknowledge of things we denie him to be God Psal 14 1. which auouched the fatall necessities of the stars were more tollerable than Cicero for they gaue some place vnto God But if he be denied to foreknowe things to come thereby also is he denied to be God Dauid saith The foolish man said in his hart There is no God Which saieng he sheweth
as touching the predestinate séeing of them he suffereth none to perish when otherwise of the reprobate it is said in the first chapter of the Prouerbs verse 26. I also will reioise in your destruction for God is not led vnwillinglie or violentlie but willinglie and gladlie to destroie the vngodlie Moreouer truth it is that man at the beginning was created a liuing soule and God for that cause may séeme not to be the author of death Genes 2 7. bicause he created man that he might liue who afterward by his owne fault procured death vnto himselfe But yet herevnto I adde that man could not haue life without the speciall benefit of God for he giueth it at his will and pleasure to whom he thinketh good And vndoubtedlie that is true which he himselfe speaketh in Ieremie that His thoughts are the thoughts of peace Iere. 29 11. How God is to be vnderstood to thinke the thoughts of peace and not of affliction First bicause that death and hir reteiners are as it hath béene said drawne to vs by our owne selues Further it must not be lightlie weighed which is afterward written in the prophet vnto the house of Israel that is vnto the elect and them that are predestinate to saluation for vnto them GOD intendeth nothing but for their saluation As touching the name of Iehouah by which God is speciallie named bicause all things haue of him euen the verie being which they haue and that therefore death séeing it bringeth a man to nothing cannot séeme to haue his cause of God it is to be vnderstood that death is ordeined for men as a punishment of sinne and is laid vpon them that deserue it Neither doo we denie but that God of himselfe is life séeing the essence of althings dependeth of him as of the fountaine Which neuertheles is not so but that he can withdrawe the same so often as he thinks good for whatsoeuer he dooth he dooth it voluntarilie and of his owne accord not as dooth the sunne the stars the moone the fire and other naturall things which worke naturallie and of a certeine necessitie Therefore Dauid wiselie said Psal 104 28 When thou openest thy hand all things shall be filled with goodnes which if thou plucke backe againe and once dooest close all things shall straitwaie be destroied Howbeit he closeth not his hand except he be prouoked by our ill deserts Looke the Theses De praedestinatione prouidentia at the end of the Common places in Latin The second Chapter Of the calling of God and of his grace THE calling of God is directed vnto that end that we should beléeue the same and further In Gen. 12 verse 1. The end of Gods calling that we should be saued by the benefit thereof Séeing therefore that our saluation and faith be those good things which the calling of God hath respect vnto this nature they haue that faith serueth for another end namelie for our saluation two maner of ends indéed but yet it may séeme to be one séeing without doubt the one tendeth vnto the other The forme of calling But the forme of the calling is not alwaies one and the same for sometimes it is doone onelie by inspiration of the spirit and sometimes by the words of God outwardlie propounded vnto vs either by writing or by word of mouth And those words of God whereby we be called doo consist partlie in promises and partlie in doctrine vnto the which also threatenings are otherwhile added Likewise we knowe that some haue béeme called by compulsion Acts. 9 3. as the holie historie in the Acts of the apostles declareth of Paule We also reade that this hath sundrie times béene brought to passe by benefits yea Matt. 10 8. and the gifts of healing bestowed vpon the apostles séeme to haue an eie vnto that Sometimes God calleth his children by aduersities Esai 22 12. of which waie the children of Israel had verie manie times experience And it must be remembred that this calling sometimes is vnderstood as concerning saluation A generall calling and a priuate calling séeing God dooth therefore call vs vnto him that we may be saued There is also a certeine other priuate calling for the taking of some certeine charge in hand be it of préesthood kingdome gouernment of houshold and other such like Which two callings be not all one bicause they may be seuered for so was Saule called vnto the kingdome 1. Sam 10 1. but not vnto saluation Iohn 6 70. Iudas albeit he were ioined to the apostleship yet was he not partaker of the saluation by Christ A calling effectuall and not effectuall Againe calling is of two sorts one is called effectuall and the other not effectuall not effectuall is when some men are thought by the reason of outward signes and tokens to be called and to apperteine vnto God to the church and yet in verie déed the successe is not so and hereof it is spoken in the 20. and 24. chapters of Matthew Mat. 20 16. and 22 14. Manie be called but few be chosen But that is said to be effectuall which by no meanes wanteth the due end of saluation of the which Paule speaketh in the eight chapter of his epistle to the Romans verse 28. when he saith All things worke for the best to them which are called according to the purpose of God for those which he knew before he also predestinated to be made conformable to the image of his sonne that he might be the first borne among manie brethren whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them he also glorified Thou séest by these words of Paule that they which be called are predestinated and that the verie same shall be glorified Wherfore an apparant controuersie in the scriptures is decided for when it is said that some be called and not chosen there it is spoken of calling without effect Againe when those that be called are said to be iustified and glorified there the spéech is of effectuall calling this effectuall calling Paule nameth according to the purpose But this purpose of God is referred vnto predestination and foreknowledge Calling goeth before saith Rom. 10 14. This also must be added that calling goeth before faith which thing appéereth out of the tenth chapter to the Romans when the apostle saith How shall they call vpon him whom they haue not beleeued How shall they beleeue him of whom they haue not hard How shall they heare without a precher How shall they preach vnlesse they be sent Behold in this method of resolution thou séest that faith dooth two waies depend vpon calling Faith dependeth vpon calling two maner of waies First bicause they that should preach and be messengers ought to be called and appointed to declare the word of God and then they while they preach doo call the people of
righteousnesse he vnderstood the works of men regenerated forsomuch as with those works the merits of Christ are ioined for so it might be true that eternall life is the stipend of such a righteousnes Origin Further Origin goeth on and sheweth that Men are so iustified fréelie that good works are not required to go before For expounding this sentence Blessed are they whose iniquities are forgiuen Psal 32 1. The soule saith he whose sinnes are forgiuen must néeds now be in good state for it is called blessed Wherefore it hath the righteousnes which God imputeth vnto it although it haue not yet doone anie works of righteousnes but onelie for that it hath beléeued in him which iustifieth the vngodlie Out of these words we gather manie things first that God for works sake is not made debtor vnto anie man secondlie that not onelie iustification but also eternall life is giuen fréelie lastlie that righteousnes is imputed vnto the minds of them that beléeue although no good works went before in them Basilius Basil verse 7. vpon these words of the .116 Psalme Turne thou vnto thy rest ô my soule for the Lord hath rewarded thee For saith he eternall rest is set foorth vnto them which in this life haue wrestled lawfullie which yet is not rendred according to the merits of works but is giuen according to the grace of the most liberall God vnto them which haue hoped in him Seeing these things are spoken of the works of men alreadie iustified as touching eternall felicitie then are they to be counted much more true if they be referred vnto the works of them which are yet strangers from Christ Wherefore euen as those doo not merit an eternall reward no more can these merit iustification for both these things are giuen fréelie 41 Augustine in his booke De dogmatibus ecclesiasticis the .48 chapter Augustine Gala. 2 21. If by the lawe saith he commeth righteousnes then died Christ in vaine so also maie we saie If by nature come righteousnes Christ died in vaine This spake he against the Pelagians who affirmed that The libertie of man was so great that by nature onelie it could doo things acceptable vnto God And Augustine warelie transferreth that vnto nature which Paule spake of the lawe Augustine transferreth vnto nature that which Paule spake of the lawe concerning iustification and sheweth that the selfe-same absurditie followeth both the one and other namelie that the death of Christ is made in vaine For in verie déede there is no cause why the lawe bringeth not righteousnes but onelie bicause nature is corrupt and weake wherefore that which is spoken of the one maie rightlie agrée with the other the same Augustine vpon the first chapter of Iohn expounding these words Iohn 1 16. Grace for grace What is grace saith he He answereth Euen that which is fréelie giuen What is grace fréelie giuen That which is not rendred saith he as due for if it were due vnto thée then it is a reward rendred if it were due thou wast good before And also in his booke De praedestinatione sanctorum the seuenth chapter Let no man extoll himselfe as it is customablie said Therfore deserued he to beléeue because he was a good man and that before he beléeued which thing séemeth to be written of Cornelius sith that he had faith when he did good works These words are so plaine that they haue no néed of declaration Chrysost Chrysostome in his second homilie vpon the first epistle vnto the Corinthians Where grace saith he is there are no works and where works are there is no grace wherefore if it be grace why are ye proud By what reason are ye puffed vp Chrysostome according to the maner of Paule dooth so oppose grace against works that the one excludeth the other so farre it is off that he will haue grace to be giuen for works Ierome vpon the epistle to Philemon It is grace saith he whereby ye are saued that by no merits or works The same Ierome vpon the epistle vnto the Ephesians expounding these words By grace ye are made safe through faith Ephe. 2 8. and that not of your selues for it is the gift of God Paule saith he therefore spake this least that some secret thought should créepe in vnto vs if by our works we be not saued yet vndoubtedlie by faith we are saued so that in another kind it is our owne as it were commeth of our selues that we are saued All these testimonies sufficientlie declare that iustification is giuen fréelie neither can it be gotten by anie merits or works going before Now resteth to declare out of the Fathers how good works are to be estéemed Vndoubtedlie they followe iustification as the fruites thereof which spring and bud foorth out of a true faith Wherefore Origin saith in the same place which we before cited expounding these words vnto the Romans Rom. 8 4. But vnto him that worketh the reward is not imputed according to grace but according to debt Wherefore saith he the root of righteousnes commeth not out of works but works growe out of the root of righteousnes Which self-same thing Augustine affirmeth vnto Honoratus saieng From hence spring good works because we are iustified and not bicause good works went before therefore are we iustified And in his first booke and second question Ad Simplicianum Yea and works saith he if there be anie that be good doo followe that grace as it is said and go not before it And therefore he addeth If there be anie good bicause euen the works of the regenerate haue in them much imperfection and vnlesse the righteousnes of Christ which is imputed vnto the beléeuers were ioined with those works certeinlie they should not be good The same father in his .26 chapter De spiritu litera at large handleth that place to the Romans Not the hearers of the lawe shal be iustified Rom. 2 13. but the dooers and by manie reasons he prooueth that good works followe iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the .7 chapter out of the words of the Lord Matt 7 17. Luk. 6 43. that First it behoueth that the tree be good and then his fruits to be good and that the Pharisies were to be reprooued which in their dishes and cups made cleane that which was without Matt. 23 27. Make ye cleane saith he that which is within and that which is without will be cleane otherwise ye shal be compared vnto painted sepulchres which in deed without seeme beautifull but within are vncleane and full of dead mens bones 42 Now let vs come to the Councels What Councel◠are to be harkned vnto which neuertheles must be heard with choise iudgement We ought to receiue and reuerence those councels onlie which haue framed their doctrine to the rule of the holie scriptures
conuersion is also required the helpe of God And by this meanes they diuide the whole matter betwéene GOD and man But Augustine and manie other of the fathers ascribe the whole act of our iustificaon vnto GOD onelie But as touching this place of Zacharie it may be expounded two maner of waies first that those are the words of the lawe commanding and yet by them cannot be prooued An exposition of a place in Zacharie that a man may be conuerted vnlesse God conuert him For of it Augustine thus writeth Lord giue that which thou commandest and command what thou wilt Another exposition is this In iustification are two inward motions whereof the one perteineth vnto reason which as we haue said hath néed not onelie to be taught What are the inward motions of iustification but also to be persuaded and to be forced to yéeld to the intent of the holie Ghost the other motion perteineth vnto the will that the same may be bowed to receiue all those things which the holie Ghost promiseth and offereth And this is the faith by which we are iustified and whereby our sinnes are forgiuen vs. But forsomuch as these things were doone secretlie in the inward parts of the mind the prophet speaketh not of them but rather spake of those that followe for man after he is once iustified beginneth to be conuerted vnto good works Wherefore he which before liued dissolutelie and wickedlie now behaueth himselfe well and orderlie and being renewed with grace and the spirit worketh togither with the power of God Of this conuersion the prophet speaketh when he saith Be conuerted vnto me And God promiseth to heape vp great benefits vpon them which is signified by this And I will be conuerted vnto you For before when he withdrew from them his benefits and afflicted them with captiuities and other miseries he séemed to be turned awaie from them Wherefore the prophet spake not of the inward iustification but of the outward conuersion vnto good works But Ieremie when he said Conuert vs Lord and we shall be conuerted had a respect to this inward motions of the mind which we haue now described But our men of Trent when they thus saie although they feigne that they differ from the Pelagians yet in verie déed they can neuer prooue it They saie that they denie not grace but in verie déed they meane such a grace as the Pelagians would neuer haue denied Degrees of iustification appointed by the Syned of Trent 46 But let vs sée what degrées and what preparations these men appoint to iustification First saie they a man which is to be iustified called and stirred vp by the grace of God beginneth to beléeue those things which are written in the holie scripture then is he both smitten with the feare of sinnes which he hath committed afterward looking vpon the mercie of God he beginneth to hope well this hope being conceiued he loueth God which loue bréedeth in him a certeine detestation of sinnes and a purpose to liue well lastlie he receiueth baptisme or the sacrament of penance and herein saie they consisteth iustification For other things which went before were onelie preparations But these men sée not that we ought far otherwise to iudge of baptisme For the holie scriptures doo teach Rom. 4 10. that Abraham was first iustified by faith in vncircumcision and then he receiued circumcision as a seale of righteousnes alredie receiued This selfesame consideration according to the analogie must be kept in baptisme for our baptisme answereth vnto the circumcision of the fathers of the old testament A confutation of these degrees When these men say that faith the feare of God hope charitie detestation of sinne a new purpose of honest life are onelie certeine preparations vnto iustification they decrée that a man may be perfect before he be iustified Then they adde the causes of our iustification and begin at the finall cause What causes of iustification they of Trent assigne and that saie they is the glorie of God and our saluation The efficient cause they saie is God himselfe of his méere mercie The meritorious cause as they call it they adde to be Christ Iesus by his death vpon the crosse and the shedding of his bloud and hitherto indéed not amisse The formall cause they saie is the iustice of God not that iustice wherby he himselfe is iust but that which he communicateth vnto vs whereby we trulie both are counted iust and also are so indéed By which words they vnderstand the renewing of a man now regenerate his new forming by grace and the holie Ghost The which things that they are doone in a man alreadie iustified we denie not but that iustification consisteth therein we cannot grant Rom. 3 4 and .6 For Paule hath affirmed it to stand in this point that Our sinnes are forgiuen vs and that they are no more imputed vnto vs. And to confirme this Psal 32 1. In whom properlie iustification consisteth Gen. 15 6. he citeth a testimonie out of Dauid Blessed are they whose iniquities are forgiuen And also that saieng in Genesis Abraham beleeued God and it was counted vnto him for righteousnes And to the end he might expresse the thing more plainelie he oftentimes in the selfe-same place vseth this word Imputation And therfore we saie that in that righteousnes instauration wherby we are fashioned anew by God cannot consist iustificatiō bicause the same through our corruption is vnperfect so that we cannot stand therewith before the iudgement seate of Christ Further they saie that this righteousnesse wherby they wil haue vs to be iustified is distributed vnto euerie man by the holie Ghost as it pleaseth him This indéed may be for the holie Ghost is the disposer as it were th'administrator in the distribution of the gifts of God Iustification consisteth not in that righteousnes which cleaneth in vs. But they go on further and saie According to the measure of the preparation but this can by no meanes be borne withall For we haue before shewed out of the fathers and chéefelie out of the holie scriptures that all those things which are doone before iustification are sinnes so far is it off that they can merit and prepare vnto iustification Further these men doo teach that if iustification be receiued men can neuer be sure and certeine of the same but must néeds be euermore doubting and full of care And when we obiect that this is to derogate from the truth of the promises of God the dignitie of grace they denie that to be true For they saie that they doubt not of the promises of God but when they looke vpon their owne indispositions as they call them then at the length they begin of necessitie to doubt Certeinelie this is not to be maruelled at for if a man haue a regard to his owne vnwoorthines he shall not only doubt of the promises of God but also shall be
then should we not eate nor drinke and a number of such other things which by our owne fault and intemperance might doo harme For we must alwaies take héed whether the thing which we take in hand be dangerous of it selfe or by some accident Which thing also Salomon admonished Eccl. 21 4. saieng Hee that obserueth the wind shall not sowe and he that hath regard to the clouds shall not reape But when soeuer we are vncerteine whether the thing it selfe will please God or no and that great danger hangeth ouer our heads bicause we knowe that the same is not giuen by God vnto all men we ought to surcease vowing and to kéepe our selues frée And touching those vowes Whether vowes against the word of God are to be kept which perchance one hath made against the rule of the word of God and afterward séeth them to be odious and vnacceptable vnto God and that by the testimonie of the holie scriptures men oftentimes demand what is to be doone we answer in a word that they ought not to be performed Neither is the condition of a vow other than of an oth for séeing we be the Lords we cannot bind our selues to anie thing that is against his will euen as it is not permitted vnto men seruants by the ciuill lawe But this must chéeflie be regarded aboue all that before we doo make vowes and oblations we prouide to be iustified by faith for otherwise if we be enimies vnto GOD how can our gifts be acceptable vnto him For what a multitude of vnbeléeuers be there the which if respect should be had vnto gifts doo offer vnto God such as be excellent pretious and most déere vnto them and yet notwithstanding vnto him they are both vnacceptable and odious For we cannot estéeme those things as pleasant which we knowe doo procéed from an hatefull mind Yea and Esaie Esaie 1 13. in the name of God detested all the sacrifices of the Iewes when they disagréed from the true waie of godlines when notwithstanding the Lord had required in the lawe that those sacrifices should be offered vnto him And as Plato reporteth in Alcibiades Verie well did Homer write That the burnt sauours of the oblations and sacrifices which the Troians offered were not one whit acceptable vnto Iupiter bicause Priamus his people were hated of him ¶ These things are in the Commentaries vpon Genesis but of this whole chapter he wrote more largelie and more exactlie in his booke of vowes against Smith Of the Vow of the Nazarites 7 As touching the vow of the Nazarites In Iudges .13 at the beginning Numb 6. it is manifestlie set foorth in the sixt chapter of the booke of Numbers But those things which are there written may all be reduced to thrée principall points first that they should drinke no wine nor strong drinke nor anie thing that might make them droonke another was that they should not poll their head but all the time of their Nazariteship they should let their haire growe the third was that they should not violate themselues with funerall moornings no not at the death of their father or mother These things were to be obserued yet not for euer but for some certeine time onelie for they vowed themselues to be Nazarites onlie for a certeine number of daies moneths or years But wherefore God did institute these things there may be alledged manie causes First bicause men were so inclined to choose vnto themselues certeine kinds of life Wherefore God did institute this vow to the Nazarits by meanes whereof they might easilie fall into superstition Therefore God would after this maner bridle them As though he should haue said Wheras ye are thus prone to your owne indeuours and to inuent new waies of worshippings yet shall ye not doo what ye list your selues but ye shall doo that which I prescribe vnto you and so by making the lawe of a Nazarite he kept them in dooing their dutie But what is the meaning of these things They ought to kéepe their haire growing vntill the end of their vow for then while they were offering sacrifice and burning the flesh in the fier they cut off their haire and burned it in the same fier and from that time forward they were frée and returned to their old maner of life which also was common vnto other Others make it an allegorie An allegorie that when the haires were increased vertues also ought to increase in the mind But me thinketh there may be yéelded an other cause namelie that men should refraine from too much trimming and decking of their bodie for the clipping of the haire dooth serue verie much to the finenesse and trimming of the bodie For Paule saith in his epistle vnto the Corinthians verse 4. Vncomelie to let the haire grow the 11. chapter that For men it is a shame if they let their haire growe Although other reasons of other men are not to be contemned Cyrillus also and Procopius vpon the booke of Numbers Cyrill Procopius doo saie that These things were instituted by God to the intent he might call men backe from the idolatrous rites and worshipping of the Ethniks that that which they gaue vnto idols the Iewes might vouchsafe to bestowe vpon him So that whereas such men sacrificed vnto idols he would that these should rather sacrifice vnto himselfe not that God so much regardeth sacrifices but bicause he would withdrawe them from idolatrie We read that the Ethniks sometimes suffered their haire to growe bicause they would afterward consecrate the same either vnto the Nymphes or vnto Apollo wherefore Apollo was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A nourisher of the haire Yea and Theseus as it is written in Plutarch Plutarch went to Delphos there to dedicate his haire vnto Apollo And yong men also in Rome when they were past their childhood offered their haire and beards vnto some God Sophocles Sophocles writeth that Orestes put his haire in the tumbe of his father There might also be rendred an other cause which were not impertinent It behooued the Nazarits alwaies to be pure and although they were not of the tribe of Leuie yet they so behaued themselues all that time as though they had béene priests of the tribe of Leuie Leuit. 21 5. And in the 21. chapter of Leuiticus the Leuiticall priests were forbidden to poll their head which thing also may be perceiued by the sixt chapter of Baruch verse 3◠Ye shall see saith he priests in Babylon with their heads shauen and their garments cut and these were the priests of idols The Hebrues did not shaue their heads verse 7. So then we sée by the commandement of God that the priests of the Hebrues had not their heads shauen 8 In the booke of Numbers the sixt chapter God calleth the haires of the head a crowne or as other translate it a separation But contrariwise the
are not to be contemned First bicause there was no lawe in the old time that maidens should vow chastitie naie rather it was a cursse if a woman had died barren and without children Yea and God promised vnto the Hebrues If ye obserue my lawes Exod. 23 26 there shall be no barren woman among you Neither is it verie likelie that holie men would by their vow hinder this promise Againe in all the scriptures reuealed by GOD there remaineth not anie example of such a thing Also by this interpretation we might séeme after a sort to confirme ecclesiasticall vowes which are manifestlie repugnant vnto the word of God for Paule admonished 1. Cor. 7 9. that He which cannot absteine should marie a wife I speake not how Ieptha taried not for the consent of the maiden before he vowed without which as I haue before said the vow of virginitie might not be ratified I haue opened my mouth saith he vnto the Lord Iud. 11 35. and I cannot call backe Wherfore he vowed not the virginitie of the maiden séeing he asked not counsell of hir To this also serueth the lamenting of the virgins and therewithall the bewailing of the maiden hir selfe for she desired that she might with hir fellowes bewaile hir virginitie But if it were a vow why should she haue lamented it We vse to bewaile our sinnes and not our vowes But the cause that mooued the Rabbins Dauid Kimhi and Leui Ben-Gerson was this for that they will either allow or excuse the act of Ieptha But we must not labour thereabouts not bicause we are desirous to hide those things which the Fathers haue doone amisse but bicause we sée that the things which are not well doone must not be excused Moreouer this also doth not a little persuade me that the Iewes at this daie haue not this vow of virginitie among them So as all these reasons lead me to thinke that the daughter of Ieptha was sacrificed in verie déed But if it be demanded whether he sinned or no in the dooing hereof Two maner of answers to the question It may be answered two maner of waies First in respect that he was a man he might sinne as manie other of the old Fathers fell Secondlie it may be said that he did this by the motion of the holie Ghost not as though God would haue other to imitate this act but that men might by it vnderstand that Christ should die for their saluation It is frée for anie man to choose either of these answers but I rather thinke that he sinned Now resteth to confute the arguments of the Rabbins 23 In that they saie the maiden was not killed by hir father but onelie punished with ciuill death namelie that she should liue apart from the fellowship of men without a husband children it is not well said For it cannot be prooued by the holie scriptures that there was anie such vow in the old time I knowe that there were Nazarites 1. Sam. 1 11 1. Sam. 8 1. Iud. 13 5. and 14 1. How the withdrawings from men are to be allowed or not to be allowed Matt. 4 2. Luk. 1 15. and 3 3. which absteined from wine and strong drinke and from all drinke which would make one droonke but they absteined not from matrimonie Samuel and Samson being either of them a Nazarite had wiues and Samuel had children as the holie historie declareth But the withdrawing from the companie of men is not altogither to be disallowed so that there come some fruit thereby vnto the church Christ departed 40. daies and fasted but afterward he returned to instruct the people Iohn Baptist seuered himselfe but that was for a certeine time and he baptised and preached So some of the Fathers went sometime apart where they gaue themselues to praiers and godlie meditations that thereby they might returne the better instructed to preach But I can in no case allow the perpetualnesse of solitarie life for we are not borne to our selues but to others also And whereas in the old time there were some which were Nazarites for euer that came not to passe by the institution of man but by the commandement of God which thing is written to haue happened vnto Samson and Iohn Baptist Iud. 13. 5. Luke 1 15. Otherwise Nazarites vowed but onelie for a time wherefore that which the Rabbins claime is false for there was no ciuill death by the law whereby men and women were depriued of mariage for their whole life time Dauid Kimhi saith that this letter Vau maketh sometime a proposition disiunctiue I grant that the same is found in certeine places of the scripture But it is no firme argument to saie It is found in some places Therefore it is so in this place But rather for the most part Vau maketh no disiunctiue proposition but rather a copulatiue vndoubtedlie it is here brought in by exposition It shall be the Lords saith he After what maner For I will offer it for a burnt offering 24 Besides this they reason The maiden desired a space of time Iud. 11 37. wherein she might bewaile hir virginitie she saith not to bewaile hir soule or life This argument carieth a shew but it hath no strength for if death should be lamented then vndoubtedlie it is much more to be lamented when a sharpe condition is ioined therewith The maiden was sure to die at some certeine time but that séemed verie hard vnto hir that she should die without children so as that condition is expressed which made the cause more miserable He saith moreouer verse 39. It is not written that Ieptha offered hir for a burnt offering but that he onelie did according to his vow I answer that there is inough said when it is said that he did according to his vow And it is often séene that in narrations those things that be more cruell be not expressed And although the words be not all one yet is it sufficient if they be of like weight Ibidem Leui Ben-Gerson reasoneth vpon this that is written And she knew no man Therefore saith he she liued but maried not howbeit this reason is of no force for this sentence is an exposition of the words that go before For why did the virgins bewaile hir Euen bicause she was vnmaried coupled to no man But Lyranus saith verse 29. The spirit of the Lord came vpon Ieptha wherfore he vowed not his daughter for a burnt offering This reason as we haue heard Augustine answereth That spirit vndoubtedlie was the spirit of strength and of warlike knowledge Neither can all that Ieptha afterward did be said to haue come from the same spirit Moreouer saith Lyranus there was two moneths space betweene wherein he asked counsell of the priests and they gaue him counsell to kéepe his daughter a virgin But the ancient Iewes rather affirme that he was so stubborne as he would not aske counsell of the priests
or else redéemed the same for monie Hence rose the punishments of purgatorie was thought that after his death he should paie them in purgatorie that with gréeuous punishments as though God would in anie wise that the lawes which the church hath made should be established It appéereth therefore that euen through the satisfactions of the church no small occasion is giuen vnto purgatorie Ecclesiasticall satisfaction was at first to a good purpose and that which in the beginning was decréed of no ill purpose is growen in time to a most gréeuous abuse For who will not account it a gréeuous crime that he which a few daies past was an open adulterer and a manifest murtherer should vpon the sudden be brought to the table of Christ and be reconciled vnto the church when he is neither tried nor prooued yea without testimonie of anie true repentance Neither doo we saie that these works of satisfaction were vnprofitable while discipline was of strength in the church for beâ—ides the commodities By them faith was exercised which a little before we recited this also was an excellent thing namelie that by them faith was exercised and did more and more apprehend the promises of God not by the merit or woorthinesse of the works It is wickednes to thinke that for these sacrifices God was pleased with men but by reason of a more vehement attention of faith But this we most inueih against to wit that God should be thought to be pleased with men for these works sake séeing this honor must onelie be giuen vnto Christ And let vs note that To satisfie is otherwhile as saith Asconius To doo onelie so much as is sufficient to an angrie man for reuenge Asconius but this none of vs is able to doo namelie to recompense the wrath of GOD so much as we were bound to doo To satisfie is vnderstood two maner of waies Cicero This did Christ onelie performe But there is an other signification of this word among the Latins as is To answer vnto the iudgement and opinion conceiued of him euen as Cicero writeth in his first familiar epistle vnto Lentulus I in all dutie or rather pietie towards thée doo satisfie all other men but my selfe I neuer satisfie c. And in this sort did the fathers sometime write not that God is satisfied with these ecclesiasticall punishments but bicause in edifieng the church in this wise by rendring of good actions in the stéed of euill and by exercising of our faith we approoue our selues vnto God and answer vnto the opinion and dutie which is required of penitents obedience at the least wise being begoon 18 But now Auricular confessioÌ„ in the steed of satisfactions in the place of these satisfactions which perhaps were not in all respects to be disallowed there hath succéeded an abuse of auricular confession wherein the papisticall priests doo inioine priuate satisfactions in which dooing they erre two maner of waies First The popish priests in their auricular confession sinne two maner of waies in that they absolue from sinnes before such satisfactions be doone whereas the true and ancient order required those satisfactions before that either peace or absolution should be declared Moreouer they will haue that such satisfactions as these should consist of works otherwise not due vnto God where neuerthelesse Whatsoeuer worke is good is due vnto God They attribute too much vnto the â—…ies whatsoeuer worke is good the same is due vnto him and that which is not due vnto him is not to be accounted good There happeneth also a third error for bicause they saie that by vertue of the keies perpetuall punishments are conuerted into temporall paines This onelie perteineth vnto Christ namelie to deliuer from eternall death therefore it is written in Osee O death Ose 13 14. I will be thy death O hell I will be thy plage And some of the Schoole-men dare write that which is altogither intollerable and wicked to wit that such priuate satisfactions are also of strength if as they speake they be trulie paid in deadlie sinne And thus they attribute that which belonged to Christ vnto our works being such works as procéed neither of faith nor yet of charitie But Esaie crieth out against these men Esai 52 â— Yee are sold for naught and ye be redeemed without monie And Paule teacheth that Iustification is without works An other error disproued wherein is said that we are iustified freely before baptisme not after and is offered vnto God freelie Neither must we giue eare vnto them which would these sort of saiengs to haue place in our first conuersation and in baptisme but if we fall afterward they affirme that we our selues ought to satisfie as who would saie that after baptisme Christ were not our mediatour as before Iohn writing vnto them which alreadie beléeued in Christ and were baptised 1. Iohn 2 1. If we haue sinned we haue Christ our aduocate and intercessor with the father And Ezechiel In what houre soeuer an vniust man shall depart from his vnrighteousnes Eze. 18 33. I will no more remember his vnrighteousnes And that God will forget Not to remember sinnes is as much to saie as not to punish Augustine Psal 32 1. and not remember is as much to saie as he will not punish nor take reuenge of anie man Wherefore Augustine vpon the psalme Blessed be they whose iniquities bee forgiuen c writeth of God that he dooth not marke our sinnes bicause he will not punish them And in Leuiticus sacrifice was required for sinnes that it might be notified how the purging of them was to be sought onelie from the death of Christ What is to be required of a penitent 19 Perhaps thou wilt demand Shall we not require some thing of him that is penitent when he confesseth himselfe to haue sinned Yes verelie euen that he cut off the causes of sinnes and when he hath giuen an offense let him edifie that he may bring foorth fruits woorthie of repentance And as it is said vnto the Romans As ye haue giuen your members to serue vncleannes vnto iniquitie Rom. 6 19. so now giue your members to be the armour of righteousnes c. And these things ought not to be commanded for escaping of the paines of purgatorie When God forgiueth the sinne he also forgiueth the punishment The scourges of the godlie are not punishments but fatherlie corrections The punishments said vpon the saints while they liue are not vnder the power of the keies Esai 38 3. and .5 Iohn 3 5. or to the intent that eternall death should be changed into temporall death bicause that God when he forgiueth the fault dooth also deliuer from punishments But if that he séeme sometimes to afflict them whom he hath alredie receiued into grace those scourges which are so laid vpon vs are not to be called punishments but are fatherlie corrections as
Lent wherein they fasted not they would that a choise of meats shuld be reteined And De consecratione distinction 4. chapter Denique sacerdotes they doo ordeine that the priests should begin their fasts from Quinquagesima And in the same place the fift distinction in the chapter Quadragesima Gregorie hath inuented a reason to prooue that Lent ought to be fasted We must saith he giue the tenth part of the whole yéere vnto God and the tenth part of the yéere consisteth of fortie daies therefore we must fast so manie daies Gregories reason for the keeping of Lent confuted A goodlie reason forsooth Why dooth this Gregorie forget that the Leuiticall priesthood and ceremonies thereof haue now ceased Wherefore it is not lawfull to bind christian men vnto tenths and Iewish ceremonies And if for that cause the time of Lent must be consecrated to a fast bicause it is the tenth part of the whole yéere why did not the Iewes in the old time fast in that sort Why did not the prophets reprooue them Why the father 's ordeined Lent season for deceiuing GOD of such a kind of tenth 22 But I will shew so farre as I can perceiue why Lent was first inuented The fathers when they perceiued men to liue verie licentiouslie and negligentlie thought to haue them compelled after a sort to renew godlines some part of the yéere and somewhat to bridle the rage of the flesh And for this purpose they did thinke the fortie daies before Easter to be most méet that men might so long haue their minds occupied in repentance and in remembring of the benefits of God The institution of Lent is against christian libertie This inuention although at the first view it may séeme a goodlie thing yet it agréeth not with christian libertie For we must thinke vpon the great benefits of God and vpon our great ingratitude and vpon other our most gréeuous sinnes not onelie fortie daies but continuallie also Further by this meanes they opened a verie wide gap to liue most securelie retchleslie for if they haue once fullie performed those fortie daies they thinke that all the yeare after they may wholie giue themselues vnto all kind of pleasures and lusts for they referred the time of repentance vnto those fortie daies And although the forefathers had a Lent yet as Eusebius saith in his fift booke Eusebius and 24. chapter it was left frée vnto all men Irenaeus For Irenaeus after this maner intreated with Victor bishop of Rome when he would haue excommucated the East church bicause it agréed not with the church of Rome about the kéeping of Easter What said he may we not liue at concord although they vse their own rites as we vse ours For in the Lent some fast two daies some foure daies some ten daies some fiftéene some twentie and other some fortie daies and yet neuerthelesse concord is reteined 23 There is an other abuse for bicause some there be Fasting is an exercise not a holinesse which appoint a holinesse to consist in fasting as though a worshipping of God consisted in it whereas in verie déed fasting is onelie an exercise which of it selfe hath no holinesse They are fooles which in fasting doo thinke that for that cause they haue God bound vnto them Wherefore we must not rashlie giue credit vnto Ierom Ierom. when he saith that Fasting is not a vertue but the foundation of all vertues For onelie Christ and faith in him is the foundation of vertues If he had said that fasting is a helpe vnto certeine vertues he might haue bin borne withall The fathers attributed ouermuch vnto fasting And doubtlesse herein the fathers erred oftentimes in that they praised and extolled fasting abooue all measure If so much should be attributed vnto fasting we must of necessitie confesse that Iohn Baptist liued more holilie than Christ Matt. 11 18. for he fasted more than Christ did For Christ did eat and drinke as temperate and moderate men vse to doo But it is said that Iohn did neither eat nor drinke 1. Tim. 4 8. Yea and Paule to Timothie writeth that Bodilie exercise hath small profit but godlinesse is profitable vnto all things If thou wilt demand what godlinesse or pietie is I will answer What godlines is that it is a true worshipping of God a soundnesse of doctrine and a pure life which things doo followe hope and faith In these things assuredlie is verie great profit And the exercise of the body hath indéed some profit howbeit not verie great But we must consider that Paule speaketh not of fasting and exercise of the bodie which is hypocriticall and wanteth faith but of the true and christian fasting For those things which want faith and procéed of hypocrisie are sinnes neither doo they any thing profit Esaie 58 5. Wherefore Esaie faith Is this the fast which I haue chosen But these our men go further and besides that they appoint a holinesse in fasting they make it also to be a part of satisfaction For the Schoole-men That fasting is no part of satisfaction in the fourth booke of sentences appoint satisfaction to consist of praiers almes-déeds and fasting What is to make void the death of Christ if this be not They babble also that by fasts soules are deliuered out of purgatorie And least anie should thinke that I faine these things let him reade Gratianus Gratian. in the 13. cause question second chapter Animae The aduersaries saie that by fasting soules are deliuered out of purgatorie where he citeth the words of Gregorie who saith that Soules are deliuered from purgatorie either by praiers or fasting of their kinsfolkes 24 There is also an other more gréeuous abuse for that some affirme that by fastings they can satisfie the church although they cease not from sinne Esaie 58. 3. This kind of fast God himselfe reprooueth by expresse words in Esaie What care I saith he for your fastings Ye fast vnto contentions and strifes Is this the fast which my soule hath chosen Pope Liberius decréed Liberius a Pope that all the Lent we must absteine from strife and suite in lawe This is not verie wiselie decréed for the publike wealth cannot stand if it be so long or euer matters be heard or iudgement giuen If fasting should for some weightie cause be denounced for a day or two there might for that space of time be commanded intermission of iudgement but that lawes should be silent so long as Liberius would haue them that is against the publike weale Besides this the selfe same Liberius saith that the vse of matrimonie polluteth the fasting in Lent wherefore they would haue men all that time to haue no fellowship with their wiues 1. Cor. 7 5. But Paule much more sincerelie exhorteth married folkes that they should seuer themselues for a time and that by their owne mutuall consent and to returne togither lest they should be tempted
Semie when as Abisai would haue killed him Ibidem 10. for How knowest thou saith he whether the Lord hath commanded him to cursse me That one and the selfe-same man may haue contrarie affections Dauid declareth when he saith Psal 2 11. Serue the Lord with feare and reioise in him with trembling But thou wilt saie that afflictions are euill how then can we reioise in them That they be euill no man will denie for they be punishments of sinne ministers of death the last enimie that shall be driuen out of the world and at length from godlie men be vtterlie remooued Apoc. 21 4 For God shall wipe awaie all teares from the eies of the saints We grant that afflictions of their owne nature are euill howbeit we saie Afflictions of their owne nature art euill Rom. 8 28. that vnto the godlie and to the elect of God of whom we héere speake they are by the clemencie of God made good and profitable for Vnto them all things worke togither for the best For neither doo they suffer these things to their hurt but to their triumph And these things are like vnto the red sea wherein Pharao is drowned A similitude but Israel is saued for in the wicked they stirre vp desperation but in the godlie a most assured hope They are instruments whereby as we haue said is shewed foorth the goodnesse and might of God both in comforting vs and also in erecting vs. They are occasions euen of most excellent good things The power of God is made perfect in our infirmitie By these things as by a fatherlie chastisement our dailie falles are repaired hautinesse and pride kept vntder the flesh and wantonnesse restrained our old man corrupted but our inward man renewed sluggishnes and slouthfulnes is shaken off the confession of faith is expressed the weaknes of our strength is discouered and we are prouoked more earnestlie to praie and call for the fauour of God and dailie doo better vnderstand the peruersenesse of our owne nature Besides through afflictions we are made like vnto Christ for It behooued Christ to suffer Luke 22 26 and so to obteine his kingdome we also ought to followe the verie same steps Matt. 11 12. Matt. 7 13. Phil. 2 7. For the kingdome of God suffereth violence and strait is the waie that leadeth vnto life But Euen as he after the obedience of the crosse was exalted 2. Tim. 2 12. and had giuen him a name aboue all names so we also if we suffer with him we shall reigne togither with him And it is a swéet thing for a louer euen to suffer for the thing that he loueth By this meanes also we accustome our selues vnto patience that being become as it were the Diamond stone we shall rather wearie them that strike vs than we our selues be broken For these things be as exercises in a humane bodie whereby rather the health is confirmed and the strength recouered than taken awaie or weakned through them Rom. 5 3. 11 Wherefore the godlie vpon good cause reioise in afflictions knowing that Affliction worketh patience And héere is to be noted a phrase of spéech much vsed in the holie scripture whereby that which belongeth vnto the thing That which belongeth vnto the thing is attributed vnto the instrument is attributed vnto the instrument or signe And that this is oftentimes vsed in the sacraments we haue prooued by the saieng of Augustine albeit that our aduersaries are earnestlie against it Héere Paule attributeth vnto afflictions that which is the worke of God of the holie Ghost namelie Afflictions of their owne nature woorke not patience to worke patience by which afflictions forsomuch as they are of their owne nature euill and odious patience is not gotten but rather shaken off And this doo we perceiue to be manifest in the wicked who at such time as they be somewhat gréeuouslie afflicted doo burst foorth into blasphemies and also fall oftentimes into desperation A similitude But as the physician of things venemous and hurtfull maketh most healthfull medicines euen so almightie God by his wisdome out of afflictions although they be euill things bringeth foorth most excellent vertues among which patience is one This vertue belongeth to fortitude wherevnto are referred all those things Patience belongeth vnto fortitude which the saints doo suffer whether it be in couragious abiding of afflictions of the bodie or else in subduing of reason and mortifieng of the wisdome of the flesh Manie Ethniks also suffered manie things with a valiant mind but yet indured them not with a me sound consolation Onelie they said that by sorrowe they could neither change them nor let them for they ascribed those things vnto the necessitie of the matter Wherefore they said that this is our lot that euen as it were in a banket we must either drinke or depart And if we chance to die either we shall haue no féeling after death or if anie féeling be we shall be in a better state In this maner did they frame themselues after a sort to beare all aduersities But in godlie men the consideration of fortitude and patience is farre otherwise The consolations of the godlie they haue other causes and other meanes whereby they confirme themselues For they beare not those things with a good courage as though they should happen at all aduentures but bicause they knowe that by singular prouidence they come from the most louing and almightie God from God I saie their father who with a louing mind and by his right hand Psal 119 17 sendeth vpon them those afflictions to wit Iames. 1 2. vnto the saluation of the elect And for the same cause they also with their right hand that is to saie patientlie doo receiue them and take them in good part crieng with Dauid It is good for me that thou hast humbled me and with Iames They reckon that all ioie consisteth in those aduersities which the most good and the most wise God their father sendeth They alwaies lift vp the eies of their mind to those promises of Christ Matt. 5 4. Blessed are they which moorne for they shall receiue comfort Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and saie maner of euill against you for my sake falslie reioise and be glad for great is your reward in heauen They doo beare all things with a good courage not bicause in sorrowing they cannot be changed but bicause they knowe that in valiant suffering they offer themselues an acceptable sacrifice vnto God and persuade themselues that they shall one daie be deliuered from those euils in the stéed whereof are laid vp for them most ample ioies and quietnesse wherewith no fortune be it neuer so aduerse may be compared For The sufferings of this life Rom. 8 18. are not woorthie of
mortified should haue béene translated We are slaine For the Hebrue word is Horagnu although the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth To mortifie for that word Paule vsed in the same chapter Rom. 8 13. when he said And if ye by the spirit mortifie the deeds of the flesh ye shall liue But héere as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To be slaine and to be deliuered vnto the death 15 But that which followeth All the daie long signifieth that death dooth continuallie hang ouer them and that they are neuer secure but that they thinke they shall be foorthwith drawen vnto death Chrysost Albeit Chrysostome amplifieth this an other waie It is of necessitie saith he that men die once at the least But séeing they are so prepared that they are willing euerie daie to die if néed require they haue euerie daie the fruit of martyrdome as if they should euerie daie die And the cause much relieueth and comforteth them for they are not slaine as wicked men or malefactors but onlie for religiō godlines sake And therefore they saie For thy sake And for that cause some thinke that that psalme ought not to be vnderstood of the first captiuitie for then the Iewes were not punished for Gods cause or for religion sake but bicause they were idolaters and so wicked as God would no longer suffer them for they had now altogither fallen awaie from God The booke of the law was almost cleane blotted out the temple was shut vp The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians the citie of Ierusalem ouerflowen with the blood of the prophets Wherefore this is a prophesie of the latter calamitie which happened in the time of the Machabeis vnder Antiochus and the Macedonians For then the Iewes suffered most gréeuous torments bicause they would defend the lawes of God Therefore they saie For thy sake are we slaine And in an other verse it is added And yet for these things haue we not forgotten thee or doone vnfaithfullie against thy couenant These things are not so spoken as though men doo at anie time suffer more gréeuous things than they haue deserued For none of all the martyrs liued so purelie and innocentlie but that they were subiect to some sinnes but those sinnes deserued not onelie the death of the bodie but also without the helpe of Christ his death euerlasting punishment But these paines and vexations God sendeth not vpon them as being angrie but for the setting foorth of his truth and glorie Howbeit in the meane time according as he promised Matt. 19 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life he repaieth vnto them not onelie life eternall but also in this life he rendreth vnto them an hundreth fold For oftentimes he most abundantlie restoreth those things which were lost for his sake Sometimes also in the middest of tribulations and euen in the verie crosse and death he giueth vnto them so much strength and consolation that in verie deed it is more than an hundreth fold if it be compared with those things which they haue lost And bicause the mysteries of our faith are secret and hidden God will haue them to be testified not onelie by oracles of the scriptures but also by the torments and slaughters of the elect And therefore Christ vnto the apostles Act. 1 8. when he sent them into the whole world to preach Ye shall be witnesses vnto me in Iewrie and in Samaria and vnto the ends of the world But it is no hard matter by words to testifie the truth but those testimonies are most weightie which are sealed with blood Not punishments nor death but the cause maketh martyrs Augustine and with death Howbeit this must be knowen as Augustine hath admonished that paines punishments and death maketh not martyrs but the cause For otherwise manie suffer manie gréeuous things and yet are not martyrs For the same Augustine to Boniface De correctione Donatistarum and in manie other places testifieth that in his time there were Circumcellions a furious kind of men which if they could find none that would kill them would often times breake their owne necks hadlong and would slaie them selues These men saith he must not be counted martyrs Thrée things therefore séeme fit to the state of martyrdome First To martyrdome three things are required that the doctrine which is defended be true and agréeable vnto the holie scriptures The second is that there be adioined integritie and innocencie of life that men doo not onelie edifie the church by death but also by life and conuersation The third is that they séeke not to die for glorie sake or for desire of name and fame Paule saith to the Corinthians 1. Cor. 3 13. If I shall deliuer my bodie to be burnt and haue not charitie it nothing profiteth me Therefore no man ought to account the Anabaptists The Anabaptists or Libertines are no martyrs Libertines and other such pestiferous sects for martyrs For séeing these men doo obstinatelie defend their errors vnto the death they are not mooued with charitie neither towards God nor yet towards men And forsomuch as they hate all good men they be rather the martyrs of satan and of their owne errors than of Christ Two kinds of testimonies we haue Two testimonies that further herin but yet are not firme which helpe verie much to the knowledge of the truth yet are not those altogither so firme that we ought straitwaie to assent vnto them namelie miracles torments which are suffred for the defense of anie opinion In either of them must be had great warinesse that the doctrine which is set foorth be examined by the holie scriptures Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter In this similitude are two things to be considered First that they are called shéepe bicause they be simple as becommeth the flocke of Christ to be Secondlie bicause in their punishments they make no resistance following the example of Christ of whom it is written that When he was led like a sheepe vnto death 1. Pet. 2. 22. Esaie 53 7. yet did hee not open his mouth 16 Paule addeth But in all these things we be conquerours The Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We doo notablie ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place perteineth nothing vnto the works of supererogation for Paule ment nothing else but that so much strength is giuen vs by God as in this conflict we go farre beyond our enimies This the diuell dooth that by these aduersities he may wrest from vs our confidence and loue towards God But that by this meanes is rather increased Rom. 5 4. For tribulation worketh patience patience worketh experience experience hope and hope maketh not ashamed But by what strength this victorie happeneth vnto vs Paule straitwaie
the elect of God It is God that iustifieth c. Wherefore if God doo not accuse vs neither in verie déed shall our hart accuse vs while we haue respect vnto Christ for now we haue trust vnto Godward we shall obteine And while we be conuerted vnto Christ not onlie sinne and accusation is abolished but repentance is also increased 9 But it is doubted of some In 1. Sam. 1 9. whether it be lawfull to desire of God things that be indifferent for as they saie we be ignorant whether those things will be profitable or hurtfull vnto vs which doo aske And Plato in Alâ—ibiade 2. saith Looke In Rom. 8 26. that It is a difficult thing to define our praiers and therefore thinketh that God must be desired onelie in generall and vniuersall termes Chrysostome vpon the epistle vnto Timothie the eight homilie How saith he can I knowe that I shall obteine that which I desire The answer is If thou desire nothing against the will of God or vnwoorthie of his maiestie no earthlie thing no worldlie thing but altogither spirituall things and so foorth The Lord in his praier teacheth that onlie things spirituall must be desired for all other things he comprehendeth generallie saieng Matt. 6 11. Giue vs this daie our dailie bread And in another place he saith First seeke the kingdome of heauen Ibidem 33. and these things shall be added vnto you Howbeit Augustine in his epistle vnto Proba affirmeth that this kind of things may also be desired of God for whatsoeuer things are lawfull for vs to wish those he saith are also lawfull to be asked Further these things God hath not seldome promised therefore we may craue them also And herevnto there doo serue examples Exod. 17 11 For Moses desired victorie against the Amalekites Gen. 17 18. Abraham desired that Ismael might liue he was heard Paule also desired to be deliuered from affliction 2. Co. 12 8. But here there be two things which must be considered What is to be considered in the desire of things indifferent The first is that in those things which be indifferent we doo not firmelie settle our selues but let vs perpetuallie refer them to the glorie of God Further we must determine to vse them well if they doo happen But some man will saie that séeing we be men we may be deceiued about the right vse of children for onelie God knoweth how well or how ill we will vse our children Moreouer the nature of man is inconstant and therefore we may be changed and may refuse that which we first desired Indéed these things be true But if thou with a faithfull and godlie mind shalt desire issue of God there is no danger bicause the successe is put in the hand of God by whose will all things to come are gouerned He regardeth not that which thou desirest but that which is most profitable vnto thée Rom. 8 26. And Paule saith What we may desire we knowe not but the spirit helpeth our infirmitie by his wisdom correcteth our praiers Neither must this be past ouer that sometimes God séemeth not to heare vs when as neuertheles he then heareth vs most of all as when Paule praied 2. Cor. 12 9. that the sting of the flesh might depart from him he heard that the grace and fauour wherewith God indued him should be sufficient for him Therefore when we make such kind of praiers we ought to be of this mind that whatsoeuer shall happen we may be contented with the iudgement of GOD. And when as Christ saith Matth. 6 33. First seeke ye the kingdome of God and then other things shall be giuen vnto you he saith not that the things not desired shall be giuen Indéed he will giue them but he forbiddeth not but that they should be asked so that they be the latter part of our requests Further he did not there speake of praiers but he spake onelie of the carefulnesse studie and disquietnes had about things fraile and transitorie In 1. Sa. 1. Matth. 6 7. 10 Moreouer Christ warneth that in praieng we should not vse much babling But we must vnderstand that he when he spake these things forbad not long praiers for he himselfe continued a whole night praieng on the mountaine Matt. 14 23. and before his death he praied abundantlie Luk. 21 37. 22 41. and he commandeth vs to be euer praieng and neuer to be wearie And the better to beate this into our heads he vsed parables namelie of the vniust iudge reuenging the cause of the widowe woman Luke 18 1. by reason of hir importunitie and of the man who being in his bed Luke 11 7. and would not rise yet at the last opened the doore vnto his fréend that continuallie knocked and gaue him so much bread as he was willing to take Yea and the Lord himselfe at the length heard the woman of Chanaan Matt. 15 23. that constantlie cried vnto him without ceasing Babling in praier is multiplieng of words without faith and the spirit 1. Kin. 18 27 In 2. Sam. 7 at the end So now it must be considered that much spéech or babling is then vsed not when we praie long but when we multiplie words without faith and the spirit being persuaded that we may be heard through the number of those words So Helias derided the Baalites and exhorted them to crie out lowder whereby they might at the length be heard of their God being either asléepe or else otherwise occupied Wherefore that is a foolish cogitation for God heareth vs not for our words sake but for his owne goodnes and mercie Another cause is if we will as it were prescribe vnto God and teach him what things we haue néed of Matth. 6 32. For God knoweth whereof wee haue need euen before we begin to praie These two causes being remooued we may praie so much as we will In what respect our praiers ought to be either long or short And how farre foorth our praiers ought to be either long or short Augustine verie well describeth vnto Proba The brethren saith he in Aegypt haue praiers short and often vsed as it were certeine darts cast out of the soules and that saith he least the zeale which they haue should wax cold Therefore he addeth If we sée our indeuour and feruentnes of praier beginne to wax faint we must not dull it with continuance but if so be that our attentiuenesse be chéerefull and readie bent it must not be left Brieflie he saith that praier ought to be much and the talke little And those saith he are much in praier who in déed desire things that be necessarie but with words superfluous but that praier is much when our hart being stirred vp we continuallie persuade him whom we praie vnto He saith that we ought to deale more with teares than with words and with wéeping rather than with speaking for
of things and being miserablie deceiued they will at the length despaire of being able to perceiue anie thing or else if they thinke they haue vnderstood anie thing they shall falselie so persuade themselues And while we mistrusting them vse reason and vnderstanding to search out the truth they ouerthwart vs and as anie thing either gréeuous or pleasant shal be brought to mind they call vs against our wils from our ernest studie Further who séeth not that in euerie kind of doctrine there is néed of seuering the mind which the more earnest it is and the more the matter is excluded from our cogitation the more excellent and woorthie kind of knowledge is had And this is spoken of that knowledge which we vse in contemplation and discerning of anie thing But if thou go vnto that knowledge which is performed in dooing and practising which commonlie by the Gréeke word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Practise there it is disputed chéeflie whether the matter be honest and iust But of that which is good honest iust of vertues and such like no sense of the bodie hath knowledge at all I passe ouer that in respect of the bodie it is néedfull to eat to drinke to prepare garments and such other necessaries innumerable which commodities séeing it is a most laboursome thing to atteine it is vnspeakable how much we are for this cause drawen awaie from knowledge of the truth Yea and that we be not disappointed of these things we must heape riches togither Héereof commeth chidings contentions warres and infinit other things which if so be they doo not ouerthrowe all good indeuors yet doo they corrupt hinder the same Whereof it commeth as it is concluded by the philosopher that by reason of all the things now spoken of either we shall knowe anie thing with a true and perfect knowledge or else that we shall atteine the same after death onelie Then séeing that the mind dooth so much the more knowe and vnderstand anie thing as it is more separated from the bodie and lesse cleaueth therevnto it remaineth that we ought continuallie to indeuor to withdrawe the mind from the bodie And this they make to be the verie clensing of man to wit that the pure should be diuided and separated from the vnpure Now then it is no maruell if they make the bodie to be the prison and sepulchre of the mind If thou peruse histories Many haue killed them selues to visit their friends departed thou shalt find manie which killed themselues to the intent they might go to visit their louers and déere friends which were departed and shall we saie they beare it gréeuouslie if death come vnto vs that we may be able manifestlie and without impediment to behold the truth Wherefore they saie that they which for death sake afflict or macerate themselues and die through sorrowe and sadnes are not woorthie the name of philosophers but to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louers of their owne bodies or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louers of riches 5 In this saieng of the philosophers now declared Death is an euill thing and whie are comprehended certeine things which are not verie agréeable to the holie scriptures and to the right catholike faith For we saie that death is to be counted not good but euill séeing God laid the same vpon mankind as a punishment Gen. 3 19. wherefore he would haue vs moorne and lament for the same The which thou séest to be doone by humane lawes for if anie greeuous offense be committed by citizens they iudge them to be punished with death And all liuing creatures which are led by the iudgement of nature which can not be deceiued bicause it is ruled by the counsell of God séeing they shunne death and by a certeine common sense by all meanes abhorre it no dout but they iudge it to be an euill thing It is no hard matter also to confirme the same by an argument of the contrarie Life is accounted good wherefore death is euill And that life is to be reckoned among good things héereby thou maist perfectlie perceiue bicause God promiseth the same as the reward of obedience towards his lawe He that dooth these things saith he shall liue Leuit. 18 5. Further death is euill séeing it is brought into the world through an euill cause that is to saie through sinne Gen. 3 19. And the holie scripture doubteth not to call the same The enimie of Christ for Paule wrote in the first to the Corinthians 1. Co. 15 26 that The last enimie which shall be destroied by Christ is death And it is so euill as it darkeneth the action of the best and most excellent vertue I meane the delight of fortitude or valiant courage For as testifieth Aristotle in his Ethiks the same worketh not with pleasure except it be in that respect that it hath relation vnto the end For a man of valiant courage while he dieth for an honest cause dooth it not without gréefe and some sadnesse Which how true it is Matt. 26 37 was declared in Christ himselfe when as in the garden he abode the conflict of the flesh and the spirit An humane bodie is not to be condemned against the opinion of the philosophers Then are they deceiued in this consolation of theirs while they will make death to be good vnto vs. Moreouer this reason of theirs hath an other absurditie bicause they condemne an humane bodie the which is a woorthie and notable gift of God not an vnperfect but a most excellent woorkmanship of God shineth therin Who is able to expresse how cunninglie the same hath béene wrought by God This is a woonderfull thing not onelie vnto Aristotle Galen and other Ethnike writers but also vnto Lactantius Gregorie Nazianzen Psal 8 2. and other catholike fathers innumerable And Dauid confesseth that thereby is knowen the woonderfull wisedome of God Finallie séeing we doubt not but that God made the same among the rest of his creatures and that the scripture plainlie confesseth by the testimonie of God himselfe that whatsoeuer things God made they were verie good it foloweth without all controuersie that the same also is good 6 As touching the coniunction also of the soule with the bodie it is decréed that we must affirme the same to wit that it should be accounted good least we fall into that opinion which is ascribed vnto Origin namelie that soules for their demerits in an other life are thrust vnto bodies Whom the apostle sufficientlie prooueth to haue iudged amisse who in the epistle to the Romans saith concerning Iacob and Esau Rom. 9 12. When as they had not as yet doone anie thing either good or euill of the one it was said Iacob haue I loued and of the other Esau haue I hated Neither is the thing obscure to him that dooth well
consider it what commoditie or what helpe our mind obteineth by reason of the bodie it selfe for it is capable of no perceiuerance or vnderstanding The coniunction of the bodie and soule is good the soule is holpen by the bodie which haue not their beginning through the verie senses of the bodie And as touching the vertues which are gotten by exercise it selfe and might not be found out vnlesse the mind had certeine grosser parts the which some acknowledged to depend of the bodie we doo all confesse that the bodie it selfe being remooued verie few could remaine vnto vs. Wherefore séeing it is manifest that our bodie and flesh by nature is good as it was created by God what doo the holie scriptures meane Ephes 4 22. when they obiect against it that it is corrupted that it is gréeuous to the soule Gal. 5. 17. that it lusteth against the spirit And Dauid complaineth Behold how I was shapen in wickednes Psal 51 7. and in sinnes my mother hath conceiued me And also Paule I knowe that in my flesh dwelleth no good thing Rom. 7 18. We answer that all these things come to our bodie or flesh not by nature as it was created but are ioined thereto accidentallie to wit after that man had once committed sinne 7 Héere I would haue thée to aske of the philosopher that if it happen a man to be borne blind with a swelling in the throte or lame albeit he will grant these things to be great blemishes to the bodie will he therefore confesse to thée that the bodie of man is of it selfe euill I suppose he will not I mislike of the blemishes in the bodie yet neuerthelesse I condemne not she bodie by it selfe If thou vrge Then the bodie or the flesh is good and is not good This I am content to grant yet canst thou not prooue that here is anie contrarietie For this distinction by it selfe and by accidents take awaie from hence all repugnancie Wherfore let such remedies be vsed by christians as may not take awaie the flesh and the bodie but correct and amend what soeuer blemishes are brought in which thing we grant shall be doone in the resurrection A consolation for the taking of death With this argument Christ comforteth his in the Gospell as we read in Iohn in the dialog with Martha and Marie The same argument did Paule vse vnto the Thessalonians Iohn 11. 1. The. 4 13 when he warned them that they should not be sorrowfull for them that are departed as others which haue no hope and he straitwaie addeth the cause namelie the resurrection of the dead It is not the part of a verie honest and good artificer to destroie all the foundation to the intent that some thing which is amisse in the building may be taken awaie he will rather amend the fault but will suffer still the foundation and nature wherevnto the fault and euill cleaueth to remaine But betwéene this and the resurrection I meane in this life what comfort shall we receiue of death The harme thereof is mitigated for it is not inuincible as before séeing Christ hath ouercome the same and most happilie hath he ouercommed it in his conflict vpon the crosse But how is death conquered by Christ when as yet still it striketh all men The euerlasting continuance thereof is taken awaie from it But death if it be not eternall it cannot now trulie be called death séeing by the decrée of Aristotle and other naturall wise men this is so proper to those things that be called trulie * Priuantia priuatiues as a man can no whither be pulled awaie from them so that it is vnpossible he should returne from thence to his habit But if holie resurrection shall be giuen vs according as we beléeue as God promiseth and as the holie scriptures testifie we shall returne to life Wherefore it is not properlie death which now commonlie they call death So that it is trulie said of the saints that To the eies of the foolish and vnwise they seeme to die Wisd 3 4. For which cause Christ so eased the sorrowe of his elect after this sort Iohn 1 51. He that shall keepe that is he that shall in faith hold fast my saiengs and so shall shew foorth and confirme a true faith by works he without doubt shall neuer see death And sorrowe is not a little mitigated if we consider that by the goodnesse of GOD it is brought to passe that of death though it be euill a good vse may be granted vnto vs. Vnderstand thou that if a man take the same vpon him with an obedient mind neither dooth he reiect that punishment which the iustice of GOD hath thought good to laie vpon vs. Further let him that ouer-much sorroweth consider that héere in the godlie is mortification wrought which they doo meditate all their life long Good men are stirred thereby as by a most sharpe and effectuall warning to execute the commandements of God The godlie sort doe thinke deuoutlie with themselues If death be laid vpon vs it was bicause of contempt of the commandement of God If those first parents of ours had obeied the Lord we had not béene subiect to so great a calamitie Morouer if we be wise we are drawne from voluptuous pleasures and we contemne the intisements of the world knowing well enough that we shall shortlie depart from hence Wherefore like strangers we will continuallie meditate and talke of the hauen wherevnto we must arriue and of our heauenlie habitation Also at the time of death we will reioise that all occasions of sin are taken away then shall be the terme and end of our offenses towards God Which thing when Paule had considered he cried out in wishing for the same O vnhappie man that I am Rom 8 14. Who shall deliuer me from the bodie of this death There is none that loueth God and Christ but he desireth to make an end of sinning Besides this death is the meane as the state of things now stand to passe from hence and to cleaue vnto Christ for there is none fullie and absolutelie ioined vnto him vnlesse it be by death But I said As the case now standeth bicause they which shall be found aliue at the comming of our Lord 1. Thes 4 17 as we read vnto the Thessalonians shall be exempted from this necessitie and lawe Now Paule openlie said that he therfore desired death surelie not for it selfe sake but bicause he might at the length be with Christ I desire saith he to be loosed Phil. 1 23. and to be with Christ For in verie déed if it had béene lawfull for him and that it had béene put to his choise it would haue séemed vnto him a better state yet liuing to haue béene clothed with glorie as he saith in the latter epistle to the Corinthians 2. Cor. 5 4. We would not be vnclothed but be clothed vpon 8 But as
one of them but did choose to haue his bodie buried after the rite and custome But whereas the psalme complaineth of the vnburieng of the saints Psal 79 2. there it plentifullie reckoneth vp the beastlie crueltie of the enimies of Gods people bicause they being not content with the death of them would exercise their crueltie euen against their dead carcases not bicause he affirmeth that the saints for that cause should be in worse state For as Lucan the Poet saith He that hath no coffin to couer him is couered with the heauen 12 Euen as The death of the saints is pretious in the sight of God so contrariwise In 2. Sam. 19. Psal 115 15 the death of the wicked is despised and not onelie their death but also their buriall Although the losse of buriall séeme to be a light matter The lacke of buriall is a punishment Iere. 22 19. yet it belongeth to punishment it is a certeine ignominie The prophet saith of the king He shall be buried with an asses buriall The godlie complaine that the dead bodies of the saints were giuen to the fowles of the aire and that they remained vnburied in the stréets It is a kind of ignominie which God would laie vpon Absalom They cast him into a déep ditch and a great heape of stones vpon him that after a sort they might séeme to stone him and that according to the lawe which commanded to stone them that were incestuous and rebellious against their parents Those stones made a shew of an ignominious sepulchre Absalom while he liued promised to himselfe magnificall things he thought for a perpetuall memorie after his death to be put into his owne sepulchre but he was counted vnwoorthie to haue the vse therof So did it happen in England The cardinall of Yorke the cardinall of Yorke builded a costlie tombe and while he oftentimes came vnto the sepulchre to sée how the worke went forward a certeine foolish fellowe standing by bad that if he meant to vse that tombe he should go into it while he was aliue for that he should not be put into that tombe when he was dead And so it came to passe for the king by reason of certeine things ill gouerned by him waxed angrie against him and punished him So Absalom builded himselfe a sepulchre but the iudgement of God suffered not him to haue the vse thereof What maner of monument Absaloms was What maner of monument it was that is not knowen Some thinke that it was an image of this mind was Iosephus some a pyramis such as the kings of Aegypt made in Memphis it might be an obeliske such as are séene at Rome There is a huge one in a place called the Vatican wherein is the ashes of Augustus The forefathers sometime made these kind of monuments Iacob in the booke of Genesis Gen. 28 22. erected for himselfe stones and titles that they might be a monument Gen. 35 20. It is said that he did the same thing at the sepulchre of Rachel Absalom was most ambitious wherefore he prouided a monument that his name might be kept in remembrance he would be famous but he was woorthie to haue his name wiped out by perpetuall obliuion So was it decréed in Asia that he which had burned the temple of Diana in Ephesus should not once be named to the intent he might not become famous Absalom ment to leaue a noble memorie whereas neuerthelesse he had liued shamefullie and most shamefullie died The pride of the vngodlie Gen. 11 4. This is the pride of the vngodlie In the booke of Genesis they saie Come let vs build a tower which may reach vnto heauen But they gat confusion for there God confounded their toongs But on the other side the godlie doo abase themselues they ascribe all the glorie vnto God but to themselues rebuke onelie Not vnto vs Lord saie they but vnto thy name giue the glorie Psal 113 1. Dan. 9 7. to thee belongeth honour but to vs confusion The godlie haue sometime erected monuments and tokens but they ment no other thing but to haue extant a remembrance of Gods benefits they did change the names of places that they might fasten some things in the memorie Looke In 1. King 13 22 But let vs consider that this kind of gréefe or feare GOD would to be ouercome of his martyrs to whom he promised punishments It was giuen to the martyrs to despise the loue of their owne flesh not onelie while they liued but also shamefull reproches to be doone vnto their dead bodies namelie that they should be a food vnto wild beasts and that their ashes should be scattered Indéed GOD could otherwise haue turned these things from his chosen but he ordeined that they should triumph also of these gréefs and terrors In Gen. 13. 13 Neither are these things spoken on that behalfe Why burial must not be contemned that the burials of the dead brethren should be despised by them which are aliue for the bodies of them that departed were while they liued organs and instruments of the holie Ghost Wherefore euen as we should not despise the ring garments booke or such other things of our fréend so ought not we to neglect the bodies of the saints nor of anie others which be our neighbors are by God ioined vnto vs in kindred This dutie did the fathers diligentlie performe towards Marie Christ therein it was appointed that they should enioie the presence of the Lord bicause in verie déed this kind of work is allowed of God and while vnder this signe we take care about the flesh of man being dead and contemne it not as a thing of naught we after a sort testifie the faith of the resurrection whereby God will once restore the same as who should saie we will not despise that whereof we knowe GOD will haue a care in time to come This yet will I adde that the fathers in old time had somewhat a more care hereof than our men haue if we consider of their state wherein they had more regard than we haue vnto temporall things and vnto things which concerned the flesh Furthermore by this dutie we are stirred vp to doo good vnto the poore for if it please God that we should doo vnto the dead that which dooth profit them nothing how much rather will those works be allowed of him whereby we benefit his children and the members of Christ which doo féele and perceiue the same 14 But now let vs sée Touching the place of buriall Augustine whether it make anie matter of burieng more in one place than in another Augustine in the place last recited affirmeth that it dooth They saith he which be buried at the monuments of martyrs more offer themselues to the sight of their fréends who visiting the churches doo commend with their praiers vnto those martyrs for whose memorie the place is dedicated the spirits
so in the resurrection which is a second natiuitie he shall be repaired againe In the 19. verse 28. chapter of Matthew it is written In the regeneration when the sonne of man shall sit in his maiestie In déed the regeneration as concerning the soule beginneth now but it shall be then performed as touching the bodie so as it is a certeine new generation Which I therefore saie least it should be estéemed for a creation the which is not doone of things that be extant but of nothing Howbeit it is not alwaies taken after this sort in the diuine scriptures Wherefore the soule shall returne and of hir being shall impart vnto the bodie euen as it did before death and shall not onelie giue a being therevnto but it shall bring therewith all the properties of man and shall communicate them therevnto In déed there shall be some diuersitie but yet not as concerning the essentiall beginnings onlie the things accidentall shall be changed the which may be altered notwithstanding that one and the selfe-same subiect still remaine For others be the qualities and affections of children and others of yoong men and old men yet is the person all one and euen the same man both in childhood in youth Resurrection defined and in age Thus then we may define the resurrection of the dead namelie that It is a new coupling togither of the soule vnto the bodie by the might or power of God that men may stand wholie in the last daie of iudgement and may receiue rewards or punishments according to the state of their former life By this definition all the kinds of causes are expressed The forme is the Coupling togither of the soule and the bodie the which also is doone so soone as men be borne and therefore is added New or Doone againe namelie after death The efficient cause is shewed when we affirme that it shall be doone By the might and power of God The matter is the Soule and the bodie which shall againe be ioined togither The end also is That at the last iudgement it may be determined of the whole man The difference betweene the death of man and the death of brute beasts 13 Furthermore it must be considered that there is no small difference betwéene the death of man which goeth before the resurrection of the dead and that death whereby brute beasts doo perish For the death of man is called a separation of the soule from the bodie For albeit that the bodie doo perish yet dooth the soule still remaine aliue which hapneth not in brute beasts whose death is destruction of mind and bodie both togither Wherevpon that which Salomon saith in Ecclesiastes Eccl. 3 19. that The end of man and of beasts is all one is not true vnlesse it be vnderstood generallie that is to wit that death happeneth to both but the kind of death is not all one both in the one and in the other But of the sentence brought by Salomon shall be spoken afterward I made mention of it now bicause we may vnderstand that euen as betwéene brute beasts and men is giuen a sundrie respect of death so if resurrection also should be granted to them both the forme of the same should not be all one Wherefore although it be said of the bodie and not of the soule that it shall rise yet without the soule the resurrection shall not be for the same must of necessitie be present But yet it may after some sort be said of the soule that it shall rise againe in two respects First In two respects the soule is said to rise againe that euen as through death it ceaseth to forme and direct the bodie and in this respect after a sort to die so on the other side when it returneth to forme and direct the same it may as touching these things be said after a sort to rise againe An other cause is that euen the soules are said to fall so as if it be his propertie to rise againe which hath fallen they also séeing after a sort they fall may be vnderstood to rise Therefore Paule said vnto the Colossians Col. 3 1. If ye haue risen togither with Christ sauor ye of things that be from aboue Now is there anie doubt but he speaketh of the resurrection of soules For they as yet liued to whom he wrote Vnto the Romans also he saith Rom. 6 4. If Christ be risen by the glorie of his father so walke ye also in newnesse of life And vnto the Ephesians Ephe. 5 14. Rise from the dead rise and Christ shall illuminate thee And in the booke of Ecclesiasticus Eccl. 2 7. the second chapter Shrinke not awaie from God that ye fall not Againe He that standeth 1. Co. 10 12 let him take heed he fall not And vnto the Romans Rom. 14. 4. as touching the not iudging of an other mans seruant it is written He standeth or falleth to his owne maister Séeing therefore that all these places are referred to soules it séemeth that both falling and resurrection belong vnto them These things are true The scriptures appoint two sorts of resurrection but yet it must be vnderstood that in the holie scriptures there is put two sorts of resurrection namelie a former and a latter In the first we rise in the soule from sinne but in the latter the bodie is restored Now at this time we speake of the latter therefore said we that the same is proper vnto the bodie And euen as in that former the soule riseth againe and not the bodie so in the latter the bodie riseth and not the soule 14 These two sorts of resurrection we gather Apoc. 20 6. not onelie out of the booke of the Apocalypse where they are pronounced blessed which haue their part in the first resurrection but we learne it also out of the Gospell of Iohn Iohn 5 28. where in the fift chapter both are ioined togither in one place First Christ spake there of the former resurrection when he said The time commeth and now is when the dead shall heare the voice of the sonne of God and they that beleeue it shall liue That these words belong vnto the first resurrection it sufficientlie appéereth in that he saith The time will come and now is But there is no man will saie that the houre of the latter resurrection was then present So as then he ment that those dead should liue againe if they beléeued in the sonne of God who for their sinnes were destitute of the spirituall life of soules of whom Christ said in an other place Matt. 8 28. Let the dead burie their dead And vnto the Ephesians it is written Eph. 2 1. When ye were dead in your offenses and sinnes And vnto Timothie it is written of widowes 1. Tim. 5. 5. She that is trulie a widowe continueth still in praiers and supplications before the Lord but she that liueth in
in the 29. chapter when he had reprooued the people of Israel said that They were come to that passe that all the visions of the prophets were vnto them like a booke sealed vp which they might not read if it were shewed vnto them And he straitwaie added the cause saieng Bicause this people honoureth me with their lips but their hart is far from me 38 Wherefore the fault must not be laid vnto the scriptures Psal 19 8. but rather vnto the sloth and negligence of Men who loue darknesse rather than light otherwise The holie scripture is plain and giueth vnderstanding euen to the simple So as they be verie ill aduised which vnder the pretence of difficultie and obscurenesse laie aside the reading of the scriptures And some such ye may find which saie they knowe not the secret mysteries of the father the sonne and the holie Ghost and that they knowe not whether they be one God and whether one God be these thrée namelie the father the sonne the holie Ghost And in the meane time they neglect the diligent reading of the scriptures and sometime they so deceiue themselues as they suffer to be obtruded vnto them to be worshipped and honoured for God him whom they thinke to be a creature In those mysteries they faine themselues dull of vnderstanding when as otherwise they be sharpe enough of wit and diligent to defend their owne inuentions And whereas they challenge vnto themselues the knowledge of the scriptures and boast that they haue the keie of them neither doo they enter in themselues nor yet suffer others to enter But I returne vnto Dauid Kimhi who albeit as I haue shewed that he did interpret the place of the psalme to belong to Dauid who trusting in the goodnesse of God hoped to receiue helpe in all dangers and that he vnderstood not these things to be spoken of the happie resurrection so as except he had affirmed the same in an other place I would soone haue iudged him to be a Saducie yet did he not ouerpasse a certeine sentence of the elders in Midrasch which is written after this maner Achare melammed melmalto bhi vet bolaa that is He teacheth that after death the worm moth shall not beare rule ouer him But wherefore in this place they haue so greatlie shunned the light I sée no other cause but the hatred which they beare against christians which was greater than that wherewith the people of Rome hated Vatinius For séeing it is not vnknowne vnto them that the apostles namelie Peter and Paule had vsed this testimonie of Dauid for confirming of the resurrection of Christ therefore deuised they so manie sundrie intricated expositions bicause they should not consent vnto the apostles of Christ Last of all it is to be noted that the prophet was taught by inspiration from God not by the power of nature that resurrection should come when he saith vnto God himselfe Thou shalt not leaue my soule in hell neither suffer thy holie one to see corruption And much more in those things that followe Thou shalt shew me the path of life c. 39 The prophesie of Dauid being plainelie expounded Esaie 26 4. A place of Esaie touching the resurrection declared it séemeth good to bring foorth an other testimonie which we read in the 26. chapter of Esaie There the prophet at such time as the Israelites were gréeuouslie afflicted and oppressed with extreme calamities would haue them comforted by testifieng vnto them what helpe shuld be expected from God the helpe I meane of eternall life through the resurrection that should come Wherefore he turning his spéech towards God saith Thy slaine men shall liue 1. Thes 4 16 calling martyrs or those whose whole life was a martyrdome The slaine men of God bicause they set foorth the glorie of God through their good works and whom the same Paule calleth The dead in Christ And he addeth Togither with my dead bodie coupling and associating himselfe to those elect of God that shall be raised vp Certeinlie the péece of sentence added dooth not a little serue for vehement affirmation For he sheweth that he speaketh or intreateth not of things vnknowne or such as perteined not vnto him but of those things which he verelie perceiued and after a sort had alreadie tasted Which we in like maner should imitate namelie to applie vnto our owne selues those things which are promised by GOD vnto the saints Vndoubtedlie The slaine of God shall liue in that resurrection which is now begun when God reléeueth his elect in afflictions but shall be thoroughlie and perfectlie fulfilled at the last daie in the blessed resurrection Wherevpon verse 21. in the Acts of the apostles the third chapter that daie is called The time of restitution of all things And we must not forget that the Hebrue word Nibblathi may by another maner of Hebrue pricks be read in the plurall number Nibblothai so as it may signifie My dead bodies shall rise as though God should answer vnto the prophet which said Thy slaine men shall arise and saie affirmatiuelie Yea verelie my dead bodies shall arise Furthermore it must be diligentlie considered that the cause of the resurrection is expressed The cause of the resurrection for therefore the slaine men shall arise bicause they be of God but God is not God of the dead but of the liuing as Christ himselfe testifieth 40 Besides this it is said Awake ye or Be ye raised vp Bicause the death of the godlie is counted like a sléepe as we oftentimes read in the scriptures And he addeth Reioise ye bicause séeing there is speaking of the resurrection of the godlie that daie must of necessitie be most comfortable vnto them And he calleth them The inhabitants of the dust partlie bicause it happeneth to them to be disquieted and torne in péeces while they be in this life and partlie bicause after death they be resolued into ashes Afterward he turning himselfe to God saith Thy deaw is euen as the deaw of herbs For euen as they A similitude being dried vp in the winter either else through heate of the sunne doo againe flourish and wax gréene by receiuing the deaw of heauen so the dead by vertue of thy goodnes and power shall returne vnto life Herein consisteth the elegancie of this similitude that euen as these things flourish and are gréene without mans labour euen so shall the dead rise againe by the power of God without the force of nature God hath painted out in externe things the forme and image of the expected resurrection while as those things doo spring bud foorth flourish and fructifie which before were withered 1. Co. 15 36. Which similitude also Paule to the Corinthians toucheth It followeth in the prophet The earth shall thrust foorth hir dead and shall discouer hir bloud but thou my people enter thou into thy chambers namelie while the blessed resurrection is attended for Thou maist patientlie
kinde of gouernments in the Church yet to confesse the truth this me thinketh is most fitlie to be vnderstoode of Elders not in verie deede of them which had the charge of the word and of doctrine but of those which were appointed as assistantes vnto the Pastors They as being the discréeter sort and indued with a greater zeale and godlinesse were chosen out from among the laitie The office of the Elders Their office was chiefelie to attend vnto discipline and to take héede what euerie man did and in euerie house and familie to sée what néede euerie one had as touching that which belonged to the soule or to the bodie For the Church had hir ancients or if I may so saie hir Senate which according to the time prouided for profitable things Paul describeth this kinde of Ministerie not onelie in this place but also in the first to Timothie For thus he writeth The Elders are worthie of double honour 1. Tim. 5. 17. especially they which labour in the worde and doctrine In which wordes he séemeth to signifie that there be some Elders which teach and set forth the word of God Two sortes of Elders and there are others which although they doe not this yet as ancients and Elders they doe gouerne in the Church This did not Ambrose leaue vntouched when he did expound that place Yea he complaineth that euen then either through pride or through the slouthfulnesse of the Priestes they were in a maner worne awaie For while they which haue the gouernment of the Church séeke to drawe all things vnto themselues they prouide as diligentlie as they can that they maie haue no fellowe officers ioyned with them in that roome Rom. 12. 8 Wherefore Paul willeth that they which haue this charge should doe their indeuour and remoue slouth and sluggishnesse Further he addeth He that sheweth mercie let him doe it with cheerefulnesse The office of widowes and of old men And this séemeth to haue bin the office of widowes and of olde men which were to that ende maintained by the Church that they shoulde take care of strangers and of them that were sicke For good cause he commandeth these to haue chéerefulnesse For men that be weake and afflicted are much reléeued if they sée their necessities are ministred vnto with chéerefulnesse For they which with a frowning countenance and heauie chéere do these things séeme to adde sorow vnto them that be sorowfull for thereby they misdoubt that they be chargeable and troublesome to their brethren By meanes whereof they are oftentimes brought to that point as they count death much better than such a life Thus much spake Paul concerning the publike ministeries of the Church which he vpon iust cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit frée gifts For al these things Why these ministeres be called free gifts although it séemeth that they maie be gotten by humane arte and industrie yet shall we neuer bring to passe any thing in that kinde by our owne labour vnlesse we be holpen by the grace of God wherby those things which we doe are made profitable and effectuall For they which are occupied in these offices maie in déede without the helpe of God obtaine the praise of men and well liking of the people but they cannot further the saluation of soules commoditie of the Church And as touching this matter they oftentimes haue God fauourable and gratious vnto them which neuerthelesse obey him not with a syncere wil. But this is to be excéedingly lamented that this gouernance of the Church is so miserablie decaied that at this daie not so much as the names of these functions are anie where extant In the stead of these they haue put Taperbearers and I knowe not what Acoluthes and Subdeacons which serue for trifling and vaine actions about that superstitious Aultar of theirs In 1. Cor. 16. verse 5. 12 And in the first Epistle to the Corinthiās the 16 Chapter we haue a notable place as concerning the visitation of Churches For Paul for the same cause would returne to the Corinthians first suruey the Churches of Macedonia because he could not straight waie trauell to Corinth he deuised to send thither Timothie Of the visitation of Churches And howe necessarie the visitation of Churches is the state of humane things doeth declare by the which we easilie perceiue that things do oftentimes decaie and fall to ruine vnlesse they be nowe and then reuoked to their first order and institution Wherefore wée are not to doubt that this is no humane but an apostolicall inuention What maner of men the visitors of Churches should be But it behooueth that they which visite shoulde be men of great authoritie of honest and godlie life and also wel instructed in the holie Scriptures For if so bée they shall not by the worde of GOD perceiue those things to be peruerse which they woulde amende they shall bring nothing to passe Peraduenture thou wilt saie séeing al Churches haue their owne Pastors what néede is there that other men shoulde come vnto them to visite Wée aunswere that it oftentimes happeneth that the men of anie Church do not so greatlie estéeme their owne Pastors being otherwise good men because through continuall conuersation they grow in contempt but when they shall come before thrée or foure which bée of other Churches beeing men of great name and authoritie they may be a great deale more easilie corrected and the ordinances of the Pastors if they bée good ordinances maie bée maintained by the authoritie of these men if they bée not good they maie bée amended Now it is growne to an vse that this office of visiting is assigned vnto Primates and Archbishops because those men which were indued with the more ample giftes of God and which did excel others in learning holines were woont to bée preferred to the higher places to the chéefe seas and more notable Cities But forasmuch as we sée that in the most places at this daie such high degrées are by the fauour of princes and by peruerse election commended vnto vnméete men what profite can these men bring by their visitation Verilie not a whit but oftentimes no small inconuenience Of calling and especiallie vnto the Ministerie 13 Verie ill doe they gather In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe which thus saie Things happen not to this or that man according to his minde therefore his calling is not of God For who suffered either more or more gréeuous things than did our Sauiour Christ And yet was his calling most lawfull Wherefore a great comfort is héere offered to the ministers of the Church and to lawfull magistrates that although they sée manie troubles laid before them yet that they should not despaire for those things procéed of the Diuell Hée verilie hateth all lawfull calling For hée séeth that God wil blesse it and that his strength
teach vs that among outward oblations the killing of beastes and Tenthes and fruites in the old time held the last place But the chiefe place was giuē to the obedience which is shewed vnto the word of God to charitie towardes our brethren to thankesgiuing and to prayers The end of sacrifices Neither is the end of Sacrifices lightlie to be passed ouer but with diligence to be set foorth especiallie as Augustine hath expressed the same namelie that wée might with an holy fellowship cleaue vnto God For without it our workes though they be neuer so excellent can be no sacrifices Why the death of Christ did so greatly please God Yea and for this cause speciallie did the verie death of Christ which was the chiefe and onely sacrifice please God for that Christ to no other end offered himselfe but to fulfill the will of his father and to obay him as it was méete But to these thinges which I haue said I wil also adde an other which Augustine writeth in his Epistle Ad Deo gratias the 3. Augustine Two kinde of things required in euerie sacrifice question namelie that in euery sacrifice God requireth two kinde of thinges First that our oblations be made vnto the the true God the which aduise séeing the Idolaters doe refuse whatsoeuer they doe in their rites turneth to their owne distructiō The other is that the forme of oblatiōs consisteth of the doctrine of the holy scriptures and procéedeth not of our owne inuentions and faininges 14 There ariseth a doubt Whether a Sacrament and sacrifice can bea◠one thing because wée haue put a difference betwéene a Sacrament and sacrifice And yet if the Fathers in the old law had in their oblations and sacrifices the selfesame thing that we haue when we celebrate the supper of the Lord which no man doubteth to be a Sacrament how will that stand which we said before that there is a difference betwéene a Sacrifice and a Sacrament séeing that of necessitie the Sacrifices of the olde fathers must also be Sacramentes To this I aunswere that the reasons in déede of these thinges are diuers yet that prooueth not but that one thing may be both a Sacrament and a Sacrifice For no man doubteth but that Philosophie and the strength of the bodie are diuers thinges which neuerthelesse are both to be séene in one man So likewise it happeneth here that one thing may be both a Sacrifice and a Sacrament The Supper of the Lord is both a Sacrament a sacrifice although the consideration of a Sacrament and a Sacrifice is diuers When the supper of the Lord is celebrated in that the bodie and bloud of Christ are by faith spirit giuen vnto vs to be receaued and the promise of that coniunction which we haue with Christ sealed so that we are the members of his bodie in this respect I say it is a Sacrament and so is called because in that Action God giueth his giftes vnto vs. But in that by the same action we celebrate the memorie of the death of Christ giue thanks for the benefites receaued consecrate and offer our selues vnto God it is and may be called a iust Sacrifice because wée offer most acceptable oblations vnto God The selfesame thing may we sée in the killing of the Sacrifices which were doone before God in old time The killing of the sacrifices were both sacraments and sacrifices For those also were Sacramentes whereby Christ was set foorth to the olde fathers to be receaued of them by faith and whereby they communicated before God in eating and drinking together All these thinges I say belonged to the nature of a Sacrament and yet the same were also Sacrifices séeing therein they did consecrate both theirs and themselues vnto God In 1. Cor. 5. 7. Whether Christ may be said to be sacrificed in the Masse How manie waies the Supper of the Lord may be called a sacrifice 15 But séeing Christ is said to be sacrificed what meane these sacrificers which say that he is dailie sacrificed in the Masse For the which cause it is to be noted that in the supper of the Lord there may be foure oblations The first is of the bread and wine which was brought in by the people Of a certaine portion whereof was the Eucharist celebrated of which the faithfull communicated among themselues and that which remained was distributed vnto the poore And of the same oblation Irenaeus Cyprian and the Ecclesiasticall Stories doe speake And Paul vnto the Philippians Phil. 4. 18. the 4. Chapter sheweth that almes are Sacrifices when hée writeth that he receaued those thinges which they sent him as a swéete smelling Sacrifice vnto God Secondlie thereis a thankesgiuing which in the holy scriptures is called a Sacrifice of praise Thirdlie the Communicantes doe offer themselues vnto God to be gouerned and mortified Of which Sacrifice how it hath relation hither thou hast it twise in the Epistle to the Romans First Giue your bodies a holy and liuing Sacrifice Rom. 12. 1. acceptable vnto God And in the 15. Chapter the Apostle writeth Verse 16. that He administred the Gospell to the intent that the oblation of the Gentiles may be acceptable and sanctified through the holy Ghost Fourthlie to conclude when hee speaketh there as touching the memoriall of the death of Christ which was the true sacrifice by a figuratiue spéeche the Eucharist or Supper of the Lord taketh his name of that thing which it representeth Augustine saith that Christ by memoriall and cogitation is euerie daie crucified It is not méete to call the Eucharist a sacrifice and is called a sacrifice as Augustine saith vpon the Psalme that by remembrance and cogitation Christ is dailie offered By these reasons I perceiue the Fathers were led to vse in the Eucharist the name of sacrifice and immolation Which neuerthelesse I would not vse séeing the holie Scripture calleth it not so from whose phrase of speach we must not rashlie depart And thou shalt not at any time finde in the holy Scriptures The ministers of the Church are no where in the scriptures called Priests Heb. 5. 7 8 9 10. that the ministers of Churches or the Apostles are called priestes for that is fullie and wholie attributed vnto Christ And as the Epistle to the Hebrewes hath The Priesthood was translated vnto him and séeing he remaineth for euer he hath no néede of a successor And weake is the Argument of them which bring the saying of Malachie of offering the Sacrifice called in Hebrewe Minchah The sacrifice Minchah Irenaeus vnto the name of the Lord in euery place For Irenaeus interpreteth this of bread wine and giftes which as we sayd before was offered by the faithfull in the supper of the Lord. Tertullian Howbeit Tertullian against the Iewes and against Marcion expoundeth it of spirituall oblations I meane prayers thankesgiuing and godly Sermons Ierom. Of the
against the God of Daniel should dye The like decrée made Darius afterward Ib. 6. 23. So likewise our Magistrates ought wholie to take away all Idolatries blasphemies and superstitions so soone as euer they shall finde them out The Ethnick princes neuer thought that the care of Religion appertained not vnto their power The Ethnick Princes accounted the care for religion to be in thē Why was Socrates condemned at Athens I demaund not now how rightlie or iustlie for as it is thought in a manner of all men Anitus and Melitus lyed against him This I speake for that he was for no other cause condemned but for Religion Socrates was condemned by the Magistrate for matters of Religion as though he taught new Gods and led away the youth from the auncient and receaued woorshipping of the Gods and he was by a prophane Magistrate condemned Wherefore the Athenians thought that the preseruation and care of Religion belonged to their Magistrate Leui. 24. 16 The lawe of God commaunded that the blasphemour should be put to death not I thinke by euerie priuate man or by the priestes but by the Magistrate The Ethnick Emperours also in those first times did for no other cause rage against the Christians but because they thought that the state of Religion belonged vnto their iudgemēt seate And assuredlie as touching this opinion they were not deceaued For none as Chrysostome saith either Apostle or Prophet Chrysost reprooued the people either Iewes or Ethnickes because they had a care of Religion but they were deceaued in the verie knowledge as touching Religion because they defended their owne as true and condemned the Christian as vngodlie and blasphemous Constantine and Theodosius and manie other godlie princes are commended because they tooke away Idols and either closed vp or else ouerthrew their Temples Howbeit they did not these thinges in anie other respect than that they thought the charge of Religion to belong vnto them otherwise they should haue bin busie fellowes and should haue put their Sickle into an other mans haruest The Donatists tooke this in verie ill part and gréeuouslie complained thereof in Augustines time because the Catholick Byshops required ayde of the ciuill Magistrate against them Augustine But Augustine confuted them by the selfe same Argument which I haue a little before rehearsed And addeth this moreouer why did ye accuse Caecilianus Byshop of Carthage before Constantine if it be wicked for an Emperour to determine concerning Religion 32 Furthermore there is gathered by those things which the same Father wrote against Petilianus and against Parmenianus also in manie other Epistles how that the Donatists accused Caecilianus as it is said before Constantine the Emperor who first referred the cause to Melchiades bishop of Rome And when by him they were ouercome they againe appealed to the Emperor neither reiected he their appellation frō him Appellatiō from the Pope to the Emperour in matters of religion but committed the matter to the Bishop of Orleance by whom they were againe cōdemned Neither rested they so but they appealed againe to the Emperour who heard them decided their cause condemned them and by his sentence quitted Caecilianus Where are they now which so often and so impudently crie The right of calling Councels in the Emperours that there is no appealing from the Pope and that the causes of Religion belong not to the Ciuill Magistrate To whom in the olde time belonged the right of calling generall Councels pertained it not vnto Emperours As for the Councell of Nice the Councell of Constantinople of Ephesus and of Chalcedon Emperours called them Leo the first of that name prayed the Emperour to call a Councell in Italie because he suspected the Gretians about the errour of Eutiches and yet could he not obtaine it And the Bishops were called togther to Chalcedonia whereat the Emperour was also present as was Constantine at the Coūcell of Nice Neither doe I thinke that they were there present to sit idle and to doe nothing but rather to set forth vnto the Bishops what they should do and to prouoke them to define rightly Theodoretus Theodoretus telleth that Constantine admonished the fathers to determine al things by the scriptures of the Euangelists Apostles Prophets and scriptures inspired from God Iustinian also in the Code wrote many Ecclesiasticall lawes of Bishops of Priestes and other such like Yea and Augustine himselfe hath taught that the Magistrate ought after the same maner to punish Idolaters and Heretikes Augustine with the same punishment that he punisheth adulterers withall for so much as they commit whoredome against God in minde which is much more heinous thā to commit whoredome in bodie And looke by what law murtherers are put to death Whoredom a more grieuous crime than adulterie by the same also ought Idolaters and Heretickes be punished for that by them are killed not the bodies but the soules Although the common people are stirred vp onelie against Homicides because it séeth the bloud of the slaine bodies but séeth not the death of the soules Surelie it is profitable that the Magistrate should take this care vpon him and by his authoritie compell men to come to the Sermons and to heare the word of God for by that meanes it commeth to passe that through often hearing those things begin to please which before displeased God hath prospered those Princes which haue had a care of Religion As the histories teach God hath oftentimes made godlie Princes famous through most noble victories which haue had a care of these things 33 Besides it cannot be denied but that it is the Magistrates dutie to defend those Cities and publike weales ouer which they are gouernors and to prouide that they take no harme Seeing then Idolatry is the cause of captiuitie plague famine ouerthrowing of publike weales shall it not belong vnto the Magistrate to represse it and to preserue both the true and sounde Religion Lastlie Paule teacheth fathers to instruct their children in discipline and in the feare of God But a good Magistrate is the father of the countrie wherefore by the rule of the Apostle he ought to prouide that subiects be instructed as common children Neuerthelesse Kinges and Princes which saie that these things pertaine not to them do in the meane time let giue and sell Bishopricks Abbies and benefices to whom they thinke good neither thinke they that this belongeth not to their office onelie they thinke that they ought not to take knowledge of matters of Religion and they neglect to prouide that they whom they promote to most ample dignities should execute their office rightly This therfore onelie remaineth for them euen that God himselfe will at length iudge of these things and reuenge their negligence The fourteenth Chapter Of the office of Magistrates especially in exercising of Iudgement PRinces for the most part in the time of great quietnesse In 2. Sam. 8. 15.
mercifull and pitiful minde wherefore he determined to put her away omitting the accusation of the fault This interpretation if we followe we cannot otherwise but condemne Ioseph of too much tēdernesse slacknesse that would not prouide to his power for taking away the euil of adulterie out of the Commonweale of Israel according as the lawe of God had cōmaunded Or else we will say that Ioseph séeing he was properlie truely iust would not defame the adultrie of his wife because he was vncertaine of the maner of the crime For aswel it might be that the maid sinned before they were betrothed as after If she had falne after they were betrothed Deu. 22. 23. Ib. ver 28. she was held for an adultresse but if before she might only be accused of whoredome Which crime in very déede was no crime of death yet he that had doone the dishonor to her should of necessitie marrie her yet so notwithstanding that her parents had giuen their consent Wherefore séeing he was iust he would not accuse Marie of adulterie because he was not sure that it was adulterie And so to vnwinde himselfe out of these perplexities he determined to put away his wife But that this might not be God forbad it by an Oracle Brieflie he was no magistrate Further y◠kinde of the crime did not appeare Howbeit they of whome we now intreate be Magistrates they must giue iust punishmēt for a fault that is knowen not for that which is vncertaine 13 Moreouer Augustine willed that mans weakenesse should be considered To the 11. for if that be somewhat diligentlie weighed he thinketh that aswell the griefe of the accuser as the rigor of the iudge shall be broken Profitable and verie godlie is the admonition because it is euerie mans part to sorrowe that the nature of men so noblie instituted is fallen headlong into so great an imbecillitie Howbeit we must not be led by this sorrow although it be iust either to diminish or to corrupt publike iustice Besides foorth To the 12. it was inferred that good men say they had rather defend than accuse before the iudgement seate I know this hath bin often boasted of but I affirme that both the dueties be necessarie vnto the commonweale and that sometimes the one and sometimes the other is more to be desired as may séeme most conuenient for the partie accused for the time and for the place For he that accuseth helpeth the Magistrate who cannot sée all thinges by himselfe He also that defendeth the partie accused helpeth the commonweale he instructeth the Magistrate against the vehemencie of accusers or their slaunders or cauillations Neuerthelesse Cicero said when he accused Verres that he defended Sicilia And so earnestlie did he labour that his accusation should be accounted for a defence To the 13. And as for them which runne vnto families among whome they perceaue either trouble or discord to be raised if they doe it with this minde that by their comming they may prouide least the good man of the house should excéede measure either in punishing his seruants or children or in correcting his wife they are to be praysed but if it be to the intent they may take away all kinde of chastisement and discipline they behaue not themselues well To the 14. Neither also did he well which for a priest made intercession to the Ecclesiastical Synode if perhappes he meant that an adulterer a whormoonger or a drunkard should be vnpunished and honest Canons of the Church to be neglected for his sake But if he onelie sought that he should not be punished ouer sharplie or more than was méete and that he should be gentlie handled so farre as Ecclesiasticall discipline would suffer he shall not be blamed In déede Paul made intreatie vnto Philemon for Onesimus Ver. 17. which had fled from him But that seruant being now renewed in Christ returned of his owne accord vnto his Maister He was no captiue neither was it a crime of death Wherefore this example belongeth nothing to the cause which we haue in hand To the 15. 14 There remaineth the last Argument which as Augustine thought was of verie great weight namelie that it would winne fauour and good will to the word of trueth which is preached by the Ministers of the Church The reason in déed is plausible For the Church of Christ séemeth herein to be amiable and louing in that it hath carefull pastors and such as be verie desirous of the saluation of Christians and would gladlie haue their offences though they be grieuous to be forgiuen them Thus doe some say that Constantine was allured vnto Christianitie because our Byshops had promised him pardon for a parricide committed for he had caused his sonne to be slaine But whether this be true or no I referre it to the Authors That goodwill and fauor must be woonne vnto the holy Gospell I my selfe also am of that minde but yet not by such a way as the lawes and discipline which be the thinges whereon the commonweale dooth depend should be loosed Grace vndoubtedlie is preached in the Church of Christ as touching reconciliation with God which is fréelie graunted vnto beléeuers without woorkes but yet not to this end that the guiltie sort should be plucked away from Magistrates This did not Christ nor the Apostles at anie time neither doe the holie scriptures either in the old or new Testament commaund anie such thing nor yet is it read that the holie fathers in olde time did set foorth anie such example Augustine was verie milde of nature and whereas this thing was alreadie vsurped in his time in the Church and especiallie in the Church of Africa he would not haue it abrogated For which cause in that Epistle he gaue place both to his owne nature and to the cause And Iames when he saith Iame. 2. 13. that Iudgement without mercie remaineth to him that hath not shewed mercie A place of Magistrates expounded speaketh not of Magistrates but he earnestlie putteth other men in remembraunce to forgiue iniuries and offences which can neuer sufficientlie be vrged among Christians And Ezechiel when he saith I will not the death of a sinner Eze. 18. 32. but rather that he conuert and liue writeth it of God who is frée from lawes But earthlie Magistrats must iudge according to lawes Yea and good princes for their owne part would not the death of sinners but their conuersion and wishe them life and would bestow it vppon them but yet so farre as the lawes whereof they be Ministers doe permit them 15 Now there remaineth that I declare what I am to say as touching this controuersie What we are to decrée as touching this matter First let vs make a distinction betwéen inferiour Magistrates and superiour from whom there lyes no appeale and who haue absolute dominion The inferiours must in anie wise iudge according to those things which are prescribed
prince take that No doubt but he would condemne them of treason And doe we thinke that GOD will not take it to be wickedlie doone if he sée his lawes contemned and trodden vnder foote Dauid sawe a daunger to hang ouer him But he had the promise of God and that was not written in the winde or in the water but was stable and eternall And what if he had bin cast out of his kingdome Yet God could haue reserued him full and whole Wherefore we sée that Dauid was so troubled in that he depended somewhat of men It had bin a hard matter to haue punished Ioab yet should he at the leastwise haue attempted it He dooth nothing here now onelie he complayneth of the power of Ioab In verie déede I deny not but that punishment may sometimes be differed that fit occasions may be waited for but to doe nothing at all it was too great a lenitie And surelie there be manie causes why punishmentes ought otherwhile to be differred Causes for the which punishmēts may be differred as appeareth in the Code De Poenis in the law Si vindicari First least the Magistrate should doe anie thing vnaduisedlie in his wrath That lawe did Theodosius the Emperour write at the request of Ambrose when he was by him grieuouslie blamed and excommunicated because through a wilfulnesse and rage of minde he had bin ouercruell against the Thessalonians That historie and cause of the lawe is set foorth in Socrates and is repeated in the decrees Cause 11. Quest 3. the Chapt. Apud Thessalonicam Wherefore it is prouided that betwéene the sentence giuen and execution should be xxx dayes space An other cause of delay is if the woman which should be executed be great with childe Also a seruāt ought to be differred vntill he haue made an account vnto his Maister and haue certified him of all thinges The execution likewise of him against whom a thing is examined by tormentes is differred that it may be knowen whether he stand to his opiniō For men being oftentimes ouercome with torments confesse those thinges which they neuer thought Likewise executiō is manie times differed so often as we are to inquire of other crimes or of thē that be priuie to thinges And these onelie so farre as I know may be the iust causes of differring punishment For if a man that is condemned in a prouince say that he hath somewhat which pertaineth to the safetie of a prince the Roman lawes decrée that he should not be heard because he séemeth onelie to séeke the delay of punishmentes Neuerthelesse if he haue anie thing that pertaineth to the prince he should haue shewed it before But now none of these matters cā serue for Ioab wherfore Dauid should not haue differred his punishment so long 20 Sometime punishment is forgiuen if a man shall offend vnder xxv yeares of age Why punishment is sometime forgiuen sometime increased Albeit an adulterer is not pardoned although he be vnder that age And besides this it must be considered whether a man haue sinned by deceite or by the prouocation of his minde or by wantonnesse or rashlie For in him that hath vsed deceite or laying in waite the punishment also is augmented But Ioab vsed both wicked deceite and hauing called Abner after a courteous and friendlie manner slue him euen before the publike place of iudgement and violated the publike faith Also punishmentes may be augmented as we haue it in the Digestes De poenis in the lawe Aut facta If a fault be committed by a multitude through sedition then verilie some one man is more gréeuouslie punished to the terror of others By this lenitie of Dauid some are after a sorte animated vnto detestable factes For afterward Théeues were so hardie as to kil Isbosethe at his owne house Ammon to deflower his owne sister 2. Sam. 4. 6. Absalon to slay his brother Ammon 2. Sa. 13. 14 2. Sam. 29. And Ioab himselfe to kill Amasa We cannot perceiue that Dauid behaued himselfe on this wise towardes others Dauid delt otherwise towards others 2. Sa. 1. 15. sith he commaunded that the Amalechite which by his owne confession furthered Saul vnto his death and afterward that the théeues which had slaine Isboseth 2. Sam. 4. 9. should foorthwith be slaine It may also be perceiued that he somewhat followed his owne priuate affection vnto Ioab 2. Sa. 20. 9. 2. Sa. 1. 15. for he was his owne sisters sonne But albeit he were not led with anie such affection yet he made a great shewe thereof For he that in the selfesame or in the like cause forgiueth one man and punisheth an other cannot séeme to be led with the loue of iustice Dauid in déede was a man of a gentle and méeke heart yet should he not haue polluted that worke of God and haue set a colour on the vessel which was bewtifull of it selfe For this was to communicate with other mens sinnes What shall we therefore say Dauid no doubt was holy and feared God yet so excellent a bodie was not without his blemishes Euen as there is no day so bewtifull and cléere but hath his night so was there neuer man so holy and perfect in euerie respect but was corrupted with some sinne Verilie we ought to follow and imitate the vertues of godlie men but not to dissemble their faultes A confutation of the reasons made on Dauids part 21 Now will I in fewe wordes confute those reasons which were brought on Dauids side at the beginning Ioab was mightie what then Assuredlie Dauid had God himselfe on his side Did he peraduenture thinke him to be weake Furthermore he had all the Israelites which so much attributed vnto Abner that out of all doubt they would haue ayded Dauid in the punishing of Ioab That which was brought as concerning the delay of punishmentes it is alreadie aunswered For I say not that he should straightway haue bin slaine He should haue bin taken cast into prison his cause was to be knowē lastlie punishment was to be executed But in that he differred the same euen to his death the delay was ouer great But at his death he gaue it in charge to his sonne Salomon Yea and Dauid himselfe aunswereth farre otherwise Let God iudge saith he Truelie this is not the part of a Magistrate to cast the iudgement of causes vppon God Punishmentes be like vnto medicines those are not to be vsed except when they may profit But if they had not profited Ioab yet might they haue profited others God differreth punishmentes therefore Dauid also dooth rightlie differre them But the dooinges of princes must not be compared with the dooinges of God For God is eternall and immortall but a prince may die And what if he die to morrowe Who shall then take punishment of the wicked But God if hée doe not take punishment to daie yet will he take it to morrowe or when he himselfe
wit in Asia in Greece in Egypt At Rome it was decreed afterward that the Images of the Emperours should be sanctuaries Wherefore Philostratus saith The kindes of Sanctuaries The Sanctuarie of the Image of Tiberius Furthermore such an immunitie was translated vnto the temples of Christians vnto Abbeis and Monasteries For when Princes had dedicated their name vnto Christ they gaue vnto holy houses those priuiledges which sometimes had belonged to Idolatrous Temples and Idols because they thought that Sanctuaries bee so necessarie a thing vnto the societie of men as without them the Common weale might not consist Then séeing it behooued to haue those they committed that honour vnto Churches The originall of sanctuaries must be sought frō Moses But if antiquitie of time should be sought foorth we must rather goe vnto Moses than vnto the Nephewes of Hercules For Moses was of more auncient time than they He doubtlesse in manie places of his lawes hath made mention of Cities of refuge And in Exodus the 21. Verse 14. Chapter he commaunded in the name of God that manslayers which willingly and of set purpose had slaine anie man should be plucked from the verie Altar But if any man had vnwittingly and vnwillingly slaine a man he promised to giue them Cities of refuge which in the 25. Num. 35. 1. Chapter of Numbers he perfourmed when as now the Israelites had occupied the kingdomes of Og and Seon and had giuen them to the Tribe of Gad Ruben and to the halfe tribe of Manasses Moreouer thrée Sanctuaries were there appointed to wit one in the Tribe of Gad another in the Tribe of Ruben and the thirde in the halfe Tribe of Manasses Whereof in like maner there is plaine mention made in the fourth Chapter of Deuteronomie Further Verse 14. when they were past ouer Iordan other thrée sanctuaries were opened by Iosua Iosua 20. 7. that is to wit in the Tribe of Naphthali Iuda and Ephraim But in those they obtained not impunitie except such as by chaūce and vnwittingly had killed a man The Cities were called Hamiclat because they to whom such a thing had happened did gather and assemble there together For the verbe Calat signifieth to drawe together and to drawe to Whether the Sanctuaries of the Ethnicks had a prescribed time wherein they flying thither might there remaine it appeareth not to mée Howbeit I thinke they were to remaine there vntill matters were taken vp betwéene the parties Numb 35. 28. But the Sanctuaries of Moses prescribed that it should not be lawfull for such as fled thither to returne home vnlesse it were at the death of the high Priest Which ordinaunce no doubt was mysticall For thereby was shadowed that our returne into the heauenly countrie happeneth to vs by no other meanes than by the death of Christ 36 Now let vs recite the causes for which the vse of sanctuaries hath bin thought profitable and on the otherside The causes of Sanctuaries the harmes and impediments of them For those things being knowen we shall perceiue whether it be profitable that Sanctuaries should be open in our times Verie manie causes of the commoditie of them are reckoned The first cause and those no slight causes First it commeth sometime to passe that the cause is doubtfull and that the interpretours of lawes doe followe rigour more than is méete and he that is in the state of iudgement sometimes perceiueth that the Iudge is angrie with them and that his aduersarie is verie mightie Héereuppon the guiltie man feareth least that either by the wrath of the Iudge or by the power of the aduersarie he should be oppressed and so it is better that he should lie secrete for a time vntill mens mindes bee appeased and the lawes somewhat more gentlie interpreted that if it should be otherwise doone the guiltie man might straightwaie be apprehended and rid out of his life vpon no verie iust causes The second cause Furthermore seruaunts by that ordinaunce found a great commoditie For Masters which had bought thē did otherwhiles rage most cruellie against them So that when they perceiued them to be kindled with wrath against them they fled vnto Sanctuaries and there called for the helpe of Magistrates The cause was inquired of and a Caueat of immunitie being put in they were reconciled vnto their Maisters Or if a maister had bin founde ouer cruel or of vnchast life who would indeuour to constraine his bondman or maideseruaunt vnto dishonest things he was constrained to sell his bondseruaunts and so he lost not the value but the dominion ouer them And those were not accounted fugitiue seruants as we reade in the Digestes De Edicto Edilitio in the law Fugitiuus The third cause Moreouer Sanctuaries were profitable in the time of warre for when a Citie was to be taken and that there appeared no aide those that were besieged did flie vnto the Temples and that did no small deale profite the Romanes when the Citie was taken forceably by Alaricus sith all those which fled vnto the Temples of Peter and Paule were saued The fourth cause Num. 35. 1. Deut. 19 2. Moreouer the commoditie is manifest which is gathered out of the lawes of Moses as touching manslaughter comming by chaunce The cause might not straightwaie bee tried therefore it rested that it might be knowen that the Iudges might decrée whether the homicide were wilfull or whether it were committed by chaunce But if so be that Cities of refuge had not bin giuen the daunger was least the reuenger of bloud to wit the next of kin vnto him that was dead should slaie the mankiller before the cause were lawfully knowē Yea and some also bee farre in other mens debt and haue not wherewith to pay The fift cause And some lawes be verie straite and decrée that where he hath not to pay in money he should bide punishment in bodie Wherefore they cast those poore wretches into bonds and prisons So that it is profitable to haue a sanctuarie to the intent the matter may be moderately agréed vpon by certaine conditions I will not forget that in the time of Basill it happened as Gregorius Nazianzenus reporteth thereof in his funerall Oration that a headruler of Valence the Emperour The sixt cause had an associate who loued inordinately a certaine noble woman and was desirous to marrie her but she refused The ruler assisted his associate Whereupon violence was prepared to be doone vnto the afflicted woman and therefore she fled vnto the Church Basill protected her by right of Sanctuarie which was graunted to Churches and Altars Princes hauing a respect vnto these commodities not onely graunted these priuiledges vnto Churches but they also prouided by lawes that whosoeuer shoulde violently drawe awaie any from thence they should incurre the crime of Treason as wée haue it in the Code De ijs qui confugiunt ad Ecclesias in the lawe Fideli Wherefore they
ought not to abandon him to present death The power of the sword is not committed vnto him to the intent he should afterward permit the same to the rashnesse and furie of two men Nay rather he is for this cause placed in so great authoritie that he should doe what lyeth in him which vndoubtedlie he dooth not if he permit controuersies to be decided by Combate 5 The fift cause is Whether it be lawful in warre leâ—… the whole Host should be put in daunger Rom. 3. 8. that least in an Armie all the forces should be put in perill it is better that the whole matter shoulde stand in the danger of twaine Yet this is not sufficient For we must not doe euil that good may come of it But if thy cause be iust why doest thou suffer the same to be hazarded in the life of one man Thou oughtest first and formost to take héede that thou take not vniust warre in hand secondly to doe as much as thou canst and to fight with all thy forces sith iustice must not be dallied with and placed in the fortune of twaine There is also another cause whereby some of the Schoolemen being ouercome which I should not passe ouer graunt that such a time may happen Whether a combate be lawfull in a iust cause and where the power in warre is the weaker when Combate ought to be permitted Of that minde was Caietanus And if there be two Armies saith he and one is superiour in the equitie of the cause but inferiour in strength by manie degrées so as if the same should come to hande stripes they must all of necessitie perish it is better that the life of one man come into danger than that the whole host should come into certaine destruction But neither can this in verie déede be a sufficient cause for it procéedeth of feare and desperation For as we haue before said God defendeth not with sword and shield and no lesse can he ouerthrowe with fewe than with manie But we shal perish saiest thou How knowest thou that Thy life is the life of God Whether it be lawful to make a combate if the Magistrate be corrupted against the Innocent and thy cause if it be iust is the cause of God But Caietanus addeth If an innocent be pressed with the false accusation of his superiour and that the Magistrate being corrupted pronounceth against him the sentence of death and the other be not able to resist in this case it is lawfull saith he to admit a Combate if it be offered by the Magistrate Since if it be lawfull to defend thy selfe against a robber by the highway why may it not be lawfull against a violent accuser For what difference is there whether he himselfe drawe sword against thée or whether the Magistrate doe it by his appointment 2. Sam. 12. 9 For so is it said that Dauid flue Vrias with the sword of the Ammonites Herewith some doe yéeld Howbeit I sée no cause why they should so doe For as we declared before there is a great difference betwéene a Combate and defence against a robber sith in a Combat they fight by appointment in the other by chaunce Against a robber to defend himselfe All meanes must be tried rather than to coÌ„mit any thing against the word of God in Combat to slay the other What shall I then doe wilt thou say Euen desire helpe of the Lord and suffer all thinges rather than to commit anie thing against the word of God Now let vs aunswere vnto their Argumentes Answeres to the argumentes brought for a combate 6 We must obay the Magistrate say they I graunt but yet sauing our conscience and duetie vnto God Controuersies say they can be finished no other way Yes verilie I taught before by what meanes they may be finished Godlie princes haue in such wise fought Though they were godlie yet were they also men and they might erre and be deceaued And most prudentlie dooth Demosthenes aunswere We must liue by lawes and not by examples It is lawfull say they to vse Lottes therefore it is lawfull to vse Combate I aunswere although there be some Lotte in Combate yet is there slaughter added therewithall But euen Ionas thou saiest Ionas 1. 7. was by Lottes cast foorth into the Sea Nay rather he was in verie déed found out by Lottes but not cast foorth Howbeit he being a prophet willed himselfe to be cast in by the commaundement and inspiration of God Warre may lawfullie be made therefore a Combate they say Nay rather we haue taught before that betwéene Combat and warre there is a great difference 1. Sa. 17. 60. But Dauid fought with Goliah I graunt but yet was he led so to doe by the inspiration of the holy spirit Neither must all thinges which are doone by holy men be drawen straightway vnto an example The Hebrewes trust vp the goods of the Aegyptians Exo. 12. 35. Gen. 22. 3. Iud. 14. 4. Abraham decréed to sacrifice his sonne Sampson married a wife that was a stranger but that was doone by the Lord. Wherefore we must giue eare to reasons good lawes For the Actes of holy men are oftentimes rather to be woondred at than followed 7 But nowe will I set foorth vnto thée which art the Reader The iust and necessarie combatâ— a necessarie Combat which we must continually make God him selfe set two aduersaries together in fight namely the olde man and the new the fleshe and the spirite For as Paule saith vnto the Galathians Gal. 5. 17. The flesh lusteth against the spirite and the spirite against the flesh And vnto the Romanes Rom. 8. 7. The wisedom of the flesh is enmitie against God I know that in mee Rom. 7. 18. that is in my flesh dwelleth no good thing I feele another lawe in my members Ib. ver 23. fighting against the law of my minde Vnhappie man that I am who shall deliuer me Ibid. 24. Let vs striue heere that sinne may not raigne in our mortall bodie and that our olde man may be crucified And these verily bée no light and playing pageantes 1. Cor. 9. 27 2. Tim. 2. verse 9. I saith Paul chastise my body and bring it into seruitude Neither shall any be crowned vnlesse he striue as hee ought to doe And they which contend in wrestling abstaine themselues from al things And no man being in the warfare of GOD intangleth himselfe with carnall desires And in the twelfth Chapter to the Hebrues Hebr. 12. 2. Let vs looke backe vnto Iesus Christ the Captaine and finisher of our faith This Combat lasteth not for the space of one houre or moneth or yeare but all our life long We haue a magnificall Theater 1. Cor. 4. 9. For wee are made a spectacle vnto God vnto Angels and vnto men Wée haue the sworde of the word of God and the shielde of faith Ephe. 6. 13. and for our
be put in an others place and so there follow carnall copulation yet there the matrimonie is not ratified Propositions out of the xxix xxx and xxxi chapters of Genesis Necessarie proposition 1 IAcob is not to be accused for hauing of manie wiues both bicause of the time and also bicause he himselfe desired but one and the rest he married by the prouocation of others proposition 2 Albeit that children riches and honours be the blessings of GOD yet are not they which want these to be pronounced simplie accurssed proposition 3 As the carefulnesse of getting riches for our children must be auoided so must the labour and indeuour of getting them necessaries be followed that they be not driuen to beg proposition 4 The industrie and obseruation whereby we make our commoditie of naturall things are not the cause whie but that they should be ascribed to the goodnesse of God proposition 5 The industrie of Iacob whereby he caused the shéep goats to conceiue through laieng of rods in the gutters had a miracle ioined therewith proposition 6 Séeing health to be restored vnto the sicke is in the hand of God and medicines be instruments which he vseth to restore the same therefore they must not be neglected nor yet ought there be too much attributed vnto them proposition 7 We must not by stelth take that from anie man which he oweth vnto vs least we violate the publike power of the magistrate proposition 8 True faith suffereth not that we should mingle a strange and superstitious religion with the sincere worshipping of God proposition 9 It is not for priuate men to striue to purge religion from idols and superstitions but holie sermons and godlie conference had are lawfull instruments for this purpose proposition 10 It is the magistrates part to prouide that within his dominion sound doctrine may be had further he ought to prouide by force and armes that nothing be doone therein which may be repugnant to the lawfull seruice of God proposition 11 The precept of the Lord touching the flieng awaie in persecution is not reuoked neither was it as some affirme temporall proposition 12 We are not to flie awaie in time of persecution to the intent to mainteine our feare infirmitie but rather to serue the glorie of God Probable proposition 1 POlygamie is to be auoided for both it bringeth manie discommodities and the ciuill lawes which be receiued and honestie it selfe dooth forbid the same proposition 2 He that hath not the gift of God to conteine must not vnder the pretense of pouertie delaie marriage proposition 3 By the forceable power of the imagination which changeth the bodie and the fruit ioined therevnto we may conclude of the great power of faith which changeth the whole bodie while it dooth effectuallie take hold of Christ Propositions out of the xxxi xxxij xxxiij and xxxiiij chapters of Genesis Necessarie proposition 1 THe church before the comming of Christ had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie powers of the spirit to punish the vngodlie proposition 2 We must beware of prouoking holie men vnto anger for oftentimes they be heard when they cursse men proposition 3 It is méet for them that haue the gouernement of Gods people that they purge themselues of the crimes obiected against them if they will giue testimonie to their innocencie proposition 4 Albeit that the scripture dooth rehearse manie names of angels yet hath it taught vs but little of their natures properties and differences proposition 5 In this respect that Christ excéedeth all the angels in glorie and that he hath made vs sit at the right hand of God with him is not necessarilie inferred that the saints shall be better than the angels proposition 6 Feare therefore profiteth godlie men bicause it prouoketh them to call vpon God and to liue circumspectlie proposition 7 When God or the angels offer themselues to men vnder anie shape of bodilie things they feigne not séeing they vse those meanes to instruct them proposition 8 The wrestling of Iacob with the angell put him in mind of the strength giuen him by God so as he might not be vanquished nor put from obteining the promises proposition 9 The varietie of names wherewith God and the angels are named in the scriptures is deriued of the diuersitie of actions which is attributed vnto them proposition 10 It is a punishment of sinne that the sight of man is not able to endure the presence of God proposition 11 He that matcheth in matrimonie with infidels is holden giltie of the contempt of religion proposition 12 There is no people one indéed which dissenteth in it selfe as touching religion Probable proposition 1 WHether Iacob waking or sléeping wrestled with the angell we are not able to prooue by the scripture proposition 2 To sée God face to face dooth not alwaies signifie in the holie scriptures to behold euidentlie the nature and essence of God proposition 3 The sinew smitten by the angell in the wrestling with Iacob signified that he without the trouble of the flesh should not ouercome the aduersities which were comming vpon him proposition 4 We also doo wrestle with GOD and doo ouercome when we ouercome the temptations which come vnto vs. Propositions out of the xxxiiij xxxv and xxxvi chapters of Genesis Necessarie proposition 1 IT is not lawfull for priuate men to raise vp seditions against tyrants and by priuate authoritie to slaie them proposition 2 When a tyrant is subiect to a higher power it is lawfull for priuate men to deale against him by lawe before that power but if he haue the chéefe souereigntie the reuenge must be committed vnto God proposition 3 The iudges which rose vp in Israel and deliuered the people of God from tyrants did it not of anie priuate authoritie but by the instinct of God proposition 4 When anie be oppressed with tyrannie they must thinke with themselues that the same is the hand of God as famine pestilence haile lightening and such other like proposition 5 When we come togither to the church our minds must be purged with greater diligence than if we should make our praiers to God in anie other place proposition 6 The necessitie of dieng is no cause that we should not sorrowe for death proposition 7 We must not in this respect take comfort in death that it is simplie good séeing rather on the contrarie part it must be accounted among euils proposition 8 Nor yet againe by this argument that the bodie is euill or the coniunction thereof with the soule euill séeing they are absolutelie good proposition 9 The hope of resurrection bringeth true consolation of death for by it the bodie is restored to the soule all corruption being taken awaie from the same and the euils wherby it troubleth the soule proposition 10 And for this cause are we comforted that death is vanquished by Christ and that now it hath no more the nature of death for thereby is granted a returne vnto life
proposition 11 There is a comfort had of death bicause the godlie may vse the same well proposition 12 We sorrowe the lesse for death when we consider that vnto the godlie the same is an absolute mortification of the flesh and an end of sinning and finallie that by it there is a passage opened to euerlasting life proposition 13 Albeit that the faithfull may for manie causes take comfort of death yet should they not séeke it so as by no meanes they sorrowe sith GOD would haue death to be a punishment proposition 14 The genealogies which are set foorth in the scriptures serue to the knowledge of histories and that we may perceiue that the promises of God were true proposition 15 To contend much about genealogies or curiouslie to handle them maketh not to edification Propositions out of the xxxvij and xxxviij chapters of Genesis Necessarie proposition 1 IT is not for the children of God to purpose with themselues to leade this life without troubles proposition 2 Since the holie scripture expresseth not what crime Ioseph accused his brethren of we must not rashlie affirme it proposition 3 In a common weale well ordered the accusations of euill men must be repressed proposition 4 Since brotherlie correction and accusation is odious to the world and to the flesh therefore it must with the greater diligence be reteined in the church proposition 5 They which be indued with the spirit of prophesie vnderstand not mysteries at their owne pleasure but according as it shall please God to reueale vnto them and therefore it is séene that otherwhile in their owne affaires they haue béen ignorant of manie things proposition 6 When the holie scripture maketh mention of the lower places it signifieth the state of them that be dead as touching both the parts of man proposition 7 They which speake of Lymbus and other dwelling places belowe while they describe manie they bring much vncerteintie proposition 8 While there is mention made in the holie scripture of manie shamfull falles of the fathers this dooth not hurt the godlie but dooth manie waies profit them 1 First thereby we woonder at the faithfulnesse of God which for those sinnes did not take from them his promise The falles of the fathers 2 Secondlie we sée that although they were saints yet that they were subiect to sinne 3 Moreouer we are admonished that we our selues beware of those things which we condemne in others 4 Againe there is authoritie gotten to the scripture of God which so faithfullie bewraieth their faults whom it affirmeth praise-worthie 5 Lastlie we haue God in admiration who out of euill hath brought good things proposition 9 Before the lawe certeine ceremonies were in vse which afterward were confirmed by the lawe proposition 10 Iudas gaue an ill commandement to Thamar namelie that she should tarrie till Sclah were growne vp whereas delaie of matrimonie should be inioined to none proposition 11 Albeit that the falles of the fathers which are set foorth vnto vs in the scriptures doo allegoricallie conteine certeine mysteries yet must they not for this cause be either commended or followed proposition 12 An honest woman must not so change hir habit that she séeme to be an harlot proposition 13 Albeit perhaps Thamar thought as some of the Hebrue interpretors affirme that she might haue hir father in lawe to be hir husband yet is not hir dissimulation therefore to be excused wherein she made hir selfe an harlot proposition 14 It is not lawfull for a christian magistrate to suffer anie brothell-houses within his dominion Probable proposition 1 THe indeuour which by nature is graffed in men to hide the crimes which they haue committed should be vnto them a bridle to absteine from them proposition 2 By the lawe wherein one was bound to raise vp seed to him that was dead neither was the father bound nor yet they which in the 18. chapter of Leuiticus are permitted to marrie togither vnlesse it were brethren proposition 3 Christ would haue in his stocke certeine of the forefathers which were guiltie of gréeuous crimes to signifie that he would not despise sinners so they would come vnto him in faith Propositions out of the xxix and xl chapters of Genesis Necessarie proposition 1 BEautie of the bodie since it is a gift of God stirreth vp vnto godlinesse and vertues but through mens fault it is a dangerous thing proposition 2 Since the honestie of manners is put in hazard by occasion of excellent beautie therefore must we beware that it be not sought by ouermuch trimming of the bodie proposition 3 Dreames sent by God are granted to some vnbeléeuers to the intent that godlie men may thereby be lightened proposition 4 Onelie God is to be made the author of prophesie and of the interpretations of dreames sent by him proposition 5 To attribute more than is méete to naturall causes is against christian hope proposition 6 It is lawfull for them that trust in God to vse temporall helpes so they haue them as instruments of the power of God proposition 7 When men be pressed with aduersities this they must beléeue to be doone for their sinnes but yet must they not rashlie thereof infer that those things doo happen vnto them particularlie for this or that sinne proposition 8 To celebrate a mans birth daie by making of a feast to the intent that thanks may be giuen vnto God for the benefit of his creation is not against godlinesse so it be doone with modestie proposition 9 The vse of honest pleasures is to haue alwaies godlinesse ioined therewith proposition 10 In those yéeres wherein there is plentie the magistrates part is of the present abundance to prouide for dearth which in processe of â—…me may happen proposition 11 In making of magistrates both godlinesse and ciuill industrie must be regarded proposition 12 Albeit that reuenge 〈◊〉 forbidden vnto priuate men yet is it commanded vnto magistrates proposition 13 It is lawfull for euerie man to repell violence by violence proposition 14 As it is commanded the magistrate to punish crimes so are the guiltie commanded to beare patientlie the punishment that is laid vpon them for sinnes committed proposition 15 When we worship princes or notable creatures with the worship that is due vnto them we must take héed that we desire nothing of them which we be not sure by the word of God is lawfull to aske of a creature proposition 16 We allow a confession of sinnes made not onelie vnto God but also vnto men proposition 17 It is a wicked thing to saie that the numbering vp of euerie particular sinne is of necessitie to saluation Propositions out of the xlij xliij xliiij xlv and xlvi chapters of Genesis Necessarie proposition 1 COntrition without repentance is not effectuall to the forgiuenesse of sinnes vnlesse it rest vpon faith proposition 2 If for the woorthinesse and desert of contrition we might obteine the forgiuenesse of sinnes we should be alwaies doubtfull thereof proposition 3 As touching
WHatsoeuer iustice is found in the lawes of men is conteined either in the Ethnike writers or else in the table of the ten commandements proposition 2 All iust and vniust actions maie be reduced vnto the table of the ten commandements euen as all things which be are to the ten predicaments proposition 3 In the table of the ten commandements are taught in few words those things which be most plaine for principles should both be bréefe and euident proposition 4 All things which be commanded in the table of the ten commandements doo verie well agrée with the light of nature proposition 5 The table of the ten commandements is vnderstood of all those which be indued with reason concerning those things which are laid before vs in it at the first vew but those things which it hath in secret are not perceiued except of them which are lightened with the spirit of God proposition 6 In both the tables there are handled thrée kinds of actions namelie of the heart of the toong and of the worke proposition 7 Certeine precepts of the ten commandements were not then first commanded by God when he gaue the lawe vpon mount Sina but long before but in the lawe they are repeated and plainlie set downe for the better expressing of them proposition 8 There are two causes alledged why the sabboth was commanded whereof the one is of the whole commandement and the other is of a part proposition 9 Although that these words Thou shalt loue the Lord thy God with all thy hart c. And thy neighbour as thy selfe be not expresselie had in anie of the ten precepts yet are they the forme and measure of them all proposition 10 Albeit that he which loueth his neighbour hath fulfilled the lawe yet are not so manie commandements of the table superfluous Probable proposition 1 IN the first table we place foure precepts first that he which is the true God should be alone accounted for God The second precept that no other gods or anie images should be placed togither with him The third that his name should be accounted holie The fourth that the sabboth daie be kept But in the second table there are taught six precepts namelie Thou shalt honour thy parents Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust proposition 2 The last precept wherein is spoken of concupiscence is to be comprehended in one not to be diuided into two proposition 3 Onelie two kinds of coueting are recited therein bicause those be the grosser kind and doo more commonlie happen proposition 4 The first commandement and the last doo after an excellent maner answer one to another for both of them giue precept as touching the spirituall motions of the mind for the first requireth good motions and in the last we are forbidden euill motions proposition 5 He that offendeth in one is made guiltie of all for no lesse are the commandements of God ioined one with another than are the vertues of the philosophers Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 IN the holie scriptures there séemeth contrarietie attributed to the lawe of God according as it is taken either by it selfe or by the accident or else as it is considered perfect whole or otherwise maimed and vnperfect When it is taken by it selfe and perfect that is not without Christ and faith then it is said to be spirituall quickening and comfortable but contrariewise if it be vnderstood as it dooth happen and not whole that is without faith and Christ it is said to bring damnation death the wrath of God and such like euils proposition 2 The works of the lawe must not be vtterlie denied to be the causes of our righteousnes and saluation but it must be denied that they be the principall and whole causes of these good things the mercie of God in verie déed is the chéefe and verie true cause of our iustification proposition 3 The works of the lawe yea and faith it selfe when it is vnderstood by it selfe that is seuerallie from Christ and the mercie of God as they procéed from vs they haue alwaies sinne ioined with them yea and they be sinnes proposition 4 If we take the lawe without Christ there shall we sée commanded vs things vnpossible and such as stir vp ill affections proposition 5 Séeing God ioined the Gospell with the lawe it behooueth vs that we receiue the same in such wise as it is giuen vs by him so that we separate not the one from the other proposition 6 Albeit that the lawe cannot be fullie kept of anie mortall man in this life yet must not the promises of the lawe be accounted vaine proposition 7 The works of the lawe declare righteousnesse by that which followeth that is by an argument which bringeth in the cause by the effect and by the continuall vse of those works we obteine righteousnesse whereby nature is restored and made perfect but yet are we not iustified before God with it by it selfe proposition 8 Albeit that the works of the lawe are said to iustifie by another thing that is by faith annexed therevnto yet is it not accidentallie bicause the knitting togither of faith with works is of it selfe proposition 9 The ciuill and morall lawes of the old people be abrogated not as touching the substance but as touching the maner obseruations or circumstances but the morall part remaineth simplie in his owne strength yet may it in some respect be said to be abrogated bicause it condemneth not the faithfull secondlie bicause it is not gréeuous vnto them séeing willinglie and of their owne accord they bend themselues therevnto proposition 10 Euerie faithfull man according to the proportion of his faith is partaker of this deliuerance from the lawe proposition 11 Such is the vse of the lawe among the faithfull as they preach the same vnto the vnbeléeuers further that by it they stir vp themselues to repentance and renew themselues to good works and to a better life proposition 12 The law of God requireth thrée maner of perfections in our works First that what we doo outwardlie it be honest secondlie that we doo this willinglie and of our owne accord lastlie that by a good and spirituall motion we refer all this vnto God proposition 13 We must by the discretion of the law of God not by our owne iudgement determine of that which is honest and that which is dishonest or of the goodnesse and naughtinesse of our owne actions Probable proposition 1 THose before God are counted the dooers of the lawe which hauing faith in Christ doo earnestlie exercise themselues in the obedience of his commandements proposition 2 In that sentence of Daniel Thou shalt redeeme thy sinnes with almes he meaneth the punishment and paine which is due for sinnes proposition 3 They which by their owne iudgement not by the word and lawe of God will
men that they may see your good works and glorifie your father which is in heauen to whome be all glorie for euer and euer Amen A praier of D. Peter Martyr against false worshipping of God and all maner of superstition COme we beseech thee at the length O heauenlie father illuminate the harts and minds of all thy Christians with the spirit of Iesus Christ thy Sonne that they forsaking idols and superstitions may conuert to thee alone who oughtest to be purelie sincerelie serued honored called vpon And suffer thou no longer the honour which onelie is due vnto thee to be impiouslie and lewdlie giuen vnto bread wine images and dead mens bones Thy holie name hath now beene long enough dishonoured with reproches the purenesse of thy Gospell hath now beene long enough polluted enough a great deale too much haue men abused the institution of thy sonnes supper vnto most vnpure idolatrie Stop at the length O Lord these furies of men which are mad and doo most miserablie ouerthrowe themselues Let them not anie longer with bread and wine vnder the name of the sacrament of thy sonne so shameleslie and desperatelie vpon euerie hill vnder euerie tree in all high waies streets temples and chappels commit fornication and so horriblie and detestablie defile thy holie religion Vnlesse thou O omnipotent God by thy mightie hand doo rid and turne awaie these things there is no more hope of mans saluation and cleansing againe of thy church Helpe O God helpe thy people whom thou hast redeemed with the bloud of thy sonne And thou Iesus Christ the true and eternall God confirme this worke which thou hast begun and bring the same to a desired end or else if there be no hope of recouerie and that there shall be no more in thy church anie publike and open place for thy truth come quicklie and hasten thy iudgement and for the glorie of thy name turne awaie so shamefull contumelie from thy holie supper which thou of thine incredible mercie and singular goodnesse hast instituted who with the Father and the holie Ghost liuest and reignest world without end Amen A SERMON OF CHRISTES DEATH out of the second Chapter of Saint Paul to the Philippians THey dearely beloued in Christ which behold the powers of the minde and they which haue writtē any thing of the same do for this cause commende and extoll memorie that it is an incomparable treasure of things that be past and a most faithfull preseruer of the same Further because great héede must bée taken lest those excellent things giuen vnto men by nature be not violated through our default therefore must not euerie thing but those things which bee most excellent and most profitable be committed vnto memory And among the workes of almightie God there is nothing in the worlde that doth either profite vs more or is worthie of greater admiration Wherefore he that most of all loueth vs and all thinges belonging to vs hath often commanded vs by his lawes that we should continually without ceasing beare in minde the woonderfull acts which he hath wrought for our saluation He not onelie would haue the people to beare in mind that he euen at the beginning made the workemanship of the world for our profite but he also commaunded straitlie that by obseruation of the Sabbaoth among them Exod. 20. 8. the same should be perpetually remembred He commanded those which were brought into freedome to shewe continually how he had deliuered the Israelites from the tyrannie of Pharao Exod. 12. 1. 26. and that the remembrance might be helped by an outward signe he tooke order to renew euerie yeare the feast and sacrifice of the Passouer And he doth not take it in good part that at any time his Church shoulde forget that in the last age of the world he deliuered his onely begotten sonne to the death and to the Crosse for the redemption of the world Esa 53. 3. c. Wherefore he not only prouided that the death of Christ should bée recorded in the bookes of the holie scriptures both of the new and olde testament but also when he should goe out of the world vnto the father Matt. 26. hée left vnto his disciples an institution of the Sacrament of the Eucharist to be continuallie exercised among the faithfull Now then séeing this is the chiefe and principall benefite which euer God bestowed vpon mankinde let vs neuer suffer obliuion to blot the same out of our remembrance And that this may not happen the yearely reuolution of the dayes of the world which haue nowe passed since the time wherin we beléeue that Christ was crucified doe perswade me to expound◠vnto you in such sort as I can his infinite loue whereby he refused not for our sakes to suffer death But because there is laide before me a huge heape of thinges to speake of least my spéech through the violence of the waues and heape of the flouds should either stray from the right course or fall into the depth of confusion we must chuse some place of the scriptures which as a certaine and stedfast lodestone may direct both you in your hearing and me in my speaking And this we will take out of the second chapter to the Philippians Let the same minde be in you that was in Christ Iesu who being in the forme of God Phil. 2. 5. thought it no robbery to be equal with God but made himselfe of no reputation taking vpon him the forme of a seruant and made in the likenesse of men and was found in habite as a man He humbled himselfe being made obedient vnto the death euē the death of the crosse for the which also God exalted him and gaue him a name which is aboue euerie name that in the name of Iesus euerie knee should bowe both of things in heauen and things in earth things vnder the earth and that euerie tongue shoulde confesse that the Lord is Iesus Christ to the glorie of God the father And that God may further the purpose which we haue begun let vs according to the accustomed manner craue his assistance by prayer They which iudge of the nature of the waters A similitude doe by taste make a triall of their swéetenesse by sight do trie their clearenesse they diligently examine their weight and finally they mark from what fountaine they spring Euen so in expounding the sentences of the scriptures not onely the signification of the words the sense of the sentences the things that went before and the things which followe must be considered but also with a speciall héede taking we must sée with what minde or to what purpose are spoken those things which were set foorth Remember at the beginning of this Chapter the words of the Apostle His minde is to exhort vnto charitie and vnto vnitie one with another The two plagues of these vertues are contention and vaineglorie The two rootes of them submission and
runnest to the Phisition that it may be ioyned to the rest of the bodie why doest thou not the selfe same to thy brother He is sicke wilt thou forsake him in his sickenesse His charitie wareth colde then doe thou kindle him againe with the charitie They that be whole néede not the phisition but they that be sicke Thou despisest him yet was he so beloued of Christ as when he was his enemie he would die for him Now hath he Christ for his head for his garment for his table for his spouse for his light for his life If thou hate him thou art as Caine. How shalt thou stand before the face of God Thou art harder than a stone and more darke than hell vnlesse this seruitude which Christ tooke vpon him for thée doe indure thée to be of the selfesame minde towardes thy neighbour and to be affected in the selfesame sort towardes him Plato in his second booke of Common-weale would haue children brought vnto the Campe that through beholding of the battaile they might be incouraged euen so ought we to come to the crosse of Christ He was made obedient to the death euen to the death of the Crosse Here are reckoned vp all the mysteries of our saluation We must obey in the selfesame sort that Christ obeyed He obeyed with all the heart withall the minde But how did he it with all the heart since in the garden he did striue against it and did sweate water and bloud and said Not my will be doone but thine Sinne in respect of vs is considered two waies First we are ledde by pleasure and doe transgresse the lawe we sinne but we delight our selues and perceiue not the destruction so is death blind and the crosse insensible yet are we in verie déede crucified and destroyed Secondlie the lawe is giuen there doe we now féele the crosse and our owne euill our conscience tormenteth vs the wrath of God hangeth ouer vs we sée our selues to be in death and in damnation Sinne after the first manner had no place in Christ but onelie in the second manner For he felt the wrath of God and he sorrowed and suffered as if he had committed all sinnes But yet is there still a difference betwéene him and vs because we through sinne suffer those euils with some ill affection of minde We iudge that God dealeth ouer rigorouslie with vs we would haue no such lawes to be made against vs we complaine of our fortune which thinges are not doone without sinne Christ sinned not after this manner he had all good affections Onelie he stroue against death in that respect that it is an enemie vnto nature and destroyeth the same So he might be delighted with swéete and delicate meates because they were agréeable to nature without anie selfe loue for the loue of pleasure séeking his owne and therefore there was not anie ill affection therein as Adam might haue doone the like in his first state but so cannot we doe séeing we be corrupted with ill affections So although we doe thinges like as Christ did yet doe we sinne 1. Pet. 2. 22. Verse 15. whereas he did no sinne Wherefore it is said vnto the Hebrewes the 4. Chapter He was tempted in all thinges like vnto vs and yet without sinne Now lawe of God forbiddeth to sorrowe for death if it be offered God would that he should sorrowe and he layd it vppon him as a punishment Now then that sadnesse was no hindrance but that he loued with all the heart and with all the strength To suffer such kinde of death being innocent is beyond mans power but our power is leuened with the corruption of originall sinne therefore whatsoeuer it toucheth it dooth defile A cleane hand if it touch fine linnen dooth not defile the same but an vncleane hand doth make it foule Tit. 1. 15. Ro. 14. 14. To the cleane all thinges are cleane because the vncleanesse is all onelie not imputed The verie same may we say as touching that which Christ said Psal 21. 9. Mat. 27. 46. My God my God why hast thou forsaken me This did Christ crie out without sinne but we might not doe it without imperfection and fault So then he was truelie obedient with all the heart with all the soule c. He declared the chéerefulnesse of obedience Matt. 26. Marke 14. that euen as a shéepe he was led vnto death he cryed not out he resisted not insomuch as the president did maruell at his silence Yet did he not forsake his cause by holding his peace For so manifest was his innocencie as it had no néede of defence The president knewe it his wife knewe it Iudas knew it which said that he had betraied the innocent bloud Also the Iewes knew it Matt. 27. 6. which would not put vp the price into the Treasurie as an vncleane thing The same did the Théefe vppon the Crosse the Centurion testifie Wherefore there néeded not manie wordes for his defence Gen. 3. 12. 13. Eue and Adam would defend themselues in an euill cause and made the same woorse by their excuse But Christ presented himselfe to the Magistrate and was obedient vnto him in obedience sought to winne him euen to the death Ioh. 12. 18. Excéeding great therefore was his obedience and it came of his owne accord because no man could take away his life from him he himselfe layd it downe Yet in this obaying he became not lesse than his father as touching the Godhead he obeyed as a friend toward a friend not as an inferiour vnto the death The Lord of life submitted himselfe vnto death and being immortall he dyed For a king ought to die for his people a shepheard putteth his life for his shéepe and the sacrifice is slaine for sinne It was méete he should be a sacrifice Where a sacrifice is there God is reconciled and sinne is destroyed brieflie therein consisted our iustification But how is it applyed vnto vs Some thinke that Christ sitteth as a Iudge and that to thē which best runne and woorke he giueth this righteousnesse Howbeit Rom. 9. 16. It is neither in him that willeth nor in him that runneth but in God that taketh mercie we are not iustified by woorkes and those things that be doone before regeneration are sinnes Others say that this iustification is applied vnto vs by Masses but the Masse is an inuention of man and so farre is it off that it offereth Christes benefites vnto vs as it suppresseth the same for it hideth the principall wordes by mumbling and it saith all in Latine and as it is vsed it is opus operatum that is to say a woorke wrought Others say that Christ fréelie dyed and freelie giueth grace faith hope and charitie and all good woorkes and for them giueth righteousnesse But these good woorkes hope and charitie doe follow iustification they goe not before it and are vnperfect with sinne Herein standeth the trueth
from tempting of our Sauiour by no other weapons but by the worde of God Wherefore it is no maruell if Paule doe therefore praise Timothie 2. Tim. 3. 15 because he learned the holie Scriptures from his first infancie whereby he might teache and confute instruct and correct and become perfect and prepared to euerie good worke Happie was the Commonweale of Israel accounted which as concerning her state might aske Counsell of God by Vrim and Thumim Exo. 28 30. But we which haue the diuine light and perfection of the spirit expounded vnto vs in the word of God when wee will are not in worse case than they That could not be our felicitie to haue those things which be necessarie to saluation ingraued in our mindes by the power of the spirit so as we should haue no néede of outwarde writings and helpe of Bookes forsomuch as the entercourse and the most swéete familiaritie which at the beginning mankinde had with God is by sinne broken off Therefore to despise the gift of the Scriptures which succeeded in stead thereof is an extreme madnesse especially since we so soone erre both in the actions of this life and in opinions Mal. 2. 7. We call to minde that God commaunded the Priests that they should with great indeuour procure themselues the knowledge of the law also that he commanded the king that he should neuer suffer the booke of the heauenly doctrine to bee taken out of his handes Deut. 17. 18 Wherefore those shoulde not be accounted eyther kings and Priests which shamefully neglect the holy Scriptures And séeing that Christ hath made his to be both Priests kings none may boast themselues to be Christians which are not delighted with the studie of the worde of God Let some please themselues as much as they will with vnlearned rudenesse there is no man of sounde iudgement will at any time be perswaded but that it doeth greatly please the prudent lawemaker that the lawes should be knowen of his Citizens since that no fruite of lawes vnknowen although they be both iust and honest will redounde vnto the Common weale Our good and mightie God did therefore place the sunne in an high adn eminent place of the heauens that séeing he ordained the fountaine of light to bee therein and to lighten all things the same should bée beholden of all creatures Wherefore it doth please him excéedingly if all men in the Church doe continually turne the eye of their minde to the doctrine of the holy Scriptures And howe much this also doeth profite our mindes hereby it may bee vnderstoode that the eyes of them which liue in a manner alwayes in smoke are not onely fore filled full of teares Similitudes but are also made dum and dull like as on the other side when we liue in the large fieldes and in the gréene medowes garnished with great diuersitie of flowers compassed about with most cleare waters we being of perfect strength then haue we our eyes both bright and of perfect sight They doe liue in the smoke which doe alwayes regard earthlie thinges and doe onelie occupie their minde in naturall sciences These be almost continuallie disquieted with perplexities cares and great vexation of minde and are euerie day made lesse fit to behold heauenlie things And vndoubtedlie nothing dooth more fitlie aunswere the state and condition of these vnhappie sort than dooth smoke For euen as from a thicke fire there breatheth out smoke so from the heate burning and darknesse of filthie lustes all thinges that euer they doe are obscured And how iustlie the holie scriptures are compared to the large heauen to the open fieldes to the florishing medowes and to the running and cleare waters I thinke there is none of you but vnderstand Therefore when I exhort you aswell to the receiuing of this knowledge as to the communicating thereof with others I call you to those thinges that be comfortable and fit for the naturall sharpnesse of out wit yea and they be verie profitable for restoring of the whole man With the verie which counsell Paul thus instructed his Verse 2. Timothie in the 2. Epistle the 2. Chapter And what thinges thou hast heard of me by manie witnesses the same deliuer to faithfull men which shall be able to teach others also The Apostle could not abide that the doctrine of the Gospell being so comfortable should be hidden from men or that it should be kept back or be suppressed among a fewe And all faithfull teachers in the Church haue no other respect in teaching but that the word of God communicated vnto those that be present may by them be spread abroad to infinite others Euen as they which be couetous and liue vppon gayne doe distribute that monie which they haue vnto men that vse the same that at the length it may returne to them more amplie and richlie But alasse this sword of the word of God hath bin a large time put vp and hidden in the sheathe of superstitions and humane traditions therefore haue we lien oppressed with so manie impieties Christ in times past said Ye erre not knowing the scriptures Mat. 22. 29. But now the Pharisies of our time say Ye erre hauing knowledge of the scriptures And they wish and desire nothing more than that this spirituall sword may once againe be hidden But O ye that be the kindred of Christ and faithfull men vnto God suffer not the same to be taken againe out of your hands For beléeue me in the stead of the booke of life they wil giue into your handes the booke of death and thereby O good God what calamities will ye runne into Let the horrible example of Saul teach you 1. Sa. 28. 6. who after he was cast off from God could haue no aunswere of him neither by Prophets nor by priestes nor by Oracle whereby he might be comforted being now cast into most gréeuous dangers What did the miserable man He gaue eare vnto the wordes of a witch and vnto Magicall counsels Howbeit he reapt nothing thereby but extreme feare threates of death and vtter desperation O vnfortunate wretches which being destitute of the word of God doe carrie themselues vnto superstitions and diuelish deuises of mens traditions They are throwen headlong into eternall death and into errors out of which they cannot winde themselues 2. Thess 2. 10. and that iustlie For as Paul said vnto the Thessalonians They receaued not the loue of the trueth Vnto whome they be also néere neighbours and for this cause no lesse to be auoided because like vnto the Samaritans they haue decréed to imbrase both 2. kings 17. 41. namelie the word of God and the vngodlinesse of mens traditions as if they knew not that in Deuteronomie and elsewhere Deut. 4. 12. Apo. 22. 18. it is straitlie charged that we should not adde to or take anie thing away from the word of God and that for iust cause For what
repugnant to the will of God and I doubt not but that he which shall suffer such an affect to be carried by his owne violence without restraint doth withstande the holy commaundements But otherwise it is if faith and syncere charitie be the guide thereof that with other affects and motions of the minde it may be submitted and repose it selfe in the will of God Neither ought the first motion thereof be compared with the desires of those thinges which honesty forbiddeth either to haue or to compasse For these things by themselues and in their own nature be faultie But séeing that not seldome but often we may iustly both reioyce in prosperitie and sorow in aduersitie they are not by themselues faultie motiōs but so farre foorth as they drawe some euill thing from vs being corrupted euen as in all vertues it commeth to passe Such affectes also should be faultie if we should suffer them so far to be enraged as we would do any thing against the wil of God Moreouer this also I will adde that death being weighed simplie and by it selfe is to be feared but so farre foorth as it is commaunded by the worde of God it must be imbrased with all the heart with all the soule and with all the affections And although we require not of feare that it shold consent for that is beside the nature thereof yet do we require of it that it should giue place which if it doe it selfe also so far as is in the power thereof obayeth God But where death is not commanded vnto vs nor for this cause commeth into question the feare of it so it kéepe it selfe within iust lymites cannot iustly be condemned Of these things seeing we haue spoken aboundantly we wil end the first part of the treatise wherin we haue plainly declared our iudgement as touching the feare of death whether it be faultie or no and we will begin the seconde part as touching the commaundement of Christ giuen to his Apostles If they shall persecute you in one citie Mat. 10. 23 flie you vnto an other which manie perswade thēselues was afterward abrogated by Christ euen as that saying Ibidem 5. Go not into the way of the Gentiles and into the citie of the Samaritans enter yee not Vnto this opinion subscribed Tertullian when he wrote of flying away because while that commandement should indure and be of force he perceiued that flying away might not iustly be denied vnto the faithful But to say briefely what my opinion is I thinke that precept hath nowe the selfesame weight it had then when it was giuen to the Apostles And as touching that saying Goe yee not into the way of the Gentiles and into the Cities of the Samaritans enter yee not I thinke it was a commaundement but for a time for afterward Christ commaunded the contrarie when hee departing from hence into heauen sent foorth his disciples into all the worlde to preach the Gospell Wherfore since there is extant no commandement of Christ whereby flying away is forbidden That the precept of Christ touching flying away is perpetuall it behooueth to kéepe inuiolate that commandement of flying away to wit that it should be of as great force at this day as in old time it was first deliuered to the Apostles Neither as I thinke doth that obiection any thing prooue that the Lorde saide Mat. 10. 28. Feare yee not them which kill the bodie whereunto whosoeuer thinke that flying away is vnlawfull doe leane as vnto a foundation For it must be considered that in the selfe same 10. Chapter of Matthew and in one and the same saying of the Lord vnto the Apostles are contained both the sentences and both were recited vnto them being sent to preach Therefore if both the sentences might then stande together as touching the Apostles what letteth that they may not stande together at this day as touching vs For I sée no absurditie if in the time of persecutions while there is a lawfull way and oportunitie of flying a man flie away to the intent he may liue vnto God not vnto himselfe and that hee may shun the tempting of God if he shoulde offer himselfe to a daunger not necessarie he being certified by faith that a way of escaping is shewed vnto him of God because without his wil there is no meanes to escape and is readie to resist the enimies of the trueth and the Gospell when his good houre shall come and yet in the meane time is so encouraged and hath most surely purposed with himselfe that if he shoulde be taken and led vnto the tyrants he will rather dye not once but a thousande times than to renounce the trueth and forsake his deare Christ Assuredly he that is indued with such a minde and which hath thus decreed with himselfe in flying he followeth the doctrine of Christ when as he doth not so feare them that kill the bodie but that notwithstanding them though he be helde captiue of them hée will confesse the faith or the same being confessed will defende it euen vnto death bloud fire and extreme tormentes For after this manner I thinke that Christ himselfe our Lorde fledde Ioh. 10. 36 when his hower was not yet come Acts. 9. 30. So did Paul when by the holy brethren he was let down through the wall of the city of Damascus So did sometime Policarpus Cyprian and other holy martyrs flie away when they auoyded for a time 1. kings 18. 13. Also in the olde testament we reade of the selfe same thing that was doone by the Prophets Wherefore séeing wee finde not that the leaue to flie away was not reuoked or abrogated by Christ it séemes not that the same shoulde be restrained by vs if it be doone by iust meanes and circumstances If a man flie for ydlenesse sake or in respect of the delights of this worlde or else because he is ashamed to confesse Christ or haue determined with himselfe such carnall purposes there is no doubt but he must bee vtterly blamed for it But he which for the causes aboue specified and especially which flyeth away for auoyding a daunger like to insue vnto the soule whereunto no man ought rashly to offer himselfe vnlesse he will tempt God whie should he be blamed Verily vnto me he séemes not worthie of blame especially when in flying away he denyeth himself and taketh vp his crosse with Christ Neither can any denie but that the flight taken for such causes is a kinde of confession That flying away is a shewe of confession If thou weigh the thing in equall ballance it is easie to vnderstand that the Gospell and pure faith in Christ is of no small estimation vnto them which so flie away For who had not rather tarie at home at his owne house enioy his goods vse the familiaritie of his own Countrimen than as a poore and vnknowen man to wander like a straunger in a farre Countrey where he
withdrawe himselfe for auoiding of offences and for the trueth sake of the Gospell anie manner of way to be confessed for I iudge that then the commaundement of flying away taketh place That certaine precepts may séeme contrarie and be not And that there may be giuen two precepts which at the first viewe séeme contrarie which neuerthelesse when they be particular are not repugnant in themselues I will shewe by plaine examples On the one part we are commaunded to defende and preserue Christian libertie and not to yéelde the same vnder the tyrannie and abuse of hipocrites On the other part we are commaunded to yéelde vnto the weakenesse of the brethren as wee haue it in the Epistle to the Romanes Rom. 14. 1. These in déede séeme to be contrarie but he that rightlie considereth the state of the times dooth easilie take away that repugnancie which appeareth to be which was singularlie wel doone by Paul who then refused to circumcise Titus Gal. 2. 3. when it was required as necessarie to saluation yet did he suffer Timothie to be circumcised when he knew that it serued to edifying Acts. 16. 3. and that it might be doone without danger necessarie to follow Gal. 2. 14. The same Apostle could not abide that Peter should doe according to the Iewes because he sawe that by his example manie were verie gréeuouslie offended Yet dooth he afterward prudentlie exhort his Romans that with louing charitie they should beare with the infirmitie of the nouices and weake brethren These thinges at the first sight are verie contrarie yet are they not repugnant if euerie thing be doone in time conuenient Who knoweth not Exo. 20. 12. Rom. 13. 1. Mat. 10. 19. 27. 29. that it is commaunded by the lawe of God that we should obey parentes princes and Magistrates Contrariwise that we are commaunded for Christ and the Gospels sake to leaue parentes children brethren whatsoeuer we possesse These thinges doe verie well stand together without controuersie so that they be doone in fit times and momentes Matt. 6. 1. c. Otherwhile the time requireth that we should doe our good workes in secret according as Christ warned touching prayer and fasting Matt. 6. 15. Otherwhile also it requireth that we should doe these thinges in the sight of men namelie where they may be doone with the praise and glorie of our Lord. In old time sacrifices were instituted by manie commaundementes of God which neuerthelesse in case of mercy or other matter of more weight were sometimes omitted A good thing was it sometime to rest vpon the Sabbaoth day from all bodilie labours but otherwhile it behooued to fight Wherefore some preceptes are particular which in shew may séeme to be contrarie but this forceth nothing at all for both haue not place at one and the selfesame time Therefore euen as those preceptes whereby we are commaunded to tarie and to flie doe stand firme so likewise dooth the precept abide firme wherein we are commaunded to flie because each one of them must be vsed in his due time But the ground of their doctrine which affirme this precept to be abrogated is this to wit that they thinke that the flying away which hath ioyned with it the feare of death cannot set foorth the glorie of God Howbeit they are deceaued for the feare of death is not by it selfe faultie as we haue declared And if they which flie away be godlie they haue speciallie determined this with themselues that they will not deny the trueth earnestlie desiring to preserue that faith which they know they haue receaued by the bountifull goodnesse of the heauenlie father Which no man doubteth but it belongeth to the furtheraunce of the glorie of GOD. Wherefore we bring to passe by this feare that we auoide manie euils namelie the afflictions of the bodie and death least we being forced by the rigour of these should deny the trueth and make a shipwracke of faith There is no man therefore but vnderstandeth that feare to be good because he considereth not death and tormentes of the bodie by themselues which if he did yet neither should it then be faultie of it selfe but so farre foorth as they might cast a weake Christian man into the danger of forswearing or depriue him of Christian faith which thing vndoubtedlie maketh not to the glorie of God Since I haue aunswered vnto the two questions propounded I would not speake anie further sauing that I perceiue you may iustlie desire more namelie that I should aunswere vnto their Argumentes which with great contention defend the contrarie opinion as touching flying away who would haue vs in anie wise to be of their minde that vnder the pretence of auoyding sin they might commodiouslie abide in their owne pleasant countries with such wealth as they haue retaining still their vsuall slothfulnesse and dissimulation in the affaires of religion Wherefore that I may the more fullie satisfie you since I haue shewed that the feare of death is not in his owne nature faultie and that the commaundement of flying away was not abolished I will as well as I can rehearse those thinges which are obiected and afterward will I confute them so much as the present cause shal séeme to require Obiections 2. Tim. 1. 7 First some obiect that which Paul hath vnto Timothie For God hath not giuen vnto vs the spirit of feare but of fortitude of loue and of temperance If this be so say they it doth not become a Christian man to flie the same being a token of feare Wherefore he ought to remaine being strengthened with the spirit of fortitude and to make no account at all of the threatninges of tyrants Vnto whome I aunswere that in déede it becommeth a Christian man to be valiant and constant and to be voide of all feare Howbeit this fortitude of the spirit is neither in all men nor yet is alwayes after one manner For sometimes it so incourageth a man as he refuseth not both to confesse the trueth and to die for the same euen as the examples of manie Martyrs doe testifie but sometimes it driueth a man to this other kinde of confession namelie to forsake together with his natiue countrie all cōmodities and delightfull thinges and in the stead of them taketh vppon him manie discommodities griefes daungers and detrimentes which they that trauell into an other place must abide He that neither of both waies dare confesse Christ is shamefullie withdrawen by the dreadfulnesse of feare and had rather reuenge or by dissimulation suppresse the trueth than to die or to forsake the swéete nest of his natiue countrie earthlie pleasures Wherefore this present place of scripture admonisheth the Christians that they should retaine the spirit of fortitude and put it in vre But because there be diuers kindes of that spirit it ought no more to be restrained vnto one kinde than vnto an other But when the one or the other is necessarie to be
to trie the stedfastnesse of your faith Alas what lamentable proofes what vnhappie issues are there hearde of For in the steede of expected constancie feeblenesse hath bewraied it selfe For valiant courage of a Christian heart a wauering imbecillity a faint faith a trembling heart with a most shamefull denying of the trueth Of which thing when soudenlie I had hearde so vncomfortable newes streight waie all my spirite was filled with sorrowe For séeing the Prophet Samuel bewayled the falling of Saul king of the Iewes 1. Sam. 16. 1 Ier. 9 1. In Lam. Luk. 19. 41. that Ieremie lamented the ruine of the Iewes that our Lorde Iesus shedde teares ouer Ierusalem for shewing the destruction thereof 2. Cor. 2. 4. that Paul to his Corinthians wrote his Epistles with manie teares howe shall I refraine my selfe from weeping from teares and from lamentation when I see so pleasant a garden as was the Church of my brethren of Luca in one moment by a most vehement winde and cruel tempest and by diuilish hailestones to be so wasted scattered and cast héere there as it might not séeme either to haue conceiued before time any good séede or that it neuer felt any husbanding or sprinkling of the heauenly shoures of the holie Ghost They that do not knowe you well might iustlie haue feared because of the imminent tempest of vexations least you shoulde become an offence but I could neuer be brought to think that you woulde so greeuouslie fall O my brethren O my bowels in the Lorde Iesus Christ who hath thus troubled your mind Who hath thus chaunged your hearts I would to god that I were present with you and that I might with a liuely voice wéepe shed teares and lament in your dolefull and vnfortunate funerals Nowe when by reason of present persecutions a valiant conflict a glorious victorie and a most noble triumph was expected the contraries haue altogether followed your mindes haue shamefullie quailed you are vanquished with great dishonour and you are led into horrible captiuitie When the diuelish furie of Antichrist was nowe opened and yée saw the danger hang euen ouer your heads and yet for all that woulde not prouide for your owne safetie by the common remedie of weake men as manie nowadayes call it that is to wit by fléeing awaie which I thinke to be a wise prouision so it be orderlie vsed he that had conceiued a good opinion of you thus thought with himselfe These men doe mislike of flying away because they be valiant and approoued knights of Christ they will make away for the Gospell through our Italie by their death bloude and Martyrdome being mooued thereunto by the dailie examples of their brethren the frenchmen Dutchmen and Englishmen Oh howe manie did this vaine hope deceiue Oh what a matter of reioysing did this ill successe giue vnto wicked Antichrist Such marueilous misfortunes doe rather require teares than woords Do not thinke my most deere brethren that we héere are carefull of our owne saluation onely there can no wounde be giuen vnto you but that the stroke doeth also pearce through vs. While you doe fall our bowels are euen plucked out and by your fall we fall also For so did Christ ioyne together all the members of his bodie which is his Church as they should communicate affections one with another Now did the Lorde require of you the fruits of a long peace and tranquillity giuen you and since he both called you and indued you with faith he required a confession but so farre is it off that you haue cōfessed as you haue abiured Will not Christ be ashamed of you since so wretchedly you were ashamed of him Mat. 10. 33 Will he not denie you since you haue so shamefully denied him If perhaps a friend of yours or kinsman or childe or wife should perish vndoubtedlie you would haue verie dolefull funerals and you care not at all when you your selues haue perished that euerlastinglie Yée will saie paraduenture our fact indéede doth not a little gréeue vs and wee bewaile the same with great griefe I would to God yee did But admit it be so The fruites of true repentance I demaunde of you what wéeping auaileth without amendement If yée kéepe the couenants of your abiuration if you come vnto the masse and other vaine superstitions to what purpose are teares Awake you at the length I beséech you if the heauenlie light through this persecution bée not vtterly extinguished in your minds and consider yée what is your present state compared with the former Before yée séemed to be so strong as you were readie for the Christian trueth to indure any thing but when you were to enter into fight your courage failed euen at the first threats of Antichrist and at his grimme looke If the violence of torments had driuen you hereto some pretence indéede you might haue but no iust excuse namely that the infirmitie of mans nature and flesh was ouercome Howbeit when as yée sustained neither wounds nor rackings nor imprisonment not banishment yea and were not hurt in any manner of thing no not the least at all consider yée what yee are to iudge of your selues Loe I neither can nor knowe howe to flatter My office and ministerie constraineth me to tell the trueth and to declare the thing as it is vnlesse that the Church were renowmed both with more ample confessions and martyrdomes it would go verie hardlie with it especiallie in these times wherein by the bountiful goodnes of Iesus Christ the truth hath so shined in the world as vndoubtedlie we haue sufficient doctrine but we want strength whereby in suffering afflictions torments and neuer so dreadfull death it might be defended These thinges do I not therefore write vnto you most déere brethren in Christ to make your cause the more gréeuous nor to amplifie the fact committed more than is méete God is my witnesse but that I may print in your minds the féeling of the euill wherewith you are oppressed to the intent that being the more mooued yée thereby may rise vp againe out of the foule deadly pit wherinto yée haue fallē The cause that I write freely and boldlie happeneth not without my verie great sorrowe the which so iustlie troubleth me as it grieueth me excéedinglie that I may not so familiarlie talke with God as in olde time that good Moses did who when the people had molten the golden calfe had yéelded diuine worship vnto it wherupō they prouoked so gréeuous wrath of God against them as they were in daunger of vtter destruction he fel prostrate in humble praier before God as many other times he did Exo. 32. 11. said True in deede it is that the people haue most grieuouslie sinned which haue made to themselues a golden god neuerthelesse I pray thee that thou wilt forgiue them and pardon this haynous acte or else blot mee out of the Booke which thou hast written With the like
as he doubted not but to accuse both him and all our sort for impugning the glory and Maiestie of Christ and for denying the omnipotencie of God whereas notwithstanding it is knowen vnto all men in such sort as euen Brentius cannot bee ignoraunt thereof that our men teache quite contrarie It greeued him exceeding much that a man otherwise very notable and who might bee profitable to the Church so obstinately defended an opinion absurde monsterous and merely newe which leaneth vpon no euident testimonies of the scriptures nor vpon any authoritie of the fathers and auncient Church and which no not the Papistes who haue fained many thinges for defending of the carnall grosse and corporall presence of the bodie of Christ in the holy supper were so bolde at any time as to allowe For as he reported that at his being in Fraunce at the conference when certaine bookes of Brentius were brought foorth the chiefe of the Popes Diuines said openly that this opinion of Brentius was newe and neuer heard of and that it was merely hereticall Wherefore he had nowe prepared himselfe diligently and throughly to answere the slaunderous reproches of Brentius which were many and grieuous and his Arguments which were not many But alas for sorrow he being by the sudden violence of sicknesse taken awaie froÌ„ vs could not perfourme that which he was determined to doe Which mishap neuerthelesse might after a sort be borne because Bullinger the Pastor of our Church who had diuided with him the labour of answering shal by his studie labour and by his excellent learning with a good courage sustaine the labour of them both shall alone suffice for defending of theÌ„ both And moreouer the Arguments of Martyr which bee many that he produced in his Dialogue doe stand as yet firme by this attempt of Brentius could not be enfeebled much lesse ouerthroweÌ„ But this rather is to be sorrowed that Martyr coulde not finish other and most excellent works which might haue brought great benefite to the whole Church For nowe these certaine yeares hee hath interpreted as yee knowe the two Bookes of Samuel and nowe the first Booke of Kings being finished he trauelled in the seconde and those things which he read although all were not throughly reuiewed by him yet are they such that when they shall come foorth as shortly the Lorde willing they shall scarcely can any man desire a finishing of them And who will finishe this as it were the picture of Venus begunne by Apelles owne hande Who will so correct the Commentaries vpon Genesis vpon Exodus vpon Leuiticus vpon the smaler Prophets and vppon the Lamentations of Ieremie as they can haue that same dignitie and that same excellencie as if they had bin amended reuiewed and set foorth by himselfe What shall I speake of the most graue disputations of the greatest matters What of the Commentaries of Aristotle and other Commentaries which he began and left vnperfect For before he coulde I will not say correct these things but euen in a manner before he coulde take order what he woulde haue doone with them he was by the violence of a grieuous and vnexpected death oppressed and taken away from vs. For when he had begun to sicken the fifth day of this moneth he departed this life the 12. day of the same Hee was before but somewhat a sickly man aswell by reason of his age as for sundry cares and troubles and especially for the great griefe he tooke for the afflicted state of the French Church his powres did consume by litle and litle And therefore when the general disease wherof many of you haue had experience assailed him it did easilie consume nature alreadie spent But we because this disease hath not hitherto bin in any man vnto death nothing feared Martyr the first dayes of his sicknesse And he himselfe also confirmed our hope for the thirde and fourth day after the disease came vpon him he returned againe vnto his studies meant the day after when his turne was come to teach publikely albeit I was against it and admonished him that he shoulde haue a regarde to his health and saide that I woulde reade in his stead and that I doubted not but the Auditorie hauing a consideration of his sicknesse would easilie beare with him but he coÌ„trariwise thought himself strong ynough said that vnlesse some thing else happened he would reade the day after But eueÌ„ the selfe same night the feuer returned inuaded him more grieuously than it did before and in the meane time distilling of the rewme increased vpon him and therewithall the cough was verie troublesome vnto him Therefore albeit that his friendes bad him to hope well of his health and that the Phisitians also put him in some comfort yet hee himselfe foreshewed his death to bee at hande and for that cause made his Testament the day before he died and calling for the worthy man M. Bernhard Sprunglius the Treasurer being his neighbour to whom he commended the care of his wife great with child willed me to recite the same wil in his presence and desired of him that he would indeuour that the Senate might ratifie the same The next night after he tooke good rest the disease seemed vnto vs to be somewhat slaked but in very deede the power of nature being ouercome by the sicknes stroue no longer with it And in the meane time his friendes came euerie day to visit him with whome before the difficultie of breathing was hindered he talked of diuers thinges with them no lesse pleasantly than if hee had beene infected with no disease at all For by Phisicke wherein hee had diligently trauelled hee reasoned of the power and nature of his disease with such Phisitians as for friendshippe and courtesie sake did dailie visite him and because hee had slept some nightes not vnsoundly he greatly counted to his friendes this a benefit of God and out of the precepts of Phisicke rehearsed the nature and efficacie of sleepe as it were in sweetly refreshing the whole bodie Also he complained oftentimes of the Cough which hurt all the bodie but especially the head and brest And other while hee testified that hee was sicke indeede as touching his body but yet verie well as â—uching his minde And then if hee had begunne either to yeelde an account of his faith or to rehearse with what consolations hee was to erect his minde hee was in this kinde altogether diuine And on the day before hee shoulde die some of vs his friendes being present with him and speciallie Bullinger among the rest hee lay a certaine space meditating with himselfe then turning vnto vs he testified with speech plaine enough that hee acknowledged life and saluation in Christ alone who was giuen by the father an onelie sauiour vnto mankinde and this opinion of his hee declared and confirmed with reasons and wordes of the scriptures adding at the last This is my faith In this will I
obtaine it 2 262 a The church excused for that of Simon Magus and why 2 293 a Certaine signified things that follow it 4 135 b The change of vs therein 4 156 a The priestes breathing vpon the infant thereat 4 128 a Imputed effectual to the receiuers thereof 4 214 b Whether it or the Eucharist is the worthier sacrament 4 185 a How it is saide to be faith 4 163 a The things offered therein are also had before 4 113 b What analogie there is or the signes things signified in the same 4 154 a How Paul is to bee vnderstood in saying that he was not sent to minister Baptisme the same being a part of his Apostolicall commission 4 44 b Whether sinnes can be forgiuen thereby 2 635 a 108 ab Of thrise dipping therein 4 128 a Abolished out of the church 2 354a 4 209 ab Imputed where it cannot be had 4 208 a What analogie the water hath in it 4 113 a A large and ample definition thereof 4 112 a Whether men hauing the spirit and grace before it are therefore baptised in vaine 4 137 a It is a signe and token that originall sinne is in vs. 2 214 b Howe Christ is giuen therein and in the Eucharist 4 153 b Augustines error touching infants which die without it 3 243 b Exorcisme added thereto â— 28 b Whether the infants of Christians dying without it be damned 4 136 ab 120 b 115 a 2 233 b 234 a 5â—5 a Admitted by Augustine to the fathers in the olde lawe 4 102 a Errors of Tertullian touching the same 3 149a Why infants dying without it are thought to be damned 4 121 b 122 a No exorcisme about it in auncient time 4 â—3â— a Circumcision the same differ not c. 4 104 a By it wee are visibly graffed into Christ and his Church 4 114 a Whether the outward worde or visible signe thereof be altogether necessarie to regeneration 2 233 a How it is not superfluous though children be saued before it 4 121 ab That of infantes is no newe thing in the Church â— 114 b 115 a A decrée for godfathers therein 4 114 b Of the spirite of martyrdome 4 136 a Of them that refuse or neglect 〈◊〉 4 1â—6 b 137 a Reasons for proofe and disproofe of exorcismes about it 4 133 ab 134ab 137 ab â— 8 a The beginning of exorcisme ioyned therewith 4 13â— b Of the Baptisme of request or desire 4 122 a Deferred till the ende of life 4 128 a 108 a Whether we are iustified fréelie before it 3 236 b 237 a Whether the order thereof be inuerted in baptising in faith 4 210 ab In what respect the lacke thereof is a hurt to saluation 2 262 a In it wee are not bounde to any certaine number of dayes 4 109b Not all that receiue it not do perish â— 114 a A change in the forme thereof 4 209 b 210 a It doth not abolish the corruption of nature 2 243 b The Romane Church allowed not so much as the Churchyard for the burying of such infants as dye without it and why 2 229 a Ordeined for infants by the Apostolicall tradition 2 218 b The forme thereof prescribed by Christ 4 113 a What it signifieth 4 135 a Augustine attributeth ouermuch thereto 4 132 b 137 ab It must be alwais remembred 4 114b The vse thereof is perpetuall 4 1â—8 a Circumcision and it compared 4 â—… b Christ called death Baptisme 4 114 a Whether exorcisme is to be ioyned with it 4 132 b Baptisme of Belles 4 125 b ¶ Looke Sacraments Barrennesse Diuerse causes why Barrennesse was reprochfull among the Iewes 2 429 b That fruitfulnesse depend not of second causes onely 2 431 ab Polygamie allowed of some as a remedie against it 2 421 b Bastard What childe is commonly called and counted a Bastard 476 b Why Spurius signifying such a one was written with Sp. among the Romans 2 477 b Why God made such a one ruler ouer his people since it was not for a bastard to beare office in the Iewes Common Weale 2 476 a The base sonne or Bastard of Augustine 4 114 a Bastardes Why Bastardes were forbidden to be receiued into the Church of the Iewes 2 470 b 476 a Reckoned in Christes genealogie 2 477 b By the ciuill lawes they might bee made Captaines ouer tens 2 478 a Whether it be more shamefull for women or men to haue such 2 490 a 492 b Reasons of Augustine why they are not reputed in the place of Children 2 476 b 477 a Children begotten in marriage made betweene two within the degrées forbidden are such 2 450 b In howe great a miserie touching temporall things they are 2 476 b What the Canons haue decreed touching them 2 477 b Godly education may happen vnto them example of Augustines base sonne Adeodatus 2 238 a What harme is brought vnto them by theÌ„ that begat them 2 477 b They had no place in the Commonweale of Israel 2 476a How fauourably the fathers speake in their behalfe 2 477 b They might not inherite 2 476 b 477 a They commonly prooue worse than other children 2 477 ab Whether they are to bée admitted to the ministerie 2 477 b 478 a Bawderie Bawderie condemned to bee as foule a vice as adulterie 2 495 b 496 a The Pope maintainer thereof what the ciuil lawes decrée touching Bawderie 2 472 b In what case the husband incurred the crime therof 2 485 ab 495 b Be. Beastes Beastes haue not the vse of reason and yet they doe many voluntarie actions 2 290 a They are not predestinate 3 8 b They are not without an appetite whereby they are moued 2 290 a They are made for the afflicting of man 1 124. An analogie betweene them and men 3 368 a A double profit gathered by the destruction of men by Beastes 1 124 b. Looke Creatures Beautie Beautie will disclose and shewe it selfe euen in very rags 1 163 a. Whether being naturall it may bee accused of sinne 2 514 b What is the part of a Damsell indued therewith 2 516 b A definition thereof and whether it be an euill thing 2 481 ab The force â—…reof and how it wounded the sonnes of God with iust 2 441 b 442 a Naturall and artificial and whether the last is to be counted sinne 2 509 b It is not comely for men to be carefull thereof 2 508 b 509 a Required to felicitie and what Aristotle meaneth by beautie in that place 1 147 b Of the bodie is a certaine image of the minde 1 148 a Against that which is counterfeit procured by painting c. 2 508 ab Required in the Priests that should serue in the sanctuarie 1 149 a Of Saul and Dauid and that Beautie maketh meÌ„ beloued 1 147 b 148 a It is a qualitie and whereof it riseth 1 135 b Beautie and stature doe nothing further vnto saluation 1 131 a Beleefe Howe the Articles of the
is more to be reprooued that hath ill friends than he which hath corrupt Children 1 148 b Not all a mans Children be his heires 3 81 b The lacke or losse of them an hinderance vnto felicitie and why 1 148 b 149 a Three sorts of Children legitimate and not naturall naturall and not legitimate legitimate and naturall 2 476 b Whether the Children of Esau were legitimate or no 2 436 b Of Godlie Parents the Children haue some holinesse 2 367 a Of their imitating 4 124 a Children of the prophets and why so called 4 6 b They that abounde in good Children are gratefull to the citie and honoured of others examples 1 148 a The Children of the elect reckoned among the beléeuers 2 234. Some belong not to predestination 2 233b 238 b 239 a They be holie as touching ciuill action and howe that is ment 2 238a They may belong to perdition 4 117 b 118 a ¶ Looke Holinesse and Infants Choise Whether there can bee a Choise made in euill 2 295b Two kinds the one common the other proper 2 294 a Nor frée in all things 3 201 a In what it may take place 3 166 b Reasons proouing that it is not opinion 2 296a The Sâ—oâ—ks assured it to be an opinion Sumooned 2 294 b Whether it be of that which is pleasant and vnpleasant 2 295 a The same consideration is not of Gods Choise that is of mans choise 3 17a Euerie Choise is not alwayes an aduersarie to euerie desire 2 â—95 a What Choise is offered to young-men as the Pythagorians fay and of the Choise of Paris 2 295 b The making of Choise is not subiect to fortune 2 294 a That no kind of opinion is all one therwith 2 297 a The place which it hath in the minde 2 295 a Of thrée things that want the making thereof 2 294 a It concerneth those thinges that are in our power 2 296a Whether children and brute beastes be without it 2 294 a It is exercised about that which is good and that which is euill 2 295 b An order where by the definition thereof is found out 2 294 b It is most proper to vertue prooued 2 293 b That it and desire be diuerse prooued 2 294 b Maners are more iudged thereby than by actions 2 293 b A sounde Choise is euer more against an euill desire 2 295 a It is of those things that belong vnto the end 2 296a Frée placed in the will but rooted in the reason 2 252 b It pertaineth not to things vnprofitable 2 296 a Our will hath an affinitie with Choise yet is it not choise 2 295 b 296 a ¶ Looke Election and VVill. Choler The abundance of Choler in the tonâ—…e is the cause that all things séeme bitter 1 39 a ¶ Looke Humors Christ An interpretation of the name Christ 2 605b 615 a Howe it is meant that his horne shal be â—ealâ—ed and when 2 597 a Of his superabundant loue towardes vs. 2 610 a What his burial doth teach vs. 2 610 b 621a 608 ab Al things concerning him were certeinly determined before hand 3 6 b 7 a He tooke humane nature vpon him fréely 3 19 a 1 117 b How the fathers coulde eate him he being not then borne 2 587 b Of the vnion of his two natures 4 189b 190 a 1 115ab 2 614 a 600 b 340. 3 358 ab The reuealing of him is not commoÌ„ to all 3 27 b The first effect of predestination 3 25 b A creature 2 616 b 335 b After what manner we shoulde worship his flesh 4 177 b Whether his body be more worthie thaÌ„ his word 4 214 a Painted out by the Euangelists Apostles 2 353 b The foundation of the church 4 83 b Painted with Asses eares in despite 2 341 b Maintained by holy women 4 29 a Remaineth with vs though he be ascended 4 39 b 40 a CoÌ„municateth his things with vs. 4 83 b In him only death without sin 2 244 a How all creatures did him seruice 2 244 a In what respect he is compared with Melchisedech 1 102 a That his soule procéeded not from the virgin by propagatioÌ„ 2 244 b How with his body he could beare his own bodie 4 157 b 177 a How he is saide to be annoynted sith he was not annoynted 606 b Why God woulde haue his death to be the only meanes of mans saluation 2 619 b Why he is called the end of the law how 2 580 ab Of his image in what respects it may and may not be made 2 340 b In what respect he is not the cause of predestination 3 19 a The old fathers in the lawe called vpon him 2 582 a Peculiar testimonies of him his righteousnesse 2 581 a Of his reall presence in the Eucharist 4 144. 145. 146. His crosse death 2 619 a How he suffereth in his members 2 608 b Why his flesh is called sin 2 609 a A paterne of a holy vpright life 2 617 a Whether his body be euerywhere 4 189b His humanity prooued 4 153 b 3 314 b 315a How he is present with vs till the ende of the world 4 186 b How it is ment that he maketh intercession for vs. 3 308 b 307 a What we must call to mind in thinking of his death 2 607 b 608 ab What body he had after his resurrection 4 186 ab 1 113 b 3 362 b 2 639 ab Two things to be noted in his death 2 617 b How he is euerie day crucified 4 222 a Whether he may be said to be sacrificed in the masse 4 221 b He had natural motions 2 571 b Mediation in the legue made betwéene God and man 2 583 a His death was effectual euen before it was performed 4 104 ab Prophesies touching his kingdome metaphoricall 3 397 a Of his descending into hell 3 374. 375. 344 a The place whither he ascended 3 370 b The error of the millenarii touching his latter comming 3 358 a In what respects he may be called a plague or destruction 3 355 a The true arke and propitiatorie 3 306 a Diuerse wayes testified in old time 2 581 ab What he did in a case of contumely 2 53â— b The Pelagians make his death of none effect howe 2 299 b His natiuitie and the fruites of the same 2 617a His diuinitie prooued against the Arrians 1 101 ab 102 ab 2 603a b The Nestorian heresie which separated his diuine humane nature asunder 2 340. Onely he is head of the Church 4 36 a 2 632a b Whether the old Iewes beheld him in their sacrifices 2 582 a After what manner he dissembleth 2 541 b He and Ieptha compared 2 523 b Howe Hylarie speaketh of his body 3 297 b How it is meant that hee grew in fauour with God 2 571 b Two sorts of ministeries in him as he is Priest 3 307 b He liued at the charges of the godly 4 29 b A
after death 3 235 a 1 144 a It is proued that they are in Christ by all kinde of causes 3 78 b Faithfulnesse Faithfulnes required in Ministers and how they swarue from it 4 19. 20. Fall A temporall Fall and an eternall fall and what the godly doe in either of them 1 212 ab Adams miserable Fall described by way of comparison 2 253 b 254 a Whether it did any way depend of Gods will 1 204a b It was by Gods sufferaunce why 1 187 b It was voluntarie 1 205b The miserable Fall of Priamus described 1 158 b Of Solomon 3 268 b 269a Of the godly temporall and hath an happie issue 1 211 a Fast The Fast of a manichie and a Christian compared 3 353 b The exercise of them that vse it truely 3 248b A religious Fast defined with al the causes thereof 3 248 b Of proclaiming a publike Fast and sanctifying it 3 249a Fastes Of the foure quarterly Fastes called Ember dayes 3 251 b What the Councels and Apostolicall Canons haue decreed touching publike Fastes 3 252 a Fastes abused touching yâ— choise of meates 3 253 a Abused as touching the space of time 3 252 b What verie heretiks haue thought of the superstitions kind 3 251 b Of the Ethnikes religions Fastes 3 249 b 250 a. Of the Encratistes and Montanistes 3 170 a Fasting Diuerse kindes of Fasting in Lent 3 171a Auailable to cast out diuels 4 130 ab None betweene Easter and Pentecost why 4 45 a Iewish in the time of the lawe 3 171 a 252 b 253 a 247 a 249 b Certaine times and dayes appointed for it 3 172 a To what ende it was ordained the continuance thereof 3 171a In what cases the Church the Magistrate may sometime bring it in 3 173 ab Whether a holinesse consist therein 3 255 ab Whereupon rose Fasting vppon the sabboth day 3 173 b On Thursday and Friday 4 45 a Whether soules are deliuered out of Purgatorie thereby 3 255 b For other mens sake beside our own 3 248 b Whether it be a part of satisfaction 3 255 b What hath beene thought touching diuerse dayes for it 3 250 b 251a Ouermuch attributed thereunto 3 255 a Commended in the new TestameÌ„t 3 250 ab Whether wee shoulde imitate Christ therein 3 254 ab 256 a 252 ab 273 ab Whether men may consume themselues therewith 3 257 b Diuerse formes thereof vsed of the fathers 3 253b What kinde is commended and the commodities thereof 3 247 b 248 a What faults are to be auoided therein 3 250 b Abused by mens misdemeanour at Shrofetide 3 255 b Who was the first that wrote lawes thereof 3 254a A distinction thereof 3 247 b 248 a That it is thirstie why 3 247 b Diuerse causes for the which publike Fasting must be vsed 3 252 a Religious Fasting distinguished 3 248 b This kinde of diuels is cast out onely by Fasting and prayer expounded 3 250 b Fastings A distinction of prayers and Fastings 3 193 a What do please God and why 3 248 b Whether being rightlie commaunded by Princes they are to bee obeyed 3 252 a Howe they are said to be free or not free 3 252 b To what end the Papists inioyned them 3 224 ab Brought in without measure 3 250 b Father The power of a Father defined 2 431 b It is not a name vsurped or challenged of men 2 381 a Howe much the ciuill Lawes esteemed his authoritie 2 432 a 436a His duetie to his children notablie set downe 3 259 a What we are taught by calling God Father 3 81 b Christ is no where in the Gospel called so 2 381 a Whether a sonne placed as a Magistrate ought to giue place to his Father being a priuate man â— 377 b Fathers in the time of the Lawe Causes of the long life of the Fathers 1 126 b 127 a Where they were before Christs ascension 4 104 a Why it was so long before they did beget children 1 127 b Howe they were perfect hauing so many imperfections among them 2 425 ab They are not to be followed in all pointes 2 148b Howe we and they are both in one stocke and roote 4 101 b They as well as we were iustified by faith onlie 2 5â—4a b They entred into couenant with God for their posteritie 2 585 a Howe they did eate the flesh of Christ he being not then borne â— this concerneth the Sacrament 2 58â— b Whether they were ignorant of Christ c. 3 339 b 340 341. It is prooued that they wanted not Gods spirit 2 592 b 593a Chrysostomes error in diuerse points touching them and vs. 2 593 b 594 a They had both temporall and eternall felicitie promised them 2 592 a 593 b They are called litle ones and seruants and why 2 595b They and â—e haue one saluatioÌ„ 3 336 b 340 a Fathers according to the flesh Howe Christs words are to be meant in forbidding vs to be called Fathers vpon earth 2 380 b 381 a Howe God punisheth the sins of the Fathers vpon the children 2 236 b ¶ Looke Punish Sinnes Fathers of the Church The Fathers at contradiction with themselues 3 151 b 250 b 251 a 183 ab 2 380 b 381 a 4 49 a 50 b 51 ab 102 a Howe we must interprete all their sentences 3 151 b What they say of Iepthas vow 3 183 ab 200 a 1 4. 3 b Whether wee must alwayes iudge of the scriptures by them 4 50b 51 a Rules for the vnderstaÌ„ding of theÌ„ speaking of the Eucharist 4 172 b 173a b 174 a How they are said to be spirituall 4 53 a They doe erre 4 50 a 72 b 3 149 a 243. 244. The inconstancie of certaine of them the schoolemeÌ„ 1 67 a How Pighius esteemeth of them is shewed by similitudes 2 229 a In what cases they are to bee receiued 4 49 a The most auncient were not subiect to the Romane bishop 4 80 a No appeale from the scriptures to them admitted 4 48 b 49 ab They extenuate the sacraments of the old lawe 4 102 a What they haue saide touching the choise of meates â— 170a b What they meant by the word sacrifice 4 19 a If Peter erred much more they and why 1 44 a Whether they are to bee allowed when they all agree 4 50b The later the corrupter 2 434 b In what respect they are to be reiected 4 54 a Why the aduersaries sticke so close to them 4 52 a Which of them taught superstitions 3 240 b The greater number of them graunt that there is a purgatorie 3 243 b A rule as touching their writing 3 158 a A rule for reading of them 3 362 a 2 229 a Fatherhood Two kindes of Paternitie or Fatherhood in the sonne and the father 2 377 b 378 a All Fatherhood dependeth of Christ and who deserue not that title 2 381a Fault By what things a Fault is aggrauated or lightened 4 300b What
kinde of ignorance excuseth a Fault 4 301 a Faultes What we are to doe when wee see the Faultes of our neighbour 4 259 b Looke Offenses Fauour In what case wee be if we bee not perswaded of Gods Fauour 4 142. It is prooued that Gods grace is the Fauour which hee beareth vs. 3 49 b The difference betweene Fauour loue and charitie 2 558a Fe. Feare Feare defined 3 271a and diuided 3 65a b Fiue kindes thereof mentioned of the schoolemen 3 66a The affect of the same how it worketh in the heart 2 411 ab It flieth an euill thing which is harde to bee shunned 2 410a A true distinction betweene seruile and a childlike 3 66 a What is in the saintes whiles they bee aliue 3 67 a Whether the adopted be deliuered from all kinde thereof 3 65 a Of damnation and how it worketh ◠64 ab Without faith 3 67b 66b Remedies against an euil Feare 3. 69 a What manner of one Christes was 3 66b 67 a How perfect charitie casteth it out 3 67 b 65 a 290 b 291 a Whether seruile Feare be vnprofitable 3 65 b Of Feare comming of an euill conscience 3 69a Why white wee liue here wee cannot shake off all Feare 3 64 b It hath respect to many kinds of euils 3 67 b Paules exhortation therto is not vnprofitable 3 64 ab Howe farre foorth faith and it doe agree 3 64a Of an euill Feare and whereof it springeth 3 69 a Whether seruile Feare prepareth vnto iustification 3 115 a What maner of Feare is in the saintes departed 3 6◠a Howe faith and it are coupled together 3 66 b Howe it can abide and yet be driuen out 3 65 b In whom it is neuer separated from faith 3 66ab What the Feare of God signifieth in the Hebrue phrase 1 6 b Howe great a dignitie it is to Feare God 2 259b Howe Feare may bee godly and vngodly 3 184a How a seruile Feare may be called profitable 3 115 b Whether Ieptha was driuen by a godly Feare to sacrifice his daughter 3 184a With Feare trembling worke your saluation expoūded 3 117 a Fearefull Who is Fearefull and the nature of such a one 3 271 a Feastes Of three principal Feastes yeerely celebrated of the Iewes the meaning of them 2 376 ab Feasting Of preposterous Feasting 3 269 b Feete The washing of Feete and what it signified 4 211 ab ¶ Looke Ceremonies Fellowship Fellowship distinguished 4 58 b The Fellowship of the Church is compounded 4 60 b ¶ Looke Communion and societie Felicitie ciuill or naturall Aristotles definition of Felicitie 2 257 b 1 132 a Actiue contemplatiue which the most excellēt 2 301 a The miserable fall of Priamus from it 1 158 b Principles thereof and principles of miserie 1 166 ab Solons sentence touching the same not to be had in this life assented vnto of Diuines 1 166 a Whether aduersities doe beautifie or blemish it 1 163 b 164 a Onely Iob recouered it being lost 1 165 b Whether God be the cause therof according to Aristotle the Peripatetickes 1 154 ab 157 b Pouertie is no let thereunto and how that is prooued 1 149 a It may be retained in extreme torments of Phalaris bull say the Stoikes ◠163 b Friendship is necessarie thereunto and why 1 148 b False and true causes thereof 3 113 a What kind of men haue a hard Felicitie as Eustratius saith 1 149 b The aunswere of some why it is obtained but of fewe the same being so common 1 155b Store of good children required thereunto 1 148 a Who be excluded from it according to Aristotle 1 155 ab Vnto whome calamities are no hinderances touching the same 1 158 a Fortune bringeth it not to orth and why ◠156 b What the holie Scriptures determine touching vertue belonging thereunto 1 153 ab Whether it is to bee had in our life time or not vntill our death 1 158 b 159. all 1 160 a Vnto what actions it doeth belong 1 146 a Aristotles conditionall argument that it commeth of God 1 154 ab The meanes which he speaketh of to attaine it are commaunded vs in Scriptures 1 157 b Hee reckeneth vp fiue causes thereof which be reduced to two 1 154 a He excludeth God and fortune from the causes thereof howe 1 156 b 157a Why he remooueth fortune therefrom 1 156 ab Howe his definition thereof agreeth with the holie scriptures 1 132 ab That which hee treateth of is but politike or ciuill 1 149 b Strong reasons proouing that it springeth not from fortune 1 157 a Whether a man may returne from his present miseries to his former Felicitie 1 165 b Of the Felicitie of man in this life and in what things the same consisteth 1 125 a It must not be sought from accidental causes and why 1 161 a Two hundred fowre score and eight opinions might bee reckened of the same 1 133 a Their absurditie that make it depend vpon fortune 1 161 a No disagreement about the name thereof but about the thing it selfe 1 132 a Whether all pleasures haue fellowshippe therewith 1 140 b Honour is not felicitie and wherein it concurreth concurreth not with it 1 141 b 142 a c. The opinions of Philosophees touching the same distinguished 1 132 b The cause why there arose so manie so variable opinions thereof 1 133 ab By what actions it may be altered and chaunged 1 163 b The meanes whereby GOD doth giue it as Philosophers say 1 155 a An obiection that the most perfect action must not bee accounted for it 1 151 a What the Scriptures determine touching the outward things belonging thereunto 1 148 b 149 ab Calamities hinder it not prooued by scripture 1 153 b What Felicitie Epicurus ascribed vnto God 1 13 a Beautie required to Felicitie and what Aristotle meaneth by beautie in that place 1 147 b Nobilitie required therunto and why 1 148 a It is a diuine thing by what three principall means it may be obtained that the same is common to all men 1 155 ab 156 a Solons sentence to Cresus boasting of his Felicitie 1 158 b Children may attaine Felicitie prooued by Scriptures 1 157 b 158 a Who are borne vnapt thereto 3 30 b Theophrastus against the Stoikes that it cannot be in torments 1 153 a All kinde of pleasure is not secluded from it and why 1 134 a How it may be adorned and also blemished and by what meanes 1 163 a Great prosperitie encreaseth it in the blessed 1 162 b Howe it can be the cause of vertues and yet be produced of them 1 162 a Whether it would haue neede of goods farre inferior vnto it 1 147 a Contemplation a great part thereof 1 5 a 149 b Being an action it cannot happen to men in death 1 159 a It is the most excellent end 1 4 a Why it dependeth vpon wisedome as saith Cicero 1 160 b Outward goods
Lawmakers made God to be the author of their lawes as how 2 280 a It greatly auaileth them because of giuing punishments and rewards to know what is doone voluntarie and not voluntarie 2 281 a Le. League What a League is and by what signes it is expressed 2 582 b How the olde and new differ and agrée 2 583 ab Against their errour which affirme that the olde had promises temporall onely 2 584 b By what names the League hath béene called 2 587 b Howe it is deuided into the olde and newe 2 58â— a Whether it bee lawfull to make a League with Infidels 4 294 b 295 a Lent Why Lent was instituted and how it is now kept 3 179 b When it beganne 3 254 a Why the father 's ordeined it 3 254 b Against Christian libertie 3 255 a Gregories opinion of eating flesh in Lent 3 171b Diuers kindes of fasting therein 3 â—7 a Whether fasting therein be polluted by matrimonie 3 255 b Whether sutes of lawe must bee forborne in Lent 3 255 b Letters Thamus king of Aegypt his opinion of Letters 1 52 a Li. Liberall Howe a poore man may be Liberall 151 b Disproued 1 152a Liberalitie Of the bountifull Liberalitie of God towardes men 2 497 b 498 a Libertie Wherein Christian Libertie consisteth 4 208 b The abuse thereof 3 164 b Howe it must be kept 3 164 b Touching meates 3 167 b What things are alleadged against it 3 168 b The institution of Lent against it 3 255 a What Liberty wee must attribute vnto God 3 17 a We must not so defende mans that we spoile God of his 3 16 b Against that of contracting matrimonie and of the libertie of the spirite 2 435 a 436 a Thrée sortes of Libertie in man noted by Bernarde 1 199 b Of the Libertie of the Godlie and vngodlie and of our libertie in heauen 2 271 a Why the Libertie of the godlie to doe good workes is not perfect 2 270 b What the heathen haue doone for preseruation of their Libertie 3 277 ab Licence Salomons Licence for carying horses out of Aegypt 4 317 a 318 ab Licences Popish Licence for eating certeyne kinde of meats 3 171 b Disalowed 3 174 a ¶ Looke Dispensations Lie The definition of a Lie out of Augustine 2 543 b In what respect it is most shamefull 2 318 a Who are to be excused from it 2 545 a Inconueniences depending thereuppon 2 544 a In what hard cases some holde opinion it is lawfull 2 284 a What kinde is most heynous 2 544 a Whether it bee lawfull to Lie for the sauing of our neighbours life 2 546 b Whether such a one be voluntarie or not voluntarie 2 282 a Whether for modestie take it bee lawfull to Lie 2 547 ab Whether God did Lie in saying that hee will not giue that which hee will giue 3 301 b God doeth not Lie when he threateneth thinges which afterwardes come not passe 1 110 a It is harder for God to make a Lie than to frame a bodie 1 116 a A Lie is wicked and must be shunned 2 543 b Alwaies ioyned with a minde to deceiue 1 88 b An officious or seruiceable Lie defined 2 539 b Whether it bee sinne 2 544 a Of two euils in a pernitious Lie 2 544 a We must not Lie for modestie sake 2 543 a Howe it differreth from a trueth and of thrée thinges incident to a Lie 2 543 b Euerie thing that is feigned is not a Lie prooued 1 113 b Plato helde opinion that for common commoditie sake it is lawfull to Lie 1 77 b A sporting Lie is scarse to be counted a lie 2 544 a He that speaketh lesse of himselfe than hee hath doeth not Lie 2 543 a Of Abrahams Lie who said that his wife was his sister 2 545 b 546 a 281 b Of Iacob of Paul and others 2 546 a 547. 548 Of the Hebrue Midwiues and of Rahab 2 545 b Of Dauid in a case of danger 3 292 b Of Iehu whether it were officious lawful 2 539 b Of Constantine the great and Iulian the Apostata 2 54a Of a Lie which in talke hath a supposition or condition ioyned therewith and why it is not so blameable as a lye made in arguments which be absolute and without exception 1 110 b Lies Thrée sortes of Lies and of their diuerse endes 2 543 b Howe speeches that séeme to bee Lies are to be considered 2 548 a Why signes and wonders be called Lies as sayeth Augustine 1 6â— a Of certeine Lies which he counteth prophesies 2 546 a The Papistes speake many Lies in their masse 2 318 a Whether the hyperbolical spéeches vsed in scriptures be Lies or of the nature of Lies 2 545 a How these wordes God will destroy all those that speake Lies are meant 2 544 b Life temporall The Life of man full of alterations read the place it is notable 1 158 a The shortnesse thereof described 3 369 b But a weeke 4 109 b Whether for sauing therof it be lawfull to lye 2 546 b 547 a It appeareth first chiefely in the nostrels 1 121b Of three things that men desire therein 4 142. Why this of ours was so shortened and brought to fourscore yeres 1 126 b 127 a The long Life of the fathers and the causes of the same 1 126 b 127 a What the holie Scripture determineth touching mans chiefe good in this Life the life to come 1 5 b Life of two sortes both which death tooke away 2 247 b The trée of Life was a remedie against olde age and the cause of the same 2 246 b What Life plants and herbs haue 4 22 b Life of thrée sortes delightfull ciuil and contemplatiue and why men seeke diuerse kindes of life 1 133 b The right vse of actiue and a life contemplatiue 1 150 ab The meaning of these wordes He that will finde his Life shal loose it 2 638 b Life eternall Why eternall Life is called grace 3 53 b 54 a How it is alreadie begunne in vs. 3 130 b Whether it be obteined by workes 3 52 b 53 ab 55 b 56 a By what reason it would seeme that it were of dutie 3 54 a Referred vnto two good things 2 638 a Howe it is begunne in vs in his life 2 639 b How it may be the stipend of righteousnes 3 54 a 120 a Whether spéech shal be abolished then 3 393a Curious questions touching the same 3 392 b 393 a The difference betwéene To Liue and to liue well 1 139 b Light All manner of Light doth not giue heate 3 397 a Of the great Light ioyned with the diuine wisedome 4 27 a Light and splendent brightnesse one of the properties of our resurrection 3 358 b Lights Two great Lightes feined in the Church by the Papistes 4 246 b Why Lightes were vsed in temples in the primitiue Church 4 127 b Lo. Loadstone The power of the Loadstone 1 77 b Logike Of Logike
faults 4 259 b Nemesis A definition of Nemesis called of some indignation 2 413 a A difference betweene it and crueltie 3 21 b We must seldome giue place thereto and why 2 413 b The obiects of that affect 2 413 b It is a meane betwéene enuie mercie 2 413 b The agreement difference betweene mercie Nemesis 2 413 b It is in the iust godly 2 413 a ¶ Looke Affects Ni. Night The Night diuided into foure watches 3 256 a ¶ Looke VVatches Nilus Nilus thought to be one of the riuers of Paradise 1 126 a A very old ruier and of the vncerteine originall thereof 1 126 a Nimblenesse Of the Nimblenesse of our bodies at our resurrection 3 359 a ¶ Look Resurrection No. Nobilitie Wherein Nobilitie consisteth 4 311 b 312 a 313a The lack therof is no hinderance vnto felicitie 1 149 a Required thereto and why 1 148 a In what estimation the people of God had their Nobilitie 1 148 b 4 312 ab Arguments against Nobilitie by birth 4 312 b 313 a Vnto whome Christes Nobilitie is communicated 4 313 b Number A Number definite or certeine put for a number indefinite or vncertein 3 358b 3â—2b 396 b 2 237 a Of the Number of seuen and how the same compriseth all former numbers 1 3 a and betokeneth a complete number 2 362 b Numbers Why error may séeme to be committed in Numbers 1 51 b Ob. Obedience Obedience is the chiefe fruite of faith 1 70 b In what respects it is to be done to Princes 4 285 a To God it is not condicionall but to man it is 2 342 b Why it is better than sacrifice 4 44 ab 45 a Of Obedience to a wicked King 4 35 b Obedience of two sorts 3 175 b Whether we ought by rewards to be moued to the Obedience of God 2 573 a Wherein the Obedience of Pope Gregorie to the Emperour Mauricius is blamed 2 327 a An example of Obedience to the magistrate in the Iewes 4 226 b Howe farre foorth it is to bee perfourmed of the inferiour powers to the superiour powers 2 326 b Proofes that perfect Obedience may be doone vnto God 2 562 a By an Obedience begunne wee obey Gods lawes 3 50 a It is in the regenerate thereof Reade 2 242 a 562 ab 569 a 570. 3 47b 113. 236 b Obiectes Of certeintie as touching Obiectes and subiectes 3 84 a In all artes the Obiectes are before the science 4 246 a Howe by Obiectes actions are knowen 4 320 b Oblations Thrée manner of vses of the Oblations of communicants 4 218. What Arrius thought of Oblations for the deade 3 251 b ¶ Looke Offeringes and Sacrifices Obliuion Platoes opinion of Obliuion and the hurtes which it bringeth 1 53 b ¶ Looke Forgetfulnesse Oc. Occasion Wherein cause and Occasion doe differ 2 516 a 509 b 510 a Two sorts therof the one giuen the other taken 2 516 a 1 185 a Occasions Occasions be not remote causes but immediate which stirre vp our desires 1 196. Aeschylus the Poet excused in saying that God if hee will destroy and take away any giueth the causes and Occasions 1 198 a What the ciuill lawes determine touching them 2 515 b 516 a What great account God made of them 2 515b Examples of Occasions of sinning 1 185 a Howe God offereth such 1 184 b 185 a Good thinges vnto the wicked are Occasions of sinning as how 1 185 a Of. Offende Howe to behaue our selues towards our brethren when they Offende vs. 3 387 a If thine eye Offende thée c. expounded 2 88 a Offenders Whether Magistrates may let Offenders passe vnpunished 4 248. 249. 250. 251. 252. 353. 254 255. 256. 257. c. Whether to be executed with death 4 291 a Released in the holy weake of Easter 4 263 b Causes for the which they are not presently to bee executed 4 257 b Thrée kindes of Death appointed in Gods lawe for them 2 414. Tryed verie straungely in some places 4 309 b How their repentaÌ„ce might be prouided for 4 250 b Against what offenders the Church and ciuill power is to execute iustice 2 414ab Offence What Scandalum or Offence is 3 163 a Of two sorts the one giueÌ„ the other taken 2 516 a 1 185 a 3 163 b Of life of doctrine 3 163 a Doone against the weake three maner of wayes against Christ 3 16â—a In what crimes the will is estâ—…med as the Offence 2 385 b 386 a In what thinges we must passe not passe for offence 3 166 b 167 a Howe Christ is saide to bee a worke of Offence 3 163 b Offences What Offences must be auoyded 3 163 b 2 321 a Offences compared and their difference and more or lesse heynousnesse 2 553 ab Offeringes What Offeringes wee must bring vnto God 3 176 a Dooue at the Lords supper 4 19 a Frée will Offeringes of the Iewes 4 220 b What was méete to bee obserued therein 4 215 a ¶ Looke Sacrifices Office What wee must haue respect vnto in committing an Office vnto anie man 3 20 b That it is lawfull for Christian godlie men to beare Office 4 276 b Offices What personall Offices bee 4 34 a For thrée causes men were ledde to take Offices saith Plato 4 23 ab Whether two Offices may be excuted by one man 4 327 b why not 4 286 b Om. Omen Of forespeaking or foretelling called Omen 1 61a Omen is so called as it were Oremen saith Festus and why 1 62 a ¶ Looke foretelling Oi Oile The ceremonie of Oile vsed in elections what it signified 4 14 a Of healing the sicke 3 211 ab Papistical and of their vnction 2 606 a Solemnitie vsed at the making thereof 4 139 a Two sortes of the same in their Popish religion 4 15 a Added to Baptisme and why 4 127 a The superstitious vse thereof to sundrie purposes 4 15 b Of the holie Oile of S. Remigins 4 15 a On. One In the Hebrewe tongue One signifieth the first proofes 2 375 b 376. â— The Hebrew Phrase These thrée be vnto One maketh not for the Arrians against the Trinitie 1 105 b 106 a Onelie Of the worde Onelie in the doctrine of faith institution 3 154 b 155 a Op. Opinion The nature of Opinion 3 234 b It is doubtfull 3 57 b The difference betweene it and faith 3 69 b 2 296b What affects doe accompanie it 2 405 b Aristotles proofe that it is of all kinde of things yea of things eternall 2 296 b Wherein it and knowledge doe differ 2. 296 a That no kinde thereof is all one with choise 2 297 a Defined 2 296 a It is a qualitie 2 297 a Neither euill nor good and why 2 296 b 297 a Of what things it is not neither hath to doe 2 296 b A reason to prooue that it is choise and the same answered 2 296 b 297 a No antiquitie of Opinion can prescribe against the trueth 3 244 a
punishment of him that sinneth 1 190 a That which in it owne nature is Sinne is neuer attributed vnto God in scripture 2 411 b Bernarde assigneth thrée degrées of men the first that cannot Sinne the seconde that cannot but sinne the thirde in whome sinne remaineth but raigneth not 1 198 a The cause of mans Sinne is the will or fréewill of our first parents and how 1 205 b A knowledge thereof hauing not his proper end is sinne 2 265 a That of the damned is of necessitie and yet sinne neuerthelesse 1 198 ab Corruption is no naturall effect of it as Pighius saith 2 220 a Sometime there is none powred from the next parentes into the children originall excepted prooued 2 240 a That God doeth not onely permitte it but also willeth it and how 1 201 b 203. all The etymologie of the worde as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chataa 2 241 b 242 a Howe it is sayde to bee a thing voluntarie and not voluntarie in vs. 1 195 a The diuell is the cause thereof but not the proper absolute cause 1 184 b The scripture sayth that it had his first beginning from the woman howe then began it at Adam 2 242 b The guiltinesse thereof is taken away after regeneration and those things which remaine are not imputed vnto vs to our destruction 2 233b Sinne is committed through want of saith 3 70 b Man could of his owne nature haue had the cause of it in himselfe though the diuell had not reuolted from God 1 184 b How it is meant that it beganne first at the diuill 2 242 b 243 a Whether in willing against Gods will it maie bee committed oâ— nor examine that place 1 204 b 205 a How Zuinglius is be to vnderstoode that men are otherwhiles by Gods prouidence prouoked vnto it 1 186 a Sinne against the holie Ghost Of Sinne against the holy Ghost 3 239 a Irremissible 2 628 a 3 206 b 207 a Not apparently knowen 4 59 a What Sinne is called actuall and from whence it springeth 2 272 b Whether the punishment remaine after the Sinne remitted 3 237 a 221 a 224 a Howe Sinne is saide to be the punishment of sinne 1 190 a Sinnes Howe Sinnes doe depend on gods prouidente 1 173 b Sinnes are punishments of sinnes 3 â— a b 286 a 26 a 23 a 22 b â—2 a 2 49â— b 493 b 1 2â—6 a 197 b 198 a 2 273 ab God vseth them to their appointed endes and how 3 41 b 42 a All Sinnes are comprehended vnder the name of Infidelitie 3 153 b Remedies for the woundes of them 3 235 b God euen out of them picketh notable commodities 3 186 a Wée must bewaile others and our owne 3 246 b Sinnes doe serue both to predestination and reprobation 3 34 a They must not be measured by space of â—ime as some say 2 539b 540 a No man can confesse all that hée hath doone and why 3 219 b Of what Sinnes wee must repent vs. â—4 204 b Of taking delight in Sinnes and that the godly maie do â—o somtimes 2 559 ab Whose Sinnes are visited vnto the thirde fourth generation whose are not 2 362 b 362 a God punisheth some for others Sinnes 2 363 b 364 a Of Sinnes doone against the first table and the seconde 2 553 b 554 a Sinnes the causes of all our afflictions 3 129 b Difference of them is to be made by the worde of God 2 553 b Whether Sinnes maie so please vs as of them we shoulde take delight 2 559 a All Sinnes are alike 3 141 a 2 555 a 247 b 32â— ab 264 a Howe they are saide to be more or lesse gréeuous 2 553 b 554a Some grosse and some moraliâ—e good 2 559 a Manifest Sinnes and secrete note the doctrine 2 533 a 562 b The weightinesse of Sinnes is to be considered by their obiectes 2 530 a Sinnes not necessarilie linked together as vertues be 2 555 a The grosser perteine to discipline 2 551 b Sinnes of committing and omitting 2 246 b Wee must neuer be lead or driuen to commit Sinnes 2 292 a From what fountaines wee must séeâ—e the causes of them and say them not vpon God 2 27â— a What bee voluntarie as the Scripture determineth 2 293 a Mingled euen with our good workes 3 54 b Thrée degrées of them that be remissible 2 272 b An examination of doctrine which openeth a wide window vnto them 2 264 ab Mens Sinnes compared vnto pitch and how 2 313 a That all haue their weight and from whence 2 322 a God is not properlie saide to reward Sins 2 263b The regenerate maie absteine from the grosser sort 2 274 ab A briefe summe of the thinges which God by his prouidence and gouernment doeth about Sinnes 1 206 b Why they that bee iustified doe still pray for their Sinnes 2 266 a We maie not excuse them by Gods predestination 3 â— a 41 b 42 a How God is after a sort saide to wil them 3 22 ab Howe and in what sort God is the cause of them 3 11 a Sinnes foreséene are not the cause of reprobatioÌ„ 3 12. How they are comprehended vnder reprobation 3 24 ab They deserue punishmeÌ„ts one good workes no rewards and why 1 209 a Young infantes whiles they bee yet sucking doe commit Sinnes 2 224 b Whether Sinnes be the cause of reprobation 3 13a They are â—uried before Gods tribunall seate and how 2 620 b 621 a That the verie actions of Sinnes that is the subiectes of sinnes are of God 1 204 a God directeth them to the performaunce of his counsels and howe 1 206 a An absurditie as some thinke that the latter men shoulde be more miserable thaÌ„ the former insomuch as they should leaue the Sinnes as well of Adam as of all their forefathers two wayes aunswered 2 24â— b 241 a The iustice of God must not bée blamed if the fathers Sinnes be powred into the children 2 240 a How priuate become publike 4 58 a God vseth them of the wicked euen to a good purpose as how 1 199 a Parents must liue purely that their procreation be not partakers of their Sinnes 2 240 a M. Bucers opinion that priuate are deriued from the parents vnto the children and how he must be vnderstoode 2 241 a Some proper and of our owne may be two wayes vnderstoode 2 229 a Priuate Sinnes of the parents deriued to the children are not of necessarie but contingent 2 241 a In considering of them what we must inquire and by what balance we must weigh it 2 239 b That those in parents as the schoolemen say doe not onely corrupt the minde of their children 2 241 a Augustine saieth that those of the next parents are communicated with the children proued 2 239 b 240 a How they do seruice vnto God prooued by similitudes 1 182 a How it commeth to passe that God imputeth not some vnto vs. 2 247 b
the heart whereby hée was hated 1 196 a ¶ Looke Conuersion Ty. Tyrannie Tyrannie must bee abidden 4 329 b By godly men 4 328 ab God deliuered his people thrée manner of wayes from it 4 329 a For the escaping thereof Cato killed himselfe 2 393 ab The Tyrannie of Athalia and of her deposing 4 325 b 326 ab The state of Rome when it was subiect to Tyrannie 4 61 a Tyrant The worde Tyrant taken as well in good part as in bad 4 328 b The course of such a ones life and death described 3 352 b Tyrantes Whether it bee lawfull to cursse Tyrantes 2 405 a Good Princes succéeded them 4 228 a How God cutteth off such before their purposes ended 3 285 ab Whether a godlie man maie vse their helpe 4 228 ab In what causes they are not to bée obeied 2 316 a The cause why they doe gouerne 4 228 a The crueltie of certaine specified and their end 2 414 b 415 a They reigne by the wil of God 4 329 b How they may be saide not to reigne of God 4 228 b 229 a Why how and to what ende God suffereth them to prosper and increase 4 330 ab Why they doe so rage against the godlie the gospell 4 330. How rashlie they deale with their subiectes in publishing lawes for them 1 177 a Whether they when they haue gotten a kingdome are to be deposed by their people 4 325 a 326 ab Their rule must bee suffered of the godlie 4 328 b They be instruments of gods prouidence and how 1 172 a Alwaies against God and that wee should not feare them and why 1 131 b If they were not there would be no patience nor vertue of Martyrs 1 172 b Tythes By what lawe Tythes are nowe paide and receiued 4 236 a In old time they perteined vnto ceremonies 4 236 a The paying of them now is no more a ceremonie 4 236 a What is prooued by Abrahams paying of Tythes to Melchisdech 4 229 b 235 b 236 a Tything A custome of Tything souldiers in case of offence 2 365 a Va. Vaineglorie A bréefe storie noting the Vaine-glorie of Iulian the Apostata 2 383 a A fault wherewith the Romanes were infected 2 394 a ¶ Looke Ambition Valiantnesse Of true Valiantnesse the same defined c. 3 270 b 271. 272. Vanitie Vanitie after the opinion of Ambrose taken for mortalitie 2 252 a Howe Angels maie be vnderstoode to be subiect thereunto 2 249 b Howe by sinne all thinges are subiect vnto it a notable place 2 247 b 248 a And why 1 4 a Vb. Vbiquistes The error of the Vbiquistes 3 373 b 363 a They are against them selues 3 359 a Vbiquitie Vbiquitie of blessed soules proued 1 74 b Of a natural body prooued 4 154b 155 a Disprooued 1 74 b 75 b â— 364 b Of Christes naturall bodie disproued 3 363 ab 359 ab 1 74 b 2 611 b 189 b 190. 191. 192. 193a Graunted onely to the diuine nature 4 145. 3 373 b 2 603 b The Vbiquitie of the holy Ghost prooueth him to be God 1 104 b Ve. Vengeance Wrath taken in Scripture for Vengeance 3 388 b Whether it be lawfull to pray for it to light vppon men 2 398 a Examples of Gods Vengeance taken for abusing of his seruantes and seruice 2 386 b Verities The Papistes vnwritten Verities are not to bee beléeued 3 58 a Verses The originall and vse of Verses or méeter 3 311 b 312 a The difference betwéene diuine and humane 3 309 a Against them that be lewd and vnchast 3 312a Marriage Verses 3 312 a Vertue Vertue is not the chéefest good disprooued by Aristotle and others 1 150 b 152 a 146b An obiection that the action therof is in the mind 1 151 b disprooued The intent thereof and to what ende it laboureth 1 157 ab Vertue is not a habit and that it maie be in the subiect without the action thereof prooued 1 150 b 151 ab What the holie Scriptures determine touching it to belong vnto felicitie 1 153 ab Defined 3 258 b 2 384 b 385 a Howe one communicateth with another 3 86 b Whereby it commeth that it doeth shine in calamities 1 164 a Why vices doe suffice vnto miserie but not Vertue vnto felicitie 1 165 a The Stoikes opinion that it doeth euermore accompanie felicitie ouerthrowen 1 152 b 153 a They reposed not themselues in it alone touching felicitie 1 152b Action and it distinguished one from an other and the reason why 1 151 a Nothing more firme and constant than the actions thereof 1 161 ab Howe it is farre from religion 1 152 b 153 a It maie bee with them that sléepe and that bee in miserie 1 146 b Whether at any time honour be seuered from it or alwaies therewith 1 142 b 143 a king Edwarde the sixt a most excellent paterne thereof 1 53 a Against the Stoikes which say that men by nature are made vnto it but corrupted by others examples 1 55 ab Possidonius reprooueth such as say that men by nature were made apt vnto Vertue but wrested from it by pleasure 1 55 b Vertues Honour is not indéede the rewarde of Vertues 2 381b 382 a What the end of good men and the ende thereof is 2 381 b Excellent ones accompanied with sinne 2 555 ab 556 a Sciences and they of the parentes are not deriued into their issue 2 243 b No not the holiest man of all hath most perfectly loued them all prooued 2 242 a Why the Vertues of the Ethnicks were no true vertues 3 122 b Why there maie sooner happen a forgetfulnesse of sciences than of them 1 161 b Why true ones do not easily turne vnto vices 1 165 a Images of them painted out and in what manner 2 341 b Vnto what kind vices are not repugnant 3 341 b Whom Aristotle iudgeth â—napt to receiue them 1 54 b Whether the Ethnikes goodly shew of them please God 3 299 a How the godlie doe esteeme and thinke of theirs 2 383 a Howe felicitie can be the cause of them and yet bée produced of them 1 162 a Which morall ones be most stedfast and immoueable 1 162 a Whether Princes can ingender ciuill ones in their peoples mindes 4 36 a Aristotle disproued in saying that sciences are easilier forgotten than they 1 162 a graffed in man by nature 1 125 a An obiection of Plato that they cannot bee taught 1 57 ab Naturall are testimonies of our calamities 1 1 b What is and is not required of vs to the obteyning of them 1 56 a Wherein they and vices are one and the same and wherein they differ 1 95 a Why they are to bee praysed and vices dispraised in men 1 56 b After what actions the actions of them doe followe 1 4 b Three thinges saith Plutarch are necessarie for men to bee made perfect in ciuill manners and Vertues 1 57 a Vessels When the golden Vessels in Temples began 4
Circumcision and what it signified 150 a Baptisme and it be all one and how 150 a Collects and the reason of those praiers and their name 136 a Commandement which is the soule of all the rest 102 b 103 a The first and last obserued of none 167 b Commandements of God must be distinguished and how 160 b Foure in the first table and which they be 165 a Six in the second and what they be 165 a Why some are affirmatiue and some negatiue 169 b What we haue to note in the contents of the ten 164 b The coniunction of them 165 a The substance of them 164 a b Thrée kinds of actions handled in them 164 b What we must doo when two contrarie méet which cannot be performed both at once 166 a b 71 a b 72 a Commings of Christ in the scripture onelie two 231 b Common-weale and what kind of rule were good therein 163 a Platos imagined 52 a Communion or coniunction of vs with Christ 105 b 97 a What opinion Cyril held thereof 106 b The instruments or knots of the same 98 a Of the beginning and ending thereof 106 a Signes and tokens of it 98 a Distances of places hinder it not 97 b Of the Communion of the parts or members of the bodie 97 b Communion in the morning a deuise of man 119 b 120 a ¶ Looke Eucharist Concubines of the patriarchs were their wiues 152 a Concupiscence of two kinds recited in the last precept of the lawe 165 a Confession of sinnes both to God and men allowed 157 a Thrée maner of waies in the sacrifices 170 a How flight in persecution is a kind thereof 70 a Auricular must not be taken out of the church 170 a Coniunction of vs with Christ in the Eucharist 140 b 141 a b 106 a b 184 a b 220 a b 124 a b Disagréement touching the same 97 a Whether it be doon by Christ or by faith 126. How it is increased in Christ 124 b 125. 126 a 127 a A certeine kind common to all men in generall 105 b That the weakenesse of faith letteth it not 126 a Of the members of the church 139 a b 140 a b Of Christs humanitie and diuinitie 3 a b. Coniunctions two which we haue with Christ 97 a Conscience cléere a great comfort 112 b We must doo nothing against it 122 a b. Consecration is a sacramentall thing 242 b The force therof speciallie in the Eucharist 138 b 239 a When and how that of the bread in the Eucharist was made 212 a Consequent denied by denieng of the antecedent 130 b 131 a Constancie in persecution for true religion exhorted Read the 47. epistle beginning at pag. 139 Renewed in the godlie 145 b Consubstantiation of Luther and Brentius 153 b Contempt of Christ 3 b Contraries cannot be togither in one subiect at once 204 a b 205 a b. Contrition and how it is not effectuall to the remission of sinnes 157 a Controuersies about the vnderstanding of scriptures 187 a Conuersion and whether it be by compulsion 111 b 112 a 119 b Touching the power of God therein 108 b Thervnto we bring nothing actiuelie 117 b 118 a Whereto it and our disposition to doo good must be attributed 110 a b 111 a b 112 a b Of Paule 115 a Whether he therein were drawne by frée will 118 a b. Correction brotherlie extendeth to euerie estate 170 a Couenant and the definition and scope thereof 160 a What God requireth of vs to him ward therein 28 b 29 a That in the lawe and that in the Gospell all one 150 a What Iewes at this daie belong not to the same 150 b What God ment when in that which he made with the Leuites he promised peace 28 a b. Councels generall and how they are to be regarded 210 b 197 a b That they cannot erre as the Cardinall of Loren saith 152 b Not to relie or leane too much to them 249 a b. Counsell asking of God in euerie enterprise 38 a Court of leauing it or liuing in it 158 b Creation of all things and probable propositions concerning the same 144 a Creatures haue a substance circumscriptible 190 b How it commeth that some be cleane and some vncleane 147 b Wherin their holinesse standeth 163 a Crosse is Christs triumphant chariot 5 b 6 a 8 a How it maketh all things sauorie 9 a b How diuerslie men be addicted to the same 4 a Crucifix and of worshipping the same 121 a b The image thereof must not be on the table when the word is preached or the sacraments ministred 123 a b. Curiositie defined and what is intended thereby 152 a Why it dooth much hinder faith 163 a Cursses are lawfull for the godlie and so are oths 164 b What we are to gather by those that were laid vpon our first parents 146 a b. D. DAgon and the forme and figure of him being the Philistines god 86 b Dansing and what is thereof determined 161 a Deacons and whie they were ordeined in the church 50 a 42 b Dead and touching their buriall in chosen places and speciallie in temples 152 a Death more feared in the time of the lawe than of the Gospell 149 a Of bodie and soule set before Adam 145 a Of sorrowing and reioising therein and the causes thereof 155 b The crueltie therof complained of 82 a How the godlie desire that which they feare 67 a How the feare of the same is not of it selfe faultie 73 a b. Of two sorts the one bodilie the other spirituall 74 b Within what bounds the feare thereof must be restrained 67 b A thing to be feared 66 a How it dooth alwaies bring feare 67 a Whether there be a faultinesse in the feare thereof 66 a Not good by it selfe 67 a Whether the feare thereof in a Christian man be sinne 65 b A sermon of Christs 1 a and so forward In what respect he stroue with it 5 a Dearth and prouision against it when and by whom to be made 157 a Disagreement and bearing of hatred differ 176 a b. Discipline ecclesiasticall and how necessarie a thing it is 88 b Where the rule thereof must be sought for 89 a Vnder what pretense it is reiected 88 b Disputations must not be counted vnprofitable nor refused and whie 176 a Diuell let loose and at libertie 103 b Diuine is a god speking among men 49 b. Diuinitie a sermon concerning the studie of the same 43 b and so forward The ancientnesse thereof 45 b The vtilitie and profit of it 46 a The worthinesse thereof 45 a 249 a b Schooles for it and what ought to be read in them 89 a b The cheefe thing whereby to iudge matters thereof 210b How that when it is commended vnder one labour are reaped two fruits 44 b The nature and propertie of it set foorth by similitudes 56 b A kind thereof condemned whie 54 a A definition thereof 56 b Diuinitie or Godhead and a distinction
greatly deceiued this is the gift of Christ alone and therefore Iohn in pointing vnto Christ said Behold the lambe of God which taketh away the sinnes of the world And in Exodus the 33. Verse 39. it is expressed as a thing proper vnto God that he taketh awaie iniquitie vngodlines and sinnes And Esaie in the 43. Chapter Verse 25. It is I that take awaie sinnes In the first of Iohn we reade 1. Ioh. 2. 10. He it is that is the Propitiation for our sinnes Which also Paule affirmed vnto the Romans when he saieth Rom. 3. 25. Whom he hath set foorth a Propitiation through his bloud 1. Iohn 1. 9 Also Iohn in his first Epistle and first Chapter wrote The bloud of Iesus Christ his sonne clenseth vs from all sinne Verilie the outward things doe not cleanse the conscience otherwise Christ had died in vaine Againe the soule which is a spirit and without bodie is not purged by grosse corporall things Which the Epistle to the Hebrewes the 9. Verse 9. Chapter doeth plainely teach when it saith That the giftes and sacrifices doe not purge nor make cleane but that Christ was the verie high Priest who hauing wrought eternall redemption passed into the heauens And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes that must be vnderstoode by the figure Metonymia wherby those things are giuen vnto signes which are proper vnto the things signified the things signified are expressed by the name of the signes So Peter in his first Epistle saith 1. Pet. 3. 20 that in the time of Noah viij soules were saued by the water alluding vnto baptisme Howbeit by water he vnderstandeth not the outward element but that washing which is done by the bloud of Christ And so in the outwarde signe hée comprehendeth the thing signified Which he himselfe manifestly declareth afterward when he saieth 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put awaie but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ So that by the water he noted the bloud death which is expressed vnder the name of Resurrection After the same manner must that be vnderstoode Ephe. 5. 25 which wee haue to the Ephesians namely That Christ gaue himselfe for the Church that the same might be sanctified by the washing of water through the word c. The cause of sanctification is Christ himselfe who gaue himselfe for vs and for that cause gaue the washing of water that the cleansing by him might be testified by the word and by the signe Brieflie this must be held that the outward signes ioyne vs not vnto Christ but that they be giuen when we bée alreadie ioined vnto him A similitude Euen as the watch word of souldiers doth not leuie a souldier but hath bin accustomed to be giuen when he is alreadie leuied And there is none that marketh his shéepe horse and oxe vnlesse he first possesse those beastes Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them And assuredly thus God delt with Abraham Gen. 15. 6. First he beleeued and it was imputed to him for righteousnesse Then he receiued circumcision as a seale of the righteousnesse of faith which he was indued with whē he was vncircumcised Neither did God begin to deale with Abraham in circumcision but the same circumcision followed iustification Which is also doone in baptisme The thing it self that is the couenant made with mankinde by Christ goeth before afterward followeth the outward token And that it is not otherwise with vs than with Abraham Paul declareth when he saieth Rom. 4. 23. that he was set forth vnto vs as an example of iustification Which if it were not all the Arguments of Paule concerning that matter should be weake yea rather they would be vtterly ouerthrowen 19 Yet doe I not denie Certaine signified things that follow baptisme but that there be certaine signified things of baptisme which doe not goe before but followe the eternall washing as is mortification and repentance and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans to wit that we die with Christ Rom. 6. 4. and are buried together with him because the olde man that is the affections and lustes of the flesh must perpetuallie bee mortified which is not yet brought to passe so soone as we be baptized but it is requisite that it should afterward be doone And whereas we reade vnto the Galathians Gal. 3. 27. So manie of you as are baptized haue put on Christ I iudge it must be so expounded as if thou vnderstand To put on Christ for to be made the member of him that goeth before baptisme but if you meane it by manners and life to expresse the childe of God Two places in the Epistle to the Galathians expounded that followeth after baptisme receiued So as we must decrée as concerning the children of faithfull men that they be reckoned among the faithfull and that the children of the Saints are numbred among the Saints 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians And if that one will obiect Ib. 12. ve 13 that in the same Epistle the 12. Chapter it is written that wee bee baptized into one bodie that must not be so expounded as though we first passe by outward baptisme into the bodie of Christ An obiection touching original sin confuted séeing we were of the bodie of Christ before Then to the intent that this maie be testified and sealed we are outwardly baptized Ibidem And therfore before those words it is written By the spirit we are baptized into one bodie So that it is first wrought by the worke of the holie Ghost that we become the mēbers of Christ then baptisme is added Wherefore séeing the Infants of Christians be such there is no cause why they should be adiured or breathed vppon But we must weigh that it is not brought to passe by those things that originall sinne is vtterly taken awaie because we confesse that all men are borne the children of wrath and be depraued with originall sinne séeing that kinde of sinne commeth not by imitation as the Pelagians taught but it is the corrupting of the whole nature of man both as touching the soule as touching the bodie Againe we adde that God by Iesus Christ doeth make cleane his elect and predestinate so as the vice which in his owne nature should be mortall sinne shall not bee imputed to them vnto death Further by his spirit he renueth and adorneth them Afterward is added the sealing of outward baptisme First therfore they haue election or predestination they haue the promise and they are borne of faithfull Parents and séeing they be now in the
couenaunt adopted by God and iustified there is no cause but that they be iustly and of good right baptized In 1. King Cap. 8. 20 Wherefore many are deceiued which throughly perswade themselues that the Infants of Christians which perish without baptisme are vtterly damned In déede Christ saide Mar. 16. 16. He that shall beleeue and bee baptized shall be saued And further added He that will not beleeue shall bee damned But did not there put He that shall not bee baptized For it maie well be that some man beléeueth and by some occasions is let that he cannot be baptized Yea and Augustine himselfe somewhat harde in this matter acknowledged a baptisme aswell of the spirit as of Martyrdome namelie when anie man dieth of Martyrdome before he be baptized And Ambrose in his funerall sermon made at the death of Valentinian who was slaine being * Catechumenus newlie conuerted and not yet baptized affirmeth that he raigneth with Christ in heauen For albeit that he were not baptized yet did he therefore trauell into Italie that he might be baptized of Ambrose a Catholick Bishop Wherfore he affirmeth that he was iustified by faith Therefore looke what faith bringeth to passe in men of rype age before they be baptized that doth the spirit of Christ and the promise worke in yong children Whether al the children of the Christians belong to the Couenant But here some men demand whether all the children of the Christians belong vnto the couenant Which if it be auouched then that is obiected which vnto the Romans is written of the two twins of whom being not yet borne when as they had doone neither good nor yll it was saide Iacob haue I loued Rom. 9. 13. but Esau haue I hated Neither is it any doubt but that Isaac was a faithfull father and a holie man whose sonne Esau notwithstanding is knowen to haue bin out of the couenant Vnto this we answere that those which be of the couenant of God are considered either as they are before God or else in such sort as they maie be knowen of the Church God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie But the promise of the couenant with the stock of Abraham is not of any number certaine and it expressely shutteth forth none of his successors And so when the children of the beléeuers are offered vnto the Church to be Christened the same hath respect vnto the promise according as it is vttered But if there be anie prerogatiue or exception in the secret counsels of God the Church staieth not for that séeing no such matter belongeth vnto it Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie And so it circumcised Esau and such like It is said of some that regeneration is not to be graunted but by the word which is the séede of God Verse 23. Howe it must be vnderstoode which is saide regeneration is not to be graunted but by the word For Peter saith in his first Epistle the first Chapter That wee are borne anewe not of a corruptible seede but of an incorruptible which is the word of God But vnto this we answere that this must be vnderstoode as touching men of rype age but that the case standeth not so with infants vnlesse we will make the children of the Hebrewes to be in better state than the children of the Christians For those coulde not be circumcised if they had died the viij daie Whom notwithstanding to exempt from the couenant of God would be wicked Also it might be lawful to affirme that yong children bée borne againe by the worde of God but yet by the inward word that is by the comfortable power of Christ and his holie spirit Lastlie is obiected that which is written in the 3. Chapter of Iohn Iohn 3. 3. Except a man shall be borne againe of the water and the spirit How must be vnderstoode that saying the 3. of Iohn Vnlesse a man be borne anew of water and the spirit c. he shal not enter into the kingdome of heauen Vnto this maie be first said that Christ would teach Nichodemus a newe regeneration and that the same is doone by the spirit Which he expressed by two wordes namely by water and the spirit neither is it against the maner of the scriptures that the grace it selfe of God should be signified vnder the name of water For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull Yea and Iohn Baptist ioyned together the spirit and fire when he saieth He that commeth after me Matt. 3. 11. shall baptize with the spirit and with fire In which spéech he vttered one and the selfe same thing vnder two maner of wordes Or if ye had rather referre these words vnto outward baptisme the saying may be drawen vnto them which neglect the receiuing of baptisme whē they haue no let to the contrarie For if a man refuse this sacrament he vndoubtedly sheweth himselfe not to be iustified Then séeing the matter thus standeth that iustification dependeth not of baptisme but goeth before it there shall bee no néede of exorcismes and exsufflations For the word of God teacheth not that these thinges shoulde be vsed Also there appeareth not in vs at this daie this grace of healings neither are the Infants which are offered to be baptized such as these men haue imagined But perhaps thou wilt say Whether men hauing the spirit grace before Baptisme are therfore baptized in vaine To what ende then is Baptisme deliuered vnto them if they had the substance of baptisme before Is the labour spent there in vaine No verily First because we obey God who commanded vnto vs the worke of baptisme Secondly wée seale the promise and gift which we haue receiued Moreouer faith is there confirmed by the holie Ghost through the word and outward signes And when we thinke with our selues of this visible worde or sacrament the spirit of God stirreth vp faith in our hearts whereby againe and againe we imbrace the diuine promises and so iustification is amplified while faith is increased in the beléeuers Verily God doeth assist the signes ordained by him For they are no prophane or emptie things Wherefore the fruite of baptisme is not momentanie but it indureth all our whole life For which cause they that are baptized spend not their labour in vaine neither doe they an vnnecessarie worke An answere to the reasons of the Fathers 21 Now these thinges being declared and expounded it remaineth that I answere the iudgement of the Fathers and the reasons which the fauourers of exorcismes doe bring The fathers that were of the greater antiquitie and purer age spake of those exorcismes with which the men taken or possessed of ill spirites were healed by those faithfull which had the grace of healings giuen them by God And therefore they