How doth this doctrine agrée with those things which were before set downe that where it was affirmed that felicitie is the cause of vertues and honest actions and therefore we should aboue all things haue determined of it as of the chéefe and principall cause of all morall things But héere it is said that therefore blessednes doth not depend of fortune but is produced by vertues and good déeds bicause these be firme and constant but fortune is vncerteine and variable Indéed there séemes but small agréement betwéene these things namelie blessednes to be the cause of vertues and iust actions and on the other side that felicitie commeth from them Howbeit this disagréement will easilie be reconciled if thou wilt distinguish of the causes Of outward causes A distinction of causes we must make two kinds and the finall causes must be seuered from the efficient and then it will be granted that among the finall causes felicitie is the chéefe which neuertheles to be brought to passe by those things whereof felicitie it selfe is the end no man must maruell since betwéene the end and the efficient this change or course is alwaies perceiued for as the end is brought foorth by the efficient so the efficient is mooued by the end But which shall be those principall among morall vertues which Aristotle pronounced to be most stedfast and in a maner immouable No others Which vertues be of most stedfastnes in my iudgment but those foure vertues commonlie commended wisedome iustice fortitude and temperance for these doo comprehend almost all the actions of mans life therefore of a happie man they can not be forgotten Another thing in this place is called into doubt namelie that there may be found some man which will both set aside the care of houshold affaires and which hath decréed neuer to deale with matters of the common-weale but to liue onlie alone and to exercise himselfe in sundrie sciences which he hath learned He bicause nature is contented with a little will be occupied in verie few actions and will altogither giue himselfe to contemplations and sciences whereof it will come that he will soone forget vertues or else will sooner be without them than forgetfulnes can abolish sciences or else that he doth not with great indeuour prouide to haue them Wherefore as touching this man that will not hold which Aristotle said to wit that sciences are easelier forgotten than vertues Héerevnto will I saie that such a man shall seldome and hardlie be found who yet if he can at anie time be found is not so greatlie to be accounted of as for his sake the common condition of men should be changed That which is taught héere hapneth among the most sort of men neither can there be a science had of those things which rarelie happen And let vs adde that such maners are not agréeable to the nature of man that anie should so leade his life in solitarines that he would doo in a maner nothing but be occupied altogether in contemplation and learning When Aristotle had now discouered and taken awaie the cause of the error he affirmeth That a blessed man may be called happie while he liueth that a blessed man may haue happines in himselfe euen while he yet liueth and by it may be called happie and that changeable euents and mishaps doo nothing hinder it And this reason he giueth of his opinion namelie that a blessed man will alwaies or aboue all other things both doo his actions and contemplate according to vertue After he had said Alwaies he added Or aboue all other things bicause it can not be that a man can alwaies be in action or in contemplation Sometimes men must sléepe and they that be awake doo manie times for their mind sake set apart the cogitations of learning and indeuour of dooing Fitlie he did rehearse as well action as contemplation bicause the whole life of man is distributed into these twaine But héere if one should replie You speake nothing as touching misfortunes What if anie great mischance should befall vnto your happie man He answereth How he may be happie which is assailed by misfortunes that this blessed man will verie well and as shall best beséeme him susteine thâ—se misfortunes For it fareth not with him as with the vulgar sort who if they be pressed with calamitie are discouraged and haue their mind troubled so as they can sée in a maner nothing in like maner as when fortune fauoureth them they be puffed vp they giue ouer their accustomed studie and become in a maner negligent Thus will not the happie man doo but will in a maner alwaies kéepe one and the same estate of mind 7 Moreouer those things which happen vnto vs are either prosperous or hurtfull Small matters be they aduerse or be they prosperous are of no moment to change life and as well hurtfull things as prosperous be either great or small The small things as well in the kind of hurtfull as of happie dooth Aristotle take and saith that those are of no moment either to change the condition of life or to driue it from the former estate Which without doubt we are to vnderstand as touching the blessed and them that be indued with vertue otherwise the common sort of men and they which be of no account are easilie and in a maner for the smalest causes of all troubled and disquieted which good and graue men will not in like sort doo Then he taketh the other member Great prosperitie increaseth felicitie in the blessed But admit they be great things which doo happen those if they be prosperous will without doubt increase the blessednes of life bicause they be made for adorning of the same Felicitie beyond his owne proper bounds cannot be increased séeing it is the chéefest good of all But in the blessednes of his owne kind it may be greater it may be lesse But since that Aristotle saith that blessednes may be adorned it séemeth the same may be compared with a singular forme or beautie which though by it selfe it be delightfull yet is it more swéete if there be anie ornament decentlie ioined therevnto And the art of handicraft when it obteineth instruments more fit dooth expresse a greater cunning than when grosser tooles are applied therevnto But if on the contrarie part the misfortunes which befall are gréeuous and manie I saie that they presse downe and blemish felicitie Greeuous mishaps do presse felicitie but not abolish it in the godlie And Aristotle sheweth what maner of oppression or blemish it is Gréefes saith he doo bring in these things and are a hinderance vnto excellent actions Hinderance riseth of two causes first they which be sore gréeued become vnapt to bring things to passe And when the instruments be lost we cannot without them doo as we would thus dooth the losse of outward good things hinder him that is happie Yet dooth he mitigate this oppression or blemish
all things but as it were a potter Chrysostome in the 19. Homilie vpon the epistle to the Ephesians saith that If a ship though it be sound and well rigged can not brooke the seas without a good maister or gouernour how much lesse can the whole workemanship of the world stand without the care and gouernment of God For if a maister-workeman will not begin to build before he haue deuised in his mind all the parts fashions and fourmes of the building shall we thinke that God hath rashlie without counsell or reason made all things vniuersallie Vndoubtedlie the heauenlie spheares the stars the firmament the aire the water the heate the cold so manie causes and changes of things contrarie and repugnant one to another would fall to ruine vnlesse they were susteined by some gouernour Without care and prouidence our bodie might not be defended from the rigor of the heauen We call those prouident men which being of such excellent iudgement and disposition doo kéepe all the parts of their bodie in their proper office and dutie But God hath the same place in the world that the mind hath in man Besides this the holie scriptures ascribe vnto God the destructions of kingdoms and prophesies and miracles which things doo far passe the compas of our nature And last of all they attribute vnto him the generall iudgement wherein God will one daie render to euerie man according to their works Wherefore we being induced by these and manie more reasons doo conclude that there is a prouidence For we passe not for the Epicureans whose maner of spéech is this Why the Epicures denie prouidence Euen so the powers on high With labours toile are prest The care whereof which on them lie Bereaue them of their rest And this also God walketh vpon the poles of heauen and considereth not the affaires of men These monstruous opinions haue they bred partlie for that they being of grosse wit could not perceiue higher things and partlie being of a shamefull and abhominable life would deuise for themselues this consolation least they should be perpetuallie tormented with the feare of punishments For He that liueth wickedlie Iohn 3 20. abhorreth the light And children when they haue done a fault would not haue either their father to be at home or the maister in the schoole And as touching the first part these things vndoubtedlie should be sufficient for Christians who are perswaded onelie by the word of God without other reason that there is a prouidence 7 But what prouidence is we shall easilie vnderstand by the definition of the same What prouidence is Prouidence is the power of God whereby he directeth all things and bringeth them to their appointed ends In this definition the generall word is power Assuredlie God is most absolute yet for our capacitie sake we saie that there is in him two maner of powers to wit the power of vnderstanding the power of willing For God vnderstandeth and séeth all things and not this onelie but he also willeth all things Héere I will make no néedles disputation whether the will of God be before the vnderstanding or vnderstanding before the will If anie man would knowe these things I send them vnto Scotus and Thomas This power and facultie which I speake of belongeth vnto the qualitie for it is a naturall power The difference is that God by this power directeth all things whatsoeuer either be or hereafter shall be But yet this is not enough for he also conducteth them to their ends But to what ends Euen vnto agréeable ends And those be agréeable which his purpose hath appointed The power is the cause and that things be brought to their proper ends is the effect Here haue we comprehended all the kinds of causes which can be assigned in this matter All the causes of prouidence No efficient cause of the prouidence of God This I speake bicause there can be giuen no efficient cause of the prouidence of God The formall cause is the power of God The matter whereabout are all manner of things whatsoeuer for we in no wise except anie thing But the finall cause is that all things may atteine to their owne ends and may redound to the glorie of God By this definition we sée Prouidence is no bare but an efficient knowledge Acts. 17 28. Rom. 11 36. Prou. 16 1. that the prouidence of God is not onlie a bare knowledge but it is some bringing to effect For as Paule saith In him we liue we mooue and haue our being And againe Of him and in him and by him are all things And as Salomon saith Man may prepare his heart but God ordereth the speach For we are not able to mooue no not the toong being the lightest part of the bodie without the prouidence of God Matt. 10 19. And Christ saith that A sparowe dooth not light vpon the ground without the will of our heauenlie Father And All the heares of our head are numbered Some dreame that God indéed made all these things but after he had made them A similitude cast them off So forsooth carpenters when they haue doone sufficientlie in building of a house they afterward leaue the same but if God should doo so this world would soone come to ruine For a house vnles it be oftentimes repaired and vnderpropped falleth to ruine and decaie If the soule be seuered from the bodie what remaineth but that the bodie will become putrified and rotten Neither are they to be heard which saie that God indéed ruleth all things but that this is nothing else but to minister vnto all things the common influence which euerie thing draweth vnto it selfe This is euen to make God not in verie déed but in name to be the ruler and gouernour of the world Whether God onlie by common influence doo rule all things For if so be that euerie thing according to the nature thereof doo bend and applie vnto it selfe that common influence of God then God followeth the nature of things created where as rather contrariwise all things created ought to followe and séeke after God But they saie that euen as he which throweth a stone A similitude or shooteth an arrowe hath doone enough to haue first forced the same although he himselfe afterward followe not after them when they be out of his hand so it was sufficient for God in that he indued all things with a certeine power although he do not perpetuallie gouerne them But these things be not alike for a stone and an arrowe doo fall immediatelie after that they be shot bicause that force which is in things created cannot be of long continuance Wherefore vnlesse that God should prosecute by his euerlasting care and prouidence the thing which he hath forced the nature of euerie thing could not abide When the Peripatetiks perceiued that all these inferiour things were continuallie troubled they iudged that the prouidence of God was aboue the moone
that God hath purposed that he will not haue mercie howbeit they are the cause of damnation which followeth in the last time but not of reprobation which was from the beginning The last end of reprobation is the declaration of the mightie iustice of God as Paule hath taught Rom. 9 17. namelie that These vessels are prepared vnto wrath bicause GOD would shew in them his power And God answereth of Pharao Exod. 9 16. Euen vnto this end haue I raised thee vp that I might shew in thee my power A néerer end is damnation which as it is iust so also is it allowed of God And yet the néerest end are sinnes Esaie 6 10. for God commanded that the people should be made blind that they should not vnderstand that they should not heare Least peraduenture saith he they may be conuerted and I should heale them For sinnes although as they are sinnes they are by God in his lawes condemned yet as they are iust punishments they are by him laid vpon the vngodlie for their ill deserts But we must not staie in these néerer ends we must go further that we may at the length come to that end which Paule hath set foorth namelie that The iustice of God should be declared And thus much hitherto as touching the first article 16 Now let vs come to the second wherein must be sought the cause of predestination The cause of predestination Forsomuch as predestination is the purpose or will of God and the same will is the first cause of all things which is one and the selfe-same with the substance of God it is not possible that there should be anie cause thereof Of the will of God may somtime be giuen a reason but neuer anie cause Howbeit we doo not therefore denie but that sometimes may be shewed some reason of the will of God which although they may be called reasons yet ought they not to be called causes especiallie efficient causes But that in the scriptures are somtimes assigned reasons of the will of God may by manie places be gathered The Lord saith that He therefore did leade about the children of Israel through the desert Exo. 13 17. rather than through shorter passages through which he could haue lead them bicause they should not suddenlie méet with their enimies Gen. 2 8. Adam also was placed in paradise to husband it kéepe it And God testified Gen. 15 16. that He would not then expell the Cananites out of the land of Canaan bicause they had not as yet filled the measure of their sins Howbeit although as we haue said the scriptures vse sometimes to bring reasons of the will of God yet no man ought to take vpon him No reasons to be giuen of gods will but out of the scriptures to render a certeine reason of that certeine will of God but that which he hath gathered out of the scriptures For as we are dull of vnderstanding so we might easilie vsurpe our owne dreames in stead of true reasons But that there are finall causes of the predestination of God we denie not There is a finall cause of predestination for they are expreslie set downe by Paule and especiallie when he citeth that of Pharao Euen to this end haue I stirred thee vp Rom. 9 17. that I might shew vpon thee my power but of the elect he saith that God would in them shew foorth his glorie Ibidem 23. The materiall cause also may after a sort be assigned The materiall cause of predestination may after a sort be shewed For men which are predestinate and those things which God hath decréed to giue vnto the elect by predestination as are these calling iustification and glorification may be called the matter about which predestination is occupied This moreouer is to be noted The end thereof is taken two maner of waies that the end may sometimes be taken as it is of vs in mind and desire conceiued and then it hath the consideration of an efficient cause for being so conceiued in the mind it forceth men to worke Somtimes also it is taken as it is in the things and as we atteine vnto it after our labours and then properlie it is called the end bicause the worke is then finished and we are at quiet as now hauing obteined the end of our purpose But we therefore put this distinction that if at anie time we should be asked Whether God doo predestinate men for works or no We should not rashlie either by affirming or by denieng giue hastie sentence for the ambiguitie is in this word For how it is to be vnderstood It may be both true and false that we be predestinated by woorks Ephes 1 4. and 2 10. For if good works be taken as they are in verie déed and are wrought bicause God predestinateth vs to this end that we should liue vprightlie as we reade in the epistle vnto the Ephesians to wit that We are elected to be holie and immaculate and that God hath prepared good works that we should walke in them As touching this sentence or meaning the proposition is to be affirmed But if that word For be referred vnto the efficient cause as though the good works which God foresawe we should doo are as certeine merits and causes which should mooue God to predestinate vs this sense is by no meanes to be admitted It is possible in déed that the effects of predestination may so be compared togither that one may be the cause of the other but they can not be causes of the purpose of God One effect of predestination may be the cause of another but they can not be causes of the purpose of God For calling which is the effect of predestination is the cause that we are iustified iustification also is the cause of good works and good works although they be not causes yet are they means whereby GOD bringeth vs vnto eternall life Howbeit none of all these is the cause or the meane why we are chosen of God As contrariwise sinnes are indéed the causes why we are damned but yet not why we are reprobate of God If sins were the cause of reprobation no man might be elected For if they were the cause of reprobation no man might be chosen For the condition and estate of all men is alike since we are all borne in sin And when at anie time Augustine saith that Men are iustlie reprobate for their sins he vnderstandeth togither with reprobation the last effect thereof namelie damnation But we may not so speake if by reprobation The purpose of God not to haue mercie is as free as the purpose to haue mercie Why the good works foreseene are not the cause of predestination A place out of the second epistle to Timoth. 2. Tim. 2 20. we vnderstand the purpose of God not to haue mercie for that purpose is no lesse frée than the other purpose of
the holie scriptures The elder fathers had but two sacraments The elder fathers had but two sacraments Sometimes they make mention of repentance These things Augustine wrote vnto Ianuarius in his third booke De doctrina christiana the 16. chapter Ambrose in his booke De sacramentis intreateth of these two Wherefore of necessitie these men must either confesse that they haue forgotten the sacraments or else that there was not receiued so great a number in that age That they forgat it we cannot saie séeing they compiled a whole treatise of that matter Therefore this multitude of sacraments was not receiued at that time Pighius definition of a sacrament 11 But let vs come to the defining of it Pighius also defineth a sacrament and saith that it is an effectuall signe ordeined by God whereby is signified vnto vs a certeine kind of effect of the helpe and grace of God which is present at all times so there be not some thing to let in them that vse the same Whereas he saith to begin withall that it is a signe or rite instituted by God that is true for it is not in the power of man to ordeine sacraments they be testimonies That it is in God not in man to institute sacraments Mat. 21 1◠and as one maie saie seales of the will of God and it is not the part of man to counterfet seales Furthermore this we learne out of the holie scriptures Christ asked the Scribes Pharisies from whence the baptisme of Iohn was If they had said Of men it had séemed friuolous for séeing sacraments belong to the nature of faith it is méet they should be drawne out of the holie scriptures from whence faith it selfe is taken And men which of their owne authoritie go about to institute sacraments doo make themselues to be gods To deale after this sort in religion were to worship God with commandements and traditions of men which Christ hath forbidden Lastlie séeing that Man is a lier and so is declared in the holie scriptures to be the things which are instituted by him haue in them no perfect truth wherefore sacraments must not be instituted by men He saith moreouer Psal 116 Rom. 3 4. that by this signe is signified to vs some sure effect bicause he will comprehend manie sacraments he will not restraine it to one effect namelie to the remission of sinnes He saith that the effects are diuers as the remission of sinnes offered which is offered in baptisme and in the Eucharist but besides he sheweth other effects of the worke of God that in matrimonie should be an inseparable coupling togither in the holie order should be a power of gouerning the church and so of other things vnlesse there be some let in them that vse those things This he saith to shew the efficacie of sacraments For in that some doo receiue the sacraments and obteine not the effects that happeneth bicause they come vnto them without religion and faith If he follow his definition he thinketh that he is able to comprehend manie sacraments But on the other side they which saie that the grace of the forgiuenes of sinnes is signified by the same doo tie themselues onelie to these two namelie baptisme and the supper of the Lord. 12 To define a sacrament we may saie Another definition of a sacrament that A sacrament is a promise of God touching the remission of sinnes through Christ signified and sealed by the institution of God with an outward or visible signe to the end that our faith should be lifted vp in vs and we to be more and more knit vnto God This séemeth vnto me to be a full definition Two things it conteineth namelie an outward signe and a thing signified Bicause the thing signified holdeth the chéefe place therefore I placed it first and said that It is the promise of God and is conuersant about the remission of sinnes thorough Christ For the sacraments which be in the holie scriptures doo chéeflie make mention thereof Furthermore this promise is sealed which thing the scripture sheweth calling circumcision a seale for the sacraments be certeine tokens and seales of the promises of God But forsomuch as these outward instruments be elements they cannot of themselues haue wherewith to signifie and seale therefore it is added By the institution of God The end is that our faith may be stirred vp by the holie Ghost which power the outward things haue not in them to shew the holie Ghost vseth these instruments and faith tendeth vnto that end that we should be the more knit vnto God The causes ye haue The formall cause is the signification and sealing The matter which is sealed and whereabout it is conuersant is the promise of God touching the remission of sinnes The efficient cause is the institution of God The finall cause is the stirring vp of our faith whereby we may be ioined vnto God And I allow of that which is commonlie said Sacraments be visible words they stir vp men by the sight other senses Rightlie dooth Chrysostome saie If we were spirits we should not haue néed of those instruments but we be compounded of a spirit and a bodie the senses of the bodie doo stir vp the mind 13 But if we prosecute this definition we exclude marriage Why we contend with the aduersaries touching the number of sacraments repentance orders confirmation and annoiling as I will particularlie declare after I haue said this one word that some will here saie Why doo ye séeke for a knot in a rush or make a doubt of a thing that is plaine These men would cote these seuen with the name of sacraments what haue ye to doo therewith It is not the name that we much stand vpon but it is the matter it selfe Wée knowe that it is lawfull for christians to vse the name so that there be no vngodlines hidden vnder it but let vs sée what they would haue to be signified by this word They saie that a sacrament is a visible forme of an inuisible grace and they adde it to be the cause so that they make these sacraments of theirs to be the instruments of saluation Then if they will receiue anie rites and cloke them vnder this kind of spéech it is vngodlie By men there can be no visible elements ordeined which may be seales of the promises wherfore let them either change this phrase of spéech and saie that a sacrament dooth not signifie these things and then we will grant vnto them or else if they will still vse this kind of spéech let them absteine from the name of sacrament The Maister of the sentences saith that The sacraments of the old fathers were not properlie sacraments bicause they brought no grace It is a detestable thing to take awaie this propertie from the institutions of God and to attribute the same vnto the inuentions of men What things be required in a sacrament To make the matter
treateth of contemplation and teacheth that the same without doubt is a great part of mans felicitie Wherefore this distinction shall séeme to be maimed when the third part is omitted But herevnto we will answere that vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation it selfe is contained And it is diligentlie to be noted that Aristotle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not comprehended contemplation so as the diuision is not vnperfect neither Aristotle contrarie to himselfe nor yet is he against Quintilian for although these thrée are rehearsed in the end yet is there two of them comprehended vnder one word 7 But the holie scriptures are herin more excellent than Philosophie The end of man of two sorts according to the scriptures that of men they appoint two sorts of ends whereof the one may be obtained while we liue here but the other is waited for when we shall at the length be loosed from hence which bicause it is the more perfect we will declare the same in the first place And such it is as we shall sée God present and shall fullie and most perfectlie enioie his sight which Paule writing to the Philippians did most earnestlie wish to obtaine Phil. 1 23. I desire to be loosed from hence and to bee with Christ And the same Apostle said 1. Co. 13 12 Now we see as through a glasse and in a darke speech then shall we see face to face Againe Ibid. vers 9 and 10. Now wee knowe in part and prophesie in part but when that which is perfect shall come then that which is in part shall be abolished And this excellent reward doo the gospels set foorth vnto vs which after manie labours and miseries of this life we shall haue laid before vs in heauen The cheefe good of this life But the chéefe end and principall good of this life is that we be iustified by Christ that we be receiued into grace by the eternall Father vnto whose wrath we were thrall from our natiuitie Wherefore iustlie said Dauid Psal 32 1. Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man vnto whom the Lord hath not imputed sinne Which place did Paule for good cause cite so diligentlie vnto the Romans And to conclude those are here blessed which haue Iehouah for their God and doo trust and beléeue in him with all their hart those not in vaine did Paule call blessed Neither is the blessednes of this life altogether distant from the end and principall good which with a constant faith and inuincible hope we looke for in the world to come For euen the chéefe good of this life is none other thing but the selfe-same which at the length wée shall haue Onelie a difference of degrées and perfection passeth betwéene them 8 It is demanded moreouer that bicause we brought a reason why the worke is more excellent than that workmanship whereby it is brought to passe to wit bicause it is ordained to the worke whether this be generallie true Whether that which is ordained to an end be baser than the end that whatsoeuer is directed to another thing as to an end is of lesse estimation than the same which as it may séeme is not to be granted For it is the dutie of a shepheard to looke to his shéepe that they may be in good plight This he endeuoureth to bring to passe by his cunning where neuertheles he far excelleth his shéepe For who doubteth whither a man ought to be preferred aboue shéepe Yea the angels as it is said vnto the Hebrues are ministring spirits for the saluation of the elect whereas neuertheles their woorthines and nature excelleth men And finallie Aristotle writing of generation and corruption said that the end of the celestiall bodies is that men should be begotten whereas yet none of the Peripateticks doubt but that the heauens are of more excellent nature than men Some thought to haue escaped the doubt by saieng that the ends are mentioned to be onlie of actions but not of those actions that are efficient to wit of heauen of angels and of a shepherd Howbeit this auaileth nothing For things efficient attaine not to their ends but by actions wherefore the selfe-same end is to be assigned vnto the thing efficient and to the worke thereof But we must vnderstand that as it is in Aristotles 2. booke De anima the 35. and 37. chapters there is two sorts of ends one end called that for whose cause the thing is doone and the other end is called that to the which a thing is directed The Grecians thus describe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie whereof and to which As for example The end wherefore and the end whereto a creature which dooth ingender hath the end Wherfore to wit that eternall and diuine end namelie perpetuitie which it would attaine which since it cannot absolutelie haue yet at the leastwise it claimeth the same by generation The end Wherevnto is the thing which is begotten the end of nature which is in plants is to bring foorth fruits flowers and this is the end Wherefore But the vse of men is the end Wherevnto It may then well be that the end Whervnto is of lesse honor so is referred vnto that end which is Wherefore And the end which is Wherefore is the more woorthie as matter which is directed to the forme And no man is ignorant of this that the forme is better than the matter But it happeneth otherwise when a thing is directed vnto that which is the end Wherevnto not that it should be made perfect thereby but that the same should make it perfect For then the end Wherevnto is lesse woorthie bicause it is vnto such an end So of the angels and of heauen The end of heauen Wherefore is to be resembled vnto God and to make other things perfect which is the better end For heauen in the dooing of these things is better than if it did them not Likewise in angels the end is to obtaine God and to kéepe vs in dooing wherof they be more woorthie than themselues if so be they did it not And the shepheard hath an end Wherefore euen his owne wealth and increase wherewith he is better than if he were destitute thereof and of the wealth of his familie and citie But the end Whervnto are the shéepe themselues ouer whom he is ordained to kéepe them safe and sound And that one thing is ordeined for another How the more worthie thing is sometime ordeined for the lesse worthie that it should preserue the same and withall be more woorthie than it we haue an example When as by kings and monarchs some are appointed to be chéefe rulers or deputies and are directed vnto the people that they should gouerne
put in record And here it shall not be vnprofitable if we consider of the difference betwéene the word of God The word of God first reuealed then written as it was reuealed vnto the prophets at the first that which was preached afterward or published in writting wherein we shall only sée a difference in the time and not in the strength and authoritie For we grant that the word vnwritten was of more antiquitie than that which was afterward put in writing and that aswell both the one as the other was bestowed vpon the church but yet as we said before it was not lawfull for the church by any meanes to wrest or alter the same Secondlie we doubt not The duty of the church is to preach publish the word but that the churches part is to preach and set foorth the word of God committed vnto it wherein it is likened to a crier who notwithstanding he proclame the statutes of a prince or magistrate A similitude yet is he not either of more or of equall authoritie with them But all his labour is faithfullie to proclame all things euen as he receiued them from the princes and magistrates For if hée should so doo he might be counted a traitour Wherefore it behooueth the ministers of the church that they prouide and indeuour nothing more than to be found faithfull 8 Thirdlie we also acknowledge it to be the function of the church The church discerneth the true scriptures from not canonicall that séeing it is indued with the holie ghost it should descipher discerne the true and proper books of the heauenlie word from them that be not canonicall Which office doubtlesse is not to beare a higher authoritie than the scriptures as many doo foolishlie dreame For thus they saie Forsomuch as the church hath accepted and allowed some scriptures and hath refused other some to be no scripture therefore it hath authoritie to determine of them as it listeth But this is a verie weake kind of argument We will grant in verie déede that the ancient church had such an abundance of the spirit as thereby they easilie knew which of those that were presented vnto them were the true proper words of God and these as canons and rules of Gods word they disseuered by a spiritual vnderstanding from the other books called Apocrypha which being once done it was not lawfull for the church to make what interpretation it would but both the spirit of Christ must be harkened vnto and also the consent of all the places of scripture must be diligentlie considered The verie which thing we sée dailie to be done When a kings letters are brought to a citie or prouince A similitude the lieutenants and gouernours of those places by verie vse and morall skill knowe well inough whether the letters which be deliuered in the name of the king be true or counterfeit but when they shall perceiue them that they be neither fained nor depraued it is not lawfull to alter transforme and wrest them after their owne will Euen so must we thinke of the church For it is not onlie a faithfull witnesse but also a sure kéeper of Gods books and yet it is not lawfull for the church to appoint anie thing in them otherwise than God himselfe hath prescribed There be a great many that can iudge which be the right works of Aristotle and of Pâ—ato and which be not who neuerthelesse are not straight way to be thought comparable to either of them in learning And amongst vs christians euerie one can easilie espie the difference betwéene God and the deuill and yet must we not be compared with God and much lesse be thought to excell him Euen so the church must not for this cause preferre hir credit or authoritie aboue the scriptures Augustine 9 But they alledge that Augustine saith I would not beléeue the gospell vnlesse the authoritie of the church should mooue me But that place of Augustine hath this latine word Commouéret that is to saie To mooue with the help of another thing and not simplie To mooue of it selfe Faith is powred in by the holy ghost and the ministers work togither by him For vndoubtedlie it is the holie ghost which powreth in faith to the hearers of Gods word And the ministers of the church being his instruments are rather to be said to mooue togither by him than absolutelie by themselues The same Augustine against Faustus in the 28. booke and second chapter writeth that the heretikes called Manichei should aswell beléeue that the first chapter of Matthew was written by him as he beléeued that the epistle called the foundation of their religion was written by Manicheus bicause it was so preserued among the elders of their religion and so came from hand to hand at that time And therefore it must on this sort be vnderstood that the church mooueth vs to beléeue the gospell bicause it faithfullie kéepeth the holie scriptures preacheth them and discerneth them from other writings The same father in his sixt booke of confessions the fourth fift chapters dooth plainlie witnes that God himselfe doubtles giueth authoritie to the holie scriptures Tertullian Irenaeus Tertullian Irenaeus standing in disputation with the heretikes did therefore send them vnto the apostolike churches bicause they allowed not full and wholie of the scriptures wherefore they would that they should vnderstand the sense and meaning of them by such churches as were certeinelie knowne to be apostolike For méete it was that such churches should be continuall witnesses and preseruers of the bookes of God And yet did they not by this meanes affirme that the authoritie of the church is to be preferred aboue the scriptures 10 But our aduersaries saie that they are led by a common rule vaunted by the Logicians namelie That thing is to be iudged the more so A rule in Logicke for the which another thing is so Wherevpon they gather this reason If the scripture haue authoritie by iudgement of the church then it followeth that there is a more authoritie in the church than in the scripture But they consider not how that sentence of the Logicians taketh place onelie in such causes as are called finall but that in efficient causes it is not firme For although this inferiour world of ours be warmed by meanes of the sunne and planets it followeth not Similitudes that the sunne and planets be therefore more hot than the things which they haue warmed Likewise surfetters and intemperate men are droonke by reason of wine but we cannot conclude thereby that wine is more intemperate than they Yea the Logicians teach that the foresaid rule is then firme and true in efficient causes when they be brought whole and perfect not when they be mangled and vnperfect Which point doubtles is smallie obserued by our aduersaries in this argument For the church is no efficient cause of that authoritie and credit which
epistle to the Manicheis wrote verie wiselie Augustine I call a miracle whatsoeuer appéereth to be hard vnvsuall aboue the hope or reach of the woonderer Out of which words may be gathered a certeine large description of miracles A generall description of miracles And since it is said that a miracle appéereth they may iustlie be charged Transubstantiation a feigned miracle which feigne transubstantiation will haue it to be a miracle which cannot be confirmed by the holie scriptures and séeing it appéereth not or is séene it ought not to be called a miracle 2 After this generall and large description let vs adde that of miracles some be true and some be false False miracles which they be and false miracles are said to bée those which either be not that which they appéere to be or if they be yet are they not doone by anie supernaturall power but by the power of nature although it be secret And this may the angels either good or bad doo thrée maner of waies Miracles three maner of wai◠doone For somtime they applie the powers of nature which are throughlie knowne vnto some matter or substance 1. By applieng of matter with the cause efficient by which ioining togither of matter with causes efficient effects doo followe and that in a maner vpon the sudden whereat the beholders cannot but woonder The diuels knowe that of things putrified are ingendred frogs woorms and some sort of serpents so that heate in certeine degrées be added therevnto Wherefore séeing it is not hard for them to couple these things togither they doo so sometimes to the intent they may deceiue men And by this means Augustine thought Augustine as he hath written in his third booke De trinitate that The sorcerers of Pharao did the same thing which Moses did 2. By stirring vp of bloud and humors Moreouer the stirring vp of spirits of humors bloud in men doo verie much annoie the bodies of men whereby the horrible figures images likenesses of things which be kept in these are mooued before the phansie imagination and in such order as the troubler of the spirit dooth knit them wherof arise sundrie manifold signes or visions which thing we sée otherwhile in phrentike folke And the matter may be brought to such a passe as the shapes and images which are kept within may be reuoked to the outward senses whereby he that suffereth such things dooth thinke that he séeeth and féeleth those things which are conuersant in his imagination or phansie when as in verie déed there is no such thing outwardlie doone Howbeit these kind of miracles may be rather counted among the number of illusions than of miracles 3. By the fashioning of airie bodies Also it commeth to passe that these spirits by their power doo fashion certaine bodies somtimes of the aire or other elements so as they may séeme altogither like vnto mens bodies and vnder them they appeare to whom soeuer it liketh them So came they sometimes vnto Abraham Lot and other of the fathers These things if we speake properlie and plainelie are not verie miracles but in our reason and iudgement there is no let but they may be so called yea and commonlie iuglers are said to doo miracles when as neuertheles they plaie onlie by the nimblenesse of the hands or else when by a certaine power of naturall things they present woonders to the beholders eies A definition of true miracles 3 But of true miracles this is the definition A miracle is a worke hard and not vsuall doone by the power of God aboue the power of anie creature and wrought to the end it may cause the beholders to woonder and to confirme faith towards the word of God The matter The forme Wherefore the matter of miracles is woorks the forme is hardnesse and vnwoontednes the efficient cause is the power of God The efficient cause The end which passeth nature created and the end of them is both admiration and also confirmation of faith And that we might not doubt of the cause efficient I thinke it best to adde that that power of God which goeth wholie beyond the power and strength of nature must sometime be vnderstood of Gods owne woorking and sometime of that which he dooth by angels or by men and that in such maner as shall be afterward declared Herewithall I will ioine the saieng of Augustine in the place before alledged Augustine against the epistle of Manichaeus the 26. chapter Miracles would not mooue vnlesse they were woonderfull and woonderfull they would not be if they were things accustomed Wherefore as they saie that of admiration sprang philosophie Faith commeth not of miracles but is confirmed by them which Plato thought to be the rainebowe and therefore the daughter of woonder euen so we may beléeue that faith which cōmeth of the word of God although it doo not vtterlie spring of miracles yet may we beléeue that it is confirmed by them And therefore Augustine in his 12. booke of confessions the 21. chapter saith Ignorance is the mother of woondering at signes which admiration is an entrance of faith vnto the children of Adam which had forgotten thée O Lord. By this sentence he teacheth that men hauing forgotten God had an entrance and waie vnto faith by the woondering at miracles And trulie so it is For we know not the will of God but he as he is good hath opened the same to his prophets and apostles and that they might more profitablie declare it vnto vs he gaue them the gift of his word But bicause he knew that mortall men are strangers aduersaries to his word he granted the power to doo miracles to the intent that those things which he would haue his messengers to speke profitablie might be the easilier beléeued That the confirming of faith cōmeth by miracles Marke witnesseth which saith in the end of his gospell Mar. 16 20. And they went out preaching euerie-where the gospell and the Lord wrought with them and confirmed the word with signes that followed And hereby it appéereth how méete a confirmation this is in that the promises of God depend of no other thing than of his will and power And the signes or miracles which we now speake of doo giue a sufficient testimonie of his power bicause they doo so far excéed the order of nature and they make vs assured of his will for they are shewed through the inuocation of his name and by his grace and spirit Augustine Wherefore Augustine in the place aboue alledged against the epistle of Manichaeus writeth that miracles win authoritie to the word of God for he when he did these séemeth to haue giuen as it were an earnest-penie of his promises Neither must we passe ouer these words which Augustine hath in the 24. treatise vpon Iohn Miracles stand not of the greatnes of works that Miracles consist not in the
and laid the foundations of predestination but of it we will intreate an other time when opportunitie shall serue ¶ I knowe I am misreported that I make God to be the author of sinne but that is not true as it shall plainlie appeare But I onlie indeuour by my doctrine to shew how the scriptures must be vnderstood when they seeme so to affirme Also what Augustine ment who said that God bendeth the wils of men aswell vnto good as vnto euill And in like maner how Zuinglius Oecolampadius and other great learned men professors of the Gospell must be vnderstood when they seeme to auouch the same The .xvij. Chapter Whether God be the Author of sinne out of the second booke of Sam. the 16. chapter verse 22. Looke in Iud. 3 9. and 9 24. and 2. Sam 2 27. and 1. Kings 22 21. and In Rom. 1. 23. IT remaineth now that we intreate of the question In 2. Sam. 17. verse 22. Whether God be the author of sinne For aswell the curse of Semei 2. Sa. 16 10. as the defiling of Dauids concubins â—… 12 â—1 may séeme at the first vew to procéed from God For as touching the curse Dauid him selfe said that it came from God And as touching the adulterie of Dauids concubins it was spoken by Nathan vnder the person of God Wherefore it may verie well be called in controuersie whether God be the author of sinne Arguments inferring God not to be the author of sin And trulie there are verie manie and strong arguments of both sides a good part of them I will recite vnto the which all the rest may be referred God can not trulie rightlie be said to be the cause of sinne Excellent is the sentence of Augustine in his booke of 83. questions God is not the author of anie thing whereby a man becommeth the woorse But no man doubteth that men are the woorse through sinne Therfore God can not properlie be called the author of sinne It is not likelie that God will deforme man artificers desire to adorne their works Further God him selfe generallie in the scripture professeth him selfe a reuenger of sinnes If he be a reuenger he is no author for then he should punish his owne If he were trulie the cause of sinne he should condemne that which he made which thing is absurd Thirdlie it is said that He loueth those things which he made and hateth nothing that he hath made But he testifieth that he did hate sinne therefore he dooth not inforce to sinne To hate and to loue are contrarie wherefore both can not be spoken of one thing at one and the selfe same time If he hate sinne then he loueth it not but if so be it were of God it should be beloued for God loueth those things which he made If God were the cause of sinne he in the bringing foorth of sinne should sinne he that stealeth is a théefe he that committeth murther is a manqueller but far be it from God that he should be either said to sinne or to be a sinner What is else to sinne but to straie from the right end But God is infinite and can not be lead awaie from the end by another greater force He is not ignorant that he can straie from the end for he is most wise And that he him selfe should cause others to sinne it séemeth to be absurd Let vs consider what is doone among these naturall things created by God There be manie efficient causes it séemeth that euerie efficient cause coueteth to make that like vnto it selfe whereabout it worketh Fire if it take hold vpon wood so worketh as those things wherevpon it worketh may be made like vnto it selfe a man dooth procreate a man Thus in things created doo agents worke whie shall we not saie that in Gods dooings his indeuour is to make like vnto him selfe and that therefore he sinneth not The holie scriptures teach vs the same they bring in lawes which stirre vp good works but sinnes at no time If God should prouoke sinne or would it to be doone he should séem to be an hypocrite he should closlie and secretlie doo another thing than he openlie pretendeth Ieremie spake of false prophets Iere. 23 21. They ranne but I sent them not they prophesied and I spake not with them namelie that they should speake this thing Oseas saith Ose 13 9. Thy saluation ô Israel is of me thy perdition is of thy selfe But no man is ignorant that sinne is the cause of perdition If perdition were of Israel then sinne also but saluation and whatsoeuer goeth before saluation is of God If saluation and perdition being the effects be thus distinguished the causes also must be distinguished the one to be of God and the other of man Sin shall procéed of men and vertues of God More manifest is that which is written in the eight chapter of Iohn where Christ speaking of the diuell saith Iohn 8 44. When he speaketh lies he speaketh of his owne if of his owne he hath no néed to be stirred vp of another And againe Iohn 3 13. This is the condemnation of man that light came into the world but they loued darkenes more Iames testifieth Iames. 1 13. that God tempteth no man But by temptation men are prouoked vnto sin wherefore if God were the cause of sin it might not be said that he tempteth not anie man It is concupiscence whereby we be tempted and that is not of God but of the world 2 In the second of Paralipomenon the last chapter there is a speciall place 2. Par. 36 verse 15. where the cause of the destruction of Ierusalem is giuen and ascribed to the sins of the people and in such sort it is so disprooued that God is the author of sin as God testifieth that he would it otherwise wherefore the cause must not be laid vpon God He sent his prophets saith hée betimes in the morning but they hardened their hart Christ wept ouer the citie of Ierusalem he was sorie for the ouerthrowe thereof If the effect displeased him much rather did the cause he wept bicause they so sinned as they deserued vtter destruction If Christ wept who not onelie was man but verie God also he was displeased with sins therefore God is not the authour of sinne Neither can it be affirmed that God is the cause of sin vnlesse we will charge him with tyrannie in that he condemneth men for their sins bicause they haue done wickedlie whome yet after a sort he hath led vnto wickednes Tyrants are woont to set foorth lawes and then to prouide cunninglie that their subiects may commit some thing against those lawes whereby they may punish them Moreouer the scripture attributeth vnto God the iudgement ouer all flesh Gen. 18 25. Iere. 25 31. but how shall he iudge the world of sin if he himselfe haue bin the author of sin In the third chapter to the Romanes
but yet one wanteth that is Whereabout vnder which word is signified the matter or subiect of action And when it is said of Aristotle Wherein there be signified two things namelie place and time So that The circumstances are eight in number if we will haue the iust number there be eight of which number this reason may be alledged Bicause either we respect the causes of the action or else we consider the nature or substance of the action The cause if it be efficient then is it named of this circumstance Who. If it be the end then we account it of the circumstance Wherefore Or if it be the matter then we adde to it the circumstance Whereabout Or if it be as touching instruments or the organs we referre it to the efficient cause which before we called Who. But if so be we consider the action it selfe the nature thereof is expressed by the circumstance Whereby But when we consider the measure thereof then haue we the circumstance of time and place which we call When and Where And last of all we regard the proportion of the maner which is a thing belonging to qualitie and is the circumstance that we named How No man saith Aristotle is ignorant of all these circumstances he meaneth of them all at once A man may be ignorant of one or other of them particularlie but none can be ignorant of them altogither vnlesse he be a verie foole for how shall a man haue no knowledge of himselfe This is not generallie true bicause a man may easilie be ignorant of the cause efficient If himselfe be that efficient I confesse it is the harder not to knowe himselfe But euen this also may haplie come to passe that one sometimes minding an other matter may stirre a ship and yet marketh not that which he dooth But that we now speake of is to be vnderstood for the most part Howbeit this subtill point falleth not out in things that are morall The matter is made plaine by examples How circumstances do excuse What did the circumstances excuse Aeschylus the tragicall Poet He in a tragedie did séeme to reueale certeine sacred mysteries of Ceres which thing raised so great a tumult in the theatre as he was well néere slaine He fled vnto the altar of Bacchus from thence he was brought to the iudgement of the Areopagits he pleaded his cause he excused himselfe that he knew not those things to be mysteries and bicause he knew not what he did he was quit Also an other man made a certeine engine or instrument of warre which did cast stones the effect whereof when he was minded to shew he discharged the péece and by a stroke killed a certeine man he excused himselfe that he knew not what he did The circumstance Whereabout which is the matter or subiect of action appéereth by the example of Merope She laie in wait for hir sonne and killed him thinking that he had béene hir enimie when he was hir sonne Héer the error was in the circumstance Whereabout And this example is said to be in Euripides in the tragedie of Crespontes which is not extant Sometimes we know not and that is called the circumstance Wherewith as if a man thinke he runneth with a blunt speare the same shal be armed with a sharpe head Or a man thinking that he dooth throwe a pumice when he hath throwne a stone whereby some bodie is hit or woounded or slaine Otherwise we are ignorant of the end A man for health or for recouerie from sicknesse letteth bloud giueth a medicine or lanceth the flesh and there followeth a contrarie effect for either the partie dieth or he is hurt the ignorance of the end dooth excuse him Also the maner of the action as when a man dooth a thing and would not it holds him excused They which contend one with an other with all the strength of their hands or fingers which is a kind of wrestling and one mindeth to teach the other and thinking to strike but lightlie striketh gréeuouslie he is excused Sith that there is an ignorance in those things that which is doone shal be counted against his will especiallie if those circumstances which are the more principall be hidden from vs. And these circumstances be Wherefore Whereabout or Wherein But Aristotle in his example séemeth to haue omitted the circumstance of place and time that is Where and When. Which is no maruell since they might séeme to be knowne well enough as those which néeded no examples Neither is it required that when manie things of one sort be expounded examples should be brought of all things For it sufficeth that some things be shewed so to be for the examples which make plaine some of those things do serue also for the declaring of other things But least there should be found a lacke of them we saie it may be that some man knoweth not that the place wherein he cōmitteth anie euill is holie otherwhile also the circumstance of the time namelie of a festiuall daie or of a holie daie or of a birth daie may be vnknowne 54 If that which is doone against the will ought to be ascribed to the actions which are doone vnwittinglie while we be ignorant of these particular circumstances there is required moreouer that the error being knowne and discouered the action should be gréeuous and we should be sorie for that which happened to vs vnawares For if this gréefe should not ensue vpon it the action may be called not voluntarie yet shall it not be against the will But héere it is worth the séeing How ignorance is the cause of a thing doone against the will how ignorance can be called the cause of a thing doone against the will This is therefore bicause it depriueth vs of knowledge which if it had béene present that which is now doone had not béene committed or if it had béene committed it had made the action voluntarie Wherefore either it depriueth vs of the knowledge whereon voluntarie dooth depend or else it depriueth vs of that knowledge which if it had béene present the action had not followed And it may be that he which dooth vnwittinglie hath ignorance ioined togither with the act which he dooth What kind of ignorance dooth not excuse and yet he is not vnwilling to that which is doone but rather desireth it wherevpon there followeth no sorrowe afterward when the thing is knowne And this kind of ignorance dooth not excuse him nor yet maketh him to haue doone it against his will As when a man thinkeing to kill a hart killeth his enimie whom he before wished to haue béene slaine and now being slaine reioiseth notwithstanding he then knew not what he did There is moreouer a certeine ignorance which some of set purpose would haue for they desire and choose that they may be ignorant least by knowledge they should be withdrawne from sinning or from pleasurs And this kind of ignorance is greatlie to be
vs such formes or denominations but yet it behooueth that there be a choise had therein Moreouer choise is occupied in pursuing or flieng but so is not opinion for when anie thing is offered vnto vs we begin to conceiue an opinion what it is what comâ—oditie may be gotten thereby and how it must be vsed But we doo not so much conceiue in our opinion whether the thing should be shunned or followed for that rather apperteineth to choise Yea rather betwéene these things there séemeth that there should be a certeine order set for first as I said we conceiue in opinion what it is what profit it bringeth and how it will serue our turne Which things being coÌ„ceiued in opinion then we procéed either to pursue or to eschew the matter The third Chapter Of the Lawe HEre I thought it good to speake somewhat concerning the nature of the lawe In Rom. 5. Of the nature of the lawe the Manicheis and Pelagians vnderstood it not and therewithall to shew how the Manicheis and Pelagians vnderstood it not and what the same worketh in vs either before regeneration or after we be iustified First as touching the forme thereof the same must be affirmed which Paule saith in his epistle to the Romans when he writeth that it is spirituall But the vniuersall end therof and which apperteineth vnto all men is to bring men vnto the knowledge of sinne Which thing Paule signified saieng Rom. 3 20. that By the lawe commeth the knowledge of sinne Here if thou demand wherefore the apostle said not rather By the lawe commeth the knowledge of righteousnesse I answer bicause a man not yet regenerate so long as he is without Christ can not haue in himselfe the féele of good works or of true righteousnesse which may satisfie the lawe of God Wherefore when he compareth his dooings with the lawe he perceiueth them to be onelie falles and transgressions But if we doo speake of the end of the lawe as touching the elect that is Christ And this dooth also Paule teach saieng Rom. 10 4 The end of the lawe is Christ vnto saluation which yet he speaketh not vniuersallie but Vnto euerie one that beleeueth The lawe by it selfe dooth not lead to Christ and to saluation For the lawe it selfe by it selfe dooth not bring a man to this end The Ethniks said that The end of the lawe is a knowledge which it bréedeth as touching things to be doone Wherevpon Chrysippus as he is cited in the Digests saith that The lawe is the knowledge of things diuine and humane Howbeit this end and this definition be to largelie extended for all wisdome and all good arts doo teach some knowledge of diuine and heauenlie things Now there remaineth that we diligentlie consider what is the matter anâ— efficient cause of the lawe The matter and efficient cause of the lawe And to comprehend these things bréeflie I saie that The lawe is the commandement of God wherin both his will and also his disposition or nature is expressed What the lawe is When I saie A commandement I note the generall word for there be commandements of the people of the senate of kings of emperors But when I saie Of God I make a difference which betokeneth the efficient cause Whereas I saie that in the lawe is expressed the will of God that is more euident than néedeth exposition But perhaps it may séeme more obscure that I said The lawe teacheth vs concerning the nature and disposition of god we be taught in the lawe concerning the disposition of God and be stirred vp to the knowledge of his nature wherefore we will make the same plaine by examples When God commandeth vs that we should loue him he teacheth vs thereby that he is of a nature to be beloued for things can not rightlie be loued vnlesse the verie same are worthie to be loued And vnlesse he were well affected towards vs he would not set foorth vnto vs that chéefe good which we should loue wherfore he chéeflie persuadeth vs vnto this bicause he desireth to haue vs partakers of himselfe We perceiue therefore that he is such a one towards vs as he also desireth vs to be And when he forbiddeth that we should not kill first he sheweth his owne will Further he declareth himselfe to be a God which detesteth violence and iniuries and he had rather doo good vnto men than hurt them After the same sort these two things might be shewed in the rest of the precepts And out of this definition those things may be also gathered the which we spake aboue touching the forme and end of the lawe bicause it is of necessitie that such a doctrine be spirituall that it bréed an excellent knowledge And we be taught The benefit of the lawe that it is no small benefit that God hath thereby giuen vnto men for he bringeth to passe that both we knowe our selues and vnderstand the properties of God Platos definition of the lawe Plato in his bookes of the lawe of a publike weale and in Minoe séemeth thus to define a lawe namelie that It is a right waie of gouerning which by profitable meanes directeth vnto the best end by setting foorth punishments vnto the transgressors and rewards vnto the obedient This definition may verie well be applied vnto the lawe of God yea verelie there can be no such lawe vnlesse it be of God It is no maruell then The old Law-giuers made God to be the author of their lawes if the old Law-makers when they would haue their lawes commended did feigne some god to be the author of them for Minos ascribed his lawes to Iupiter Lycurgus his to Apollo Solon and Draco theirs to Minerua Numa Pompilius his to Aegeria And we are assured out of the holie scriptures that our lawe was giuen of God by Moses in mount Sina 2 And these things thus ordered concerning the nature and definition of a lawe we may easilie vnderstand how fowlie the Manicheis haue erred which blasphemed the same The Manicheis condemned the lawe as euill and cursed it as euill For séeing the lawe commandeth nothing but things to be commanded and forbiddeth nothing but things to be forbidden how can it iustlie be accused For there can be no iust or honest duetie found out but that by the lawe of God it is commended and nothing fowle or dishonest but it is forbidden in the same nor onelie wicked dooings are prohibited by the lawe but also wicked lusts are condemned Wherefore that sheweth It biddeth both the works and will to be corrected that not onelie the outward works but the mind and will must be corrected And since a great part of felicitie standeth in the acknowledging of God that philosophers doo so greatlie commend the knowledge of our selues both which things the lawe of GOD doth appoint the same cannot without gréeuous offense be blamed as euill and pernicious Yet the place wherein it is
to vse this method that first we consider as touching the originall and beginning of images afterward of the vse of them whether it be lawfull last of all if they haue anie vse whether they ought to be suffered in temples and holie assemblies Looke In Rom. 1 23 after the words Who is blessed c. In 1. Cor. 8 4. As concerning the name among the Hebrues an image is called Temuna Tselem and as some will Teraphim of the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Latins Imagines signa that is Images and pictures Thus much of the words But as touching the thing we must vnderstand that the thing signified by the image is no absolute thing but must be placed in those things which haue relation to another For euerie image is the image of some thing euen as the likenes is called the likenesse of another thing And those things which be compared either in quantitie or qualitie haue relation one to another And the things which be compared togither in quantitie be either equall or greater or lesser and in qualitie they are reckoned like vnlike and diuerse Séeing therefore that an image is counted as I haue said among those things which haue relation one to another it is among the number of those which apperteine vnto qualitie for it expresseth the lineaments figures and colours and such other like of a liuing creature And therefore we may thus define the same The definition of an image An image is a certeine similitude whereby some thing is represented vnto vs which may be discerned with the eies And this I therefore saie bicause we may as well read as heare manie things alike which properlie be not called images The matter of images The matter of images is not all one for sometimes they be made of stone of wood metall plaister claie and such other like And sundrie artificers doo make them of that matter which they haue in hand the potter of claie the carpenter of timber the mason of stone the founders of metall brasse siluer and gold the painters also of their colours And we must not passe it ouer that idols also are images Tertullian wherof Tertullian wrote an elegant booke which he intituled De idololatria and he examining the word idoll deriued it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a likenesse image or forme whervpon commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called a little forme The forme The forme of images is the view of a similitude wherein some thing is expressed so as it may be perceiued of the beholders The end whereto images are The end séemeth to be delight for Aristotle in his Rhetorikes among other things which bréed pleasure reckoneth imitation where an image séemeth to be a certeine emulation of God For God created all things wherfore men being vnable to create the things themselues doo imitate the production of God when they make images of those things which he himselfe hath brought forth in nature Images also are made for adorning sake for they beautifie the places where they be put Furthermore they haue inuented them to the intent they might not suffer the remembrance of them which be absent or dead or of things doone to be extinguished Also they haue béene deuised for honour sake for if a man had well deserued of the Common-weale images were erected to him So did Cicero counsell that there should be an image set vp vnto Seruius Sulpitius which died in his embassage And there haue béene some among them in old time which would not onlie haue others but also themselues to be worshipped with images Dan. 2 1. For Nabuchad-nezar king of the Chaldaeans cōmanded that within his owne kingdome himselfe should be honoured by an image of gold And among the princes of the Romanes Caius Caligula would be expressed by imags with this inscription being added Caius Caligula Caesar a god And such an image he indeuoured to bring into the temple of Ierusalem wherevpon there arose verie great troubles seditions and tumults in Iudaea The which thing Nero afterward would haue to be doone and for that cause the Hebrues reuolted from the people of Rome whereof appéereth that images were also translated to the seruice of God Neither did there want some which erected images to the affects or appetites wherewith they were corrupted The droonkards caried about the banners of Bacchus the lasciuious people of Venus the gréedie and couetous of Pluto the manquellers of Mars to prosecute euerie one it would be too long Let the reader search for this in Tertullian in his booke De idololatria But the honester sort of men did frame images of vertue and honour sometimes also they erected the images of the elders to the intent that men might be stirred vp to imitate their forefathers of which matter Salust wrote in the prolog of his historie of Iugurth 2 Séeing we haue said inough touching the end The efficient cause of images it remaineth that we examine the efficient cause of images Artificers indéed were authors of them and surelie cunning workemen Wherfore from them they receiued their estimation for the honour of images consisteth not of the matter séeing they may be made vnhandsomlie euen of gold Certeinlie all their honour is of the forme that in verie déed they may in perfect similitude finelie represent that thing which they betoken Iupiter Olympius obteined honor and estimation of Phydias and the picture of Alexander the great by Apelles euen as the well grauen pots of Alcimedontes and the instruments of Salomons house by Iramus that notable artificer To these things let vs ad 1. King 7 13 that our forefathers to bring the more estimation vnto their images fained them to haue fallen from heauen Wherefore the image of Pallas of old time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Fallen from Iupiter verse 34. Wherfore we read in the 19. of the Acts that the towne clarke of Ephesus said to the people Who knoweth not that ye be worshippers of the great goddesse Diana whose image came downe from heauen And it must not be omitted that séeing the ages in times past were verie rude the images at first were not orderlie perfectlie wrought as afterward they were The images in old time For of a long time men had vnwrought stones stocks and pillers in stéed of images Yea and in Rome at the first a speare was the ensigne of Mars afterward by little and little there succéeded more cunning artificers who so greatlie preuailed in the perfecting of art that as the poet wrote they drew liuelie countenances out of the marble stone Wherefore their images in old time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Earthlie men bicause they séemed to be like vnto men Images were made so faire and beautifull that there were found which doted in loue towards them and as it were
which obeied not the cursse when if was published were most gréeuouslie punished Which the holie historie of Iosua declareth to haue happened vnto Achan Iosua 7 1. bicause he vsurped vnto himselfe some of the spoiles of Ierico We knowe also 1. Sa. 15 11. that Saule was for this cause béerest of his kingdome in that he had reserued Agag the king and certeine oxen and fat cattell of the preie which were alreadie bound by the vow of the cursse 32 But touching the forme and end of the cursse we haue spoken inough The forme of the cursse For the forme is the destruction of cities men and beasts and the consecration of gold siluer iron brasse pearles pretious stones costlie things which were appointed onelie to the vse of the tabernacle The end thereof But the end was that they might be monuments of Gods goodnesse and iustice and also an exercise and triall of the Israelits Now resteth to speake somewhat of the matter and efficient cause thereof The matter of the same Certeinlie the matter was whatsoeuer was to be found aliue in those cities for all that ought to be killed And the buildings and other garnishings of the citie to be cleane destroied but as for the riches and ornaments they as it is said were consecrated vnto the worshipping of God But there was to be noted that none were vowed vnto so horrible a destruction except such as were alreadie declared and openlie vowed to be enimies of GOD. For it is not lawfull to kill innocents Wherefore they sinned most gréeuouslie which so vowed Paules death Acts. 25 14. as they would neither eate nor drinke till they had killed him And at this daie they behaue themselues more than wickedlie which confesse themselues to haue made a vow most cruellie to kill all the professors of the Gospell Yea Ieptha without doubt was deceiued Iude. 11 39. Ieptha who bicause of this kind of vowing thought that his daughter ought either to be slaine or else forced to perpetuall virginitie Agamemnon Agamemnon also is to be condemned who as Cicero in his booke of Offices reporteth vowed vnto Diana the fairest thing that should be borne in his kingdome The efficient cause of the cursie which foolish vow to performe he sacrificed his daughter Iphigenia But the efficient cause of the vow Cherem sometimes is God as it is written in the seuenth tenth chapters of Deuteronomie Deut. 7 16. For there it is commanded that places dedicated to idols altars images groues and monuments should vtterlie be destroied and that was a perpetuall cursse in the land of Chanaan and to be alwaies obserued Iosua 6 17. Sometimes the prince made such a vow as we read of Iosua and sometimes the people Num. 21 2. as we find in the 21. chapter of Numbers The prophet also sometime did this and thus did Samuel charge Saule 1. Sam. 15 3 that he should destroie all things which belonged to the Amalechits The name of this citie whereof there is mention in the first of Iudges was afterward called Horma whereas before it was not so called And it was so called of the word Cherem for such a name were they woont to giue the places that were destroied by reason of a vow or cursse In the booke of Numbers a certeine portion which the Israelits kept by force was by reason of such a vow called Horma Num. 12. 33 But it would séeme to be a question whether these destructions were against charitie I saie they were not for such enimies were chosen to be vtterlie destroied of the Iewes by the iudgement of God and not at the pleasure of men And as concerning the loue or hatred of enimies we must vnderstand Augustine that Augustine hath written toward the end of the former booke of the sermon of the Lord vpon the mount that he dooth ascend a certeine step of righteousnesse which loueth his neighbour although he as yet hate his enimie But he shall then performe goodwill and goodnesse according to the commandement of him which came to fulfill the lawe and not to breake it when he shall extend the same euen to the loue of his enimie For the other degrée although it be somewhat yet is it so small that it may be common also with Publicans Neither is that which is said in the lawe Thou shalt hate thine enimie Matt. 5 43. to be taken as a commandement vnto the iust but as a permission vnto the weake Thus much writeth he To whom if I shall saie as the truth is I doo not agrée but am certeinlie persuaded that to hate our enimies is not permitted by God no not in them which be vnperfect for it is an euerlasting precept that we should loue our neighbour as our selues And he is our neighbour Who is our neighbour vpon whom we light by anie occasion as Christ declared in the parable of the Iewes and of the Samaritane Luke 10 30 Those vndoutedlie were compared as enimies one to another wherfore the condition of enimitie when it happeneth cannot let but that such as are enimies one to another be neighbours notwithstanding Moreouer forsomuch as we sée Psal 109. that Dauid and other prophets did oftentimes cursse their enimies by what meanes can we call them weake to whom God gaue libertie to hate their enimies For they were holie men and verie perfect Neither dooth that séeme to make much to the purpose which the same Augustine saith Augustine namelie that The saiengs of these holie men were no vowes and desires but rather forspeakings and prophesies of them who liuing vnder the old testament did oftentimes prophesie the euent of things to come For the apostles are also found in the new testament not onelie to haue spoken words of curssings as Paule when he saith I would to God they were cut off that trouble you Gal. 5 12. but also to haue imposed most gréeuous punishments For so much as it is written in the Acts of the apostles that the same Paule depriued Elimas the magician of his sight Acts. 13 11 Act. 5 5. 9 and Peter slue Ananias and Saphyra Wherfore it were better to saie that these great men did not such things of hatred granted to them against vnperfect men but forced therevnto by some other maner of meanes Note a distinction And so me thinketh we must make this distinction that they sometimes had to doo for their owne causes and sometimes for Gods cause When they had to doo for their own matters they seasoned all their dooings with all modestie and gentlenesse as we sée Dauid did who sundrie times spared Saule his deadlie enimie 1. Sam. 26 9 Moses also and other holie men did verie oftentimes susteine gréeuous things both constantlie and valiantlie but when Gods busines was to be handled they behaued themselues seuerelie and noblie But this if they had doone while
sometime with safforne and so they beguile the beholders of them and with maruelous craft deceiue them Héereof commeth that which we haue in common talke namelie that A man casteth a colour vpon anie thing when he deceiueth And it is woont to be vttered in bargains in couenants and agréements Without colour or counterfeiting that is Fréelie in good faith absolutelie and plainlie These things of the end The efficient and proper cause is the naughtie desire of pleasing The efficient cause the which sometime is stirred vp by pride and sometime by lust By pride bicause they will not haue anie to surpasse them in beautie but will make a shew to be farre more beautifull than others By lust for that they would séeme to be beautifull more and more than the measure of their owne naturall fauour hath appointed and so to allure men to satisfie their lust I am not ignorant that the most ancient fathers especiallie Cyprian in his booke De velandis virginibus teach that The diuell was the inuenter of such maner of trimming For when as he thinketh the euill angels had burned in the desire of women and had abused their bodies they for a reward of the licentious pleasures permitted vnto them made demonstration of these artes and shamefull ornaments Wherfore Cyprian writeth that these be not the ornaments which GOD made but those which the diuell deuised Touching the cause efficient we haue spoken enough But the matter is nothing else in a maner The matter but filth to wit smoke soot fome and spittle and such things for the most part as would loath a man to touch them Yea and sometimes poisons are mingled so that they with their counterfeit colours doo not onelie wound the minds of the beholders but doo also hurt their bodies Of the forme I haue nothing to saie bicause these things be tempered an infinite number of waies And looke how manie counterfeited women there are almost so manie kinds of false colours there be They are said also to die their faces and that is both to colour them and to deforme them It is also said that this vice is greater charge to women than to men bicause a woman through hir defiled and corrupt nature is desirous of beautie and as the Gréekes saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is desirous to be trimme Howbeit Paulus the second of that name Pope of Rome Pope Paul the second vsed to paint his face as Platina writeth at such time as he should come abroad absteined not from false colouring euen to the intent he might séeme of the more beautifull countenance as he was verie tall of stature But how shamefull a thing it was for the vicar of Christ as he challenged himselfe to be let other men iudge Certeinlie the Ethnike poet pronounced that It best becommeth men to be carelesse of their beautie And againe Farre from vs may such yong men be which are curiouslie trimmed like women For Iulius Caesar was desirous to couer his baldnes Iulius Caesar Wherefore bicause of the honors which were verie manie that the citie had bestowed vpon him he most willinglie receiued the laurall crowne which for this cause he ware in a maner alwaie And Ierom writeth Maximilla that Maximilla the prophetesse of Montanus vsed Stibium which may note vnto vs by what spirit she was led The generall word The generall word of this vice is feigning and also leasing sith they feigne a countenance to themselues as they list and they counterfet beautie Neither is wantonnesse far from it for when by nature they haue not the woorthinesse of beautie they counterfet the same as they can And we will not omit that there be diuerse which haue sometime painted their faces not to the intent they might appéere the better fauoured and fairer but bicause they would séeme to be more cruell fierce and horrible to behold The Brittons died their faces to seeme terrible as it is written of the Brittons who died their faces with a kind of hearbe like vnto plantine as Caesar reporteth in his fift booke of his Commentaries And in India where is no small plentie of pretious stones they are woont to make hollowe places in their owne flesh that in the hollownesse thereof they may close in pretious stones and that as well in the forehead as in the chéekes These things shall suffice for declaring the nature of false colours Now remaineth to be said whether it be lawfull to vse the same Arguments whereby some would prooue it lawfull to vse false colouring Some affirme that it is lawfull of whom there be manie Schoole-men who rather fauour and make much of vices than pursue them and séeke to wéed them out First they alledge certeine testimonies of the holie scriptures which at the first vew séeme to be of their side Secondlie they labour to prooue the same by reasons 61 Out of the holie scriptures they alledge that which is written in the first to the Corinthians the seuenth chapter verse 34. He that is not married careth for the things of the Lord how he may please the Lord but he that hath married a wife is carefull for those things that be of the world and how he may please his wife The vnmarried woman careth for the things of the Lord that she may be holie both in bodie and in spirit but the married woman careth for those things that be of the world and how she may please hir husband It is lawfull therefore for women to indeuour to please their owne husbands whereby they may reteine them still to be content with their owne wife For if they should despise them they might easilie incline to whooredome and adulterie Wherfore saie they there is some good vse euen of counterfet colouring And further vnto this purpose they drawe that which is written in the first of Timothie the second chapter verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In trim comelie apparell And they saie that the apostle spake this when he gaue precepts touching women Moreouer they declare that in the first epistle vnto the Corinthians the twelfe chapter it is written verse 23. that Vpon those parts of the bodie which are lesse honourable put we more honour on and our vncomelie parts haue more comelinesse on And that therefore if anie deformitie be either in the countenance or in the eies it is conuenient that we should decke them more costlie And bicause they be not so verie blind and blockish but that they sée this to be a great stop vnto them that men by these paintings and counterfet colours are prouoked vnto lust they haue inuented certeine craftie and subtill shifts that with them they might shadowe and colour their error 62 First they saie that we fall into the false argument which is called A secundum quid ad simpliciter that is to saie From that which is in some respect vnto that which is absolute
followe in that chapter you shall sée that the apostle draweth those things Vnto what principall points the predestination of God is reduced Rom. 9 21. Ephes 1 9. Rom. 9 18. Ibidem 16. which he teacheth of predestination to these principall points namelie vnto power for he saith Hath not the potter power Vnto purpose or good pleasure for vnto the Ephesians he vseth both words Vnto will for he saith He hath mercie on whom he will and whom he will he hardeneth Vnto mercie or loue for he saith It is not of him that willeth nor of him that runneth but of God that hath mercie Ibidem 13. Also Iacob haue I loued but Esau haue I hated Séeing Paule what cause soeuer either here or in anie other place he giueth of predestination reduceth the same to these foure principall points can we doubt of his meaning Or shall we take vpon vs to giue sentence otherwise But as touching works hée speaketh not so much as one word wheresoeuer he intreateth of this matter but onelie to exclude them Further consider this If election should depend of works foreseene then iustification should come by works that there is nothing more against the scope and meaning of Paule than to put works foreséene to be the causes of predestination for by that meanes works should be the causes of iustification but that doctrine the apostle dooth by all maner of meanes oppugne And hereby I prooue this reason to be firme Predestination the cause of vocation and vocation the cause of iustification bicause the apostle maketh predestination the cause of calling and calling the cause of iustification Wherfore if works be the causes of predestination they shall also be causes of iustification For this is a firme rule among the Logicians Whatsoeuer is the cause of anie cause is also cause of the effect Further no man can denie but that good works procéed of predestination for We are said to be predestinate Ephes 1 4. that we should be holie blameles And God by predestination hath prepared good works Ephes 2 10. in which we should walke And Paule himselfe confesseth that He obteined mercie 1. Cor. 7 25. to the end hee should be faithfull Wherefore if works be the effects of predestination how can we then saie Works be the effects of predestination not the causes thereof that they are the causes thereof and chéeflie those kind of causes which are called efficient causes For that vse of frée will is nothing woorth which they so often brag of as though we haue it of our selues and not of the mercie of God For Paule saith that It is God which worketh in vs both to will and to performe Phil. 2 13. And God in Ezechiel saith Eze. 11 19. I will take awaie from them their stonie hart and will giue them a hart of flesh We cannot saith Paule thinke anie good thing of our selues as of our selues 2. Cor. 3 5. And if we had in our selues that good vse which they speake of what should let but that we might glorie thereof Vndoubtedlie the Lord saith No man commeth vnto me Iohn 6 44 vnlesse my father drawe him And Ierom against the Pelagians verie well writeth that they which are said to be drawne are by that word signified They which be drawne were before vnwilling to haue béen before froward resisting and vnwilling but afterward GOD so worketh that he changeth them This selfe-same thing also dooth the nature of grace prooue for Paule saith that The remnants might be saued Rom. 11 5. according to the free election of grace which is to saie according to frée election for so is the genetiue case after the Hebrue phrase to be resolued 19 Further in the definition of predestination in the first place we haue put this word purpose which séeing it signifieth nothing else as we haue taught out of the epistle vnto the Ephesians but the good pleasure of God Ephes 1 9. thereby it euidentlie appéereth that we may not elsewhere séeke the cause of predestination Moreouer Good works are not the cause of our calling works cannot be the causes of our calling and much lesse of our predestination for predestination goeth before calling And that works are not the causes of calling it is declared by the epistle vnto Timothie God hath called vs saith Paule with his holie calling 2. Tim. 1 9. not by our works but according to his purpose the grace which we haue in Christ before the world was Hereby it most manifestlie appeareth that works are not the causes of our calling Yea neither also are works the causes of our saluation which yet were far more likelie for by good works God bringeth vs to felicitie Titus 3 4. If we should be predestinated by good works the exclamation of Paule were to no purpose Rom. 11 33. But Paule to Titus saith that God hath saued vs not by the works of righteousnes but according to his mercie Further what néeded Paule after this disputation to crie out O the depth of the riches of the wisedome and knowledge of God! How vnsercheable are his iudgements and his waies past finding out For if he would haue followed these mens opinion he might with one poore word haue dispatched the whole matter haue said that some are predestinate and othersome reiected bicause of the works which God foresawe should be in both of them Those men Augustine in mockage called sharpe witted men which so trimlie and so easilie sawe those things that Paule could not sée But saie they The Apostle in this place assoileth this question But it is absurd so to saie especiallie séeing that he brought it in of purpose and the solution thereof serued very much vnto that which he had in hand The questi is assoiled when it is brought to the highest cause Exo. 19 13. And how in Gods name can he séeme not to haue assoiled the question when he reduced that euen vnto the highest cause namelie vnto the will of God and therewithall sheweth that we ought not to go anie further When God had appointed limits at the foote of the mount Sina if anie man had gone beyond those limits he was by the lawe punished Wherefore let these men beware with what boldnes they presume to go further than Paule would they should But they say that the apostle here rebuketh the impudent Be it so but yet this rebuking is a most true solution of the question for Paule by this reprehension prohibiteth vs not to inquire anie thing beyond the mercie and will of God How the question may be said to be assoiled and not assoiled If these men vnderstand such a solution as mans reason may resolue vpon I will easilie grant that the question is not so assoiled but if they séeke that solution which faith ought to imbrace and to rest vpon they are blind if they sée not the solution 20 But let
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
and a taking in hand of dangers with aduisements And fortitude is chieflie perceiued in dangerous and difficult things Wherein fortitude is chieflie perceiued but most of all in things happening vpon the sudden for vertue is conuersant in difficult things and difficult things be vnlooked for For dangers premeditated séeme after some sort to be mollified Wherefore the vertue and fortitude of Ioab was herein chieflie renowmed 2. Sam. 10. bicause in a sudden and vnexpected euill he could take counsell out of hand Séeing fortitude is set as a meane betwéene feare and boldnesse it is after a sort partaker of both Fortitud is as a meane betweene feare and boldnesse for a valiant man dare commit himselfe into danger for honestie and goodnes sake but yet in the mean time bicause he must striue with terrors he is not a little mooued in mind The holie Martyrs both in our time and in all ages doo valiantlie indure for Christ the Gospell sake all torments which can be deuised either by tyrants or by the diuell yet otherwhile bicause they be not made of marble stone or brasse they become somewhat faint through the verie féele and greatnes of the dangers Two things are set foorth for a godlie man to abide and take in hand But fortitude is rather considered in suffering for that is the harder thing Plutarch Plutarch out of the old Poet Menander It is not saith he the part of a valiant man to saie This I will not suffer but This I will not do For the other thing is not put in our power Wherfore the subiect of fortitude is that part of the mind wherein is conuersant feare and boldnes The obiect which it hath respect vnto is perill And these two belong vnto the matter The forme is mediocritie The end is honestie and goodnesse and the will of God 2 Now must we sée what is the efficient cause thereof Aristotle in his 3. booke of Ethiks saith The efficient cause of fortitude that There is a certeine ciuill fortitude whose efficient cause is the law or ordinance of the common weale As if there were a lawe The kinds of fortitude that he which shall flie in warre is either infamous or condemned to die but he which shall behaue himselfe valiantlie obteineth either praise or reward This is not true fortitude which we now séeke for for that hath not respect either to reward or punishment but to the will of God There is an other fortitude which may be called warlike which procéedeth of that that men be skilfull in armes and are acquainted with the policie of warre But neither in verie déed is that true fortitude for if the enimies be either better prouided or more in number that fortitude faileth There is an other fortitude which is stirred vp and kindled by anger as if so be a man hauing receiued an iniurie will be reuenged but this also may be among wild beasts And an other there is which is ingendred of some gréedie desire and mind to obteine but so an asse also may haue fortitude for often times he suffereth not himselfe to be driuen from his meat no not with stripes Also adulterers and fornicators for the fulfilling of lust doo indure verie gréeuous and troublesome things Howbeit we must grant that anger dooth seruice vnto fortitude for good men are angrie and take it gréeuouslie if they sée anie thing doone vnhonestlie or contrarie to that which shuld be doone yet is not that the cause whie a thing is doone valiantlie Some men are valiant through a confidence of their owne naturall strength others for that they are vnskilfull of the dangers but those men straitwaie discourage themselues with the least change of things But the true cause of fortitude the philosophers appoint to be in the loue of iustice equitie and honestie bicause for these things sake we will indure all things And the root of that loue they put in the knowledge of iustice and honestie Howbeit bicause naturall reason is easilie obscured and deceiued we must haue accesse to the word and will of God into which no error can fall and for the defense of his will there is no danger so gréeuous that a godlie man ought to eschew Ciceros definition of fortitude Cicero in his Tusculane questions saith that Fortitude is an affection of the mind whereby through suffering of gréeuous things we obeie the lawes Which thing if by the lawe he ment the word of God it were true but séeing he vnderstood nothing else than a certeine naturall and ciuill prudence the which by reason of originall sinne and other sinnes is verie often times deceiued True fortitude from whence can not consist But since true fortitude is deriued of faith and charitie and that we haue not those things of our owne strength but of God Esaie did verie well and rightlie reuoke the same to the spirit of God when he said Esaie 11 2. The spirit of fortitude But thou wilt saie that it is an habit and consisteth of accustomed actions I grant but those actions themselues be not of our strength but of the holie Ghost Rightlie did Augustine saie vpon the 13. psalme Con. 2. He is trulie valiant who is not strong in himselfe but in the Lord. Phil. 4 13. Also Paule I can doo all things saith he in him which strengtheneth me And in the second to the Corinthians the twelfe chapter When I am weake then am I strong verse 10. For the saints when they acknowlege their owne weaknesse they call vpon the Lord and are made strong And by these meanes is God woont to inspire fortitude into men First How God inspireth fortitude into men he lighteneth their mind that they may vnderstand and sée his will and he so inflameth them as they thinke that they shal be euen then most happie if they may for his sake suffer all most gréeuous things Secondlie he is present by his strength and power and fighteth for them that be his as in old time he did for Abraham and alwaies for all godlie men that be his which be true Israelites according to the spirit Lastlie bicause those things which must be abidden and suffred be most gréeuous and in a maner swallowe vp reason the spirit of God is present and helpeth our strength and minds to indure all maner of things For the actions of other vertues as saith Aristotle are pleasant but fortitude striueth with gréeuous and difficult things and bringeth no pleasure but in respect of the end Wherefore the spirit bringeth to passe that although the bodie be vexed with gréeuous torments yet we indure all things with a glad and ioifull mind So Eleazar in the historie of the Machabeis In bodie saith he ô Lord I am most miserablie tormented yet for thy sake doo I gladlie suffer all these things Examples of valiant men Let the Romans boast of their Mutij Cocles Curtij and Decij the Graecians
he must ascend by staiers when as neuerthelesse the staiers are no cause vnto him that he commeth for the finall cause of his going is to teach and the efficient cause is the powers of the mind and the strength of the bodie After the selfe-same maner must we iudge of praiers But if thou shalt saie But cannot GOD giue those things that he will euen without praiers Yes verelie he can and oftentimes he dooth it After what maner God must be praied vnto Neither will he be ouer-curiouslie praied vnto as tyrants vse as though he may not be intreated without our faire spéeches neither will he be praied for his owne cause but for ours For if anie man might be long and much conuersant with a man indued with vertues and knowledge there is no doubt but that he should become the better and also the learneder But how much more and excellenter a thing is it to be conuersant and to talke with the most excellent God The philosophers doo thinke that it is a great perfection of man for to knowe himselfe next to vnderstand what is wanting to himselfe lastlie to knowe that God is the chéefe and onelie good that is to be wished for and of whom all things must be desired Wherefore God commanded praiers as a certeine meane wherby we should atteine to those things which we desire So then they are fond and foolish which saie If God haue predestinated me to saluation he will giue me the same euen without praiers for God hath togither with the end predestinated also the meanes whereby we must prepare our selues to the same And finallie we praie not in anie case to the intent we may change God which thing we should attempt in vaine séeing he is immutable but rather that we our selues should be changed forsomuch as in praieng we are made capable of the benefits of God How God saith that he will not giue that which he will giue and so contrariewise 3 But the Lord saith in the tenth of Iudges In Iudg. 10 verse 13. that he will not be a helpe vnto the Israelites when as afterward notwithstanding he did helpe them Did God lie No in no wise But the repentance of the people was not as yet come to that passe that he would haue had it In such state and condition as they were then in he said he would not be a helpe vnto them for God knoweth the moments of times A similitude So dooth the physician vse to handle a sicke man when he desireth wine in the heate and feruentnes of his ague I will giue none saith he not bicause he will neuer giue him anie but for that he knoweth when it will be profitable for him to giue it Againe the sicke man desireth a medicine the physician denieth it bicause he will first haue the humors to be ripe that they may be the more easilie brought foorth Euen so God dooth now deale with his people Neither is this a rare forme of speaking in the scriptures The Lord said vnto Moses Exod. 32 10 Suffer that my wrath may be kindled and I will destroie them at once This he said when he was minded neuerthelesse to spare his people but the praiers of Moses pleased God therefore he would haue him to be inflamed and his desire and faith to be increased In Matthew the woman of Chanaan cried vnto Christ but he passed by in silence as though he heard hir not Afterward she being instant in praier he said I am not sent Matt. 15 23. but vnto the lost sheepe of the house of Israel and when as she ceased not he called hir dog It is not good saith he to take the bread and giue it vnto dogs And yet was he minded euen at the first to helpe hir but first he would haue hir faith to come to light that it might be knowen by all meanes And in an other place vnder the parable of him that asked bread Luk. 11 7. he saith Vnto whom the goodman of the house that was within said I and my children be laid in bed And when the other had made earnest suit by his importunacie he obteined as manie loaues as he would So in this place GOD made answer that he would not helpe namelie that people being in such state as then they were for euen at that time the repentance of them was not full God changeth not his purpose but he would haue men to be changed more and more Iere. 18 18. 4 Ieremie in the 18. chapter saith If I shall speake euill against anie nation and that nation shall repent It shall also repent me of that euill which I said I would doo And that Ieremie might the more plainlie vnderstand those things which were spoken he bad him go into the house of the potter where he sawe the workeman make a vessell of claie Ibidem 1. the which was broken in the hands of him that made it but the potter fashioned an other vessell of the same claie So the Lord saith If they shall repent them I also will repent me I now deuise euill for them but in steed of euill I will deuise good things Neither for all this as I haue said dooth he change his mind bicause such threatenings and promises depend vpon the condition which sometimes is changed whereas God remaineth one and the same Chrysost Of this matter dooth Chrysostome verie well write vpon Genesis the 25. homilie The Lord had commanded Gen. 6 14. that Noah should build the arke and he threatned that after a hundred and twentie yéeres Ibidem 3. he would vtterlie destroie all mankind with a flood but when he sawe no amendement in the meane time he abated twentie of the yéeres and sent the flood in the hundred yéere yet was not God altered but the condition of men was changed The same father also vpon Matthew the 65. homilie Matt. 19 28 when he interpreteth that saieng Verelie I saie vnto you ye that haue left all things c. he demandeth whether Iudas was not one of those twelue and whether Iudas shall sit vpon the twelue seats and iudge the twelue tribes of Israel Hath Christ therefore changed his mind No saith he but the same Iudas was changed The verie which thing we must iudge of the citie of Niniue Iona. 3 4. Esai 38 1. and of king Ezechias whom God had threatned to die for neither did Niniue perish at that time neither yet did Ezechias die at the time prescribed bicause both were changed Gen. 9 2. God pronounced at the beginning that the feare of men should be vpon the beasts But the contrarie happeneth for men doo now feare lions beares and tigres bicause of them they be oftentimes torne in péeces Which commeth to passe by reason that the condition of men is changed and not the counsell of God 5 Wherefore How the promises of God must be vnderstood those promises of God must be
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
shewe when they beate their children For by that meanes they omit not to prosecute them with fatherlie good will Torquatus put his sonne to death for the safetie of the Commonweale whome neuerthelesse he ceased not to loue as it became a father Augustine And Augustine against Faustus the 2. booke saith Exod. 32. ver 11. 25. Moses fiue manie thowsandes for the Idolatrie committed to the golden Calfe but that he kept charitie towardes them the prayers which he had before the slaughter of them doe declare If thou let them goe saith he it is well if not Ib. ver 32. wipe me out of the booke of life Yea and God himselfe which is the principall charitie punisheth his elect and chasticeth them but he ceaseth not to loue them 9 And when it is written Matt. 5. 38. You haue heard that it hath bin said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill at all We are not to beléeue that the olde lawe fauored priuate reuenge which in Leuiticus is in plaine wordes forbidden Leuit. 19. ver 18. Seeke not the reuenge of the Sonne of thy people Yea and rather charitie is commaunded towardes our enemie séeing euerie man is commaunded to take home vnto him his enemies Oxe and Asse that goeth astray Exod. 23. 4. 5. and to restore the same vnto the owner and also to helpe his enemies Asse if it should be fallen and pressed vnder his burden But in that lawe of rendring one for an other the Iudge was instructed what he should doe in the punishing of offences And Christ when he said But I say vnto you Matt. 5. 39. resist not euil amendeth the peruerse interpretation of the Scribes which taught men to come vnto iudgementes being led with a desire also of reuenge that they might craue of the Iudge An eye for an eye and a tooth for a tooth with the desire of reuenge Christ said The matter is not so As much as in thée is resist not euill Yet he forbiddeth not but that if thou for the benefit of an other and for the glorie of God wilt attempt the lawe it may be lawfull for thée Some obiect that God would that thou shouldest suffer the taking away of these goods to the intent that such and such might be punished If thou by iudgementes doost indeuour to withstand thou seemest now to resist the will of God Howbeit these men are grossely deceiued séeing it is no firme consequence God would that we should otherwhile be sicke therefore we must not vse Phisitions and medicines God will that both we should be sicke and that we should vse medicines because God hath prepared these thinges also and if thou apply not them thou shalt tempt him God will both that thou shouldest be sicke that through medicines thou be helped In lyke manner also he will that we should suffer some losse and that we should not turne vnto blasphemies against God but he will in like maner that we should not despise the remedies of the iudgements which he himselfe hath set foorth It is onely the minde of the vser that maketh these thinges either good or euill The Apostles who being sometime stirred vp with a desire of reuenge craued that fire might come downe from heauen against the Samaritans Luke 9. 55. were forbidden that they should so desire because they knewe not of what spirit they were But euen to the selfesame Apostles being now confirmed by the holie ghost and being voyde of perturbations of the minde it was graunted to slay by the word Acts. 5. 5. Acts. 13. 11 For Peter slew Ananias and Saphira Paul deliuered vnto Sathan and made Magus blinde The seuenteenth Chapter Of Warre or Battell In 2. Sa. 3. at the end Looke In Gen. 1◠BEcause in the holie Historie there is often mentiō made of war I thought good to speake somewhat of the matter The Etymologie of the word And as touching the Etymologie of the word it is called in the Hebrew Milchamah of Lacham which is to fall and be cut off and that either with a sword or with the téeth because in warre many slaughters are committed The Gretians betwéene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put the same difference that the Latines haue put betwéene Bellum and Praelium that is warre and battell And it séemeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of turning because manie are the turnings and chaunces in warre Whereof perhaps came that saying Manie be the newes of Warre In Latine it is called Bellum either by the figure Antiphrasis as who would say not good or else because it is a good thing and compared vnto peace or else as Festus saieth of Belluis A distinctiō of war◠that is cruell beastes or monsters Now will we distinguish warre the subiect doubtlesse into accidentes Some warre therefore is iust and othersome vniust Howbeit to speake truely vniust warre is no warre it is rather Théeuerie A definition of iust warre And iust warre maie thus not vnaptly be defined It is an Hostile dissention whereby through the Princes edict mischiefes are repressed by force and Armes to the intent that men may peaceably and quietly liue by iustice and godlinesse The generall kindes of warre of peace The generall kinde is dissention For contrarie vnto warre is peace and as the generall kinde of peace is vnion so the generall kind of war is dissention But because dissention is manifold for men dissent among thēselues either in opinions or in kinde of life or in will therefore Hostile is added And because there may be an Hostile dissention which is not tried by weapons there is also added By Force and Armes The efficient cause The efficient cause is the commaundement of the Prince without which The end warre cannot rightly bee made The ende is that people maie quietly maintaine iustice and godlinesse Here haue we comprehended the foure kindes of causes The forme is Hostile dissention the matter are the mischiefes which ought to be repressed the efficient cause is the Magistrate the ende is that wee maie liue iustly and godly But when we say that the Edict of the Prince is required we vnderstand no difference betwéene a King the gouernment of manie good men and a Common weale but we onelie oppose a Prince against a priuate man 2 Hereof are gathered those thrée properties which commonly are ascribed vnto right warfaring First Thrée conditions of iust warre that there is required the authoritie of the Prince Secondly an honest cause to wit that peace be sought for Lastly that it be doone with a good mind I am not ignorant that Plato in Alcibiade 1. writeth that men mooue warre when as either they be deceiued or constrained or spoyled But all these things are included in that part wherein I said
be excused than they which sinne by the instigation of lust proposition 3 The primitiue church had more prophets than the church now hath bicause signes were requiâ—… or the gathering of men vnto Christ and bicause that christian doctrine could not yet be had of godlie men by humane studie proposition 4 We haue not as the old synagog had perpetuall prophets bicause onelie Christ and his spirit which is present with his church succéeded all the old fathers Propositions out of the xxi chapter of the booke of Genesis Necessarie proposition 1 AN oth is a confirmation of the will of God or a testimonie of diuine things proposition 2 An oth of his owne nature is good proposition 3 It is lawfull for a christian man to sweare proposition 4 Although that an oth arise of an ill occasion yet is it of a good cause proposition 5 An oth whereby those things are confirmed which be repugnant with the word of God is void proposition 6 To auoid periurie it is good not to sweare but seldome and for great causes proposition 7 We must not sweare by the names of idols Probable proposition 1 TO sweare by creatures is not altogither forbidden by God proposition 2 They are not excused from periurie which doo vse fraudulent and craftie words proposition 3 It is lawfull for christians to take oths of infidels although they sweare by the names of their idols Propositions out of the xxij and xxiij chapters of the booke of Genesis Necessarie proposition 1 TEmptation is an vnknowne searching out of a thing to find out the knowledge thereof proposition 2 It cannot be denied but that God is the author of temptations proposition 3 God must not so be accounted the author of temptations as the fault of sinnes should be reiected vpon him proposition 4 It is lawfull for godlie men to resist temptations by praier proposition 5 Godlie men are not afraid of temptations whereby they should be excluded from eternall life proposition 6 To wéepe in funeralles is not forbidden proposition 7 Although death happen to no man but by the will of God yet they which sorrowe for the death of others doo not against the will of God proposition 8 We must beware least the prolonging or increasing of sorrowe be not against the faith of the resurrection proposition 9 Whether the dead doo lie buried or vnburied it maketh no matter as touching their owne saluation proposition 10 To be adorned with a sepulchre or to be destitute thereof is a solace or sadnesse of them that be aliue proposition 11 The care of burieng the dead must be reteined as a religious dutie proposition 12 The reuelation which commandeth that the bones of martyrs should be digged out of sepulchres to the intent they should be worshipped is not to be beléeued Probable proposition 1 IT is an absurditie to burie dead bodies in temples proposition 2 The saints which be dead are ignorant of themselues what is doone about their dead bodies or sepulchres proposition 3 It is agréeable vnto godlinesse for a man to choose himselfe a place to be buried in Propositions out of the xxiiij and xxv chapters of Genesis Necessarie proposition 1 THe seruant of Abraham which prescribed himselfe a signe to knowe the wife chosen by the Lord vnto Isaac did not tempt God proposition 2 He that séeketh an experiment of the power of God to the intent his owne faith or the faith of others may be the better confirmed or that he himselfe or others may be instructed such a one dooth not tempt God proposition 3 They doo tempt GOD which without a true faith but rather of a contempt doo séeke signes to satisfie their owne curiositie or desire proposition 4 To tempt GOD is without a cause to make triall of his power goodnesse and faith proposition 5 Curiositie is an immoderate desire of knowing whereby either we séeke those things that should not be sought or if they should be sought we séeke them not the right waie proposition 6 The women which somtimes in the holie scriptures are said to be the patriarchs concubines were their wiues proposition 7 Those things which are due vnto vs by predestination we ought to praie for and labour to atteine vnto proposition 8 Since predestination signifieth an eternall action of God we cannot assigne anie efficient cause thereof out of God proposition 9 We grant that God dooth predestinate them whom he forknew would vse well his gifts but we denie that the same good vse of Gods gifts is a cause of Gods predestination proposition 10 Our calling the good vse of Gods gifts faith and other vertues and holie actions of godlie men may be causes and beginnings of predestination but as from the latter and to knowe them by proposition 11 The declaration of the goodnesse and righteousnesse of GOD is the finall cause but there may be assigned a generall cause of Gods predestination Probable proposition 1 THe fathers sought wiues out of their owne kindred that a greater conformitie of maners might be had in matrimonie and that the worship of GOD might the more firmelie flourish among them and that they might haue the lesse familiaritie with infidels proposition 2 The barren which are described in the old testament to haue brought foorth no fruit declare fruitfulnesse to be the gift of God and doo confirme the childbirth of the virgine lastlie they signifie the regeneration of the children of God whervnto mans strength is not able to atteine proposition 3 Now are there no oracles shewed vnto vs as there were vnto the old synagog bicause Christ was appointed the end of oracles and by him came a more plentifull spirit and finallie there be now extant more and more cléere scriptures than the fathers had Propositions out of the xxv xxvi and xxvij chapters of Genesis Necessarie proposition 1 ALbeit God reuealeth vnto men some thing that shall come to passe it is not therefore lawfull for them to doo against the laws of God or against the rule of reason to bring it to passe proposition 2 Although they that doo vs good be but wicked men yet ought we with a thankfull mind both doo them good and wish them well proposition 3 When in the holie scriptures are shewed anie of the fathers sinnes we must not séeke from thence an example of life but rather woonder there at the faithfulnesse of God proposition 4 When the world is pressed with famine it is not to be doubted but that sinnes are punished thereby proposition 5 God otherwhile dooth good vnto the posteritie for the deserts of their forefathers which be now dead proposition 6 Albeit that enuie is a gréeuous sinne yet to be mooued with indignation and zeale dooth sometimes happen without blame proposition 7 Vehement perturbations of the mind must be auoided that we may be apt instruments of the holie Ghost proposition 8 The actions of the fathers which we sée haue a shew of sinne if we will grant that they were
deserue the title 4 70 b 71 a Cause The difference betwéene Cause meanes 3 52 b Whether one and the same Cause may produce contrarie effectes 3 289 b That which is the Cause of a cause may also be the cause of an effect as how 1 178 a 3 14 b An accidentall Cause can bee no cause say the Philosophers 1 173 a Euill hath not an efficient but a deficient Cause 1 184 a Of a Cause which so worketh that it is also wrought and not wrought of another 3 39 b That which is the latter cannot be the efficient Cause of that which went before 3 16 b One and the same thing may bee both the efficient Cause and the effect and how 2 600 a It is not lawfull for a sound and constant thing to assigne a mutable Cause as how 1 161 b Howe the instruments are affected to the efficient Cause 1 164 a What is the deficient Cause of euill actions 1 184 a God is not the proper Cause but the remoouing or prohibiting cause of sinne and how 1 191a How God may be said to be the deficient Cause of sinne 1 187 a An obiection that if God bee not the Cause of sinne then he is not the cause of all things 1 198 a The highest Cause of causes is Gods will 3 15 a Causes The coniunction of Causes and effects is hard to change 4 330 ab Efficient working vpon them to couet to bring foorth effects like themselues in nature as how 1 176 b Noble may sometimes bring foorth vile effects as how 1 156 b Of naturall Causes much spoken by way of assertion and confutation 1 79 ab How they be indefinite or not limited 1 175 a Betwéene them and effects there is a circuit and how 2 578 a All doe not necessarily bring foorth their effects 3 40 b Some are necessarie and some not necessarie what they be both 1 81 b A difference betwéene them and occasions 2 509 b 510 a In what respects there is no necessarie power of working in them 1 174 a God can let them be they neuer so certaine and necessarie and how 1 82 b We must not depend wholy vpon second Causes 3 258 b They doe oftentimes change themselues in working 1 173 b They are instruments of Gods prouidence 1 173 ab Of Gods sentence according to them 1 110 a Though somewhat forceable of themselues yet vnable to bring any thing to passe without Gods prouidence procured 1 170 a Causes of effectes knowne vnto spirits and how 1 82b The Causes of honour both formall efficient materiall and finall 1 141 b Thrée kinde of Causes deliberatiue demonstratiue and iudiciall and their times 4 255 a Ce. Ceremonie Thrée things in euerie Ceremony of the old lawe 2 580 a Of the Ceremonie of washing the féete 4 211 ab Ceremonies Ceremonies were accidents of the law 2 577 a Howe the prophets ment that they should be transferred to the Gentiles 2 579 a The law it selfe woulde haue them abolished 2 578 b With what charge God gaue them 2 579 b Whether they were vtterly vnknowne to the common people 3 310 a 4 105 b 106 ab Some thing in them firme and perpetuall 2 577a b 375b Why God gaue them which should afterwards be abolished 2 579 b 1 173 b 174 a Whereby it may be gathered that God woulde not haue them longer obserued 2 577 b At what time they were not vsed of the Iewes 2 577 a God himselfe abolished them 2 577 a Onelie one thing pertaining to them commaunded in the tables of the law 2 350 b In what peculiar place they were exercised 2 577 b It is no great matter whether they be vsed all alike in all places of a kingdome 2 324 b Which may be chaunged for edification sake 2 324b The Papists bring in Pauls example to approoue the vse of them 2 320a The fathers in the law were bound to more than we 2 593 b In what respect they are counted detestable before God 1 2 b Of their vse and howe long they should last 1 9 b Howe long they remained after Christs ascension 2 320 b Whether it were lawfull for holie men in the corrupt Church of the Iewes to communicate with them 2 321 b The Nicodemits compared them with the inuentions of men and why 2 320 b Whether the Iewes vnderstoode the promises which were sealed by them 4 105 ab Whether iustification be denyed to be onely as touching them 3 10â—ab 10â—ab 105a The time when they had their beginning 2 579 b 580a Whie they were instituted 4 140 a Iohn Baptist shewed that they shoulde bée abolished 2 579 a Cautions touching them in the Church 4 42 b 43 ab Diuerse Papisticall 4 70 ab Burthens in the Church complained of 4 77 b In what respect Paul was content that they might be vsed 2 320 ab Certaintie Of the Certeintie of hope much spoken too and fro 3 83 b 84 ab The fathers of the Church taught the Certeintie of saluation 3 â—5 a Ch. Chance How things depending of Chance doe fall out to be necessarie prooued 1 175ab Euen the things that to be so 〈◊〉 to come by Chance are gouerned by Gods prouidence prooued 1 17â— b 18â— b 173 a â—…9 a Fortune and Chance are referred vnto vs not vnto God examples 3 3â— ab Why any thing shoulde be saide to come by Chance seeing God hath determined of the one part so made it a thing of necessitie 1 174 b A cause comming by Chance can be no cause say the Philosophers 1 173 a The nature of things that come by Chance what it is 1 34 a What things are saide to be doone by Chance and not of necessitie and contrariwise 1 169a 174 a Whether Gods prouidence take away Chance and fortune 1 168 b 174 a Why in the nature of things some be necessarie and some casuall or depending vpon Chance 1 174 b What the Grecians call a thing comming by Chance and how many sorts of them there be 1 169 b The peripatetiks were of opinion that many thinges come by Chance 1 172 a What kind of games depend thereupon 2 525 ab Howe thinges are saide to be by Chance in respect of God and vs. 1 169 ab The Philosophers assigne two groundes or beginnings of Chance 1 169 ab Change Whether there be Change in God 3 302 a 10 a 37 b In what respect there is and is not 1 208 a Whether it be in the thing it selfe or in him 1 207 a None in him though in mans reason there maie séeme to be 1 109 b 3 49 ab All men but not after one manner confesse it 1 208 b Whether God doeth Change his purpose when man changeth 1 207 b The Change of man commeth not of himselfe but of God 1 207 b Of the Change of all thinges at the ende of the worlde 3 393 a ¶ Looke VVorlde Charitie A definition of Charitie 2 558
workes of the fleshe 2 347b Not vsed in the primitiue Church 2 346 a Why Idolaters worshippe not liuing men who bee the Images of God 2 345 a The erecting of Images is a withdrawing of people from God 2 346 b At Rome verie artificially wrought 2 345a Which be true and what Images be false 2 335 b Not better than men and therefore shoulde not be worshipped 2 346 a Myracles and traditions of the Church obiected for the defence of worshipping Images 2 348 b 349 a Their antiquitie and originall 2 334b 335 a Erected vnto Princes and noble men 2 334 a Craftinesse and false myracles wrought about them 2 336 b Diuers properties incident to them and what is thereby concluded 2 336b 337 ab Of the Elders allowed and why 2 334 b What tearmes the scriptures giue them and to what ende 2 338 a What Church receiued them first 2 340 a The diuers endes and purposes why they were made 2 334 a A partition of them and of what thinges they be representations 2 335 b What the heathen feined to bring credite and estimation to them 2 334 b Some holie and some prophane according to there place 2 335 b Their efficient cause and wherein their honour is 2 334b Images in the time of Iacob 2 335 a Images of Alexander Seuerus in his priuie closet 2 354 b Whether pictures and Images are to be worshipped 4 178 b 2 342 a A lawe giuen to the Iewes for the destroying of Images 2 517 b In the masse they are worshipped and howe 2 318 b Whose part and office it is to destroy them 2 353 ab The Turkes admit none at al 2 341 ab Not orderly and perfectlie wrought at first and why 2 334 b Why the fathers in the primitiue Church suffered them not 2 354 a Howe by degrées they crept into Churches 2 352 b Charitie towardes the poore diminished by worshipping of them 2 344 b Against lauishing out of monie and cost about them 2 341 b They must as well bee broken in péeces as remooued out of Churches 2 353 a Some filthie and some honest 2 335 b Whether they helpe the faith of the ignorant as the aduersaries teach 2 353 b 355 a Whether it bee lawfull to set them in holie places of Christian resort 2 350 b 351 a What the aduersaries bring for the mainteinanes of Images in churches 2 454 ab 350 b 348 a 345. Of the Images that Salomon made for his royall throne 2 341 a Whether it be lawfull to represent God by Images 3 3â—5 336 b 337 ab That of the Images of God there be enewe alreadie extant 2 339 b Images of vertues painted out and in what manner 2 341 b Images erected to the affections or appetites 2 334 ab The manner of the Babylonians to carie their Images about the citie 2 319b The Persians in old time made no Images and when Images were brought into Rome 2 338 b The olde Romans commended for worshipping God 70. yeares without Images 2 338 a The obiections and reasons of such as would haue Images of God 338 b and the same aunswered 2 339 ab Imagination The power of the Imagination or phantasies 1 35 b 77 b Howe farre it doeth extende 1 79 b It was not Samuel but an Imagination that appeared at the call of the witch saith Peter Martyr 1 76 b Imitation The power of Imitation is not naturall in man but from God 2 341 a Imitation of Gods seruantes in all thinges forbidden 2 546 ab The Diuell endeuoureth by Imitation to followe God 2 540a 1 91 b 4 123 a Imitation of Christ is possible 2 572 a Imitation of God n Patience 2 557 b Imitation of the Diuell wished of D. Latimer in the english Bishops 2 481 a Ill Imitation of the water of gelousie 4 309 b The Pelagian error touching originall sin by Imitation confuted 2 2â—9 a 215 b The sinne of Imitation cannot be doone away by baptisme 2 216 a Imitation of Christes righteousnesse and what else is required of vs 2 215 b A Peruerse Imitation of Christ in the Papistes 4 127 b Imitation reckened of Aristotle among thinges that delight 2 334 a Euill Imitation of Elias in the Apostles 2 387 ab Euill Imitation of drawing children through fire in sacrifice 3 180 a Imitation of God in all thinges not permitted 4 62 b 2 3â—9 a 1 66 b What is to bee obserued in the Imitation of our forefathers 2 387a b 325 b Of honour in respect of Imitation 2 342 b Imitation in the inferiors of their superiors in manners life example of King Edward the sixt 1 133 b Immortalitie What things shal haue Immortalitie at the last iudgement 3 397 ab Reasons prouing the Immortalitie of soules 1 73 a For obtaining of Immortalitie Cicombrotus killed himselfe 2 393 a It is not a thing naturall 3 397 b Vnto whome it was first attributed 3 372 a Graunted to the wicked 3 360 a One of our properties at our resurrection 3 357 b Immunitie What Immunitie signifieth 4 239 b Immunities What Immunities or liberties the Papisticall sanctuaries doe graunt 4 268 ab 269 a In. Incarnation Of Christes Incarnation 2 599 b and diuers heresies touching the same 601 ab Incest Incest greater in one degrée of kinred than in an other 2 454 b Why in cases of Incest women rather than men were borne withall 2 493 b The Chanaanites reprooued of God for their Incest 2 448 b The Incest of Lot procured by drunkennesse 2 500 a Of Ruben and howe the same was punished 49 b Claudius Cesars decrée for allowing of Incest 2 429 b Incestes Incestes haue alwaies in a maner vnhappie and vnluckie endes 2 449 b Inchauntment That there is Inchauntment and howe it is prooued by Scripture 1 85 a Inchauntmentes Whether soules departed may be called againe by Inchauntmentes 1 75a A caueat in the twelue tables against Inchauntmentes or charmes of fruites 1 84 b Whether it be lawfull to vse Inchauntmentes for the taking away of mischeefes 1 91 b 92 a Good spirites doe not obey magicall Inchauntmentes saith Origen 1 73 b Inconstancie The Inconstancie of certaine of the Fathers and schoolemen 1 67 a Incontinence The spéech of Medea out of Ouid concerning Incontinencie 1 15 b Incontinent Incontinent men may receiue fruite by hearing good doctrine 1 53 a Notwithout choise whereunto they be compared 2 294 a By what meanes they decline vnto vices since in his minde he hath a right opinion 1 15 a Incorruption Incorruption one of the properties of our bodies at our resurrection 3 357 b ¶ Looke Resurrection Indifferent In thinges indifferent the weaker sort must be borne withall 3 266 a 2 321 a Whether it be lawfull to desire of God such thinges 3 303 b What is to bee considered in praying for such thinges 3 304 a What wee ought to regarde therein 3 166 b 167 a How they become not indifferent 3 252
thereof do commit 2 320 b The Papistes speake manie lyes therein 2 318 a It is a publike profession of Poperie 2 323 b Mention thereof in Augustine 4 215 b 216 a When the name thereof began to be vsed 4 216 a Altogither contrarie to the institution of Christ proued 2 317 ab Of the abhominable sacrifice therof and how religiously the Papistes thinke thereof 2 317 ab 4 18 b 22 b 222. 223. 224. 225 Therein images are worshipped and howe 2 318 b From whence the word is thought to haue come 4 215 a Diuersly taken 4 216 b The ancient fathers vsed not the name 4 215 b Masse and Missio interpreted 4 219 b Called Missa as it were Missio 4 217 b Masses Priuate Masses condemned 4 55a 215. 216 Not read of in the olde fathers 4 179 a When they were vnknowen 4 207 a Masses be many times celebrated to the honour of some Saints 2 318 a Against them that alledge the example of Naaman for their permission to be present at Masses 2 318 b 319 a Mathematikes What kinde of Mathematiks the Emperour Constantine commanded to be burnt 1 19 a ¶ Looke Magicians Matrimonie Whether Matrimonie bee a sacrament and how 2 423 b 462 a 3 209 a 211 b Whether olde age might not contract it 2 467 ab Whether it is to be dissolued for the impotencie of the man 2 466 a To a iust Matrimonie is required a dwelling togither 2 464 b Of thrée kindes thereof 2 440 b Whether it polluteth â—airing in lent 3 255 b Of three things specially requisite therein 2 423 b In what cases it is lawfull with Ethnikes 2 445 b Whether virginitie is to be preferred before it 3 202 b 203 a Confused contracts therein among the Scots and other nations 2 449 a A reason of Christ why it must not be dissolued 2 457 b Christ reduced it to the state wherein it was first 2 427 a 457 a Betwéene what particular persons the Romans would not admit it 2 449 b 450 a Wherein it consisteth 2 478 b Ierom smally fauoured it 3 244 a What thing is common both to whoredome and to it 2 469 b Naturall lets whereby it cannot any longer consist 2 458 b A rite of solemnising the same mentioned by Ambrose 2 444 a Why there shal be no vse thereof in heauen 2 637 b What kinde ought not to continue 2 327 b Of the mysterie signified therein 3 211 b An answere to their reasons which say that in contracting thereof there ought to be a libertie 2 435 a Against that which is priuilie coÌ„tracted 2 419 a Whether bonds or writings are required for contracting of the same 2 418 b 419 a What kind of vow or promise it is 2 431 b A disagréement betwéene the Canon ciuil lawes touching the Matrimonie of seruants 2 433 a What the principall point of Matrimonie is 2 423 b A definition therof out of the digests 2 418 b The institution of the same and that it maketh against polygamie 2 422a A cause why therein faith will not be kept 2 434 b Peter Lombard maketh it a sacrament 2 434 a Of the coniunction that is therein 3 78 b The matter the forme the efficient cause and the end of the same 2 418 b A sonne of Augustine begotten out of Matrimonie 4 114 a The hauing of concubines was Matrimonie before God in the time of the law 2 420 a ¶ Looke marriage Matter Wherein the difference betwéene Matter and instrumentes doeth consist 1 164 b Me. Meanes The difference betwéene cause Meanes 3 52 b Which leade vs to felicitie and those meanes wee haue from God 1 157 b Whereby the senses worke in their kinde 1 137 a He that woulde an ende séemeth to will those Meanes which craue an ende as how 1 179 ab Howe God giueth somethinges without Meanes 1 155 a Measure The measure of a cubite and of a foote 1 130 ab Meates Of the choise of Meates 3 253 ab 254 a Consecration of them 4 123 b Whether they doe defile or no. 3 168 b Of the vse and abuse of them 3 167 b 168 a What the Fathers haue saide touching the choise of them 3 170 ab What is al leadged against the frée vse of them 3 168 b All of their owne nature are frée for Christians 3 167 b 168 a What is alleadged for the choise of them 3 172 ab From whence the libertie of them sprang 3 174 a Libertie of eating all restrained 3 174 b What the faithfull must doe touching the libertie of them â— 173 b In the lawe manie kindes are forbidden 3 168 a Popishe licences for eating some certaine 3 171 b Why some sometimes are forbidden 3 168 b What Meates the Nazarites were forbidden to eate 3 178 b 179 a Medea The spéech of Medea out of Ouid concerning incontinence 1 25 b Mediator One Mediator both in the olde lawe and the Gospell 2 586 a Meetinges Of conuenticles or secret Meetinges vsed in the primitiue Church 1 98 a ¶ Looke Church Melancholie The power of Melancholie shewed out of Aristotle 1 77 b 78 a A fretting humour and howe it worketh in the Melancholike touching pleasures 1 139 a Melchisedech Where Melchisedech reigned 4 299 a He did more represent Christ than did Leui. 4 236 a His sacrifice and his méeting of Abraham 4 223 a He was in the Idolatrous regions of Chanaan and yet no Idolater 4 295 a Hée was without father mother and genealogie 1 102 a Member A dead Member is no member 3 79 a Members Howe Christ suffereth in his Members 2 615 b 608 b Whether the wicked be Members of Christ 4 2 a Of diuerse Members in GOD what they signifie and why they are ascribed vnto him 2 339 a 1 124 b Memorie Memorie referred vnto thinges past 1 170 a Mercie of God and man A definition of Mercie out of diuers authors 2 412 b Commended in the Scripture 2 411 b whether it is to be shewed to them that suffer punishment 2 413 a What bee the obiectes thereof 2 412 b Howe profitable an affect it is and of certeine cautions touching the vse therof 2 413 b 414 a From whom Aristotle remoueth it 2 412 b The agréement and difference betweene it and Nemesis 2 413 b In whome God misliked and disallowed it 2 267 b Who be miserable in neede thereof and what it is 3 55 ab That we shall haue néede thereof in the day of iudgement 3 53 b 54 a Being showen to a neighbour without faith is sinne 2 267 b What kinde of Mercie P. Martyr estéemeth to bee foolish 2 415 ab Of the temple of Mercie built at Athens 4 266 a Vpon whom God hath not Mercie 3 12 a He is not compelled of duetie to haue Mercie vpon any man 3 11 b The purpose of God not to haue Mercie is as frée as the purpose to haue mercie 3 13 a Mercie is not properly but
Opinions Of the examination of Opinions whether they be orthodoxall 3 46 a Erronious whereto compared 3 240 a Howe the Papists would haue them tried 4 46 b Two hundred fourescore eight might bee reckened of Felicitie 1 133 ab Whether the affects bee Opinions as the Stoikes thought 2 407 b Two Opinions shewed howe all trueth commeth of God 1 11 b Or. Oracle The definition of an Oracle shewing what it is 1 19 b Howe it happened that GOD tooke the Philistines word for an Oracle 1 61 b Oracles The manner of giuing out Oracles by Drim and Thumim 1 58 b 59 a Why we are without them that the Iewes had â— 260 b 261 a Sometimes they of the Ethnikes made aunswere by dreames 1 37. Watchings at dead mens sepulchres to receiue them 1 73 b The diuels double meaning noted in them 1 83 a Plutarchs reasoÌ„s why they ceased 1 92 ab The true cause why Oracles ceased 2 359 a 1 92 a Orator Ciceroes description of a perfect Orator 4 26 b His trauell therein is not needelesse 3 110 a The end of him and whereto his persuading serueth 1 7 a Orators What is counted a fault in Orators â— 19 a Who are to bee reprehended for their eloquence 2 410 b 411 a Whether it be lawful for Orators to mooue mens affects 2 410 b 4 256 b 257 a Order A definition of Order out of Augustine 4 65 b 320 b 1 167 a An Order of rule instituted by God among men 4 320 b 32 a Abolished by trouble or sedition 4 321 a The Order of the members of mans bodie 4 321 a Whether holie Order be a Sacrament 3 210 b The same diuided and howe 3 212 a Orders Ecclesiasticall 4 80 a Diuerse degrees thereof in the Papisticall Church 4 133 a ¶ Looke Church Ornaments Ornaments of Churches 4 66. 67. In Salomons Temple 4 66 b In the Church of Ments 4 66 b What Ornaments women may vse and not vse 2 508. 509. 510. 511. 512. 513. c. Ot. Oth. Why an Oth was inuented and howe inuiolablie it should be kept 2 374 a 368 a Whether euerie one is to be kept 2 537 a How many wais God is called to witnesse therein 2 372 ab so men for an vniust cause must be cut off 2 517 b In what cases it may be broken without periurie 2 538a What companions it shoulde haue 2 549 b Whether beeing made to heretikes and theeues it is to be kept 2 583 b What is to be considered therin of vniuersalitie looke well vpon that 2 539 a Whether it be lawfull for a Christian to take it of an Heathen by false gods 2 304 a What the Hebrewes cal an Oth and the definition of the same 2 368 a The faithful may take one of Infidels by their Idols 2 371 b How the Gospell meaneth that an Oth commeth of euill 2 368 ab In what respect it is good and also bad 2 368 a Whether it bee lawfull for a Christian to vse it 2 3â—9 a Why in euerie Oth God is called to witnesse 2 368 b 369 a Christ in saying Sweare not at all forbad not an Oth. 2 369 a In what cases it is the cause that faith is kept founde among men 2 368 b Of an Oth made with craftie wordes and wrong meaning 2 371 ab In what cases it must be taken and in what not 2 368 b An Oth by Idols is in no case permitted 2 371 b Whether it bee lawfull to offer an Oth vnto him that is suspected of periurie 2 373 b According to whose minde an Oth must be interpreted 2 372 b 373 a It must not be vsed in trifeling and light causes 2 371 b Whether it be lawfull to vse it by Saints 2 372 a Of an auouching Oth and a promising oth 2 537 a The Oth of Socrates by a dog and a goose and the Manichies oth by light condemned 2 372 a Augustine commendeth A. Regulus for keeping his Oth euen to the hasarde of his life 2 371a Of the Gabionites Oth wherein the Israelites promised that which was against Gods decree 2 370 b 373 a Of Dauids vnto Semei that he should not die when hee gaue Salomon charge afterwardes to the contrarie 2 372 b Othes Foure kindes of Othes mentioned by the Lawiers 2 368 b 372 a What things are to bee refrained and blamed therein 2 370 ab By creatures not to be lightly esteemed 2 369b What bee voide and of none effect though they be neuer so solemnly sworne 2 370a b Direct and indirect and how they may be vsed 2 372 ab Vnaduisedly made must not be perfourmed 2 373 a Where they were accustomed to be taken in the time of the lawe 2 373 b 374a A prouerbe in Rome touching Othes 2 537 b Othes of curssings and that holy men haue vsed them 2 369 b 372 a Pa. Paine That infants shall suffer no sensible Paine for sinne not Pighius his reasons 2 216 b Painting Of Painting the face with the end the matter efficient cause of the same 2 508 ab Vsed of the Brittons to looke terriblie 2 509 a The reasons of such as would prooue it lawfull 2 509 ab A confutation of their reasons 2 514a b Proofes out of the scripture and otherwise against it 2 510a b What the fathers of the Primitiue Churche haue thought thereof 2 511 ab 512 a Painters Why Clement and Tertullian detested Painters 2 341 a And whether Luke were a painter 335 ab Papistes The Papistes teare and mangle the sacrament 4 53 a Whether we or they haue broken the vnitie of the Church 4 96 a 86 a Whether all of them haue perished 4 91 a A view of their dooings 4 69 ab They define the Church otherwise than wee 4 92 a With what superstitions they haue infected Baptisme 4 126 b 127 ab 128 a Whereto their craftes tend 4 87 b Whether we or they haue giuen cause of schisme 4 87b 88. 89. Howe they haue corrupted true doctrine 4 70 a They are guiltie of most damnable crimes 4 71 b Daungers in ioyning our selues with them 4 86 b 87 a Howe they consecrate men 4 126 b They mislike of a Christian councell 4 70 a Their sacramentals 4 127 a They are neither Catholike nor Apostolike 4 93 b What they that haue departed from them must doe 4 96a b Causes of our separation from them 4 86b 87. 88. 89 ab They woulde pull the priesthood from Christ 4 127 a Howe they misconster the Scriptures 4 74 b Their doctrine and what it teacheth 3 262 a Of the shauing of themselues 3 178 b To 〈◊〉 ende they inioyned fastings 3 224 ab The difference betweens their Gospell and the â—pestâ—… 4 87 a Against themselues 〈◊〉 doctrine of satisfactions â— 223b How ouerthwart they be 〈…〉 superstitions 3 178 b Iust causes of separating our selues from them 4 69 b The maneâ—… their preaching 2 63 2 a They are against Augustine
170 a It is no bare but an efficient knowledge 1 171 a It seemeth to be manifold being in deede mere simple in it selfe and why that is 1 167 b If it gouerne all things what is the cause of such confusion and disorder 1 172 a All things hauing relation thereunto be necessarie but of their owne nature contingent or comming by chance proued 175 ab Second causes are instruments thereof 1 173 ab A similitude proouing that we must not denie it bicause wee see not the causes thereof 1 172 a That God worketh our wil to choose or refuse that his ProuideÌ„ce goeth no further as some say 1 175a The causes thereof as the formall the materiall the finall and that thereof there can be efficient cause 1 71 a Whether necessitie bee a let to it 1 169 b Man is not exempted from the Prouidence of God though the contrary may seeme to be 1 172 b 73 a Melanchthons opinion of free-will and Prouidence 1 200 b What the Peripatetiks thought of it and why they said it was aboue the Moone 1 171a b Damascens distinction of the same into good pleasure and permission 1 200 ab Ierom saieth that nothing be it good or euill happeneth without it 1 182 b Latona signifieth nature Prouidence the midwife reade the fable 1 170 a Prouidence worshipped as a goddesse of the heathen reade how 1 170 a ¶ Looke Predestination Prouident Who is Prouident according to Augustines iudgement 1 170 ab Prudence Prudence diuided by Augustine into vnderstanding memorie and prouidence 1 170 a Ps Psalmes Diuerse sortes of Psalmes and whose Psalmes are not to be vsed 3 314 ab ¶ Looke Hymnes and Songs Pu. Punish Why God doth Punish his own people by nations farre worse than they 3 286 ab How God doth Punish the sins of the fathers vpon the children 2 2 6 b Why God doth Punish some and not all 3 386b Whether to Punish and to forgiue be contraries 4 28â— b How farre foorth the lawe that commaundeth to Punish doeth binds 4 262 a Punishing Men in Punishing and rewarding respect not whether things be doone by nature or by industrie 55a Punishment Punishment may be both in the minde and in the bodie 1 180 b Of like for like 2 4 4b 416 a 324 a 540 b Creatures suffer it together with vs when we sinne 2 250 b Why sinne is said to be a Punishment 2 273 b and how 1 190 a Whether Punishment and fault be all one 1 194 b Whether the children suffer Punishment for the fathers offence 2 â—35 ab 236ab Of Gods Punishment vnto the third and fourth generation 2 365 b 366 a Originall sinne a Punishment also a sinne 1 181 a Of the guiltines of sin or bonds vnto Punishment 1 188 a How it is ment that iudgemeÌ„t and Punishment are not twise vsed 3 387 a Gods sentence touching temporall Punishment is not alwayes chaunged by repentaunce in the godly 1 207 b The schoole diuines thinke that the Punishment of originall sinne shall be without feeling 2 233 b Whether Adams or Eues Punishment was the grieuouser 2 493 ab As touching eternal Punishment euerie one suffereth for his owne sinne 2 3â—7 a Whether the Punishment remaine when the fault is forgiuen 3 224 ab 225 a 221 a 237 a Why ciuill punishment is sometime forgiuen and sometime increased 4 257 b 258 a Punishments Howe Punishments do pertaine to goodnesse and howe they are sinnes 2 231 b Diuerse sortes in hell prooued by Scripture 2 234 a Of this life preparatiues of them to come 2 235 a Temporal take not away eternal from grieuous sinnes 2 234 b 235 a Sometimes sudden sometimes proloÌ„ged for a time as how 2 386b 387 a Euerlasting suffred of no man but for his owne fault â— 362 b Deferred are at last to bee executed 3 3â—6b 387 a God laieth them vpon some for others sinnes 2 363 b 64 a What sins are both sins also the punishments of sins 2 273 ab The afflictions of the godlie are not punishments 3 2 7 a Gods deferring of vengeaunce bringeth greater punishments 3 388 a Reioysing and sorowing in the Punishments of the wicked are in one will of the godlie at once 2 400 a.b God vseth signes as punishments for sinners themselues for punishmeÌ„ts for others 1 197 b 198 a The afflictions of the godlie cannot properly be called punishments 2 366b God doeth not alwayes bring temporall euils as punishments 2 364 a God will not defer Punishments more than is meet least he might seeme to cast away the case of things 2 237 b Men deserue euen the temporall which they suffer 2 3â—4 a In the regenerate God conuerteth them into medicines 2 364 b None shal suffer spirituall and eternall but for his owne sinnes 2 365 b By the grieuousnesse of them the weightinesse of sinnes is knowen 2 482 a By whom they may bee forgiuen and how farre foorth 2 414 a Whether those which God shall lay on the wicked in hel are cruell 2 10. God doeth turne them that wee suffer vnto gooâ— â— 364 b It is lawfull to pray for them to light vpon some and why 398 a Temporall are so moderated of God that they may afflict the wicked and not hurt the good 2 362 ab By temporall are described eternall 2 598 b Whether they are at any time forgiuen without satisfaction 3 221 b Those of the wicked belong not to Christes crosse 3 2â—3b 274 a God forbeareth them for the keeping of outward discipline 2 111 b Punishments of the ciuil Lawes for violent takers away of mens daughters 2 438 ab For sedition 4 122 b 323 a For adulterie and whether they must bee equall both to the man and the woman 2 489 ab 490a b 491a They are to be aggrauated according to the circumstaÌ„ce of the crime 2 414 b Rather to bee diminished than increased 2 414 b Charitie is not violated by the inflicting of them 4 279 b In what cases men may and may not inflict them vpon the children for their parents 2 367 ab Causes for the which Magistrates may sometimes deterre them 4 275 b Whether they are to be released from oftenders 4 246 b 247. 248. 249. 250. 251. 252. 253. 254. 255. 156. 257. 258. 259 and howe 4 60. 26. â—62 2â—3 a How clemencie diminisheth them 4 262a They be medicines of the Common weale 4 256 a To knowe which is voluntarie and not voluntarie may helpe to moderate the punishments which Lawes appoint 2 281 a Purgatorie The originall of Purgatorie 3 323 a 223 b Prooued out of the Machabees â— 74 b Much adoe ere the Church would a â—…t it 3 3 4 a Whether we abolish Gods iustice by taking it away 3 24 a Whence the punishmentes of Purgatorie role 3 23 a A great argument for the disproofe of Purgatorie 3 23â— b â— 52 b Sundrie and variable opinions touching Purgatorie 3 233 ab No mention thereof
it and the thing signified 4 98 b The Signe and the thing signified taken one for another 2 606 b 590. 591. 98 b 609 a 3 279 a Signes Sacraments are visible Signes pertaining to many senses 4 98 a 112 a Why they were giuen 4 104 b Their vse 4 98 b The Signes and things signified oftentimes taken one for another 4 14 a 100 a 168. 169. 200 ab 175 b 176b 172 b 173 ab 135 a Vnto what things they are added 4 98 b 99 a And that a man may sometime prescribe them vnto himselfe 1 61 a How they of the olde restament are taken away and how they remaine 4 101 b Thrée kindes of men noted which vse the Signes of ceremonies or sacraments 4 105 b The Signes of God consist not of things honourable 4 109 b There may be Signes which haue in them no admiration at all 1 71 b Why they and wonders be called lies 1 65 a What manner of faith is to be confirmed by them 1 61 a The difference betwéen them and wonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes Signes woonders together 1 71 b ¶ Looke Miracles Sacraments Similitude The nature of a Similitude and a metaphor 3 351 a Simonie What the decrées determine against Simonie and Simoniakes how the fathers detested it 1 145 a Singing How Singing becoÌ„meth delightfull 3 312 a Vsed much in the time of the law 3 312 ab Whether in Churches it be lawfull 3 313 a 2 504b No precept in the new Testament for it 3 314 b In the East and West Churches 3 313 ab Cautions touching Singing in Churches 3 314 a Sinne originall Originall sinne prooued out of holie scriptures 2 214 ab A Pelagian reason that it cannot hurt the children which be baptized disproued 2 243 a Howe and by what meanes it is taken away 2 233 a Why the children of beléeuers are borne subiect thereto 2 243 b 4 117 a The opinion of some schoolmen touching it in children seminali ratione 2 219b In vs before we haue the vse of light saith Augustine 2 227 b At the time of death it shal be abolished 2 233b Noâ— onely by the imitation of Adams sinne sayth Augustine 2 215 b Augustines opinion that it passeth into the children through the pleasure which the parentes take in the fellowship of nature 2 245 b An obiection touching it confuted 4 135 b The Anabaptistes and wee disagree about it 4 115 b Restraints thereof which otherwise would destroy all prooued by instances 2 230 b Gulielmus Parisâ—ensis opinion thereof by way of similitude 2 230 a Pighius beléeueth that it shal be punished without sensible paine 2 216 a The cause why Augustine calleth it concupiscence 2 222 a 219 a Euery man hath in him his owne 2 365b It is no violent thing and why 2 291 b It is voluntarie proued 2 293 a It suffereth vs not to be maisters of our owne actions 2 565 a It is a punishment and also a sinne 1 181 a It goeth not before predestination 3 24 ab It is neither voluntarie nor receiued by election 2 256 ab How it is against God 2 608 a It goeth before euerie mans birth and damnation 3 24b The soule gathereth it through coniunction with the bodie that is infected and corrupted by the parents 2 231 a What be the conditions and properties therof 2 230 b It comprehendeth all things positiue as how 2 230 a Contrition saith Pighius is not required for it disprooued 2 218 b Two similitudes of Augustine which prooue that wee cannot impart the remission therof to our children 2 243 b Diuerse opinions how it is powred through into the posteritie 2 230 b 231 a What is the materiall and formall cause of it as some schoolemen say 2 226 b Argumentes of the Pelagians for the disproofe thereof 2 234a The manner and meanes of the spreading of it obscure and darke what is determined of the same 2 244 a The Romane church against Pighius doctrine touching it in infants 2 229 a It commeth not by imitation 4 135 b 136 a Innocentius a Pope was of P. Martyrs opinion touching it 2 229 b It is not vtterly rid away no not by regeneration 2 233 b A full and perfect definition thereof with all the causes materiall formall efficient instrumentall and finall 2 224b It is spred in men by séede and generation 2 232 b 233 a Sundrie names thereof set down 2 224 b 213a In extenuating Originall Sinne wee extenuate the benefite of Christ 2 229 b Pighius maketh it rather a bonde than a sinne 2 21â— a God createth the soule pure and cleane whence then hath it Originall Sinne note that place well 2 231 b The remedie medicine appointed for Originall Sinne. 2 232 a A place out of the Corinthes inferred that children draw it not vnto them 2 238 a The seate or subiect of Originall sinne is in the fleshe 2 231 a Why the more auncient fathers spake little of it 2 229 a Pighius against Augustine touching it 2 219b 220 a Wherein it and actuall sinnes doe differ 2 243 a Why Eue transgressing before Adam hath not the same ascribed vnto her but contrariwise 2 242 a Whether God be the author of the deriuation thereof 2 231 ab The matter thereof passeth not away from vs after baptisme 2 243 a Reasons against the Pelagians that it is in infantes 2 243 b 244 a What priuations are meant to be in it 2 229 b By what lawes they which are borne are bounde to haue Originall sin 2 223 a b Whether circumcisioÌ„ tooke it awaie 4 102 a 104 a The difference betwéen it and that which is drawen from the next parentes 2 240 a Two thinges to bee considered there in Originall sinne 4 117 a What punishment is for it marke diuersitie of opinions in this point 2 233 b 234 a What is the instrument whereby it is conueied froÌ„ the Parentes to the children 2 231 a Howe and from whence Original sinne is deriued to all posterities 1 206 a Diuers opinions of diuers fathers touching Originall sinne 2 227 b The guiltinesse of Originall sinne is forgiuen in baptisme 2 243 a Sinne generallie taken The ende of the knowledge of Sinne. 2 295 a That it is a certaine humane action and howe 1 178 b Of two sundrie wayes whereby it maie be destroyed 2 398 a Whether the children suffer punishment for the fathers Sinne. 2 235 a b 236 ab Two thinges to bee considered in euerie Sinne. 2 243 a Basils determination that by reason of Adams wee are not sounde 2 228 a From what Sinne children bee exempted 2 228 b God is prooued to bee the efficient cause thereof and how 1 178 b Not onelie destroieth the minde but corrupteth the bodie 2 240 a Pighius denieth flatlie the want of original righteousnesse to be it 2 223 a In euerie kinde
The forme of prophesieng For he that declareth naturall causes and arts and sciences is not a prophet And so a prophet is distinct frō a doctor or teacher Wherein a prophet differeth from a teacher For doctors although they be instructed in the gifts of God to teaching persuading comforting yet they get those things by exercise instruction studie and labour but prophets are taught by no other means than by the onelie reuelation of God Howbeit such prophets as are thus taught of God although perhaps there be some now a daies in the church yet I thinke there be not manie But at the verie beginnings More prophets when the church began than now when the church began to spring vp God raised manie prophets For when men were conuerted from Gréekish gentilitie vnto Christ and were altogether ignorant and vnskilfull of the holie scriptures Loke in the 13. art it was néedful that God helped them by such reuelations but now that all places abound with bookes and teachers there is no néed of the helpe of prophets For the Iewes did onlie looke for Christ to come he is now come wherefore we haue no néed of other prophets Besides they were not so instructed in the holie scriptures For at the beginning they had the lawe and nothing else Then came Samuel and other prophets which made all things full and whole Now there is scripture enough euerie-where Finallie they were alwaies curious serchers of things to come and prone to idolatrie therefore least they should run vnto sorcerers and soothsaiers Deut. 18 15. GOD promised that he would giue them a prophet from among their owne brethren Acts. 3 22. This dooth Peter by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trulie transfer vnto Christ But in verie déed God euermore cared and prouided that they should not be without some prophet of their owne number But in our daies that grosse idolatrie is taken awaie Chrysostome Chrysostome vpon Genesis saith that the sinnes of men haue brought to passe that no such rare pure spirit can dwell among vs which reason dooth not much mooue me For when the people did most gréeuouslie offend God did euer stir vp his prophets The end of prophesieng as Paule saith is to edifie The end of prophesieng that is to bring vs to eternall felicitie but that is not perceiued by mans iudgement For neither eie euer sawe it or eare heard it wherefore it was néedfull to haue it shewed in a more hidden sort by prophets But they could not open it vnlesse they themselues vnderstood it neither could they euer vnderstand it vnlesse they were admonished by the inward spirit of God The efficient cause For otherwise they would be as ignorant in those things which are done by nature as other men be The spirits that stir vp prophets are sometime good sometime euill 4 But now that spirit wherewith they bée stirred vp is sometime good and somtime euill For as God dooth edifie the church by his prophets so the diuell apishlie counterfeiting God subuerteth it by his prophets There was neuer anie heresie that boasted more of prophesies than did the Montanists For they accounted their Prisca and Maximilla being rich and wealthie women for prophetisses The idolaters foretold some things that were true the more easilie to deceiue did mingle them with falshoods But thou wilt saie Why God suffereth the euill men to foretell true things Augustine Why did God suffer them to speake true things Augustine in his 14. booke De trinitate answereth Bicause they were both sinnes and the punishments of sinnes and they had deserued to be giuen vp to lies and strong delusions as Paule saith to the Thessalonians And God saith 2. Thes 2 11 Ezec. 14 verse 19. that If a prophet be seduced I haue seduced him And Augustine against Iulian saith Augustine The diuels report true things euen of Christ bicause God will by all meanes maintaine the truth both to the comfort of the godlie and condemnation of the wicked But such kind of witches are now forbidden by the lawes of princes Lawes of princes against witches as appeareth in the Code De maleficis mathematicis Howbeit bicause none shall be deceiued they are not called Mathematicks in that place which doo foreshew anie thing by the starres or speculation of naturall causes but such as vnder the name of Mathematicks vttered for gaine curious arts and inchantments which kind of people the Emperour Constantine commanded to be burnt But the good spirit is sent in by God which when the heathen knew not they called it furie and distraughting of the mind Plato in his dialogues Phaedro and Ioue Propheticall furie saith that poeticall furie is one mysticall another foretelling of that which should come and another diuine Now concerning the originall of prophesie it is certeine that as touching the time thereof the same was first in Adam Gen. 2 23. For thus did he saie This is now bone of my bones The originall of prophesie Iude. 14. After him preached Enoch which was the seuenth from Adam as it is written in the Epistle of Iude. Then succéeded Moses and Samuel But thou wilt saie If prophesieng bée so ancient whie dooth Peter on this wise saie in the booke of the Acts It is written in the prophets Acts. 3 24. from Samuel and thence foorth I answere that Peter had first made mention of Moses then he maketh Samuel the head or chéefe of the prophets Samuel chiefe of the prophets bicause he had made verie famous the order of the prophets Lastlie bicause nothing was written of anie prophet before Samuel 5 Chrysostome in his second homilie vpon these words of Esaie Chrysost I sawe the Lord sitting Esaie 6 1. setteth foorth although not verie exactlie a definition of prophesie Prophesie saith he Prophesie defined is nothing els but a declaration of things to come And vpon the prologue of Paule to the Romans he saith that the holie men did not onlie prophesie by writings and words but also by déeds Prophesie by deeds as Abraham did in the sacrifice of his sonne and Moses in the brazen serpent and all the people of Israel in eating of the passouer But a fuller definition is this Prophesie is a facultie giuen vnto certeine men by the spirit of God without teaching or learning whereby they are able certeinlie to knowe things heauenlie high and secret and to open the same vnto others for edifieng of the church Here this word facultie is the generall word to prophesie which may be referred to naturall power not that the same power is naturall but that it may make men apt as naturall power dooth whereby they may be assured of their knowledge Which I therefore added bicause they that vtter those things which they themselues vnderstand not be rather mad persons than prophets The other parts of the definition may
thing doone when it is as it appeareth And August answereth Signes and woonders are called lies either bicause they will appeare to be and yet be not or else bicause they lead men vnto lies for antichrist by such signes will séeke nothing else but to deceiue and driue men to beléeue false things And this is no new or strange thing that a cause should take either his name or propertie of his effect But that things séeme to be and are not may two maner of waies be taken either when among true things some counterfait are mingled or else bicause they be set foorth for miracles when they are no miracles Looke in Gen. 6 14 and 33 chap. 30 verse 32. 7 Another doubt there is to be resolued namelie that the power of God which passeth nature vseth either angels or men as well good as euill to doo miracles Wherevnto I answere that it vseth them as certeine instruments somtime dooth miracles at their desire God vseth angels and men as instruments to doo miracles praiers and sute without anie outward labour of theirs sometime he will haue them to put to their worke or ministerie For Moses did strike the sea and the rocke with his rod Christ touched the leapers and annointed the eies of the blind Exod. 7 6. Exod. 16 13. Matth. 8 3. Iohn 9 6. But it must be vnderstood that there be two kinds of instruments Some are so prepared as although they be not the chéefe efficient causes yet are they a great meanes and furtherance to bring the thing to effect as iron to cut hard things and medicines to heale a disease when as neuertheles they are but instruments of the workemen But God vseth other kind of instruments in the dooing of miracles which in their owne nature haue no strength to bring to effect For what force had the rod of Moses to diuide the sea What force had the shadowe of Peter to heale the sicke Acts. 5 5. Verelie nothing if thou haue respect to the nature of them Wherefore the instruments which God vseth in these miracles doo of their owne nature either bring no helpe at all vnto them or sometimes rather they let them Num. 21 9. 2. King 2 21. 1. Kin. 18 34. Iohn 9 6. as the beholding of the brasen serpent the salt of Elizeus the water of Elias which hée powred on the burnt offering the claie which Christ put to the eies of the blind Wherefore when miracles are doon by instruments of this kind which doo nothing helpe yea rather doo let the power and might of God is much more set foorth Yea and Christ also to the intent he might teach vs that naturall power dooth nothing further herein said vnto his mother at the marriage Woman Iohn 2 4. what haue I to doo with thee Not that he ment thereby to depresse the authoritie of his mother but that it might appéere that the nature which he had taken of hir was not of it selfe able to make him worke miracles Wherefore séeing God vseth both men and angels good and bad for to doo miracles and that those things are sometime benefits and somtime punishments whereby men are either punished or holpen we néed not make anie doubt whether God doo punish by his good angels or no. For it is euident enough that by angels Sodom was destroied by an angel the host of Senacherib was slaine Gen. 19 2. 2. King 19 35. 2. Sam. 24. verse 16. and that Dauid sawe the angel which was minister of the plague against Israel 8 But Augustine vpon the 78. psalme Whether God directlie helpeth men by the miracles of ill angels doubteth whether God hath by euill angels doon miracles whereby men haue immediatelie receiued some benefit and he saith that he hath not read it in the holie scriptures No more trulie haue I vnlesse we might saie that it profited Paule to be tormented by the angel of sathan 2. Cor. 12 7. and that he therfore deliuered some vnto sathan 1. Cor. 5 5. to the intent their soules might be saued in the daie of iudgement Augustine Howbeit Augustines question hath not respect vnto this but to knowe whether plaine and euident good turns such as be the gifts of healing prophesieng toongs giuing of food setting at libertie and such like are miraculouslie bestowed vpon men from God by the diuell or his angels Wherein I thinke as Augustine dooth that the scriptures no where testifie anie such thing And yet is it euident that as well the godlie men as the vngodlie be tempted punished and molested by euill angels howbeit after a sundrie fashion For as Augustine saith in the same place there be after a sort two flocks of men to wit the wicked and the good the good are the flocke of God euen as the wicked are the flocke of the diuell Wherefore against the wicked as against his owne he dealeth more at libertie he disquieteth them he deludeth and intreateth them ill as in his owne right and yet can he not deale beyond the prescript measure appointed him by God But against the flocke of Christ he dare doo nothing more than GOD himselfe somtime for diuers purposes dooth giue him leaue as we may perceiue by Iob. Iob. 1 12. Otherwhile God suffereth the godlie to be gréeuouslie afflicted by the diuell to the end his grace should be the more famouslie extended towards them But when Augustine expoundeth the words of the psalme Psal 78 49. he doubteth whether the plagues of the Aegyptians were brought in by a good angel or by the diuell and at length he sheweth that the plague and destruction of the first borne may be ascribed to the ministerie of the diuell and that all the other plagues must be attributed to good angels whereby as well the saieng of the booke of Exodus as of the psalme may stand as they be But as touching that plague of the first borne it is written in Exodus vnder the name of God Exod. 12 12 In that night I will passe through Aegypt and will smite c. By these words that destruction séemes to be attributed either to God Whether God sent the plagues of Aegypt by ill angels or by good or to a good angel and not vnto the diuell Howbeit that dooth not much mooue me for although it were doone by the ministerie of the diuell yet the punishment must be ascribed vnto God For Iob when he was bereft of all his goods and children yet he said The Lord hath giuen and the Lord hath taken awaie And that which was executed by the diuell he said was doon by God But some obiect that if we shall assigne these things vnto the diuel then may he séeme to haue fought against himselfe For sorcerers by the diuels helpe did withstand Moses when as they did the same things that he did But if so be the plagues were sent against the Aegyptians by euill
fleshlie persons they be deceiued and séeke for pleasures where they ought not Wherefore I maruell at Epicurus which taketh his argument from children whose nature is not yet become full perfect neither are they indued with any vertue therfore may easilie be deceiued Againe it must be considered that men doo perpetuallie labour and are wearied with sundrie exercises and therefore to be recreated and refreshed they turne themselues to diuers pleasures and when they cannot haue honest pure and simple pleasures they will be satisfied with those grosser and hurtfull pleasures And men haue a compounded nature not simplie one and vnmixed and thereof it coms that they imbrace sundrie kinds of pleasures Somtimes they take those which belong vnto the mind and sometime those which be of the bodie since that they consist as well of the mind as of the bodie Yea and the bodie it selfe bicause it hath manie humors and is indued with manie senses therefore are we somtimes mooued to these pleasures and sometimes to those according as the humors stir them vp or as the sundrie obiects doo fall into the senses But God since he is one and most pure he enioieth one and the selfe-same pure and eternall pleasure Who be most inclined to the pleasures of the bodie But to those pleasures of the bodie they that be yoong and melancholike men are most inclined In them while their stature is increased the humors are disturbed and nature is wearied and haled and therefore doo they flie vnto pleasures as vnto a certeine medicine and recreation Likewise dooth the melancholike humor disquiet and vexe melancholike persons and suffereth them not to rest so as they being wearie returne to pleasures whereby they somewhat restore and exhilerate themselues Wherevpon it appéereth that nature yea God himselfe Why these pleasures were giuen by God vnto men did not vnprofitablie giue vnto mankind these pleasures that the immoderate vse of them might be auoided For by them we lead the more commodious life and we take more willinglie in hand the necessarie labours of life and the preseruation of mankind and are the more readilie healed of our dailie infirmities Moreouer yoong men by certeine honest and moderate pleasures are stirred vp vnto honest duties and excellent vertues and by gréefes they are terrified from sinnes and wickednes Augustine And Augustine addeth that these base pleasures are certeine steps of good and as it were a little shadowe of the nature of felicitie and of the chéefe good whereby we may be stirred vp to an earnest desire thereof wherefore they be of force to awaken vs wherein neuertheles we are not to staie but must rather rise vp vnto better things And that we should not dwell in these things God is so good that he with these kinds of pleasures hath mingled manie bitter things What pleasures are not to be auoided and why As touching those pure vnmixt and no bodilie pleasures and which haue no excesse let this be the proposition They ought not to be refused but since they are of the better sort they drawe not a little néere vnto the nature of the chéefest good for they be desired not for themselues but for another thing I said that they drawe néere to the nature of the chéefest good bicause in verie déed the chéefest good is not in pleasure no not of this kind for that consisteth in the most perfect action and vnto it is pleasure ioined as a perpetuall companion wherefore it cannot be plucked from the chéefest good so as it should not be comprehended in the nature thereof We verelie grant that the same is wished for of all men since there is none but desireth both to liue and to liue well And as to liue is to worke so to liue well is to be occupied in a verie good action wherevnto when excellent pleasure is ioined all men wish for the same when they wish for that whereof it is a perpetuall companion But an excellent action it cannot be vnlesse it be conuersant about the most noble obiect whereof as of a fountaine our perfection dependeth Which that it may euidentlie be perceiued we must vnderstand that we are made perfect by a most excellent obiect as by the efficient cause whereby our mind and will is carried or is allured vnto it Againe we are made perfect through pleasure which is an affect and qualitie that is instilled into our mind Whether pleasure for life or life for pleasure is to bee wished But it is called into doubt by some whether pleasure must be wished for the life sake or life for pleasure sake And to omit those things which may be said on the other part that which to mée séemeth good I thus set downe Pleasure is desired for the life sake not the life for pleasures sake bicause pleasure hereof ariseth that the action agréeth with nature and this we both féele and knowe Wherefore that aboue all is to be wished to the intent that the action may be counted most perfect Neither is anie man ignorant that perfection is instituted for that thing sake which dooth make it perfect especiallie when in his owne nature it hath no stabilitie And all men sée that meate it selfe is better than the sauce thereof 10 But how those things How Aristotles opinion agreeth with the scriptures which Aristotle bringeth doo agrée with the holie scriptures we may easilie perceiue First he saith that this opinion as touching the grosser sort of pleasures is the opinion of manie and that of the vulgar sort of men Which also Christ taught affirming that the waie of perdition is large Matt. 7 13. and manie doo go that waie He addeth moreouer that they which iudge this are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is most burdensome And in Esaie we knowe that it was said to wicked Ahaz Esaie 7 13. Is it a small matter vnto you to be greeuous vnto men Aristotle calleth them bond-slaues And the Lord said Iohn 8 34 He that dooth sinne is the seruant of sinne Also Peter said Euerie man is his seruant 2. Pet. 2 19. of whom he is ouercome Aristotle saith that they choose a beastlie life And we haue it in the Psalmes Man when he should be in honour Psal 48 12. is compared vnto the brute beasts and is made like vnto them Also Ieremie Ierem. 5 8. Euerie man neigheth at his neighbours wife And againe in the psalme Be ye not like horsse and mule Psal 32 10. in whom there is no vnderstanding They which so thinke saith the philosopher doo defend themselues by the authoritie of princes which liue after the maner of Sardanapalus Neither dooth this disagrée with the holie scriptures wherein we read that such in a maner were the people as were the kings whom they had Osea 4 9. And in Osea we reade Such people such priest In the Prouerbs the 29. chapter When the wicked shall beare rule transgression shall
which once liked them will neuer mislike them neither doo they suffer the true opinion to be wroong from them Againe they saie all one thing with men of their owne profession for so manie as be louers of honestie allow the selfe-same vertues and the same actions How these things concurre with the holie scriptures Phili. 4 4. 13 Finallie this haue we learned out of the holie scriptures to concurre with Aristotle that Paule exhorted the godlie as being happie men to true and perfect gladnes when he wrote Reioise in the Lord alwaies and againe I saie reioise Also in the 21. chapter of the Prouerbs The iust man delighteth to doo iudgement verse 15. And Dauid dooth manie times stir vp the iust and godlie to gladnes and reioising And so true is this opinion that euen those good actions which by the sense of nature and iudgement of the common sort séeme to be repelled doo delight happie men And therefore we read that the Apostles went awaie merie and reioising from the sight of the councell bicause they were counted woorthie of rebukes for the name of Christ Acts. 5 41. And we knowe that not onlie manie christians suffered death with a ioifull mind for the testimonie of their faith but that manie Ethniks also with great ioie and chéerefulnes gaue their life for the libertie of their countrie Of Honour that it is not the cheefest good but wherein it concurreth with it and wherein not 14 Now that we haue disputed of pleasures it followeth that we speake of honours and for good cause are these ioined togither séeing both of them doo accompanie actions though after a diuers maner For séeing that action agréeth with nature and that we marke it are made glad with pleasure euen to those actions when they shall be good and iust and honest honour is ioined And that it may be made the plainer which we treat of I will speake somewhat of the nature of honour and of those things which belong vnto the same And first of all we will set foorth the definition thereof The definition of honour Aristotle in his first booke of Rhetoriks will haue it to be a signifieng of the opinion which is had of a mans honestie and that consisteth of outward signes To make this definition perfect I thinke good to adde therevnto the cause of the end which since I cannot drawe from the philosophers I will borowe of our diuinitie We therefore testifie by manifest signes that we iudge well of honest men to the intent that God the authour of all iustice and goodnes may be honoured in them secondlie that the authoritie and example of them may profit others Now doo we comprehend all the causes of honour The forme is the signification declaration The causes of honour and testimonie of our opinion touching good men The efficient cause is touched when we added thereto the mans honestie for by it are men stirred vp to iudge well But the matter shall be in all those signes whereby we giue a testimonie to good and iust men And these things since they be manifold are mentioned in the booke of Rhetoriks now alledged namelie monuments images gouernement verses sepulchres a liuing of the publike treasurie gifts and we may ad thereto the vncouering of our head the giuing of place and rising vp to our betters c. And as all these things are manie in number so must we appoint as manie parts forms or kinds of honour And the difference of them is in respect of the matter of them And we haue also added the ends that this testimonie of ours may redound vnto God and that by our honours wée may make the good examples of iust men to be the more famous or else that vnto them which behaue themselues well there may be giuen an authoritie and that thereby manie others may be holpen From the sense of this definition did Augustine not much varie Augustins definition of glorie who saith that Glorie is a iudgement of men which haue a good opinion of other men Herevnto we haue added certeine outward testimonies of this iudgement and haue expressed vnto what men those testimonies must be giuen that is to wit vnto honest men and to those which order themselues aright But this is wanting as well in Aristotle as in Augustine who should be those that should signifie their opinion Certeinlie those ought to be as we gather out of the first booke of Ethiks wise men and such as doo knowe vs well Quintilian yet more bréeflie and in a certeine compendious maner Quintilians definition of glorie hath thus expounded the matter Glorie saith he is the praise of good men consenting in one where that word of good men may be ioined both to them that are praised and to them that doo praise for it behooueth them both to be good Which to make more plaine we will thus diuide honours so that some of them we make to be of small importance and but ouershadowed which all onelie are raised by a brute of the people and these since they procéed not of a sound iudgement are neither firme nor yet yéelded vnto them to whom they ought to be giuen But others as said Quintilian procéed of the consent of good men wherefore they be sound and good men onelie are honoured with them But we haue experience that those former are so light and inconstant as thou maist sée that well-néere in one daie some are both iustified and condemned of the people wherefore he that likened this kind of good to a glasse bicause it is verie brittle and fraile straied not much from the truth Whether honour be his that giueth the honour or of him that is honoured 15 But now there riseth a question Whether honour to speake of the same which is sincere and constant be the good of him that dooth giue the honour or of him to whom the honour is giuen This did Seneca handle in his 103. epistle to Lucillus I affirme it to be the good of them both Without doubt it is his that is the praiser séeing that his action is iust and right Neither thinke I it doubtfull that euerie good action is his good whose action it is Furthermore since he who is honoured hath in himselfe honestie iustice and goodnes whereby both good and wise men are allured and prouoked to commend him therefore is his good also called honour for he hath the beginning and cause thereof in himselfe Moreouer he himselfe reapeth fruit of that honour when his authoritie increaseth and he is made the abler to persuade others what shall best béecome them and the better to reteine them in their dutie Thirdlie also it is his good for this cause that while he perceiueth good honest and thankfull iudges to iudge rightlie of those things which he hath verie well doone hée greatlie reioiseth Wherefore I haue shewed the reason why I iudge that honour is the good as well of him
as touching particular things stretcheth not lower than the moone bicause so far all things are done constantlie and in singular order But as touching the things which are beneath the moone they make prouidence to be onlie of generall things not of particular Wherfore they should take this for the minor propositiō But no gifts are distributed by God vnto men neither therfore is felicitie giuen And they saie that gifts are not giuen by God vnto men not bicause they acknowledge him not to be the first efficient cause from whence all good things doo arise but they take the word of giuing or bestowing from election will and frée choise The good things which we haue and felicitie they will grant doo depend of God and of the motion of the heauen and that they cannot otherwise be had but they thinke that those be not giuen by him by a certeine distribution which he considereth of or which he giueth by a frée disposition For they thinke that God dealeth necessarilie and by a naturall impulsion Wherefore we must note that Aristotle in the place aboue mentioned neither affirmeth nor denieth that felicitie is giuen of God He affirmeth it not bicause he saith that this worke belongeth to another treatise namelie to the metaphysicks or treatise of supernaturall things wherein is treated of the prouidence of God without which doctrine this question can not be defined Neither yet doth he denie felicitie to be giuen of God least he should fall into an absurditie For it séemes to be contrarie to reason that the rest of the gifts should be giuen by God and felicitie not to be giuen by him Wherefore he teacheth it vnder a condition namelie If other things be had from God felicitie likewise doth procéed from him but he affirmeth nothing at all But I sée not how fitlie he putteth ouer this treatise to another place for if this definition doo depend of prouidence might he not in the meane time haue borowed so much of his metaphysicall treatise as should haue béene sufficient for the explaning of his mind This he did as touching the soule and tooke from his treatise of natural things so much as serued vnto morall doctrine and saith that The soule as we shall shortlie sée hath diuers parts So likewise might he here haue written of this although he had not here purposelie prooued it but taken it from some other treatise that God by his prouidence dooth giue manie gifts vnto men than the which gifts séeing felicitie is far more excellent it is méet that the same also should belong vnto it Howbeit dissembling this he passed it ouer and saith it belonged to an other treatise But I beséech you what more conuenient place had there béene séeing in that booke he was to treate of maners and vertues the vnderstanding whereof dependeth altogither of the knowledge of felicitie Now was it time to affirme thereof simplie that he might no lesse haue expected the same of God than other gifts Now then when he speaketh on this wise he séemeth to shunne the hatred of vngodlines but deserued no praise for a plaine and sincere confession If he had ment well and honestlie he should not haue vsed these ambiguities But what should he haue doone He could not by philosophie know any thing of the will of God towards men for whatsoeuer we knowe thereof we are all wholie beholding for it vnto the holie scriptures and especiallie to the gospell 28 When Aristotle had after a sort denied that felicitie commeth from God in that he would not confesse it this neuertheles he granteth that it is a thing most diuine that is most perfect which also God inioieth For he although not as men be yet after a certeine maner of his owne is blessed here Eustratius added of his owne that God dooth giue felicitie but not without the meanes which we haue rehearsed I meane learning How God dooth giue some things without a meane and some by meanes custome and exercise And vndoubtedlie there be certeine things giuen vnto vs by God without anie labour or indeuour of vs. For when did euer anie man labour that he might be borne wittie noble or of a sound bodie or of a perfect complexion Assuredlie no man As for other things God so giueth them as we should atteine vnto them by certeine means Howbeit this must be dilligentlie considered that if we will thinke well and godlie of the matter euen the verie meanes are giuen vnto vs by GOD himselfe for no man shall be mooued to receiue sound doctrine nor to take in hand a good custome nor a profitable exercise That felicitie is common vnto manie vnlesse he be stirred vp by God If felicitie haue those thrée things for causes and certeine principles it may soone be common vnto manie except those which haue not their senses perfect which be féeble and borne lame and for that cause cannot atteine vnto felicitie For there be some which be borne fooles and of an ill temperature of the bodie and therefore they which be deafe dumbe or which be ouercome with great gréefes weakenes cannot learne good arts and litterature neither are they fit for exercises nor yet to procure vnto themselues good manners And doctrine is not admitted for morall vertues sake but bicause of the faculties sciences which be contemplatiue in which things for the most part felicitie dooth consist And bicause it is said that felicitie is common vnto manie hearers readers be incouraged to thinke that if they fall from it it must be imputed to their own default which would not learne and accustome themselues to good actions and painfull exercises From felicitie he in like manner exempted children bicause they in respect of their age Children excluded from felicitie by Aristotle which in them is verie yoong and tender cannot execute that action to all intents and purposes But the reason which he maketh why they cannot be blessed let vs examine it as it is produced by Aristotle There is néed saith he vnto felicitie both vertue and a perfect life Touching life there is no controuersie bicause as one swalowe maketh not the spring time so one day maketh not a man happie Wherefore if one should become happie it is requisite that his age be lengthened and his time produced There is also required a perfect vertue for vnlesse it shall take déepe roote it will soone slip awaie as hauing small fastening Bréefelie Aristotle will that a happie man should be in such a state as he cannot easilie be remooued therefrom whervnto all men sée that a full age and perfect vertue is requisite This opinion pleased the Pelagians which placed righteousnes and the kingdome of heauen in the power of men Also it pleased the schoolmen for as the Pelagians denied grace said that nature dooth suffice so these men likewise affirming grace in bare name haue in verie déed quite taken it awaie as they which haue made the same common and
For an honest man saith he dooth shine euen in these aduersities as bright things doo in obscure places Wherefore the darknes of aduerse fortune extinguisheth not felicitie so but that it spredeth out his bright beames euen in that state which is a token that honestie is still reteined which in blessednes beareth the chéefe swaie otherwise it might not giue foorth hir brightnes And not to go far from the example alreadie set foorth Euen as if a man or a most beautifull woman bereued of hir ornaments should be constrained to go in rags and vile clothes assuredlie it could not be but that same beautie would after some maner shew it selfe euen in that attire Neither dooth Aristotle conceale wherein that brightnes dooth consist to wit in enduring patientlie and with a quiet mind those hard chances indéed not Stoicallie by a certeine insensiblenes of gréefe but of a noblenes of mind and excellent courage These things may suffice to resolue this question whether that we may affirme that a man can be blessed in this life And hereby may we fitlie answer those things which were before alledged as touching the dead And bréeflie we gather that outward good things or prosperous fortune doo not fall indéed into the proper and naturall definition of felicitie but are onelie applied as certeine instruments and helps Euen as neither a handie craft ought to be defined by the instruments which it vseth although without them it cannot doo anie thing By aduerse fortune therefore is felicitie streitened and stopped in such wise as it can but smallie breake out into act for by the gréefe which it bringeth therewith the mind is darkened and the powers doo as it were faint But Aristotle remooueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Insensiblenes of greefe bicause therein is no vertue but rather a certeine kind of astonishment And men must not be either stocks or stones which while they be assailed with greeuous strokes should féele nothing But herein is vertue that those things which we féele we should so moderate and gouerne as they disturbe vs not from the right state of our mind That aduersities do not hinder felicitie I knowe here that the Stoiks doo crie out on Aristotle who thinke that felicitie and vertue are not hindered or blemished by anie aduersities but that perfect blessednes may be still reteined euen in Phalaris bull And the Epicures as it were out of their apothecaries shops drew out that same notable consolation of theirs as Cicero hath in his booke De finibus bonorum malorum namelie In gréefes if long easie if gréeuous short These things neuertheles are easilier said than prooued and they be verie contrarie to the nature of man Those things which Aristotle teacheth are not onelie agréeable vnto reason to our nature but also doo verie well consent with practise and experience Against the saieng of Solon did he affirme that felicitie while we liue here is not subiect to alteration bicause it dependeth vpon a stable and sure thing namelie of that action which is iust and according to vertue against which fortune being most inconstant is able to doo nothing Some alteration indéed may happen vnto a blessed man but yet not such as thereby he should be made miserable For vnhappines dooth growe by euill actions as we said before of which actions the blessed man shall not be author Vnhonest and filthie déeds dooth Aristotle call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is odious and friuolous for friuolous they be and of no value bicause they turne a man from the iust and true end and odious they are iustlie called bicause they be hurtfull as well to others as to those that commit them 8 After this he teacheth What a blessed man shall doo if he fall into aduersitie what an happie man should doo when by chance he falleth into aduersities Of those things saith he which are apâ—ointed vnto him he will doo the best and will omit none of those things which may be doone This indéed is the part of excellent artificers that although they haue not alwaies méete instruments and fit matter yet doo they neuer so deale as they will suffer those things which are granted vnto them to perish without anie profit And without doubt in this lacke of matter and instruments this industrie of theirs dooth excéedinglie shine which also we taught before as touching the happie man the vertue which remaineth in him will appéere euen in the middest of calamities Here if thou wilt saie Why then are not aduersities rather said to make felitie more renowmed Whether aduersities doo rather beautifie felicitie or blemish it than to blemiâ—h it To this we answer Bicause though calamities doo not altogither ouerwhelme felicitie yet after some manner they ouerpresse it and obscure it And whereas vertue dooth somewhat shine in them that coms not by anie vigor of calamities neither for that they conspire not herein that the same vertue may be hindered but bicause they be not of such strength that they should vtterlie extinguish the same Neither when anie good actions doo there shine are those commended as perfect in all respects but in comparison and respect of the present state And to drawe an example euen from arts If anie men which wanting their hands as otherwhile it happeneth doo sowe or write with their féet all men will maruell and will commend their writing sowing not as perfect and in all respects absolute but in respect of the instrument Wherefore Aristotle in his Rhetoriks when he teacheth to amplifie and commend anie thing sheweth that there must be a consideration had not onlie of the time place societie and such like but especiallie of the instruments Wherevpon the diuell perceiuing this and thinking that Iob would not doo such déeds that should be méet and decent if the outward instruments of felicitie were taken froÌ„ him by God desired leaue that it might be permitted him at his owne pleasure to take awaie those instruments from him Two examples are so set downe for explaning of the foresaid opinion as one of them belongeth to the instruments and the other to the matter these are not a little ioined one with another yea and when the instrument dooth not appoint a peculiar kind of cause it may be referred to the matter Vnto what kind of cause the instrument belongeth Albeit I am not ignorant that some doo reduce the same vnto the efficient cause But it séemes that we should rather yéeld to the former opinion bicause as in motion the matter receaueth the forme so the instruments themselues susteine the motion and working procéeding from the efficient cause and by them the action passeth into the matter of the efficient And as the matter is to the instruments so the instruments be towards the efficient cause by which they are immediatlie mooued A chéefe capteine after a warlike manner vseth his armie such as it is when he prudentlie setteth his host in araie
heauen that some of them be an impediment to others but the will of God can not be hindred by anie violence In old time God ordeined the ceremonies of the Iewes God would once haue ceremonies and afterward he abrogated them afterward he would haue them to be abrogated How then Is not the prouidence of God mutable I answere that In God is altogether one and the selfe-same will but that he fore-sawe from the beginning what might agrée with the diuersitie of times Augustine to Marcellinus saith that A husbandman doth sometime sowe sometime reape and sometime compasse the soile yet we must not saie that the art of husbandrie is therefore mutable Vindicianus saith that A certeine physician ministred a medicine to a sicke man and healed him and that he manie yeares after falling into the same disease tooke the same medicine without the counsell of the physician but when he waxed woorse he came to the physician shewing him the matter and began to complaine of the medicine No maruell quoth Vindicianus then for I ministred not the same vnto thée Now when some men marueled thereat and were of opinion that he vsed some inchantment There is no such matter saith he for now is he of another age and hath other humors than he had when I gaue him that his medicine But shall not therefore the art of physick be like it self Euen so in anie wise God although he foresée all things yet he hath not decréed that all things should be done at one time Things comming by chance A distinction of necessitie Looke part 2. Art 22. chapter 2. and part 3. chap. 1. Art 49. 13 Now let vs come to chance If so be that the prouidence of God be so certeine whether can it admit anie casualtie Here will I first vse two distinctions and afterward I will answere There is one necessitie which is absolute and an other conditionall For when we saie that God is wise or iust we vnderstand that that is simplie and absolutelie necessarie There be other things necessarie by supposition as that which is commonlie canuassed in the schooles to wit that whatsoeuer is while it is is necessarie Christ and the prophets fore-shewed that the citie of Ierusalem should be ouerthrowne therefore of necessitie it shall be ouerthrowne not that this necessitie is in the nature of the citie but bicause Christ the prophets haue foretold it Matt. 24 1. who could not be deceiued Paule saith that There must needs be heresies 1. Cor. 11 verse 19. Matt. 18 7. Christ saith It is necessarie that offenses come For these causes being set downe namelie the corrupt natures of men the diuels hatred towards mankind the end being granted to wit that the elect shuld be tried it is necessarie by supposition that it should so com to passe Two sundrie respects of things Also things may be considered two maner of waies either as they be in act in that case they haue the nature of necessitie for they be no longer indefinite As to write or not to write is by chance but if thou be now in the act of writing it is no more chance but necessarie Wherfore we saie that the knowledge of the senses is certeine bicause the things themselues cannot otherwise be Or else things may be considered as they lie hidden in their causes but séeing causes may sometime bring foorth effects and sometimes not therefore there is no necessarie power of working in them But if those things be referred vnto God the reason is far otherwise Rom. 4 17. For he calleth those things which be not as though they were for he comprehendeth all time and hath neither beginning nor ending All things also which are to come for euer hereafter are notwithstanding present vnto him Here also commeth in the will of God for we must not ascribe vnto him a bare knowledge but such as is effectuall or actuall And by this meanes I saie that the verie things themselues are to be considered as necessarie Augustine In genesi ad literam the sixt booke chapter 15. There be manie waies whereby man and other things might haue béene made by God and those meanes had some possibilitie and no necessitie but this is by the will of God In what respect things be of necessitie and in what respect contingent whose will is the necessitie of things And though such things being referred vnto God be necessarie yet of vs they must be weighed according to their inward and proper causes and so be called things contingent or that come by chance For it is of no necessitie that such as the efficient cause is such also should be the effect 14 If thou demand Why in nature some things be necessarie and other some contingent Whie these two kinds of causes be in the nature of things so as some be limited and necessarie others indefinit and contingent Nothing else can be answered but that God hath laid these conditions vpon all things God bringeth foorth all things and he limiteth and boundeth all things but yet so as he neither confoundeth nor destroieth the nature of things Boëtius in his Topiks saith that Destinie is so called of drawing to and giuing place fitlie for God draweth all things but yet after a sort so giueth place as he disturbeth nothing Euen so things although in their owne nature they incline indifferentlie on both parts yet by God they are made to incline more to one side than to another The will of Saule God maketh things of equall weight to incline on the one side 1. Sam. 9. 16. of his owne nature was no more determined to go than to tarrie but when God would send him vnto Samuel that will began to incline to the one part And therefore God put into his mind the will of his father and brought to passe that the same should effectuallie mooue and persuade his mind and that all other desires of rest and ease if anie were that might haue reteined him at home should be subdued Wherfore it came to passe that the will of Saule obeied the prouidence of God But yet in the meane time the nature of the thing was not violated but that the will of Saule was alike frée vnto either part Hereby it appéereth how necessarie the grace of God is vnto vs. For our owne will as it is all manner of waies corrupted turneth all things to the worser part Also there be manie things which doo dull and blind our vnderstanding that the will cannot easilie followe God therefore propoundeth good vnto our vnderstanding afterward he kindleth faith stirreth vp the will that we doo will the same effectuallie 15 But thou wilt saie How it can be said contingent when it is determined by God Why is anie thing said to be contingent séeing God hath alreadie determined of the one part and so it is made a thing of necessitie I answere Euerie thing of his owne
false prophets God alloweth and commandeth it Go thy waies doo so He giueth incouragement It shall be so Further we cannot denie but that sinne is a certeine humane action but euerie déed as it coms in act dependeth of the first principle of all things God is as the Philosophers acknowledge him Actus Primus actus the first agent Vnlesse he be the vpholder there can be no agent wherefore sinne dependeth on God as vpon the cause efficient Sinnes for the most part be motions and motions haue an order so as the inferiour dependeth vpon the superiour therefore the cause of sinne so far-foorth as it is a motion is directed vnto his owne moouer Augustine hath certeine testimonies of this thing and confirmeth it also by some places of the scripture In his booke De gratia libero arbitrio the twelfe chapter he saith that There is no doubt but that God worketh in mens minds to make their wils incline either to good according to his mercie or vnto euill according to their merits by his iudgement vndoubtedlie which sometime is open sometime secret but euermore iust In the beginning of that chapter he saith Who can but tremble at these horrible iudgements of God whereby he worketh what he will in the harts of the wicked yéelding to euerie one according to his deserts And he addeth He verelie worketh in the harts of men the motions of their will and by them he dooth those things that he will doo who neuertheles cannot will anie thing vniustlie This he prooueth by the scriptures In the first of kings we haue the historie of Roboam 1. Kin. 12 15 who harkned not to the counsell of the ancients that he should deale mildlie with the people But it is said that this turning away was of the Lord to the intent he might establish the saieng of Ahia the Silonite Wherefore as Augustine expoundeth it that naughtie will was of the Lord. He alledgeth another place out of the second booke of Chronicles the 21. chapter 2. Par. 21 16. God stirred vp the Philistines and Arabians against Ioram which followed idolatrie God was minded to punish him Vndoubtedlie the motions of the minds in the Philistines and Arabians were wicked against Ioram insomuch as they inuaded other mens countries and were infected with crueltie and yet God is said to haue stirred them vp In the same historie of kings 2. Kin. 14 8. there is speaking of Amasias which prouoked Ioas the king of Israel vnto battell Yea and Ioas himselfe 2. Par. 25 14 and also the prophet of the Lord discouraged him from the purpose but he being carried with ambition hearkened not vnto the godlie admonitions which thing neuertheles came from God who would that he should be deliuered into his hands bicause he followed the idols of Edom. 4 We reade in the 14. chapter of Ezechiel Ezec. 14 9. If the prophet be deceiued I haue seduced him and I will stretch foorth my hand and will smite him He intreateth of the false prophets which euer betwéene whiles vainlie fed the people Ieremie saith in the fourth chapter Iere. 14 10. that God deceiued the people In the 63. chapter of Esaie the prophet complaineth Esai 63 17. Wherefore hath God so seduced the people or made them to erre that they should depart from him Salomon saith in his Prouerbs Prou. 21 1. Euen as the violence of waters so is the kings hart in the hand of God Vndoubtedlie Pharao was a king therefore he inclined his will vnto what part he would Nabuchadnezer was a king therefore he inclined his will vnto which part he would In the 104. psalme Psa 105 25. it is said of the Aegyptians that God turned their harts so as they hated the children of Israel they séemed before to loue the Israelites In the second epistle to the Thessalonians the second chapter 2. Thes 2 11 Bicause men cast awaie the loue of the truth therefore God sent them strong illusions that they might giue credit vnto lies It is written in the eleuenth chapter of Iosua Iosua 11 20 that None made peace with the children of Israel among all the nations of the Chanaanites saue onelie the Gabeonites For God incouraged their hart to fight against the Israelites And it is added vnto what end namelie that they should be wéeded out by them Assuredly he did animate them that they should not desire to haue peace but rather to haue warre Moreouer he that would an end séemeth to will those things which serue vnto the end and by the same will he would those meanes which craue an end The physician willing to heale a sicke man séeth that cutting or searing or else a bitter potion is fit and euen these he will vse for recouerie of health When GOD would that a testimonie vnto the truth should be giuen by the martyrs and that Christ should die he also would those things that should procure this end namelie the vexation of the saints and crueltie of kings and people for it behooued to attaine vnto that end by these kind of meanes In the prophets especiallie in Esaie Esai 10 5. and 15. kings are said to be in the hand of God like rods hammers and axes which comparisons haue no place if it were not vnderstood that God mooueth the harts for they be not mooued vnlesse they be driuen forward Also when God was displeased with the people of Israel 2. Sam. 24 1. he stirred vp the hart of Dauid to number that people by the poll which thing was wicked It is to small purpose if thou wilt saie that in the booke of Chronicls is read 2. Par. 21 1. that satan prouoked him for satan can doo no more than God giueth him leaue Whether God did it by himselfe or by satan thou séest that Dauid was stirred vp by the will of God vnto that which was not lawfull An obiection They are woont to excuse this matter that God permitteth but not helpeth We saie it is not enough for the offense is still left in our minds God as yet séemeth after some sort to will sinne he knoweth that a man cannot stand by himselfe A similitude If some blind man should walke before vs and we should sée him readie either to stumble against a stone or to fall into a ditch and we are present we may helpe him but we will not we suffer him to go on now when he falleth shall not we after some sort be said to be guiltie of his fall For thou wouldest haue him fall if thou diddest not staie him when thou mightest And that which yet is more gréeuous A similitude if so be that an old impotent man were leaning vpon his staffe and so after a sort were going and if some man should take awaie his staffe wherevnto he leaned although he inforced him not to fall should he not after some sort be called the author of the fall
this I saie belongeth vnto punishment But sinne taketh place in the mind onelie punishments doubtlesse may both be in the mind and in the bodie There is added a third member which is so a punishment as it is also sinne as originall sinne is so is the naturall corruption left after baptisme These things thus concluded I put foorth a certeine sentence or proposition to be confirmed the which hath two parts The first is A proposition whereby the question is defined that God is not by him selfe and properlie the cause of sinne The second is that there is nothing doone in the world no not sinnes them selues without his will determination and prouidence That God by him selfe is not the cause of sinne 7 To prooue the question it behoueth to confirme it as touching both parts Let vs speake of the first that God by him selfe is not the cause of sinne Vnto this purpose serue the arguments in the first place But I adde that when good or euill are opposed as Habit and Priuation the habit by it selfe dooth neuer bring in priuation Light it selfe dooth alwaies illuminate it neuer bringeth in darknes Wherefore if we put good and euill as contrarie priuatiues euill shall not be of good God is the chéefest good let vs then put him to be the habit wherefore by him selfe and properlie he maketh no priuation But I said that he is not the cause of sinne by him selfe and properlie These words I haue added bicause if we will speake lesse properlie he may be said after some sort to be either the beginning or the cause of sinne not indéed the proper cause God is of sinne the remouing or prohibiting cause Two similitudes but that cause which of the philosophers is called remouing or prohibiting I will make the matter plaine by similitudes The sunne is altogither bright the proper effect therof is to make light yet after some maner it may be said to make darknes not in that it shineth but in that it is mooued and departeth from one place to an other For bodies be round therfore when it departeth it can not alwaies by reason of the motion giue light to that place from whence it went but shadowes doo come betwéene so then after some sort it is said to make darknesse by the departure thereof bicause bodies are so ordered and it selfe is mooued So likewise it happeneth as touching some ruinous house it is held vp by a prop some man approching remooueth the prop the stones and buildings through their owne weight fall downe from the top which things haue in them selues the causes of their comming downe yet notwithstanding he which taketh awaie the prop is said after a sort to cause the fall for he remooueth the staie which letted the ruine In like maner God in his owne nature is good yet in respect that he is iust he will punish sinners he taketh awaie his grace and after some sort may be called the cause of those things which afterward be naughtilie doone yet not the true cause for that proper cause is inward that is to wit the naughtie will of them But whie he sometimes taketh awaie his spirit from men a reason may be yéelded when they sinne he remooueth his grace from them not onlie to the intent he may punish but that the excellencie of his fauour may be knowen and to let vs vnderstand that that which God giueth he giueth it fréelie and that it is not of nature For if we should alwaies haue his grace and after one and the selfe same maner as if God would not at sometime stacke his strength we would attribute vnto our owne power the good things that we doo But thus it is to the intent we may acknowledge our owne infirmitie and praie the more feruentlie for preseruation and increase of the heauenlie gift But when the grace and fauour of God is iustlie taken awaie from vs sinne dooth naturallie followe neither is there néede of anie other efficient cause I meane there néedeth no other cause to come from our infected and corrupt affections This appeareth by the similitudes alleaged if the sunne be remooued darknesse dooth followe not through anie efficient cause but by it selfe If the habit be remooued Similitudes priuation is straightwaie present of his owne accord If one so hurteth his eie as the sight be lost blindnes dooth immediatlie followe neither is it néedfull to séeke anie other thing that worketh Which séeing the Manicheis perceiued not they erred most shamefullie they would not attribute the cause of euill vnto the good God but they sawe that there were manie euils and they iudged that euils could not be without a true cause wherevpon they affirmed that there be two beginnings And bicause they sawe a great power to be both in euill in good they brought in two gods one good and an other bad Of these we read much in Augustine But that euill which is sinne commeth if the spirit of God be taken awaie for then man is left vnto him selfe But whether is he so left as God dooth no more anie thing concerning him or his sinne That this may be vnderstood Three sorts of Gods working about his creatures I will declare thrée sorts of working which we may perceiue in God towards his creatures not that other works of his can not be shewed but bicause these thrée doo most of all serue vnto the matter we haue in hand 8 Some action of God is generall The first action of God is generall séeing by his prouidence he cherisheth susteineth and gouerneth all things in their conditions qualities and inclinations as they stood at the beginning when they were created And thus is the order of nature preserued which thing is excellent to be knowne We sée that heauen reteineth his owne nature surelie it hath manie things to be maruelled at We sée that the nature of fire is vehement of aire is pleasant of water is flowing we sée also the mettals the trées the works of artificers which things assuredlie be woonderfull All these are gouerned by God yea and if he should withdrawe his hand from them they would fall to nothing Profitable doubtles is the consideration of his diuine gouernement Oftentimes doth God exhort vs in the psalmes to magnifie him for these works Rom. 1 20. In the first to the Romanes it is written that The Gentiles by these creatures did knowe God and a kind of his euerlasting force working gouernement and godhead in such sort as Aratus said We are in verie déed the linage of God We haue an excellent example of this worke in our selues The soule which is not séene is indiuisible yet it mooueth and quickeneth the whole bodie Euen so all creatures doo reteine their properties and inclinations The second kind of Gods working 9 Secondlie another worke of God is whereby the creatures are not onlie preserued and ruled but doo also obeie the counsels of God For God
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
suffered it it should not be Neither dooth he suffer it vnwillinglie but willinglie neither would he being good suffer ill to be done but that he béeing almightie of that euill can make good The will of God concurreth both to good things and to euill but after a sundrie maner to euils indirectlie he suffereth them to be done He suggesteth good things but bicause they happen into euill men sins doo insue But as for the good things he not onelie suggesteth them but hée bringeth them to passe Yet he ruleth and gouerneth sin also that it may not rage against euerie man neither at all times nor beyond measure Those euils lurke within vs but when they breake foorth they can not escape the prouidence of God But good things as I haue said he not onlie letteth not but he bringeth them to effect he worketh together with vs and hée swéetlie bendeth our will that we may be glad to doo those things that did mislike vs. Wherefore the respect of generall prouidence is one the respect of vsing of things though euill is another and the respect of things which he doth in vs that be regenerate is another So vnderstand I Exod. 8 15. that Pharao was hardened by God and that also he hardened himselfe for he had in himselfe the cause of obduration But God is said to haue hardened by reason of suggesting and gouerning further bicause he so ruled sin and vsed the same to his owne glorie And Paule saith Rom. 9 17. that he raised him vp for to declare his power So vnderstand I The vessels of wrath to be prepared vnto destruction By what meanes They be of themselues of their owne naughtines of their owne corrupt nature prone vnto sin In like maner it may be said that they after a sort are prepared by God bicause through his good suggestions wickednes breaketh foorth and while it breaketh foorth it is yet in the hand of God to applie the same as he will one waie or another for God with a good will doth that which we doo with a most peruerse mind Permission is a kind of will but yet not absolutelie for the will of God properlie is the cause of things It is not as mans will is wée will manie things which we bring not to passe What is then the cause why God would not haue sin It is for that sin is among those things which haue no néed of a cause efficient but of a deficient cause Therefore sin doth not properlie come vnder the will of God And if that God be put as the cause not efficient but deficient shall we saie that God doth faile in himselfe No but he is said to faile bicause he doth not hinder nor resist nor cause to relent What maner of will shall this be A will not to hinder a will not to mollifie a will not to illuminate 17 Neither for all this doth God either by suggesting anie thing or by not letting constraine the will neither can the diuell doo this That God constreineth not the wil. For if the will should not worke of his owne accord it were no will but rather an vnwillingnes It may as ill be ascribed vnto the will to be compelled as to the fire that it should not be hot Wherefore our nature and will being so corrupt if the fauour of God be withdrawne of his owne accord and by it selfe it inclineth to euill The which neuertheles from the time of his beginning was not euill but bicause it is brought foorth of nothing and is confirmed and susteined by the grace and power of God if that be withdrawne which confirmeth it straitwaie it will to worsse of his owne accord But if mans will be not constreined to euill neither is euill of his owne creation but onlie is said to sin by deprauation what shall we saie as touching the sin of the first man In him nature was good grace and the helpe of God was not wanting and yet neuertheles he sinned Héere we saie that we must iudge one thing as concerning the first man and another as touching our nature which we haue now corrupted God bestowed vpon him manie gifts The difference betweene the first man and our nature now corrupt but yet he so made him as he might stand he might also fall No doubt but God if he would might haue made him so perfect as he could not haue sinned Which the state of the blessed saincts doth declare for the holie spirits in the heauenlie habitation and we when we shall be there shall be so confirmed as we shall not be able to sin anie more otherwise it would be no perfect felicitie it should be ioined with a feare of falling But yet he did not this vnto Adam and whereas by his prescience or foreknowledge he knew that he would fall he might haue kept him there-from but he would not but would suffer him to fall and by his eternall decrée had Christ to be the remedie of his fall The rest of the things concerning that state we can not more particularlie declare bicause we haue not the perfect knowledge thereof Let vs returne to our owne state the which is such as before the renewing by Christ we were not able to will anie good thing but of necessitie to lie in sins neither might we lift vp our selues so far is it off that we should be able to stand vpright as it was granted vnto the first Adam But although God as we said is not properlie the cause of sin yet must he not be drawne out of his throne but that he also ruleth sins and maketh a remedie for them And this we may be assured with our selues that there can be nothing done either of vs or of anie creature besides the will of God But yet let vs not héereby excuse our sins as though we would obeie the will of God by committing of sin We must accuse our selues séeing we haue the originals of sin in vs. As concerning the will of God wée must followe that which the scripture teacheth and we must not depart from his lawe And when we otherwhile depart from him we must weigh with our selues that the motion of turning awaie from God and of the inclination to allurements of this world is a thing proper vnto our will being now corrupted not as it was instituted by God Wherefore there be deficient causes of this motion but an efficient cause which hath God a worker together with vs we must not seeke Wherevpon we note in the booke of Genesis that it is not said that darkenes was made of God Gen. 1 2. The darkenes saith he were vppon the face of the deepe yet God did so order them as they should preuaile by night they were priuations So this motion of turning awaie from God séeing it forsaketh and depriueth mens actions of conuenient goodnes a cause surelie it hath but the same is deficient 18 These things being declared there remaine thrée things to
be spoken of the first shall be of the giltines of sins or bond vnto punishment the second of the subiect of deformitie and priuation that is of the act it selfe of mans will the third is which also is commonlie receiued that sin is the punishment of sin and whether vnder these thrée considerations it may be said that sin dependeth on God As for the first Of the bond of sins vnto punishment we must vnderstand that the deformed and naughtie act is in some respect the ground-worke vnto the punishment that is due for The reward of sin saith the Apostle is death Rom. 6 23. and when we sin there groweth a bond whereby we must suffer punishment for the wickednes committed That giltinesse is said to arise through the iustice of God in consideration that he will yéeld to euerie one that which belongeth vnto him but the bond ariseth not except that sin be or haue bin so as by sinning we giue a iust occasion of the bond vnto punishment Wherefore if by sin we vnderstand the giltines and the bond we doubt not but these things are of God as of the efficient cause Howbeit these things ought not properlie to be called sin séeing they belong vnto iustice yet sometimes they are so called as when we saie that God doth remit blot out and forgiue our sins for he bringeth not to passe that they be not nor haue not bin and vndoubtedlie there remaine euill motions in vs but the bond of suffering punishment for the wickednes committed is taken awaie which as we haue said belongeth vnto iustice and is a good thing 19 Secondlie let vs consider of the subiect it selfe Of the subiect vnto which the deformitie of sin cleaueth vnto which the deformitie of sin doth cleaue and of this if we speake as the thing is we shall not be afraid to saie that God is the cause séeing the action it selfe is a certeine naturall thing And whatsoeuer is in respect that it hath a being is brought foorth not by creatures alone but by God Gen. 1 3. for All things saith the scripture were made by him This vniuersall particle comprehendeth all things whatsoeuer they be by what meanes so euer they be and how far foorth so euer they be Augustine Augustine in his booke De moribus monachorum about the beginning saith that The catholike church beléeueth that God is the author of all natures and substances What he vnderstandeth by nature he declared a little before by these words Nature is nothing else but that which is vnderstood to bée some certeine thing in his kind Wherefore as we now by a new name of that which is Esse to be doo call essence which manie times also wée name substance so they in old time which had not those names The names of nature essence and substance in stead of essence and substance called it nature Séeing therefore the motions of our minds be certeine things there is no doubt but after this maner they depend of God God assuredlie worketh as the highest cause the creatures worke together with him Wherefore Anshelmus in his booke De casu diaboli wrote that Euen the euill willing of the diuell so farfoorth as it is to will dependeth on God And the thing it selfe is not wicked but in respect that he himselfe doth naughtilie will it And that the same act is something héereby it appeareth bicause it is in the generall word or predicament of action Euerie act and moouing is of God wherefore as it is something it is of God and is a creature Yea and Augustine in his ninth booke De trinitate and tenth chapter said that The accidents of the mind are better than the accidents of the bodie by reason of the worthines of the subiect Wherefore the forme or beautie as it is in the mind is more excellent than as it is outwardlie found in the bodie Also the soule it selfe being a soule how ill soeuer it be is yet more noble than anie bodie Séeing therefore the déeds of the mind wherevnto afterward through our owne fault there cleaueth priuation so farfoorth as they be things are not brought foorth without God Anshelmus in the place aboue cited saith that God himselfe is the bringer foorth of things and that not alonelie of substantiall things but also of accidentall vniuersall and particular things yea and of the euill motions of the will for the power of God is infinite Wherefore there is nothing can be brought foorth whatsoeuer it be but is vnder his action for if anie thing could escape the same then should it not be infinite then should it not fill all things neither might our will breake out into act vnlesse that high supreme will wrought together with vs. Augustine in his treatise De vera religione the 34. chapter writeth thus that The verie being it selfe be it neuer so little is good for the chéefest being is the chéefest good And a little after hée saith The chéefest beautie is the chéefest good the least beautie is the least good yet is it good So as if that action which we speake of doo by anie meanes perteine to the being it is of some goodnes Wherefore if we dispute of sinne wée must distinguish it and we must sée what is therein of the positiue as they reason in the schooles and the first subiect it selfe must be considered and on the other part to sée what defect and priuation cleaueth therevnto But in the verie same priuation since we sée a defect the deficient cause thereof must be sought and not the efficient cause But that which is there found positiue hath néed of an efficient cause and the summe of all efficient causes is God 20 But here ariseth no small doubt There be certeine sinnes Sins of omission or negligence called sinnes of omission or negligence and there séemeth not to be grounded the verie act and worke of will wherevnto either defect or priuation should cleaue howbeit whatsoeuer is there it séemeth to be priuation A man is said to omit his dutie bicause hée dooth not that which he ought to doo As for example If a man loue not his neighbour if one come not to the congregation to heare the word of the Lord and to participate the sacraments here in this sinne there séemeth onelie a priuation to be without anie certeine act wherevpon this should be grounded Some answer that euen in this place also we are to séeke a nature or action a worke or a thing that is the ground-worke vnto priuation and they saie that it is the will which maketh defect For euen that same sinning will as it is a nature is kept in his order by God but not in respect that it sinneth This saieng may be borne withall But in searching the matter more narrowlie it séemeth otherwise vnto me and I sée euen in those sins of omission that there is an act For the same omitting of our
them And maruell not when I said that God cannot properlie will sinne for then might he turne away men from himselfe then should he denie himselfe to be God Paule saith vnto Timothie 2. Tim. 2 13. God cannot denie himselfe By which reason Barnard in his little booke De praecepto dispensatione was mooued to saie Barnard that God can vndoo somewhat of the precepts in the second table but not of the first table Of the second he did relinquish some thing as when he willeth Abraham to kill his sonne Gen. 22 2. Exod. 11 2. so likewise while he commanded the children of Israel that they should carrie awaie other mens goods but whatsoeuer things be of the first table can not he remitted If God would not be looued and worshipped he should denie his owne selfe If he be the chéefest good should we not looue and worship him And some alledge this reason that The good things which belong vnto our neighbours be particular and God can take awaie any priuate good thing to put a greater in place But those things which apperteine to the worshipping of him haue respect to the vniuersall good and therefore cannot be taken awaie Augustine Augustine in his booke which is intituled Confutatio catholica quorundam sibi falsò impositorum the third chapter saith Whatsoeuer is condemned in anie man is far from the author of nature In the same place That opinion is to be detested which holdeth God to be the author of any naughtie déed or of anie naughtie will 24 Now haue we generallie declared the proper causes of sinne The proper causes of sinnes particularlie but to shew them particularlie we saie that the cause of sinne is mans will his vnderstanding his depraued sense his licentious appetite the shew of good which offereth it selfe for nothing is desired of vs but in respect of some good Herewithall the corruption remaining of originall sinne from thence as out of a standing puddle doo alwaies breath out euil affections A cause also is our owne infirmitie ignorance also the suggestion of the diuell and of naughtie men who neuertheles are able to preuaile no further than God dooth giue them leaue There be ill examples also sinne it selfe is the cause of sinne for som prodigall men stealeth for the satisfieng of his lust Wherefore séeing there be so manie true causes of sinne we must not make God to be author to the intent we may excuse our selues Now it may appéere that the wicked opinion of the Libertines must be condemned who excuse all maner of sinnes They which make God to be the cause of euill but yet not so as we should be excused séeme not well to expound this question In like manner is it of them which allow but of a bare permission First therefore to gather all into few words we haue said The summe of those things which are expounded in this question that God is not properlie the authour of sinne secondlie that God when he will dooth iustlie withdrawe from vs his grace which should be the hinderance of sinne Moreouer we haue shewed that God dooth so gouerne sins by his prouidence as they shall not rage anie further than he permitteth and in no otherwise than may be expedient for his prouidence We haue declared that God dooth somtimes suggest both inwardlie and outwardlie such things as in their owne nature be good but if they fall into corrupt men they become occasions taken and not giuen of sinnes Also that God dooth not let but permit sinnes and that the same permission is not altogither without the will of God Further that séeing sinne is a falling awaie and priuation it hath no néed of an efficient but of a deficient cause Further that our motion of turning awaie from God is proper vnto our will as it is corrupted not as it was instituted by God We said also that the guiltines dependeth on God and then that the action which is the subiect of deformitie commeth as well from God as from vs in the kind of the cause And we shewed that sinnes are punished with sinnes And last of all we reckoned vp the true causes of sinnes What is to be said to the reasons of the first part To the first 25 But now hereafter we will examine the former reasons alleadged They which denied God to be the cause of sinne as we also saie vsed these reasons In the first Augustine said in the 83. booke of questions quest 3. A man is not made the woorse by hauing a wise man to be author neither is he therefore the woorse by hauing God to be author I grant it for man became not the woorse in respect that God gaue a lawe for by his lawe he commanded not euill neither is man become the woorse as touching the naturall act which God bringeth foorth but he becōmeth the worse by reason of his backsliding whereof we our selues haue deficient causes in our selues Wherefore the diuell wicked men our owne sensualitie and especiallie the corruption of our owne will doo make vs the woorse And so it is granted that we are not made the woorse by God or by man The second reason To the second Fulgentius saith that God is no reuenger of the things whereof he himselfe is the author We grant the argument God dooth not reuenge that act as it is a naturall thing as it dependeth of him neither dooth he reuenge his own gouernment which he vseth but the naughtines which procéedeth from vs and which commeth from our owne selues The third reason God hateth not those things which he maketh but he hateth sinne To the third The reason is firme But the doubt is that if he verelie hate sinne whie he dooth not forbid it séeing he may Why God taketh not awaie sinne since he hateth it Scarselie can humane reason discerne Gods perfect hatred against sinne séeing he taketh not the same quite awaie Doubtles it is a difficult thing Howbeit it commeth oftentimes to passe that some thing which displeaseth is for some good end and purpose not taken awaie wherof there are plentie of examples in the state of mans life There happeneth some man to be diseased in the bodie A similitude whereby the corruption breaking out there ariseth a gréeuous sore in some member notwithstanding that this be verie painefull vnto him yet bicause he knoweth that it will turne to the benefite of his bodie he suffereth the paine neither dooth he stop the sore Also among the good corne there springeth vp cockle and darnell it displeaseth yet are they not quite rid awaie bicause men stand in feare least the corne should be plucked vp So might we saie of God he hath his ends namelie that not onlie his goodnes but also his righteousnes may be declared and therfore he hateth sinnes yet not so but that he will accomplish by them such an end as he hath prescribed Other arguments If he
considereth our mind and determination the which oftentimes he alloweth But on the other part he hath before his eies the order of his prouidence the which by all meanes he willeth to be sound and stedfast Therefore he somtimes inspireth in our harts things which in their own nature should be good yet for all that he will not haue those things to be brought to an end bicause they serue not to the order of his prouidence So we saie that the praier of Christ wherein he desired to escape death pleased God Mat. 26 39. although he would not fulfill the same Neither did Christ with a lewd or corrupt will but with a righteous and good will will that which he desired But the prouidence and predestination of God remained immooueable whereby he had decréed that at the verie same time he should be fastened vpon the crosse for our saluation Wherefore we must religiouslie and godlie meditate manie things but when we vnderstand that God will not haue those things to be doone our cogitations must be applied to his will But to intreat of this thing with more perspicuitie and plainenes let vs first of all determine that mans will ought after some sort to be made conformable to the will of God for otherwise it should not be right for that which is right must agrée with the rule of God Yet is it not of necessitie that what God would haue to be doone should please vs all maner of waies bicause it is requisite sometimes that the same should displease vs and that rightlie and without sin Which thing the better to vnderstand it shall be shewed by examples Moses heard Exo. 32 32. that God would root out his people he otherwise would and sorrowed excéedinglie and that it might not be he resisted it by praier Also Samuel knew that Saule was reiected 1. Sam. 15 verse 35. yet he did not foorthwith settle his mind vpon that will of God but he heauilie tooke the fall of that king for that cause he wept along time Ierem. 28 6. And Ieremie vnderstood that Ierusalem should be destroied and he lamentablie bewailed the ruine thereof Whether we ought to doo anie thing contrarie vnto the decree of God knowne vnto vs. Here some saie that the decrée or pleasure of God is either knowne to vs or else vnknowen When it shall be manifest vnto vs we ought to bend our will vnto him but if it be hidden from vs we haue a lawe reuealed which we may safelie followe Indéed these men saie somewhat but yet this saieng of theirs dooth not fullie satisfie For Ieremie and Christ knew verie well that by the decrée and will of God Ierusalem should be vtterlie destroied yet neuertheles they wept for the cause and in wéeping they sinned not Moreouer it commeth oftentimes to passe that euen by the verie works of God we knowe his will wherein yet we must not straightwaie repose our selues for somtimes it happeneth that the sonne séeth the father die which sonne if he be godlie he vnderstandeth withall that Gods will is that he should die Shall he not therefore be sorrowfull and desire that his life may still be prolonged What shall then be doone when such things doo happen Verelie we must consider what is méete for the will of God and what is conuenient for our will Trulie it agréeth with the will of God that he should worke according to his goodnesse and righteousnes to the end he may benefite the good and punish the wicked and it is fit for our will that it should doo those things which be agréeable therevnto Also what things are agréeable to our nature we shall perceiue by the constitution thereof that is by the lawe of nature and of God and otherwhile also by an inward inspiration of the spirit and thus albeit we doo in verie déed disagrée from the will of God yet as touching the forme and efficient cause we agrée with the same For as much as God sometime willeth two things at once namelie to punish a citie a nation and our parents and also that we for that cause should moorne neither are these things repugnant one with another In times past God willed Sodom and Gomorrha to be destroied which thing he declaring vnto Abraham Abraham was manie waies sorrowfull and he intreated for them which should be destroied neither are we to thinke that Abraham powred out his praiers without the spirituall inspiration of God In Gen. 18 verse 22. The things that we knowe God would are two waies considered 44 Furthermore to these things this also must be added namelie that the things which we knowe that God would may be two waies considered First simplie and absolutelie in which respect we must doo those things which be agréeable to our will or nature rightlie instituted or else we must behold them with a iust comparison vnto the diuine prouidence wherevnto if we conferre them they must wholie rest therevpon bicause as Augustine in his Enchiridion saith that It is a wicked thing to striue against the prouidence of God Bréefelie it is our part in all things to will that which God would we should will and that to a right end that is with a good purpose or as men commonlie speake with a right intent although as touching the matter it behooueth not that that should alwaies like vs which séemeth méet vnto God But if thou demand what those things be which agrée with our nature well instituted I answere things holie honest and iust Wherefore the apostle said to the Philippians Phili. 4 8. Whatsoeuer things be true honest iust pure profitable of good report if there be anie vertue or if there be anie praise those things thinke vpon and doo And therefore Dauid when he determined to build the temple 2. Sam. 7 1. although God would not haue it doone yet was Dauids will allowed as iust and right Our of doubt the good king knew that God was willing to haue a temple built into him and he vnderstood that it should be doone at Ierusalem wherefore his will dissented not from godlines Moreouer séeing he was a child of God and was stirred vp by his spirit no doubt but God inspired him with that will Neither must we marke what God dooth outwardlie but consider what he dooth within vs and then we must followe that He worketh in vs both to will and performe Phili. 2 13. indéed not alwaies a perfection of the worke or a will that is perfect and sound neither are these two alwaies so ioined togither as he worketh at once both to will and to performe For sometime he onelie worketh to will and granteth not that the thing which we will shall come to effect Both our will and vnderstanding must be confoâ—med to the will of God And not onelie our will ought to be conformable to the will of God but also our vnderstanding for we ought to vnderstand those things onlie
they becam idolaters but yet he left the kingdome whole vnto them But it was in the hand of God to punish Saule after what maner he would neither was the kingdome giuen to Saule by the same couenant that it was vnto Dauid For when Ieroboam did inuade Iuda with foure hundred thousand soldiers Abias the king of Iuda ascended vnto a hill made an oration vnto the ten tribes 2. Parali 13. Doo ye not knowe saith he that God gaue the kingdome vnto Dauid with a couenant of salt Salt dooth not putrifie nor suffereth corruption further it was vsed in sacrifices One thing therein signified that couenant made with Dauid neuer to be violated another thing that the same was confirmed in a maner by sacrifice and so now to become an holie thing He did not so promise the kingdome vnto Saule for if he had promised it it could not haue béene taken from him Wherefore although God had decréed these things as touching Saule and Dauid yet Saule sinned through originals in himselfe and of his owne accord But if thou haue a respect vnto the foreknowledge of God some necessitie indéed is in it but yet as they saie by supposition onelie for the fore-knowledge of God cannot be deceiued But yet God interrupteth not the course of things but suffereth that whatsoeuer is doone is doon naturallie and of his owne accord 6 But come we néerer He would haue established thy kingdome for euer How Bicause he would haue ordeined by an euerlasting decrée that his kingdome should haue abidden with his posteritie for euer and so this power shall stand in the decrée of God Ouer this so far as concerneth the nature of Saule God might haue established vnto him the kingdome for euer which we perceiue was doone in other kings whom God cast not out when they had sinned But there is another solution far more easie to saie that these things were spoken after the maner of men for men are woont to saie that some thing is doone or may be doone when it appéereth to be doone or séemeth that it may be doone For so Christ speaketh when he saith Reioise and be glad Matt. 5. 1◠bicause your names be written in heauen and yet in the meane time Iudas was there the seuentie disciples were there who afterward departed from Christ How then were their names written in heauen Bicause so they séemed to be and of those principles they had now a beginning So it is written in the Apocalypse Apoc. 3 18. Hold thy place least another receiue thy crowne How was that a crowne which might be forgon Bicause vnto men so it séemed to be and bicause they vsed those outward meanes whereby we come vnto the crowne For the crowne is either of predestination and that is certeine and cannot bée lost or else of inchoation or else bicause so it may séeme to be and that may be preuented Of the crowne which may séme to be thus Christ speaketh Matt. 25 29 From him that hath not shall be taken awaie euen that which he seemeth to haue He saith not That which he hath but onlie that which he seemeth to haue And of inchoation it is written to the Hebrues Hebr. 6 5. They which where once lightened and haue tasted the good word of God c those men as touching these meanes séeme to haue the crowne but if they fall awaie saith Paule they cannot be renewed Ibidem So the kingdome of Saule might haue béene established for euer bicause it had that beginning and those meanes by which a kingdome might haue béene reteined So Matthias was substitute in the place of Iudas Seth in the place of Abel the Gentils in the place of the Iewes So Iob saith in the 24. chapter Iob. 24 24. God shall consume manie and mightie nations and shall set others in their places So when the angels fell men succéeded in their place And in the prophet Ieremie Ierem. 18 8. the sense of this place is this If I shall pronounce euill as touching anie nation and that nation shall repent I also will repent me of all the euill which I was purposed to doo The promise made to Saule as touching the kingdome had a condition wherevnto when he stood not the kingdome by good right was taken from him Of Temptation In Gen. 22 at the end Looke In Iudg. ver 19. 7 The etymologie of the word commeth of the Hebrue word Nas which is A signe or token for Nasa which signifieth To tempt is then certeinlie doone when we would knowe anie thing by some certeine signe or token the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Experience A definition of temptation Let vs define it Temptation is a thorough search for getting out the knowledge of an vnknowne thing The formall cause is action the end knowledge of manie things doubtles of mans owne selfe of weakenes or strength of Gods diuine goodnesse or wrath But knowledge is not the principall end bicause in godlie men the end is oftentimes that they may vanquish and be crowned or if they be fallen they being raised vp againe by the helpe of God may be humbled and become more diligent in the seruice and religion of God The matter wherein it is is our mind and it is conuersant about all vices the which as to their owne head are reduced to infidelitie The efficient cause thereof no doubt is the flesh the world and the diuell But the controuersie is as touching God whether it may be ascribed vnto him 8 This dooth Iames séeme to denie when he saith Iam. 1 13. that Euerie man is tempted by his owne proper concupiscence and the GOD is no tempter of euill things And Paule séemeth to consent thervnto at the leastwise that all temptations procéed not of God for he saith that he with temptations maketh a waie to get out But there be manie temptations wherein poore soules be catched neither is there anie waie for them to escape yea rather they perish in them Besides this we cannot perceiue by anie reason how it coms to passe that God can punish sinnes yet by tempting is become an author of them But all this notwithstanding we must leane surelie to the holie scriptures which euerie where ascribe temptation vnto God In the eight of Deuteronomie thou readest Deut. 8 2. that God tempted the children of Israel in the desert that he might knowe whether they would kéepe his commandements or no in which place thou hast the end of temptation In the psalme Dauid praieth that The Lord would tempt him Psal 26 2. Iob was tempted God deliuering him vnto sathan In the first of Samuel thou findest that the wicked spirit inuaded Saule 1. Sa. 18 10. and mooued him to depart from God And Dauid in the second of Samuel 2. Sam. 24 4 was stirred vp by sathan to number the people but in the 21. of Chronicles it
and praie that strength may be giuen vnto him that at at the least-wise in part and with an obedience begun he may execute those things which are commanded and that such things as he faileth in may not be imputed vnto him but may be supplied by the righteousnes of Christ Augustine in his first booke against Iulian reprehendeth the Pelagians bicause they thought that they knew some great matter The Pelagians vanted that God commandeth not things that cannot be doone Augustine maketh mention of the sinnes of infants when they vanted that God commandeth not those things which be vpossible and he sheweth that these which we haue now declared are the ends of the lawe Yea and the same Augustine in his booke of Confessions maketh mention also of those sinnes which yoong children while they be yet sucking doo commit yet none will saie that they could resist them But they should be no sins vnles they might be referred to some lawe violated by them Neither dooth it anie thing helpe Pighius or yet take awaie their sins bicause they are not felt by them for a thing that is dishonest although it séeme not so to vs Things dishonest are dishonest in nature although they seem not so Anshelme and Augustine of one opinion yet in his owne nature it is dishonest That saith he which is dishonest is dishonest whether it séeme so or no. This opinion of Anshelme as touching the lacke and want of originall righteousnes differeth in verie déed nothing from the saieng of Augustine wherein he calleth originall sin concupiscence but that it is there spoken somewhat more expresselie which in the word concupiscence is wrapped vp more obscurely But bicause this want of originall righteousnes might so be taken although we vnderstand onlie the priuation of the gifts of God without anie fault of nature therefore it shall be very well to set downe a more full definition 16 Originall sinne therefore A definition of originall sinne is a corrupting of the whole nature of man deriued by generation from the fall of our first parent into his posteritie which were it not for the benefit of Christ adiudgeth all that are borne therein in a maner to infinite miseries and eternall damnation In this definition all the kinds of causes are conteined For the matter or subiect we haue all the parts and powers of man the forme is the corrupting of them all the efficient cause is the sinfull will of Adam the instrument is * Traductionis propagatio the spreding of deriuation which is doone through the flesh the end and effect is eternall damnation togither with all the discommodities belonging to this life And hereof haue risen diuers names of his sinne Sundrie names of this sinne so that somtime it is called a defect somtime peruersenes sometime vice sometime a disease sometime a contagion and by Augustine An expresing of the corrupton of all the parts of man an affected qualitie and a rude lumpe And that the whole man is corrupted herein it appéereth bicause he was created to the end he should cleaue vnto God as vnto the chéefe good thing But now he vnderstandeth not diuine things he patientlie waiteth for the promises of the scripture he heareth with gréefe the commandements of God and he contemneth punishments and rewards his sedicious affects doo impudentlie deride right reason and the word of God the bodie refuseth to obeie the mind Although all these things be experiments of naturall corruption yet they be also confirmed by testimonies of the scriptures As touching the impediments of the vnderstanding Paule saith 1. Cor. 2 14. A proofe of mans vnpossiblenes to keepe the lawe that The carnall man perceiueth not those things which be of the spirit of God no verelie nor cannot bicause they be foolishnes vnto him In which words we note by the waie against Pighius that the lawe was made concerning that which could not be doone for first of all the lawe willeth vs to knowe diuine things which neuerthelesse Paule affirmeth plainelie that a carnall man cannot perceiue And as touching our purpose we sée that Paule affirmeth that this blindnes or ignorance is ingraffed in men and that by nature for it cannot be imagined that the same hath come vnto vs by reason either of time or age For the older that euerie man waxeth the more and more he is instructed as concerning God wherefore in that he is a carnall man and vnapt to perceiue heauenlie things that hath he gotten by nature corrupted 17 This corrupting also is of so great importance as Augustine saith in the third booke against Iulianus the twelfe chapter that by the same the image of God is become a stranger vnto the life of man through the blindnes of the heart The blindnes of the hart is sin which blindnes saith he is sinne and dooth not sufficientlie agrée with mans nature The same father in his first booke De peccatorum meritis remissione the 36. chapter where he alledgeth that those words of Dauid Remember not the sinnes and ignorances of my youth Psal 25 7. maketh mention of most thicke darkenes of ignorance that is in the minds of yoong children while as yet they be in their mothers wombes which knowe not wherefore from whence or when they were there inclosed For there lieth the poore infant vnlearned vnapt to be taught vnable to conceiue what a commandement is being ignorant where he is what he is of whom he was created and of whom he was begotten Blindnesse and ignorance are not agreeing with nature first instituted all which things did nothing agrée with the nature of man as it was first created but be rather corruptions of nature For Adam was not so created but he was able doth to vnderstand the commandement of God and to giue names to his wife and to all liuing creatures but in infants a long time must be expected whereby they may by little and little passe ouer this kind of dizzines Moreouer that this kind of ignorance is to be accounted sinne Reticius the most ancient bishop of Auston beareth record Reticius bishop of Auston as Augustine testifieth in his first booke against Iulianus For when he speaketh of baptisme thus he writeth It is a principall indulgence in the church wherein we cast awaie all the burthen of the old crime and doo blot out the old wicked acts of our ignorance and doo put off the old man with his naturall vngratiousnesse By these words we vnderstand that wickednes is naturall vnto vs that the sinnes of ignorance are taken awaie in baptisme Wherefore séeing infants are baptised they by the authoritie of this father are prooued to haue sinnes and that their old ignorance is abolished in baptisme Now as concerning the will let vs sée whether that also be corrupted or no. The will also is corrupted Rom. 8 7. Thereof the apostle gaue an excellent testimonie to wit that The sense
such other like As to the other we grant indéed that the ill qualitie or corruption which is brought by the séed as it is in the séed is not sinne But yet this letteth not but that the corruption brought into the children by séed as by an instrument may haue in it a respect of sinne A similitude euen as the qualities which I haue now recited doo not make the séed to be wittie docible or couetous but yet those qualities deriued vnto the child doo make him such a one Whether God be the author of this deriuation of originall sin 27 Howbeit whether it may be affirmed that God is author thereof they commonlie saie that the deformitie and vnrighteousnes that is in this sinne is drawne out of nature alreadie corrupted the which as it was created by God was not so depraued And so they affirme that whatsoeuer is in the nature of goodnes the same is of God but whatsoeuer is euill therein forsomuch as it is nothing else but a defect or want there néeds to be no efficient cause in it For that which is but a want is not of necessitie that it should be made for if it should be made it should be also in it Howbeit this is not inough indéed we agrée with them that GOD is the author of the subiect or of the substance wherein the defect is but in that they say that the defect it selfe hath no efficient cause therein we agrée not with them For somewhat there must be to remooue or prohibit that perfection which is requisite and to withdrawe the grace and gifts wherwith our nature was indued at the beginning So as we must of necessitie referre this priuation or defect vnto God which giueth not perfection vtterlie without a defect which is alwaies doone of him by his iust iudgment although it be not alwaies manifest vnto vs. And by the scriptures it is most certeine cannot be denied that God punisheth sinnes by sinnes but yet they are not so laid vpon vs by God as they should be sinnes in respect that they depend vpon him for whatsoeuer God dooth is without all controuersie both right and iust And punishments themselues so far foorth as they be punishments doo perteine to the nature of goodnesse howbeit as they procéed from vs they are sinnes For we affirme not that God himselfe doth by himselfe pollute the soule God in creating the soule defileth it not when he createth it for it draweth the filthinesse of sinne from the corrupted bodie wherevnto it is adioined But mans wisedome in this thing is verie much offended Whereat humane wisedome is herein offended A similitude for it thinketh that in no wise there ought to be made such a coniunction for it séemeth to be like as if a man should cast a pretious thing into an vncleane vessell Also it appéereth an vniust thing that the soule which hath doone neither good nor ill should be ioined with a bodie and to drawe from it originall sinne yea rather that if it be so men should absteine from procreation As those also which haue the leprosie are persuaded to refraine if it be possible from procreation least they might procéed thereby to infect mankind The end whereto man is instituted And bicause the end wherevnto man is instituted is eternall felicitie it séemeth not conuenient that the soule should be placed in that bodie whereby it should be called backe from the end prescribed And as it is vniust that that soule which hath not sinned should be punished in hell fire euen so it séemeth vniust that the same should be cast into that bodie wherein it incurreth not paine as in hell but sinne and the hatred of God which be more gréeuous and dooth so incurre as it can by no meanes auoid it 28 These things be so difficult and obscure as they cannot fullie be satisfied by mans iudgment Indéed there be certeine consolations gathered out of the ecclesiasticall writers which doo so mitigate and qualitie these obiections as may suffice godlie minds but not so much as mans reason would require For the soule is ioined with an infected and vncleane bodie that consideration may bée had of the whole world least that mankind which is the principall should be wanting therein God falleth not of his office he hindereth not the course of nature God had rather that man after a sort should be corrupt than not at all but the bodie being made he createth the soule according to his order prefixed and rather will that a man shall be although he be not borne without sinne than that he should not be at all And although he doo not bountifullie giue all things which he gaue at the beginning yet of his mercie he giueth manie things Further God giueth manie things that he gaue at the beginning he hath set foorth the remedie which is Christ our mediatour by whom the sinne which we haue drawne shall be cleansed Which sinne before conuersion driueth the elect vnto Christ that they féeling the force of their disease may receiue the medicin of him and then after that they be once grafted into Christ they haue this sinne remaining still that they hauing battell and wrestling may at the last beare awaie victories and triumphs God might by other means than by Christ haue helped vs if he would But thou wilt saie God might by some other kind of means haue saued mankind from destruction namelie if he had created another man pure and perfect so as Adam dieng without kindred all the posteritie might haue béene procreated of that other man vncorrupted There is no doubt but God could so haue doone if he would but this had not béene to raise vp him that was fallen to saue him that was lost and to redéeme him that was vtterlie perished This forme of goodnes GOD would shew Why God vsed this forme of remedie that notwithstanding the corruption of nature he might preserue from destruction as manie as he had chosen A shaken reede hee would not bruise and smoking flaxe he would not quench Esaie 42 3. For he would bring foorth Christ as another Adam which should so preserue his as the other had destroied them These and such other things A sentence of Gregorie persuaded Gregorie to crie out O happie offense that deserued to haue such a redéemer Which words I would not be hastie to speake forsomuch as I sée nothing in that cause Our good in Christ must not be ascribed to Adams fault which is not miserable and méete so great lamented For in that there followed so great a saluation that must be wholie imputed to the goodnes of God and not vnto the offense committed by Adam for so great a good thing hath not procéeded otherwise than by accident 29. These things although they cannot so fullie answer to those obiections which we haue put as humane reason would require yet by them we haue what after
vehement inforcing which either not at all or verie difficultlie can be abidden But some man will maruell how two things may be set against one for against Voluntarie is set that which is doone by violence and also that which is doone vnwittinglie Herevnto we answer that there is but one set against one constraint or Not voluntarie is set against willingnesse or voluntarie But this vnwillingnesse or not voluntarie is afterward distributed into two parts for it is one thing that is doone by violence an other which is doone by vnskilfulnes 43 And as touching violence That the originall of that which is violent is from without Aristotle saith that the beginning of the motion thereof must be outward for those things which be mooued by an inward beginning are mooued naturallie not violentlie But some cut off the latter particle which Aristotle hath in that place so as that which suffereth or dooth bringeth not anie helpe to that beginning Howbeit those which so saie are deceiued for as we perceiue of a wracke that is made in a great tempest the beginning thereof is outward namelie there be winds waues and stormes but the wracke would not be vnlesse that the shipmen themselues would take out of the ship those things which are to be cast awaie And they which vnder a tyrant are forced to doo things that be shamefull they haue the beginning of their actions from without namelie the commandement of the tyrant but yet those things would not be doone if they themselues would not yéeld to the dooing of them Wherefore it appeareth that these things haue their beginning outwardlie yet neuerthelesse that they bring some helpe therevnto Others thinke that Dooing is there added in vaine for if the beginning be an outward motion then should it be enough if he were named a sufferer for that which is mooued suffereth but doth not We answer It maie well be that the selfe same things which are mooued violentlie Whether those things that are moued violentlie may also themselues haue a doing maie also haue a dooing as instruments for a staffe mooued by vs doth also mooue a stone And in some thick throng where men be pressed when a man is there choked he is crushed by those which stand about him so as they are said to thrust against him although they thrust not of their owne accord but are driuen by others and inforced by the rest of the companie The examples brought by Aristotle are such as one of them is of a liuing creature when against our wils we be caried awaie by men in whose power we are Another is of things which haue no life as when we be caried with the wind whither we would not which oftentimes happeneth to them that be sailers If anie shall demand whether voluntarie without constraint be all one we will answer Whether voluntarie and without constraint be all one that without constraint extendeth further than voluntarie For without constraint agréeth euen to things that be without life but so doth not voluntarie Neither is it required that the first beginning should be a motion in vs for our knowledge commeth of an outward obiect albeit that the same motion wherewith the sense is brought to passe by the obiect is of another order The beginning whereof Aristotle spake is the cause yet not anie cause ye will but onlie the efficient cause And that is vnderstood to be the same which is enough to mooue by it selfe 44 There is mooued a question as touching certeine actions which séeme to be as it were meane Whether those that seeme to be meane actions be voluntarie or not voluntarie and it is doubted whether they be voluntarie or not voluntarie And the question propounded may either be simple or of two parts It is simple if thou shalt saie Whether be those things voluntarie which are doone for the feare of greater euils rather than the obteining of some good honest thing And they declare that such a thing happened vnto Socrates who would not obeie the thirtie tyrants which required of him to kill a certeine citizen of Athens which he would not doo when neuertheles they threatned him that they would kill his father and children And this they sought to the intent they might make him to be a companion and partaker of their most cruell purposes The question also which liketh me better might be of two parts namelie whether those things be voluntarie things which are doone for feare of greater euils or for the obteining of some honest thing which otherwise would not be doon As if a lie be spoken which in his owne nature is filthie it is doubtfull whether it be voluntarie or not voluntarie when it is made for the defense either of his owne life or the life of another man Also adulterie is a shamefull thing which no man of himselfe should choose but if one for the slaieng of a tyrant should to win fauor with the tyrants wife haue carnall copulation with hir that by hir he might haue a readie waie to kill the tyrant the question is whether that adulterie should be called voluntarie And all we knowe what great paines merchant men doo take what things the ambitious sort and those which delight in pleasure doo endure that they maie enioie their ends And they would not abide those things which they doo vnlesse it were for their commoditie Wherefore it is doubted whether those things be voluntarie But if anie man doo doubt which be called great euils Which he called great euils let him looke on those things which be their contraries he shall sée that there be greater good things namelie life chastitie libertie and godlines and he shall perceiue that death breach of chastitie The lesse euils are chosen for auoiding the greater bondage vngodlinesse and such like are the great euils which things be so gréeuous as manie times some shamefull things are committed for the auoiding of them How detestable things are oftentimes doone for the scaping of death may easilie be knowen Cato slew himselfe bicause he would not come in subiection Regulus least he should breake his faith returned vnto his death to Carthage Virginius rather slew his daughter than he would suffer hir to liue violated and a bond-woman And manie such like things haue the holie scriptures Gen. 19 8. Lot rather offred his daughters to be defloured than he would suffer his ghests to haue iniurie doone vnto them on the other side his daughters rather defiled themselues by incest with their father Gen. 19 31. than that the world shuld want posteritie Abraham to shun death commanded Sara to saie that he was hir brother Gen. 20 2. and put hir chastitie in open danger In like maner Iudith with the danger of hir chastitie Iudith 10 11 and 12. went to Holophernes for the deliuerance of hir people We dispute not here whether these things were well or wickedlie doone but we
liuing creatures yet are those of more force to rule and doo worke with a greater vehemence than the habits or naturall powers doo Howbeit there are other affects of this sort which are not simple but are compounded of manie things as is anger which comprehendeth gréefe and gladnes togither and such other like there be The places or organs of the affects 35 Now it remaineth that we sée what be the organs or places of these affects Plato did place anger in the hart desire and gladnesse in the liuer But Aristotle was of another mind who placed as well anger as gréefe gladnesse and such like in the hart albeit that Aristotle placed also the naturall affects to wit those which belong to the vegetatiue or growing power in the organs which be proper vnto that facultie and such are hunger thirst and the stirring vp vnto procreation Neither would he denie but that the liuer is the chéefe among these inward parts bicause therein is the principall store-house of the bloud and that humor is both nourishment and also is the proper matter of the séed But setting aside these naturall affects which are not ioined vnto knowledge let vs deale with those which are ioined either to the apprehension of the senses or else vnto the cogitation That the hart is the seate of the affects And since according to the opinion of Aristotle we place them in the hart let vs prooue this opinion of ours by arguments Certeinlie this must be doone wheresoeuer they are to be placed either in the braine or in the hart or in the liuer They shall not be placed in the braine since there the actions and powers which be repugnant to these affects namelie iudgement and reason haue their abiding But one and the selfe-same power bringeth not foorth at one verie time actions which be repugnant And that the actions of the affects and those of iudgement and reason be one repugnant to another euen Medea hir selfe in Ouid testified who said Video meliora probóque deteriora sequor The better I allow and vew But yet the woorst I doo insew And by this verie reason it appéereth that these affects are not as the Stoiks thought cogitations or opinions since these actions consist in the braine And therfore it remaineth that if they be not in the braine they must be placed either in the hart or in the liuer And verelie they cannot be ascribed vnto the liuer bicause those affects which belong therevnto cannot be gouerned by iudgment and reason as hunger thirst and moouing vnto procreation may be No doubt but iudgement or reason may ouer-rule the power that mooueth to wit that it shall not eate nor drinke nor procreate children but it cannot let that it should disclose it selfe that it should prouoke disquiet and stir vp But those affects which followe perceiuing or knowledge may be staied by reason and iudgement and so they be not of the selfe-same nature that those be which are placed in the liuer Wherefore they shall not belong vnto that part of the bodie but vnto the hart And with this opinion which wée thinke is Aristotles the holie scriptures doo agrée which saie Deut. 6 5. Mark 12 30 Thou shalt loue the Lord thy God with all thy hart with all thy soule and with all thy strength and thou shalt feare to offend him 36 But we must note How the naturall affects do belong to the hart that hunger and thirst are sometime vnderstood for the defect it selfe when we be quite emptie and in this respect they cannot be gouerned by iudgment and reason nor yet haue their originall from thence but that gréefe which dooth followe belongeth to the hart since the first emptinesse is in the organs which doo belong vnto the vegetatiue power And as touching the affects also which followe the sense of féeling there must be two things considered to wit the dissolutions of the whole the rending in péeces and burnings which things are doone in the flesh and sinewes But the gréefes which followe them be motions of the hart Neither must we passe ouer this that the hart hath two other motions beside affects namelie the pulses But we are not now at this present to speake of them and therefore I come againe to the affects which since we haue called them motions of the heart That the affects are no violent motions we must not thinke them to be violent bicause they haue their originall from nature it selfe for they arise from the powers of the heart But yet must we vnderstand that such is the course of nature that those things which be ouer vehement doo hurt yea they marre and corrupt As for example if the light be too great it destroieth the eies ouer-much heat or ouer-much cold doo destroie liuing creatures but whatsoeuer is moderate dooth profit and preserue Which selfe same thing must be iudged of the affects Vehement gréefe feare or gladnesse be hurtfull but when there is vsed a meane they bring verie manie helpes and commodities Now haue we spoken enough of the formall cause for we haue prooued that they be motions of the heart which doo followe the knowledge of the senses or else followe cogitation or opinion which neuerthelesse are naturall and not violent And we haue also shewed what we must determine as concerning the matter or subiect The efficient cause of the affects Now it remaineth that we speake of the efficient cause As for this it is the obiect whereby the sense or cogitation is mooued namelie that good thing or euill thing which offereth it selfe either present or to come And moreouer the efficient cause is a power of the heart which foorthwith mooueth the same to pursue or to shun that which is offered Howbeit betwéene the obiect and power stirred vp of the hart there commeth betwéene a middle knowledge for the power of the heart is not stirred vp by the obiect vnlesse it be through knowledge For immediatlie so soone as the obiects are apprehended either by the sense or by the knowledge the spirits faculties which doo attend vpon the knowledge doo strike the hart it selfe and the power of the hart is awakened whereby it is mooued either to flie from Why the affects are in some more feeble and in other more vehement or to pursue But yet it must be noted that according to the diuers temperature of the bodie so is this motion of the heart either slowlie or spéedilie stirred vp and by reason of the affects doo become more vehement in some and in other some more féeble Hot and drie humors doo easilie and vehementlie stirre vp but those which be cold and moist be somewhat slower from which the affects must of necessitie procéed somewhat slacklie And further the humors are mooued according to the nature or condition of th' affects In gréefe or feare is raised melancholie in gladnesse bloud and in anger yellowe choler Ouer this the motions be either
Gods deputie vpon the earth And God himselfe although that oftentimes he reuengeth sinnes immediatlie as they saie by himselfe yet dooth he for the most part punish by magistrats Wherefore those words Vengeance is mine and I will repaie doo nothing at all hinder the seueritie of magistrates whereby they punish offenders For they be the ministers of God and that which they doo God himselfe dooth it by them The tenth Chapter The seuenth precept Thou shalt not commit adulterie and first of Matrimonie and hauing of concubines MAtrimonie wedlocke In Iud. 8. verse 31. Of matrimonie marriages and wedding doo signifie all one thing and matrimonie as it is in the first booke of the institutes of Iustinian when mention is made of the power of the father in the Digests A definition of Matrimonie Looke In 1. Sa. 18. 20. De ritu nuptiarum is defined to be a coniunction of man and woman an inseparable conuersation of life and a communicating of the lawe of God and man But this definition must be made perfect by the holie scriptures Wherefore we must saie that this coniunction of man and woman was instituted by God for the increasing of children for the taking awaie of whoredome and that thereby the life of man might haue helpes and commodities In this definition no doubt but the coniunction of man and woman are in stéed of the matter Vnto the forme apperteineth the inseparable conuersation of life séeing with this mind and purpose man and wife must marrie togither For although that copulation be separated by adulterie yet when the matrimonie is contract both man and wife ought to haue this in their mind that being once ioined they must abide and liue togither This also belongeth vnto the forme that betwéene them two there be a communicating of the lawe of God and of the lawe of man sith it behooueth that they should he both of one religion and that they communicate humane things one with an other For the wife passeth into the familie of hir husband and is accounted one flesh with hir husband Yea and the goods of both the wedded persons in all respects be made common to the one the other Howbeit the efficient cause of this ordinance was God himselfe euen from the beginning who made a helper vnto Adam And the end as we haue said is the procreation of children for God said Increase and multiplie Gen. 1 28. But as touching the other end namelie for the auoiding of whordome 1. Cor. 7 2. Paule hath verie well and plainelie written in the first to the Corinthians If thou wilt demand whether bonds or writings are required for contracting of matrimonie we may answer They be not required bicause the consent of either parties is sufficient as may be perceiued in the Authentiks and in the Code where it is intreated of marriages But that Ierom. which Ierom writeth vnto Oceanus that thereby a wife is discerned from a concubine bicause a wife must haue bonds and a dowrie which concubins had not this I saie is not vniuersallie to be receiued for his saieng is to be extended vnto that wife which before was a concubine As touching hir it was néedfull to haue bonds that she might no more be counted a concubine and that the children which she alredie had or afterward should haue might be legitimate But a dowrie is not required of necessitie bicause as it is a common saieng a dowrie hath not place without matrimonie but matrimonie may consist without a dowrie For a dowrie is giuen for the easier susteining of the burthen of matrimonie The canons haue added and that profitablie that matrimonies should not be contracted priuilie Against secret marriages For if the assent of the man and wife be secret and without witnesses iudges can pronounce nothing of such a matrimonie contracted Wherefore if their wils should be changed and after those secret matrimonies they shuld contract solemne and publike marriages the first marriages giue place vnto them and the conscience is kept both doubtfull and also wounded Of hauing concubins 2 But to speake of hauing of concubines two things are to be considered first what the Romane lawes ordeined concerning the same secondlie in what sort it was vsed among the Hebrues or what is to be vnderstood when we read that the fathers had concubins As concerning the first the hauing of concubins was by the ciuill lawe a certeine kind of matrimonie for a concubine was not a harlot prostituted vnto manie men nor yet a harlot which was kept togither with a lawfull wife And how much she differeth from a wife it shall appéere by the definition of a concubine The definition of concubine For a concubine is she that hath the vse of marriage with one that liueth sole But for that she is not vnseparable insomuch as they that are so ioined may easilie be separated therefore a concubine differeth far from a verie wife Moreouer the rites of the lawe are not communicated with hir for a concubine passeth not into the familie of him with whom she is conuersant yea and their goods and faculties are not common togither Neither are the children borne of that coniunction counted lawfull and iust heires vnlesse they be made legitimate by the benefit of the prince Howbeit it is by the Romane lawe forbidden that a man should haue manie concubins at once And it is prohibited to haue a concubine togither with a wife Moreouer by the Romane lawes such cannot be counted as concubins with whom rape may be committed namelie a frée borne virgine and a widowe vnder 25. yéeres of age For if a man haue carnall companie with them either it shall be matrimonie or else iudged whoordome Yet neuerthelesse a widowe may be a concubine if before witnesses it be declared that she is taken not for a wife but for a concubine And lastlie there can be no concubine which may not become a wife although not in that place where she dwelleth yet at the leastwise in another place Which I therefore saie bicause by the Romane lawe it was not lawfull for the president to marrie a wife of that prouince where he gouerned which neuerthelesse he might haue as a concubine And if thou wilt demand Whether the Roman lawe allowed of concubins whether the Romane lawe allowed concubines I will answer that they did absolutelie allow of them bicause they did not condemne the hauing of concubins as a thing vnlawfull so that it were vsed in such sort as I haue said Yet indirectlie it reprooueth that coniunction when as it suffereth not the children borne of concubins to be lawfull and iust heires vnlesse she at the length of a concubine should become his wife or vnlesse it be by the authoritie of the prince Howbeit we must vnderstand that the children of a concubine were admitted vnto a certeine small portion of inheritance but yet not to a like and equall portion with the
action both the father and the holie Ghost had to doo for the efficient cause and the action perteined vnto the thrée persons And that may be prooued by the scriptures insomuch as Esaie saith Esa 48 16. The Lord and his spirit hath sent me Gala. 4 4. And Paule to the Galathians When the fulnesse of time was come God sent his owne sonne Luk. 1 35. And in Luke the angel saith The holie Ghost shall come vpon thee the power of the highest shall ouershadow thee And afterward as it is in Matthew Matth. 1 18 She was found great with child by the holie Ghost By these testimonies it appeareth that Christ was sent both by the Father and by the holie Ghost Besides this the sonne himselfe was the cause of his owne comming Indéed that might séeme to be a hard matter that one and the same thing should both be the efficient cause and the effect yet may it be proued manie waies For first as touching sanctification in the tenth chapter of Iohn it is thus read Whom the fathers sent and sanctified verse 36. doo ye saie that he blasphemeth bicause he saith I am the sonne of GOD Afterward in the 17. chapter Christ againe saith For their sakes sanctifie I my selfe verse 19. The verie same may be said as touching the death of Christ for Paule vnto the Romans Rom. 8 31. writeth Who spared not his owne sonne but gaue him for all our sakes Gala. 2 20. And to the Galathians he saith Who loued me and gaue himselfe for me The same also is said touching the resurrection séeing Paule vnto the Romans saith He that hath raised vp Iesus Christ from the dead Rom. 8 11. shall also raise vp your mortall bodies But Christ himselfe in Iohn saith Iohn 10 18. Destroie ye this temple and I will in three daies reedifie the same Againe I haue power to laie downe my life and to take it againe And By him all things were made Iohn 1 3. The same also we may saie of the incarnation of Christ for Paule vnto the Galathians saith When the fulnesse of time was come Gala. 4 4. God sent his owne sonne The same apostle to the Philippians saith He made himselfe of no reputation Philip. 2 7. taking vpon him the forme of a seruant We sée therefore that it appeareth sufficientlie by the holie scriptures that Christ was both the efficient cause and the effect Wherefore there were thrée that came as touching the efficient cause although the worke it selfe did perteine onlie to the sonne Of this matter writeth Augustine at large in his second booke De trinitate the fourth chapter and against Foelix the Arrian chapter 24. to prooue that Christ is both the efficient cause and the worke And as concerning that which Christ speaketh of himselfe in Iohn Iohn 7 28. namelie I came not of my selfe must either be filled vp with adding this one word Onelie as if he had said I came not onelie of my selfe or else it is to be vnderstood touching his humane nature 2 Paule in the 9. In Rom. 9 verse 3 5. Looke par 1 pl. 11. art 3. to the Romans hath an excellent commendation of Christ wherein he expressedlie confesseth the two natures in him ioined togither in one the selfe-same person so that of both natures is made Christ Of the which saith he is Christ according to the flesh who is God ouer all things blessed for euer In 1. Cor. 11 3. His humane nature is declared in these words Of the Iewes as touching the flesh for by the flesh in the Hebrue toong is vnderstood the whole man His diuine nature is most manifestlie described in these words Who is God ouer all blessed for euer The same also is not obscurelie signified in that which is added As touching the flesh for that particle should not haue béene put vnlesse he had had some thing more than the flesh This doctrine the Arrians Mahumetists A confutation of the Rabbins of Mahumet and of the Arrians and whatsoeuer they be that hold that Christ is a méere man doo impugne among the which also are the Rabbins of the Hebrues For euen as by a corrupt interpretation they had corrupted the lawe as touching maners and life which is manifest by the interpretation that Christ made of the lawe and in that he reproued their vaine deuises so had they also depraued the sincere faith of the Messias to come so that they thought he should be a méere and simple man For when Christ demanded of them what they thought of the Messias they made answer Matt. 22 42. that he should be the sonne of Dauid neither had they anie déeper or higher consideration of him Wherefore Christ obiected vnto them the 110. verse 1. psalme where Dauid called the Messias his Lord which could not agrée to a méere and simple man borne of his stocke as they fondlie imagined Ambrose expounding this place affirmeth that These words must néeds be applied vnto Christ sith there is here no mention made of anie other person vnto whome they may aptlie be applied If they will not saith he haue these things to be vnderstood concerning Christ let them shew some other person mentioned by Paule vnto whom they may be referred and if besides Christ they can find none other then let them leaue vnto Christ the glorie which is attributed vnto him by Paule Ambrose indéed confesseth Ambrose that when the father and the sonne are ioined togither in the holie scriptures the father is called GOD and the sonne Lord. And this he saith is doone for this consideration bicause we preach that we worship one God onelie And if we should repeate the name of God we might peraduenture séeme to depart somewhat from that vnitie and therfore are those names so varied But I sée that that rule is not in the holie scriptures perpetuallie obserued Psal 45 8. Heb 1 9. for we read in the psalme as it is cited in the Hebrues Therefore God euen thy God hath annointed thee with the oile of gladnesse Héere for that he intreateth of the father and the sonne he repeateth the name of God twise He saith moreouer that Christ is aboue all Phil. 2 10. is read also in the epistle to the Philippians for there it is written that In the name of Iesu euerie knee should bow both of things celestiall terrestriall and infernall Out of which place no lesse than out of this which we haue héere in hand he gathereth the diuine nature in Christ séeing if he were not God Apoc. 19 10 and 22 8. he should not be worshipped For in the Apocalypse Iohn was forbidden of the angell to worship him I am thy fellowe seruant saith he take heed thou doo it not Matth. 8 2. and 9 18. else-where But Christ when he often times permitted himselfe to be worshipped did plainelie testifie that
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
he straightwaie declareth Which are called saith he according to purpose These will Paule make secure that they should not thinke that they are hindered when they are exercised with aduersities bicause they are foreknowne predestinated called and iustified And that he had a respect vnto this securitie those things declare which follow If God be on our side who shall be against vs Who shall accuse against the elect of God First by this method is gathered In which words of Paule the aduersaries are deceiued that the aduersaries erre much supposing that by this place they may infer that predestination commeth of works foreséene for Paule before that gradation wrote these words To them that loue God all things worke to good as though foreknowledge and predestination whereof he afterward maketh mention should depend of that sentence And to this sense they cite that of the Prouerbs of Salomon I loue them that loue me A place of Salomon cited by the aduersaries Prou. 8 17. The loue of God springeth not of our loue but contrariwise Neither consider they as we haue said that Paule in this place intendeth to declare who they are vnto whom it is giuen to loue God and to whom all things worke to good And those he saith are they which by predestination are chosen of God And as touching Salomon we also confesse that those which loue God are againe loued of him But this is now in question whether the loue of God whereby he imbraceth vs doo spring or growe from our loue This dooth Iohn by expresse words declare in his epistle 1. Ioh. 4 10. He hath not saith he first loued vs bicause we haue loued him The second thing that we gather of these words of Paule is that the predestination of God if it be of this force to confirme vs touching the good-will and loue of God towards vs cannot depend of our works for our works are both weake and of verie small righteousnes Againe this is to be considered that Paule concealed not those causes which might haue béene assigned for he expresselie sets downe that the mercie and iustice of God may appéere But when he commeth to the efficient cause he will haue vs so fullie to staie our selues on the will of God that he compareth God to a potter God compared to a potter and vs to claie in which comparison he sheweth that there is nothing which we ought further to inquire I knowe that the aduersaries saie that that comparison is brought onlie to represse the malepertnes of the demander not that the matter on both parts is so indéed for that God electeth men by works foreséene But if it so be how then by this similitude shall the mouth of murmurers be stopped For they will saie If the iustice of God require this that election be of works foreséene what néeded Paule to say Before they had doone good or euill Rom. 9 11. it was said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Againe Not of works but of him that calleth that election might abide firme according to the purpose And whie is this similitude of the potter brought séeing the thing it selfe is far otherwise and neither dooth God as a potter all things after his owne lust neither are we as claie vtterly without difference Doubtles by this their reason the malepert questioner is not repressed naie rather there is offered an occasion of reproch for that the similitude which is brought serueth not to the purpose Ephes 1 11. 24 There is also another sentence of Paule vnto the Ephesians whereby this our saieng is greatlie confirmed for when he had said that We are predestinated according to the purpose of God he addeth By the power whereof he worketh all things according to the counsell of his will God worketh according to his owne will not according to ours 1. Cor. 1 26. But if it were so as these men imagine God should not worke all things according to his will but according to the will of another For as we should order our works so should he moderate his election and that is to be led by another mans will and not by his owne This selfe thing testifieth Paule to the Corinthians saieng God hath chosen the foolish weake and vile things of this world to confound the wise mightie and noble Looke brethren saith he vpon your calling Not manie wise not manie mightie not manie noble And in the selfe-same epistle when he had described the former estate of the elect and had reckoned vp a great manie and gréeuous sinnes at the length added And these things were yee 1. Cor. 6 11. but yee are washed but yee are sanctified And vnto the Ephesians Ephes 2 12. Yee were saith he once without God without hope in the world These things prooue that the calling and predestination of God depend not of our merits But as Augustine writeth vnto Simplicianus God ouerhippeth manie philosophers men of sharpe wit and of notable learning He hath also ouerhipped manie which if a man haue a respect vnto ciuill manners were innocents and of life good inough Neither is this to be maruelled at for if God to this end predestinateth to make manifest the riches of his mercie that is sooner accomplished The mercie of God is more declared if we be predestinated freelie than if of works Matt. 9 9. Luk. 23 43. Luke 7 37 1. Cor. 1 23. if he bring to saluation those who both resist more by reason of their desarts of life are further from him than if he should elect those whom mans reason may iudge more fit Hereof it came that Christ gathered the flocke of his disciples out of sinners Publicans and base men neither disdained he to call vnto him théeues and harlots In all which men what consideration I beséech you was there to be had vnto merits Paule also writeth vnto the Corinthians We preach Christ crucified vnto the Iewes indeed an offense and vnto the Greeks foolishnes but vnto them that are called both Iewes and Gentils Christ the power of God and wisedome of God The difference of the beleeuers and of the vnbeleeuers dependeth of vocation We sée also in this place wherehence the apostle fetcheth the difference when he affirmeth that some thinke well of Christ preached and some ill for all this he saith commeth wholie of calling for he saith But vnto the called As if he should haue said They which are not called haue Christ for an offense and for foolishnes but they which are called doo both folowe him and also imbrace him for the power and wisedome of God In the prophets also when God promiseth that he will deliuer his people God said not that he would deliuer his people for their works but for his names sake The Iewes were not for their works sake preferred before the gentils Acts. 7 15. he saith not that he will doo it for
to haue a regard vnto him and onlie to séeke his glorie And they that are led by his spirit followe not the affections and prouocations of lusts Hereby it is manifest in what sort faithfull and godlie men are in Christ It is prooued that the faithfull are in Christ by all kinds of causes and that by all the kinds of causes For Christ and we haue all one matter also we haue the selfe-same first entrances of forme for wée be indued with the self-same notes properties and conditions which he had The efficient cause whereby we are mooued to worke is the same spirit whereby he was mooued Lastlie the end is all one namelie that the glorie of God may be aduanced 36 Furthermore In 1. Cor. 12 12. euerie assemblie and congregation of men which tendeth to a definite and certaine end and is gouerned by prescript lawes may be called a bodie What societies are said to be one bodie Wherefore a citie a common-weale a kingdome are called certaine bodies bicause they haue a certaine end to wit that men may both be in good state as touching the bodie and may liue according to vertue But the bodie of Christ A declaration what the bodie of Christ hath respect vnto which is the church hath not onlie respect vnto this but vnto eternall life also and it hath all these things in common namelie God Christ the holy Ghost the word of God grace the sacraments and it hath respect vnto the things of this world which pertaine to mutuall helping one of an other And this bodie is gouerned by the ordinances and saiengs of the holy scriptures and it liueth by the spirit of Christ Of this bodie we haue an article of the faith Two maners of coniunction of the members of this bodie And of this thing we haue an excellent article of our faith wherein we confesse the catholike church to be the communion of Saints But in the members of this bodie there is obserued two sorts of coniunction one is that which they ought to retaine among them selues and the other that which they ought to haue with Christ Touching this thing we are verie well instructed in the fourth chapter to the Ephesians verse 16. where it is written that By the head Christ is ministred life and spirit by the ioints and knitting togither of the members into the whole bodie that according to the measure of euerie part there may be an increase in the bodie The same is also shewed in the second chapter to the Colossians verse 19. The wicked are not verelie of the bodie of Christ which is the church By which words it appéereth that wicked men are not verelie of the church séeing the spirit is not instilled into them by Christ the head Indéed they may be conuersant in the church but they cannot be of the church It is a méere imagination brought by our aduersaries that there can be withered and dead members in the bodie of Christ the which may be reuiued againe A dead part of a body is no more called a member of the bodie 1. Cor. 6 15. A member that is dead is a member no more neither yet ought to be called a member vnlesse thou wilt haue it all one that to be a man which is but the signe of a man And Paule said in the epistle vnto the Corinthians Shall I take the member of Christ and make of it the member of an harlot As if he had said These things are repugnant one with another that we should be the members of each of them A most neere coniunction betweene Christ vs. Wherefore this similitude declareth what maner of coniunction ought to be amongst vs and with Christ And certeinelie euen as we haue said we be so ioined with Christ as we be called flesh of his flesh and bone of his bones bicause through his incarnation we are made of the same nature and kind that he is of and afterward his grace and spirit comming to vs we are made partakers of his spirituall conditions and properties Cyrill as it hath béene aboue declared Wherefore Cyrill writing vnto Reginas of the right faith said that Our flesh is togither in one substance with the flesh of Christ and those that otherwise would iudge he held them accursed 37 And for the proouing of so great a coniunction betwéene vs Christ there is no néed of the corporall and substantiall presence of the bodie of Christ as manie indeuour to prooue in the Eucharist For we should haue neuer a whit the more profit or cōmoditie by the same than if we confesse Christ to be in heauen as touching his bodie A similitude For we sée that christians may be members one of another and that most néerelie knit togither although some of them liue in England some in France and some in Spaine But if so be this be granted as touching the members themselues whie shall it be an absurd thing to grant the same touching the head that by this spirituall coniunction it may both be in heauen and also be ioined spirituallie with vs A similitude The verie which thing we sée come to passe in matrimonie wherin the holie scripture declareth Matt. 19. 6. that Man and wife are one flesh which thing our aduersaries are constrained to grant no lesse to be true when man and wife are somtimes in sundrie places distant one from another than when they dwell in one house togither If so be then it be so in them To this coniunction betweene Christ and vs there is no need of his corporall presence whie should we denie that the bodie of Christ may be ioined vnto vs in such sort as we may be one with him although by substantiall and corporall presence in the Eucharist he be absent from vs They are euer flieng vnto that sentence of the Lord This is my bodie as though it may not otherwise be vnderstood but that there must be affirmed a naturall presence when neuertheles we will confesse it to be the bodie of Christ into the which we neither be transubstantiated neither is it required that any of vs in corporall presence should be ioined with other as concerning place But of these things we will speake verie largelie else-where Touching the adoption of the children of God out of the eight chapter to the Romans verse 15. 38 This place séemeth to require that we speake somewhat also of the adoption of the children of God The lawyers as it is in the institutions define adoption to be a lawfull act which dooth imitate nature A definition of adoption How arrogation differeth from adoption found out for the comfort of them which haue no children Further they make a distinction betwéene adoption and arrogation for they saie that it is arrogation when he that is his owne man and at libertie is receiued into the sted of a sonne but adoption is when he that
most firme most certeine and of assured persuasion that is that it is neuer naked but alwaies draweth with it manie and sundrie motions of the mind An assured persuasion is not naked but draweth with it other motions of the mind For experience dailie vse teacheth that in things ciuill a man being well and fullie persuaded of pleasant promises is filled with confidence reioiseth sheweth a merie countenance is glad and pleasant and cleaueth vnto him that made the promise that he maie by all meanes allow him but contrariewise when he beléeueth not the persuasion he laugheth at it neglecteth and contemneth it or waxeth cold and bendeth the brow Wherefore it can neuer be that he which beléeueth in verie déede can want such affections which are accustomed to followe a full and strong persuasion And therefore those that are the pure professors of the Gospell doo iustlie affirme that To beleeue hath a verie great coniunction with the action Vnto faith is ioined an assured confidence or with the motion of confidence hope and such like affections but most of all with the sincere and firme affiance which the same alwaies draweth with it Whereby it commeth to passe that in the holie scriptures promises are made both to faith and to trust Hab 2 4. Psal 22 5. Promises are in the scriptures giuen both vnto faith and vnto confidence Rom. 8 37. Esai 28 16. Iohn 3 36. Rom. 3 28. Psal 2 12. Esai 26 3. Rom. 5 5. Titus 3 7. For euen as it is said The iust man liueth by faith also He which beleeueth in him shall not be confounded and in the new testament He which beleeueth in the sonne hath eternall life againe We thinke that a man is iustified by faith Euen so is it written in the Psalme Blessed are all they which put their trust in him and in Esaie the. 26. chapter He shall keepe peace bicause they trusted in him and in the new testament Hope confoundeth not to Titus also the .3 chapter That we maie be heires according to the hope of eternall life Although in the old testament we doo find the promises are oftener made vnto hope than vnto faith yet in the new testament it is contrariwise Why in the old testament is often expressed hope and trust and in the new testament faith the reason whereof maie be this because in the old time the Hebrues erred not in beléeuing that there was but one God naie rather they professed the worshipping of him onelie But this was not well amongst them that they had not a liuelie faith which draweth with it a trust otherwise they had by education conceiued either a certeine opinion or else a certeine knowledge and therefore vnto this the scripture exhorteth them to beléeue trulie and effectuallie which was expressed by the effect vnder the name of trust But in the new testament they erred in the meaning both the Gentiles which were worshippers of idols and of manie gods and also the Iewes as touching the conditions of Messias for they looked that he should come in glorious pompe like a king and magnificall in worldlie empire Wherefore faith was oftentimes beaten into them whereby they might obteine the promises of God for it was verie necessarie that they should rightlie be instructed of the chéefe point of the thing that they should beléeue 3 And of this Hebrue verbe Aman is deriued this noune Emunah which signifieth Faith Faith somtimes signifieth a constancie in words and promises 1. Cor. 1 9. 10 13. 1. Cor. 1 18. 1. Thes 5 24 Psa 111 7. Rom. 3 3. and it sometimes signifieth Certeintie and constancie of words and promises Wherefore God is oftentimes in the holie scriptures called faithfull and his workes are called faithfull because they be firme and doo constantlie continue and we read in the epistle to the Romanes What if some of them haue not beleeued Hath their incredulitie made vaine the faith of God Yea and this Latin word Fides that is Faith if we maie beléeue Cicero is deriued of Fio because that thing is doone in déed which was spoken And sometimes it signifieth the assent of our mind whereby we receiue words which are set foorth vnto vs as it is said of Abraham He beleeued God Gen. 15 6. and it was imputed vnto him for righteousnes And for so much as in this discourse How faith is taken in this discourse The definition of faith we take faith now after this maner it shall not be from the purpose to define what faith is Wherfore Faith is a firme and an assured assent of the mind vnto the words of God which assent is inspired by the holie ghost vnto the saluation of the beléeuers And therefore it consisteth in the mind and is occupied about the words of God from whence we haue the matter therof Of the forme also we néed not to doubt because it is defined to be an assent The efficient cause is set downe to be the inspiration of the holie ghost And the end is declared in the last place when as we saie that this assent is inspired of the holie ghost to the saluation of the beléeuers Not much vnlike vnto this definition are those things which be written concerning faith in the epistle vnto the Hebrues the .11 chapter Hebr. 11 1. The definition of faith in the .11 to the Hebrues is declared namelie that Faith is a substance of things to be hoped for and an argument of things that appeere not Where that which the Latine interpretours haue turned Substantia that is Substance in Gréeke is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word Budaeus most learnedlie turneth in his commentaries Boldnesse strength or valiantnes of mind What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and it is deriued of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Sustaine to receiue not to giue place vnto one that rusheth vpon a man Hereof a soldiour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Trustie and turneth not his backe vnto his enimies but goeth against them and resisteth them In beleeuing we haue need of strength And vndoutedlie in beléeuing we haue néed of this strength patience by reason of the great fight of which we haue there experience For we must resist the flesh we must ouercome reason which verie much striueth against faith we must also resist the condemnation of our owne conscience sinne and the wrath of God and there are manie things besides by which a fathfull assent is both letted and assaulted Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance and those things that are hoped for are verie well compared togither betwéene them selues For God promiseth resurrection but yet vnto the dead he promiseth eternall life but yet vnto them that are rotten he calleth them blessed but yet those which abundantlie thirst and hunger and are on euerie side oppressed he pronounceth men to be iustified but yet such as are couered with
most assured that he cannot be iustified But the holie scriptures teach far otherwise for they set foorth vnto vs the example of Abraham Rom. 4 18. A man being iustified doubteth not of his iustification how that He contrarie to hope beleeued in hope and that he when now he was well-néere an hundred yéeres of age had no regard either to the barrenesse of his owne bodie or else vnto the wombe of Sara being past child-bearing that he stood not in a mamering through distrust but was by faith confirmed and most certeinelie persuaded that God was able to performe whatsoeuer he had promised This example teacheth vs that we ought not to haue regard vnto those things which either may or séeme to hinder our iustification but out faith ought vtterlie to be fixed in the words and promises of GOD. But contrariwise these men will call vs backe to our owne indispositions as they call them and will haue vs therefore alwaies to be in doubt of our iustification Indéed we ought not to dissemble whatsoeuer imperfection or fault is in vs and that bicause it may be daily corrected amended yet ought we not therefore to be in doubt and wauering touching our iustification and the grace of God 47 Now haue we to prooue the second proposition A confirmation that we are iustified by faith namelie that a man is iustified by faith which we intend first to prooue by testimonies of the holie scriptures Paule in the 1. chapter of the epistle to the Romans defineth the Gospell that It is the power of GOD to saluation to euery one that beleeueth Rom 1 16. In these words is touched the efficient cause of our iustification namelie The power of God and the end which is Our saluation and also the instrument whereby it is receiued namelie Faith for he addeth Vnto euerie one that beleeueth And this he confirmeth by a testimonie of Abacuke the prophet Abac. 2 4. in which sentence he was so much delighted that he vseth it both to the Galathians Gala. 3 11. Heb. 10 38. and also to the Hebrues in the selfe-same sense He addeth moreouer The wrath of God was reuealed from heauen Rom. 1 18. by reason of the knowledge of the philosophers which did with-hold the truth of God in vnrighteousnes and who at such time as they knew God glorified him not as God but fell to the worshipping of idols But contrariwise Ibid. 17. in the Gospell is reuealed the righteousnes of God namelie that righteousnes whereby men are iustified from faith to faith which phrase of speach we haue in his due place sufficientlie expounded Vpon the third chapter Now is the righteousnesse of God saith he made manifest without the lawe Rom. 3 21. the righteousnesse I saie of God by the faith of Iesus Christ in all and vpon all them which beleeue in him And a little afterward Wherefore being iustified freelie by his grace Ibid. 24. by the redemption that is in Christ Iesus whome God hath set foorth to be a reconciliation through faith in his bloud Here also is not onelie shewed the grace by which God fréelie iustifieth vs but also Christ and his death is set foorth that it may manifestlie appéere that he is the reconciliator and the mediator Wherevnto is added faith whereby we receiue the fruit of his redemption for the setting foorth also of his righteousnes in this time that he himselfe might be iust iustifieng him which is of the faith of Iesus Christ If men could by their works get vnto themselues righteousnes the righteousnes of God should not then in such sort be declared but séeing we perceiue it is communicated to vs by faith without anie preparation of works it must néeds séeme vnto vs verie great And amongst other things which God requireth of men this is the chéefest that they should not anie thing glorie of themselues But if iustificatiō consist of works men might boast of their own trauell indeuor but seing we are fréelie iustified by faith there is no place left for boasting Wherfore Paule saith Thy boasting is excluded By what lawe Rom. 3 27. By the lawe of works No but by the lawe of faith Wherefore he concludeth after this maner verse 28. We iudge that a man is iustified by faith without works And that we should not thinke that proposition to be particular he declareth that it is vniuersall verse 29. God saith he is he the God of the Iewes onlie Is he not also the God of the Gentils Yes of the Gentils also for it is one God which iustifieth vncircumcision through faith and circumcision by faith Wherefore euen as there is but one God ouer all men so iustifieth he all men by one and the selfe-same waie Rom. 4. 48 And in the fourth chapter he saith But vnto him that worketh not but beleeueth in him which iustifieth the wicked faith is imputed vnto him vnto righteousnes By this sentence both works are excluded and also faith is set foorth by which is imputed righteousnes vnto men And straitwaie he addeth of Abraham that He is the father of all them that beleeue Ibid. 11. being vncircumcised that it might also be imputed vnto them and that he is the father of circumcision not onelie vnto them which are of circumcision but also vnto them which walke in the steps of faith which was in the vncircumcision of Abraham our father Afterward by the nature of the promise he sheweth that iustification is by faith Ibid. 13. for he saith By the lawe was not the promise made vnto Abraham and vnto his seed to be the heire of the world but by the righteousnes of faith for if those which are of the lawe should be heires then should faith be abolished and the promise made void In these words are two excellent things to be noted The first is that the promise is frée neither it is ioined with the condition of works and therefore séeing faith as a correlatiue is referred vnto the promise it must néeds followe that it is such as the promise is and therefore it hath a respect vnto the promise by it selfe and not to the condition of our vntowardnesse or indisposition as the holie Fathers of Trent doo teach The second is that if the inheritance and righteousnes should depend of that condition of works then had there béene no néed of the promise for men might haue said Why is that fréelie promised vnto vs which we maie claime vnto our selues by our owne endeuour and labour Or why is it so necessarie that we should beléeue séeing by our owne works we can atteine vnto righteousnes Afterward Paule addeth the finall cause why iustification commeth by faith By grace saith he that the promise might be firme verse 17. for if by our owne works and preparations we could be iustified the promise should alwaies be vnstedfast neither could we appoint anie certeintie of it Afterward
obteinement of his owne saluation Now it shall be declared particularlie The generall word is Change and changes Change is the generall word of repentance according to the philosophers are of manie sorts For if it be vnderstood in substance they saie it is a generation if in quantitie they call it an increase and decrease if thou go from place to place they name it a locall motion If this change be made in qualities in passing from one contrarie to another this fourth change they call an alteration Herevnto belongeth repentance we doo not cast our mind nor our bodie from vs but there is made a certeine alteration in qualities from vncleannesse to purenesse from a corrupt to a sincere life The subiect thereof Touching the subiect thereof we are to consider that the whole man is changed in respect of qualities but especiallie the will in which part of the mind repentance is placed for in the power thereof consisteth the rule gouernement of other powers Others haue supposed that this repentance is placed in the angrie part bicause it concerneth an high loftie matter Wherefore the will admitteth this change not fainedlie but vehementlie in such sort as there is great sorrowe for sinnes committed Passion or sorrowe is a certeine affection therefore I did not saie that it is a sorrowe bicause it is doone with reason Notwithstanding this sorrowe is foorthwith present it helpeth it worketh togither as appeareth in the seuenth chapter of the second to the Corinthians 2. Cor. 7 9. 10. Godlie sorrowe worketh repentance in you vnto the honor of God for some may sorrowe in respect of their owne losse We sée here now that from faith which is the gift of God FroÌ„ whence coÌ„meth the efficient cause of repentance procéedeth the efficient cause of repentance As God giueth faith so also dooth he giue repentance otherwise if there be no faith True faith and tempâ—rall faith repentance were not auailable But faith otherwhile is a true faith and otherwhile it is but a temporall faith such as the faith is such is the repentance that dooth insue if it be a true faith true repentance followeth Of what sinnes then must we repent vs Doubtles we ought to repent of all sinnes Of what sinnes we must repent vs. so as Tertullian rightlie said in his booke De poenitentia Whether it be in word or in déed that we haue offended he saith that euen he which by his iudgement hath appointed punishment for all those things hath also promised pardon through repentance A breefe declaration of the definition Some of those things which be placed in the definition belong vnto the generall word and some perteine vnto the differences the generall word is Change the difference is Alteration of life Another difference is that it be willinglie taken in hand for there be some things doone which we be not willing vnto Another difference is it may be taken in hand for sinnes committed The formall cause is conuersion and change the materiall cause is the will it selfe the obiects are the sinnes for which we sorrowe and the vertues which we striue to atteine the efficient cause is faith and God the end is the honour of God our owne saluation Thus the definition being declared let vs come to the distinctions Distinctions of repentance 4 Tertullian distinguished repentance into good and euill he saith it is euill repentance if we repent our selues of the déeds that be doone well namelie of almes-déeds of forgiuing our enimies of receiuing the sacraments but it is a good repentance when we change vnto better It is said to be either good or euill in respect of the end wherevnto we refer it Another distinction one kind of repentance is rude and without forme and another is perfect and absolute Whereby shall we gather this Bicause that it is the will which taketh in hand and that the same in hir owne nature is blind it behooueth that vnderstanding go before What shineth in those men The Ethnike repentance which be without Christ Somtimes there appéereth in them a certeine humane honestie the which as the philosophers saie is a life according to nature They read the Ethiks or morals of the philosophers they sée Ideas or forms of vertues when their vnderstanding taketh anie hold of this honestie they perceiue how far off they be from the same and for that cause they finding themselues by experience to be blamed are stirred vp with a certeine repentance Laertius teacheth that a certeine yoong man that was lewd and loose of life at a certeine time being droonk himselfe with droonken companions and wearing a garland rushed into the schoole of Xenocrates But the philosopher being not disquieted with their comming in procéeded in his treatise he spake so earnestlie of temperance that by little and little the words entered into the hart This yoong man laid awaie his garland and began to dispute of philosophie Howbeit such a maner of conuersion is not altogither to be commended it may be commended in his kind But it is nothing at all christianlike whereof we speake which ought to be according to faith and towards God as Paule witnesseth in the twentie of the Acts verse 21. that he preached repentance towards God and faith in Iesus Christ There be others which bring foorth this rude and vnperfect repentance in another sort When it is taken in hand by the will and the same followeth reason there must néeds be some thing which ought to giue light vnto reason They haue a generall faith or opinion Repentance comming of a generall faith or opinion that God is both a reuenger of euill and a rewarder of good They also behold that which he hath commanded in the lawe when they perceiue that they be commanded to doo such things as they doo not they be vexed with feare and after a sort repent themselues Some bring a place out of the 26. chapter of Esaie We haue beene with child of thy care verse 26. and haue brought foorth the wind of saluation But it maketh not to the purpose howbeit true it is that repentance with some is begun in this sort This may be hurtfull for vnlesse it haue some helpe besides it bréedeth desperation After this sort did Caine Iudas and Esau repent themselues Séeing the matter standeth thus then in the elect children of God faith is added forgiuenes is preached and they imbrace the same thorough Christ True repentance then dooth true and perfect repentance followe When the will vndertaketh this repentance Christ himselfe lighteneth the vnderstanding with the remission of sinnes then commeth the holie Ghost by whom strength is giuen to cast off sinne and the fruits of repentance doo followe that in sted of wicked acts good déeds are shewed foorth The holie Fathers said that this is to doo repentance What is to doo repentance and the holie scriptures doo declare
the mind verse 17. in the darknes of the hart c. And yet will they haue that such kind of contritions and attritions should please God The epistle to the Hebrues saith Heb. 11 6. that It is vnpossible without faith to please God Vnto the Ephesians we are said to be dead in sinne Ephes 2 1. And what can dead men bring for their regeneration that they should liue againe They be the children of wrath and Whatsoeuer is not of faith Rom. 14 13 is sinne as the same apostle hath most manifestlie testified This I will shall be sufficient to shew that this attrition is sinne 22 The same Scotus procéedeth further in the fourth of sentences distinction 14. quest 2. and saith Scotus opinion touching attrition that Sometimes a man of his owne méere naturall gift onelie adding the common influence of God is able to repent him of his sinnes and to detest sinne by considering how farre it is against the lawe of God how farre it hindereth his saluation and how great punishment and paine of euerlasting damnation it bringeth This he calleth attrition wherevnto if the stirring grace of God be added which may prouoke this act hée saith that contrition is doone and that remission of sinnes and iustification is obteined But whether that grace be giuen foorthwith or with some delaie they doo not all agrée and so the whole matter is made vncerteine First The absurdities of this opinion as touching the time bicause men knowe not at what time they are to be receiued into grace Further the cause of the diligence required bicause they knowe not whether they be trulie contrite or no. And they will that a man which is trulie contrite should hate sinne more than anie hatefull and detestable thing They make him that is attrite to hate sinne but not with so great extremitie not aboue euerie hatefull and detestable thing And they put a difference betwéene these two not indéed according to the vehemencie of sorrowe for sometimes it may be that a man will sorrowe more for his owne sinne than for offending of GOD. But a distinction must be made by some equall consideration and therefore they distinguish on this sort that that motion be made through grace and for Gods cause Further that there be a present purpose of not sinning although all the pleasures of the world should be offered But this thing hath not he which sorroweth onelie for punishment sake for if sinne onelie be set before his eies and the punishments taken awaie when the punishments be remooued he will make a choise of his owne pleasures Vndoubtedlie these men deliuer manie absurdities for they place charitie before iustification and remission of sinnes Christ being minded to shew that the woman which was a sinner had obteined remission of hir sinnes shewed the same by the consequents Hir sinnes be forgiuen hir Luk. 7 47. bicause shee loued much They turne it and make the antecedents She loued much therefore hir sinnes are forgiuen hir But what iudge they of that attrition which they haue described which is doone onlie for punishment sake and by the instinct of nature They saie that it is good bicause it is the waie vnto iustification so that there be no actuall exception whereby they saie Vnlesse that punishment were before mine eies I should surelie sinne 23 There be some also among them The opinion of the Nominals touching this matter being called Nominals who were of the opinion that a purpose not to sinne is not necessarilie required in contrition and they dare â—enter to sâ—…e that in the holie scriptures there is no mention made of such a purpose But yet the name of repentance should haue admonished them for what is repentance but a change of the mind whereby we procéed from euill vnto good so far as the infirmitie of man will suffer And it behooueth that therein be a desire of righteousnes Ezechiel saith Eze. 18 21. If so be he shall repent him of his wickednes and shall keepe my commandements c. And Christ required of them Iohn 5 14 and 11. whom he had healed that they should not sinne anie more Wherefore these men doo but cauill And the verie detestation of sinne ought to haue respect not onelie vnto the time that is present and past but vnto that also which is to come wherefore we must exclude these sort of men Some of them saie that It may be that there is attrition which commeth of mans owne naturall power with the common influence of God so that a man may be sorie that he hath offended euen for Gods cause They proue it For if I can be sorrowfull for offending a certeine fréend wherefore is it not also lawfull to grant it in humane actions that men may naturallie sorowe bicause they haue offended God whose goodnes they might acknowledge in his creation and in the multitude of his benefits So these men put a difference betwéene contrition and attrition not by reason of the obiect for that the one repenteth bicause of God and the other for feare of punishment but in respect of the efficient cause for that they will then haue it to be contrition when the grace of God prouoketh the same The one they deriue from our owne naturall abilitie and the other from grace which preuenteth What will they haue then to be doone when a man is attrite Let him come saie they to the sacrament of repentance and then that vnperfectnes of attrition shal be taken awaie and he shall please God by vertue of the keies alwaies prouided that he haue thought himselfe to be contrite and haue vsed all diligence otherwise absolution can nothing profit him But to what end deale these men so subtilie He that sorroweth for his sinnes can scarselie discerne at anie time whether he doo it for Gods sake or else for feare of punishment He that heareth these things how shall he know Of an attrite man he is become a contrite man saie they by the power of the keies When If he vse all diligence How shall he vnderstand this Surelie he will neuer vse that diligence so great is the infirmitie of our strength Yet these Nominals saie that he which applieth all diligence shall receiue forgiuenes of sinnes euen before he goeth to confession otherwise that he is driuen into desperation if he haue not the helpe of a priest If they would saie that contrition it selfe is repentance so that it spring of faith they should speake rightlie but as concerning those attritions of theirs which be doone by the force and strength of man which were no other than the repentance of Caine Saule and Iudas we be so farre from allowing of them as we saie What is to be iudged concerning contritions that it is no other thing but a doubting of the forgiuenesse of sinnes They make the promises of God to be of none effect and they call vs vnto works whereas Paule
Philistines 1. Sa. 14. 24. and had the victorie in his hands forbad that no man should taste of anie meate before euening So also certeine Hebrues vowed that they would neither eate nor drinke anie thing before they had killed Paule Acts. 23 12. as it is written in the Acts of the apostles This maner of fasting also perteineth not vnto this present matter 6 There is another kind of fasting The fasting familiar to christians which ought to be familiar to christian men namelie to take meate soberlie and temperatelie which is doon if they neither eate too often in one daie nor when they should eate doo gorge themselues with ouer-much meate or séeke for delicate meats and deintie dishes This order of liuing is verie profitable to diminish lusts What profit commeth by temperate feeding and it suffereth not the mind to be troubled with affections It maketh the mind to be more chéerefull and readie both vnto praier and vnto all the actions perteining to the life of man Wherefore Christ said Luk. 12 34. Let not your harts be oppressed with surfetting and droonkennes 1. Pet. 5 8. Peter also hath written Be ye sober for your enimie the diuell goeth about like a roring lion seeking whom he may deuoure 1. Cor. 9 27. Also Paule wrote of himselfe I chasten my bodie and bring it into bondage least I preaching vnto other should be a reprobate my selfe There is besides another commoditie by this fasting to wit that cost is spared not to be doone that we should laie vp couetouslie but that we should distribute to the poore of that which is ouer-plus vnto vs. Further there is another fast which is aboue mans strength and otherwhiles is giuen by God miraculouslie vnto some of the saints for the commending of their doctrine Moses vpon the mountaine fasted fortie daies A miraculous fasting for God ment by a notable example to shew that that lawe which he set foorth came from himselfe and was not inuented by men Neither went Moses therefore vnto the mountaine Exod. 34 28 to fast but to receiue the lawe of God and to talke with him Elias also receiued bread and water of the angell and in the strength of that meate walked fortie daies euen vnto the mount Horeb that he might be declared by this miracle to be the true reuenger of the lawe By this kind of fasting Matt. 4 2. our Sauiour commended the preaching of the gospell that it might not séeme to be a common thing but a matter of Gods owne ordinance and beginning Howbeit these fastings were miracles neither perteine they anie thing vnto vs but onlie that we should haue them in admiration by such examples be stirred vp with reuerence to receiue the word of GOD. There is also an other fast which lieth not in our power as when we being destitute of meat haue not whereof to eat Here haue we néed of patience and we must praie vnto God that he will strengthen and incourage vs. So the saints when they wandered about and preached the Gospell were sometimes pressed and straitened with hunger And the disciples Matt. 12 1. when they followed the Lord were driuen through hunger to plucke the eares of corne 1. Kin. 17. 9. Ibidem 6. and to rub out the séed Elias also desired meat of the widowe and waited at the brooke for such meat as the rauen should bring him This kind of fasting men doo not take vpon them of their owne accord but it is laid vpon them by God 7 But passing ouer all these fasts being such as perteine nothing vnto this disputation A religious fast let vs come to our fast which we may call a religious fast A definition of a religious fast And this fast is an vnaccustomed abstinence not onelie from meat and drinke so much as the strength will permit but also from all other things which may delight and nourish the bodie and it is doone of a repentant mind and of a true faith for the atteining of Gods mercie by praiers bicause of calamities which either alreadie ouercharge vs or else are verie nigh at hand The fourme of this fast The forme of this definition is abstinence such abstinence I saie as is aboue the accustomed maner and yet goeth not beyond the strength of the bodie The mater The matter is not onlie meat and drinke but all other things that may chéere vp the bodie The efficient cause The efficient cause is faith and repentance for sinnes committed against God The end is The end that by praiers we craue the mercie of God and either to turne awaie or to diminish calamities The exercises of them that fast truelie Wherefore they which fast ought to giue themselues vnto praiers almes-déeds visiting of the sicke and to the holie supper When we feruentlie praie vnto the Lord and doo from the hart trulie repent vs of the sinnes which we haue committed and by reason of them are earnestlie afflicted we cannot verie soone thinke vpon meat drinke and also fine delicates For to them which be vrged with so vehement a gréefe it is more pleasant to absteine than anie other delectation is So Dauid in the 35. psalme saith of his enimies verse 13. When they were sicke I laughed not but I put on sackcloth and afflicted my soule with fasting earnestlie praied for them And they which deiect and humble themselues bicause they in a maner despaire of their businesse are woont to contemne and loath meat and drinke and other delights and pleasures Why fastings doo please God Ierom. Hereby we may perceiue how it commeth to passe that our fastings doo please God vndoubtedlie not bicause the emptinesse of the bellie delighteth God And so Ierom derideth some which fasting ouer-much became vnprofitable all their life long to all purposes It pleaseth GOD when we humble our soule bicause we may returne vnto him with praiers and casting awaie other pleasures repose all our delight in him onelie 8 But the fastings Religious fast is publike and priuate whereof we now intreat be sometimes publike and sometimes priuate We take priuate fasts in hand when we are afflicted with our owne domesticall miseries For there is no man that is not sometimes vexed either in himselfe or in his familie Or if peraduenture it happen that he be not priuatelie gréeued with anie calamitie of his owne of them that perteine vnto him We must sometime fast for other mens causes yet must he sometime moorne for others For if we be all members of one bodie we must thinke that the discommodities of our brethren doo perteine euen vnto our selues So Dauid praied for them which afterward became his enimies and who triumphed at his harmes Iob. 2 11. So Iobs friends when they sawe him vexed with most gréeuous plagues did sitte by him full seuen daies in dust and ashes before they spake anie thing vnto
departed shall not declare things there shall be no resurrection And in the same psalme it is written verse 16. All the whole heauens are the Lords and the earth hath he giuen to the children of men If heauen belong not vnto men but that they must dwell vpon the earth and therein must come to their end there is no resurrection to be hoped for And Salomon Eccl. 3 9. in the third chapter of Ecclesiastes writeth that There is all one end both of man and of beasts For as the one dooth die so dooth the other yea they haue both one maner of breath And who knoweth saith he whether the breath of the sonnes of men ascend vpward and the breath of beasts downeward And in the 14. of Iob it is written verse 7. that it is not so with man as it is with trées or plants For these when they be cut off are woont to sprowt and to shoot foorth againe but man when he is dead returneth not Againe it is said that this resurrection shall be vniuersall But Daniel verse 2. in the 12. chapter séemeth to describe the same to be particular Manie saith he which now sleepe in the dust shall rise againe But he would not haue said manie if they should all be raised vp Yea and it is written in the psalme The vngodlie shall not rise in iudgment Psal 1 6. And it is méet that séeing by Christ the dead are to be restored they onlie should obteine this benefit which shall be ioined vnto Christ Wherevpon it followeth that the vngodlie which are strangers vnto Christ shall not be raised vp These are the reasons which are woont to be obiected against those which affirme that there is a resurrection 9 Now let vs come to the second point in searching out what may serue to the nature and definition of resurrection The definition nature of resurrection And we will begin at the etymologie of the word It is called of the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the composition of which word the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verie same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which signifieth Againe as if it were ment That which was fallen to stand vp againe Therefore Damascen writing of this matter saith that Resurrection is the second standing of the dead And the Hebrues called the same Thechijath hammethim for Chaia is To liue Wherefore it is euen as if they had said The quickening of the dead And bicause Com among them is To rise thereof they deriued the noune deriuatiue Thekum hammethim that is The rising of dead men Also among them there is found Cuma And of the verbe Amad which signifieth To stand they haue deriued some noune of this kind Perhaps also they haue other words of this signification but these are more accustomed and more commonlie vsed among the Rabbins Touching the Latin name we will consider afterward 10 As to the matter Resurrection belongeth to the predicament of action In euerie action two things to be considered And whereas in actions two things are chéeflie to be considered namelie the dooer and the subiect it selfe into which the action is powred by him that dooth The efficient cause of this action is God The efficient cause of the resurrection for that no cause in nature nor power in anie creatures can be found which is able to bring to passe the resurrection as afterward in place conuenient we shall declare Action in verie déed is manie waies distinguished Actions diuerslie distinguished One is naturall as generation corruption increasing diminishing alteration and such like And there be also other actions The forms of actions which belong to practising knowledge as to build to paint to plough to cast mettall And other actions which haue respect vnto the will that is to mans choise such be the works of vertues and vices Againe actions are distinguished that some be oeconomicall that is perteining to houshold gouernement others be politicall others be ecclesiasticall But resurrection taketh place in no part of these distinctions for all these things which we haue rehearsed after a sort are reuoked vnto nature Vnto what forme of action resurrection i◠to be referred But the resurrection of the dead is an act altogither beyond nature Wherefore it shall be reckoned among those things which doo excéed and surpasse the force of nature 11 Now resteth for vs to consider of the subiect wherein it is receiued The subiect of resurrection And vndoubtedlie it is no other thing that is raised vp but man which was by death extinguished But man as all men knowe consisteth of two parts to wit of the soule and of the bodie So as it must be considered whether resurrection perteine to the bodie or to the soule To speake properlie Which part of man is the subiect of resurrection bodies doo rise againe and not soules for that is said to rise againe which fell when it had stood vp But soules die not togither with the bodie but remaine aliue and therefore séeing they fell not they shall not rise againe And that soules remaine aliue after they be separated from bodies the holie scriptures doo shew for Christ said vnto the apostles Matt. 10 28. Feare ye not them which kill the bodie but the soule they cannot kill But if soules should be extinguished togither with the bodies they which destroie the bodie would also destroie the soule Ouer this Christ said vnto the théefe Luke 23. 43 This daie shalt thou be with me in paradise which would not haue béen if the soule had perished with the death of the bodie And when the death of the rich man and of Lazarus is described in the gospell it is plainlie enough expressed what becommeth of men after death for Lazarus was caried by the ministerie of angels to the bosome of Abraham but the rich man to the torments in hell There be also other testimonies agréeable vnto this saieng but let these be sufficient at this time That resurrection is to be attributed vnto bodies Tertullian also taught in his 5. booke against Marcion and in his booke De resurrectione carnis and saith that manie things doo rise which before fell not as herbes plants and such like but none is said to rise againe but such as fell first when they had stood before And he argueth from the proprietie of the Latine toong which maketh a difference betwéene Surgere and Resurgere the one signifieng To rise and the other To rise againe And he saith that Cadauer a dead bodie was so called à Cadendo of falling wherefore he affirmed that the resurrection is not of soules but of bodies 12 Moreouer it must be noted Resurrection is as it were a certeine new birth that the resurrection of the dead is a certeine new birth For euen as in the first birth a man is brought foorth consisting both of bodie and soule
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
worldlie pleasures she is dead while she yet liueth Vndoubtedlie before iustification by faith we are all dead in originall sinne or else in those sinnes which we of our owne accord haue added by our choise and we haue altogither néed of this resurrection from death But betwéene the first resurrection and the latter there is verie much difference bicause the first belongeth vnto the elect onelie and vnto them which shall perpetuallie be made blessed but the latter belongeth vnto all as well miserable as blessed Of the which resurrection Christ added in the same place of Iohn Ioh. 1 28. saieng And maruell ye not for the time will come when they that be in their graues shall heare the voice of the sonne of God shall come foorth they that haue doone well into the resurrection of life and they that haue doone ill into the resurrection of iudgement Here there is mention made of graues that is of sepulchres Further he saith The time will come and said not that it is alreadie come Wherefore as there is appointed a first and second death so is there also appointed a first and second resurrection But we as it hath béene alreadie said doo onelie intreat at this present of the latter 15 Thus it hath béene shewed that the resurrection of the dead is an action of those kind of things which consist of miracle and not of nature He then that shall demand whether it be naturall we will answer him after this maner As touching the forme the which I said is a ioining togither of the soule with the bodie the name of naturall is not to be refused for it is agréeable to the nature of man that the soule should be ioined to the bodie But if we consider of the efficient cause and of the meane those things doo vtterlie go beyond nature Whereby it commeth to passe that we may easilie answer to the third point of this treatise wherein it was demanded Whether for the resurrection of the dead Whether the resurrection may be prooued and declared by naturall reasons there might be naturall reasons giuen and demonstrations made After this maner I saie séeing the thing it selfe passeth all the power of nature there can no reasons be made for this kind In déed there be some reasons of force great enough but if they be diligentlie examined they be probable arguments yet respecting the nature of things they be not necessarie And to make the matter more plaine we must vnderstand Probable reasons of two kinds that demonstrations are two fold For there be some which resolue their questions into principles which be knowen by themselues at the first sight in the nature of things but there be verie few reasons of this kind so as a certeine few onelie can be shewed in the Mathematicals Other there be which although they consist not of propositions knowen at the first and by themselues yet the propositions whereby they conclude may resolue into those things which be verelie and of themselues knowen And againe there be certeine arguments which consist of true and necessarie principles but yet not euident in that science which vseth them but such as are shewed and trulie knowen in a higher and more woorthie facultie This kind of science is commonlie called Subalternum that is which succéedeth by turne For a Musician sheweth and concludeth some things of harmonie and sounds which he shewed and made out of certeine principles in Arythmeticke which kind of argument is demonstratiue yet to him that knoweth both the sciences namelie Arythmeticke and Musicke But to him that is onelie a Musician it cannot be called a demonstration séeing thereof is made no resolution into principles that be knowen at the first and by themselues Euen so is it in the reasons concerning resurrection of the dead Manie reasons for the same are brought of naturall propositions the which be verie probable but if the principles of them be examined naturall men and such as onelie respect the nature of things shall not be conuinced bicause they cannot sée a resolution vnto supernaturall causes the which may prooue a conclusion and constantlie approoue the same But godlie men when they referre these propositions vnto the word of God and in their resolution fortifie and confirme them thereby they haue them for demonstrations which in déed procéed not from naturall knowledge but from faith which altogither dependeth of diuine Oracles 16 But by what waies the philosophers and they which leane onelie on naturall reason A pondering of the probable reasons which make for resurrection doo set themselues against the reasons which are drawen foorth of naturall principles must now be declared And now to begin with those reasons which séeme to haue more strength than the rest First they saie that A thing vnperfect is not capable of perfect felicitie But the soule being separated from the bodie is maimed vnperfect Therefore the soule for obteining of felicitie must be againe ioined to the bodie This argument the philosophers answer two maner of waies for either they would saie that the part which is pulled from the other is vnperfect That the soule being pulled from the bodie is an vnperfect thing forsomuch as it receiueth some benefit and perfection from that other but that this is the nature of the soule that it giueth hir good things to the bodie when as yet it receiueth nothing of it either of perfection or profit therefore the absence of the bodie is no hinderance to the 〈◊〉 felicitie of the soule Or else they would aâ—…der that vnto the perfect blessednes of the â—oule it is sufficient that the last good thing be present with it whereby it perfectlie vnderstandeth the same and dooth imbrace it with singular delight and that the bodie is not néedfull therevnto But to the faithfull the reason that is brought is confirmed by the scriptures bicause there they learne that soule bodie togither are cast by God into hell Matt. 10 28. but if he doo so as touching punishments it followeth that he doth so as touching towards Another argument is framed after this sort Whatsoeuer shall be against nature is not perpetuall Whether the separation of the soule from the bodie be against nature But it is against the soule of man that it should continue seuered from the bodie but it continueth séeing it is immortall and falleth not togither with the bodie And as it is a naturall thing vnto it to be the forme of the bodie so is it against the nature thereof to be seuered from the same If this cannot be perpetuall there remaineth nothing else but that it be againe vnited to the bodie Vnto this reason first the Ethniks would saie that that which is taken for a certeine and euident thing The philosophers iudged the soule to be mortall is vnto the light of nature obscure namelie that the soule after death remaineth and is immortall for noble philosophers not a few
health indéed returneth but it is not the same in number for as well the old things brought foorth as the new are diuerse Herevnto we saie that this indéed is true and altogither taketh place in those efficient causes in which the action or thing it selfe brought foorth is distinguished from the efficient cause as it commeth to passe in all causes created But the resurrection is the worke of God wherein the action is not diuided from the nature and substance of the agent it selfe And lastlie whereas it was alledged that the heape of those things which passed fell from the bodie should be monstrous and that if all things should be restored at the resurrection mens bodies should be of excéeding greatnes but if on the other side all things shall not be laid vp in store what reason can be assigned whie some parts should be restored more than other some Not all things which haue past from our bodie shall be restored at the resurrection I answer It hath béene alreadie said that not all things which be cast foorth of our bodies shall be receiued when we rise againe but onelie those things which make to a iust and conuenient quantitie But whie rather one sort than an other are kept in store we must commit it to the iudgement of God who disposeth all things with singular wisedome 70 Now it resteth that we dilate of those places which in the holie scriptures séeme at the first sight to be against the resurrection In the 78. verse 39. psalme it is written And he remembred that they were but flesh their spirit or breath departing awaie and not returning againe For the exposition of this place the scope must first be considered namelie that God was led to take mercie of his people bicause their infirmitie was knowen vnto him So as bicause of their frailtie and féeblenesse therefore had he mercie vpon them and scattered them not abroad with one onelie stripe Sometime the spirit is said to be against the flesh in respect that the flesh is said to be weake and the spirit strong and valiant So said Christ vnto his apostles when as they slept Matt. 26 41 while he was in praieng The spirit indeed is readie but the flesh is fraile And Esaie in the third chapter Esai 31 3. describing the weaknesse of Aegypt saith Aegypt is flesh and not spirit that is It staggereth with féeblenesse Sometime the flesh the spirit taken both for one thing it standeth not firme and strong But sometime the flesh and spirit are taken both for one thing and both betoken infirmitie euen as in this place where the same thing is repeated in the latter clause which is spoken in the former In this place therefore the spirit is not ment to be the soule of man or the diuine inspiration but the breath blast and wind A similitude which being gone and past perish and are restored no more When the life of man is finished we begin not againe at the originall neither doo we bud foorth as trées and herbes cut downe but we lie in the dust not returning vnto our former state When I saie that after death men be not like vnto herbes I am not against Dauid who saith in the 103. psalme verse 14. He knoweth his workmanship he remembreth that we are but dust The daies of man are as grasse and as the flourishing flower of the field the wind commeth ouer him and he is withered and his place hath knowen him no more Wherein man is like and vnlike vnto the grasse Herein standeth the similitude that the sudden and vnexpected destruction of flourishing man may be perceiued but in this is the similitude taken awaie that men doo not spring foorth anew like vnto plants and herbes There is shewed moreouer that there is nothing found in man to prouoke God vnto mercie but miserie But if spirit be taken for the soule then we will saie that the prophet dooth weigh of man and consider of him according to his owne nature and strength and trulie pronounceth that his spirit dooth so depart as it returneth not For the blessed resurrection is a miracle not a worke of nature This scripture speaketh not of man according to those things which he shall receiue through the bountifulnesse and power of God but according to the faculties and strength which it hath by nature Also it is written in the booke of Wisedome the 15. chapter verse 8. His spirit shall go foorth of him and it shall not returne againe And no man doubtlesse hath brought with him from his mothers wombe or from the originals of nature the power to rise againe Indéed our soule hath a being after death but it hath no power of it selfe to returne vnto the bodie which it had Naie rather if God should remooue from it his preseruing power it would fall to vtter ruine This is the common and receiued exposition of this place Howbeit there is an other sense which commeth to my remembrance no lesse profitable than both the former When the Israelites were pressed with aduersitie in the desert and were for iust causes punished by God they cried vnto him that they might be deliuered but this they did verie vnperfectlie which was not hidden from God Yet neuerthelesse he had mercie vpon them bicause they were flesh that is of a corrupted nature and for this cause they oftentimes fell againe into the same sinnes Also their spirit that is their earnest motion of praieng and inuocating of the true God IEHOVA was not stedfast in them but in a maner passed by them and returned not séeing they fell againe to idolatrie after the deliuerance obteined Wherfore these were Chronij that is Temporizers as we read in the parable of the séed in the eight of Luke verse 13. 71 In the 115. psalme verse 16. it is written The heauen of heauens is the Lords but the earth hath he giuen to the children of men Wherevpon some doo gather that men are so become bound to the earth as heauen dooth not belong to them But they are farre deceiued for from thence is drawne aboundantlie the goodnesse of God which hath no néed of earthlie commodities neither hath it anie maner of néed of worldlie wealth and yet did it bring foorth the whole world howbeit vnto the vse and commoditie of men But that God hath no néed of those good things héereby it is prooued that he dwelleth in the heauens whither these things ascend not and where they cannot growe Neither yet did the prophet so affirme God to be setled in heauen The essence and power of God is euerie where as he denieth him to be euerie where for the essence and power of God is in all places But he is peculiarlie said to dwell in heauen bicause his presence is there ment to be more famous How God is said to be in heauen more mightie and more effectuall as well
shall bée diminished by the same Hinderances to our callinges layd in our way by the Diuel And séeing such maner of impediments be of two sorts some in the mindes of men and some which happen outwardlie both kindes are laide in our waie by the Diuell For in the minds hée worketh that men maie despaire and become of faint courage and thinke that they shall not bée able to beare so great a charge so to become negligent But if hée prosper not this waie hée from elsewhere offereth enmities hatreds seditions troubles But if there be some which are neither lawfullie called nor yet doe their duetie the Diuell doth nothing at all disquiet thē for he suffereth thē safelie and soundlie to sléepe on both sides But God putteth himselfe among these troubles and manie waies comforteth them that bée his First by his word Helpe against these impedimentes For hée foresheweth that they are to suffer manie things Secondlie also he layeth before thē the examples of such as suffered manie things in the following of their vocation Furthermore against the first impediment he giueth strength and stablenesse of mindes And if anie man do withstande him he discourageth him and maketh him féeble Thus the kingdome of Christ standeth and shall stande for euer Thus the kingdome of Dauid though it bée shaken with manie violences yet it shall stand Wherefore euerie man ought to abide in his calling and not to despaire and become afraid of aduersities 14 First ye must vnderstande that God doth oftentimes immediatly as they speake by his owne selfe choose and call some men and that sometime he doth the same by men And that immediate calling of God Two maner of callings is either generall as vnto iustification life saluation or else particular as to teach to marrie a wife to beare an office But whatsoeuer it bée wée ought streight waies to obaie after wée vnderstande that we be called of GOD. Howbeit euerie man must bée assured of his calling For oftentimes the Diuell shifteth in himselfe and deceiueth men vnder the shew of God But in that other calling which is doone by men manie things must be diligentlie considered The causes of that calling which is done by men And especiallie these foure causes the Matter the Forme the Efficient cause and the End The matter is the nature it selfe of the function the same must be iust and honest and agréeing to the worde of God And therefore mercenarie souldiers and bawdes cannot bée saide to haue a lawfull calling In the forme must be taken héed that monie ambition or affection of the flesh be no meane therein In the efficient we are to sée that it bée doone by them to whom it belongeth to wit by the magistrate or people or elders of the Church But by force nothing at all must bée attempted And as touching the ende because it is a voluntarie taking on him it doth behooue that the will haue respect to some good thing Namelie that the kingdome of God be holpen that no man séeke his owne gaines or commodities or other meanes against iustice and goodnes and the woorde of God What they must regard which chuse They which choose must regarde not onelie that hée which is chosen be willing but also that hée haue skil and bée able For what shall he doe if he bée ignorant And he must not onelie haue skill but also haue strength to bée able And these thinges doubtles ought men haue a respect vnto But God when he calleth anie man inquireth not after these things for hée can bring them al to passe and giue them But he which is chosen must not iudge of his owne strength For manie being most vnméete thinke themselues fit and many on the other side when they be sufficientlie furnished and apt What they are to doe which are chosen yet béeing led by some shamefastnesse or modestie do thinke themselues vnfit Wherfore the iudgement ought to rest in the common weale or in the Church Howbeit if hée perceiue himselfe to bée altogether vnfit for that function hée must make protestation what hée iudgeth of himselfe But yet at the last if they will not chaunge their minde hée ought to giue place In. 1. Cor. 16. vers 15. Wherupon there ariseth a doubt howe in the first to the Cor. the 16. Chapter Howe they which were of the houshold of Steuen ordayned themselues they which were of the familie of Stephana can be said to haue ordained them selues séeing the same maketh a shewe of Ambition and disorder For by this meanes perhappes ordinarie meanes woulde be contemned and each one at his owne pleasure might vsurpe ecclesiastical offices Of which opinion are the Anabaptistes The Anabaptists And this place amōg others they cite Howbeit if we weigh those wordes which be written vnto Timothie these men are soone discharged from the suspect of ambition 1. Tim. 3. 1. He that desireth a Bishopricke desireth a good worke But whatsoeuer he be that desireth a Bishopricke let him throughlie weie whether he séeke for riches and honours rather than for the functions and labors of a Bishop Chrysost Neither doth Chrysostome otherwise vnderstand it when it is said that these men ordeined themselues but that they chose this kinde of life wholie addicted themselues to the ministerie of the Saints But against the furie of the Anabaptists we are confirmed by manie places taken out of the Scriptures That in the Church should be ordinary callings that wee should obserue an order in Ecclesiasticall callings and that euerie man at his owne pleasure shoulde not breake out and make the offices of the Church common vnto all men Paul béeing desirous to haue credite giuen to his Apostleship The 1. reason confirmeth the same by his vocation In the beginning of euery epistle and mentioneth euerie where that hée is called to bée an Apostle And what néed had it béene for him in the Epistles vnto Timothie and vnto Titus to haue reckened vp with so great diligence the properties of a Bishop Elder and Deacon The 2. 3. reason 1. Tim. 3. 2. Tit. 2. 6. if euerie man might obtrude himselfe at his owne will Those things declare The 4 reason 1. Tim. 5. 22. that there ought in any wise to be had some choise of men Yea and the Apostle writeth vnto Timothie That he should not soudenlie laie hands on anie man Where thou séest that to the ordeining of a minister is required to haue handes laide on Which because he woulde not haue to bée doone rashlie he teacheth that there bée some which maie bée chosen before others Neither will it easilie stande which we read vnto the Ephesians Eph. 4. 11. that God placed in the Church some to be Apostles some Prophets some Euangelists c. Of which thing there is mention made both in the Epistle to the Romanes Rom. 12. 6. and in the Epistle
belong vnto religion are only knowē by faith and not by the sense But vnto faith the Scriptures are better knowen than bée the fathers Ro. 10. 17. For faith is by hearing hearing by the worde of God not by the worde of the Fathers But we must specially note that which Paul hath in the first to the Corinthians Comparing spirituall things with spirituall things 1. Cor. 2. 13 for a carnall man doeth not perceiue those things which belong to the spirit of God So then a cōparison must be made that our spirit may be confirmed by spirituall things What is so spirituall as be the diuine Scriptures For they procéeded as I may say immediatlie from the spirit of God But they say that the fathers also are spirituall I confesse for they were faithfull and regenerate But how were they spirituall Verilie not in that they were fathers but in that they were Christians and this is a thing common to all the faithfull And be it they were spirituall fathers yet were they not so altogether of the spirit as they had nothing of the flesh or humane affection for they did not alwaies speake or write or iudge according to the spirit they are euen at variance sometime among themselues So be not the holie Scriptures I adde that in Christ there is neither man nor woman Gal. 3. 28. neither bond nor free but onelie a new creature For the spirit of God is not bound to persons that it should be in this man because he is a king or in that man because he is a subiect for it is common vnto all men A father hath the spirit of God but not in that respect that he is a father A young man hath the spirit of God yet not therefore because he is a young man Augustine against the Donatists the 2. Augustine Booke and 3. Chapter Who knoweth not that the holie Canonicall scripture aswell of the olde Testament as of the new is contained within his owne certaine boundes and that the same is so preferred before all the latter writings of Bishops as thereof may in no wise be anie doubt or disputation But the writings of Bishops which after the Canon confirmed either haue bin written or now are in writing we knowe if that any thing in them haue perhaps scaped the truth must bee reprehended both by a spéech perhaps more wise of some man that is more skilfull in that matter and by a grauer authoritie of other Bishops also by the wisedome and counsels of them that bee better learned And these Councels which are made by particular Regions or Prouinces must giue place without casting any doubtes to the authoritie of more fuller councels which are held by the whole Christian world And that the more full Councels themselues being the former are oftentimes mended by the latter when that which was closed vp is by some experience opened and that which was hidden is knowen And against Maximinus the Arrian Bishop Now saieth he neither I ought to alleage the Councell of Nice nor thou the Councel of Ariminum as it were to giue iudgement before hand Neither must I staie my selfe vppon the authoritie of this nor thou vpon the authoritie of that Let vs contend by the authoritie of the Scriptures which are not eche mans owne but common witnesses of both so that matter with matter cause with cause reason with reason maie encounter together And in his treatise De bono viduitatis what shoulde I more teache thée than that which we reade in the Apostle For the holie Scripture ioyneth a rule with our doctrine that we shoulde not presume to vnderstand more than we ought to vnderstand but that as he saieth we should vnderstand according to sobrietie euē as the Lord hath dealt vnto euerie man the measure of faith 22 But they obiect vnto vs that Paul in the Epistle vnto Timothie 1. Tim. 3. 15. calleth the Church the pillar of trueth Paul calleth the Church the pillar of trueth Whereof the Church is so called I graunt it it is in déede the pillar of truth but not alwaies but when it is staied vp by the word of God And it is called a Church of the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stirre vp and it is stirred vp and called forth by the word of God and as long as it doth according thereunto so long it is the pillar of trueth What then Doe we reiect the fathers No not at all But as concerning the authoritie of the Fathers we diminish the superstition of many who accoūt their wordes in the same place and number as if they were the wordes of God In verie déede they wrought and founde out manie things which we peraduenture shoulde neuer haue founde out Yet haue they not so written all things but that we must iudge and weigh what they haue written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two waies of iudging obscure things But in iudging of things obscure we must set forth two markes The one of which is inwarde that is the spirit the other is outward that is the worde of God Then if vnto these things there come also the authoritie of the fathers it shall be verie much worth So in ciuil causes Orators when the thing is confirmed do adde other agreements taken from things alreadie iudged and those otherwhile are of verie much weight howbeit the Iudge pronounceth not according to those things for we liue by lawes as saith Demosthenes not by examples Hereby is vnderstoode that saying of Augustine Contra Epistolam Fundamenti Augustine I would not beléeue the Gospell saith he vnlesse the authoritie of the Church should mooue me Here doe the aduersaries marueilouslie boast themselues and crie out that the authoritie of the Church is greater than is the authoritie of the word of God And they bring forth the rule of Logicke Propter quod vnumquodque est tale A rule in Logicke illud ipsum est magis tale that is That whereby any thing is such as it is that it selfe is more such but for the Churches sake say they we beléeue the Gospell therefore much rather we must beléeue the Church An examination of the former rule Let vs examine that rule and sée howe much it maketh for them A schoolemaister was the cause why Virgil should be a Poet therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious therefore wine is more drunken and furious Why doe not these things followe Because in efficient causes this rule doeth not holde vnlesse it be both the whole cause and the next cause not the remooued or instrumental cause But the Church is not the whole cause why we beléeue the Gospell the spirit helpeth also without which we neuer beléeue In déede the scriptures are preserued in the Church and the Testaments are kept safe by the Bishop or Magistrate A proofe that the Church
the tradition of Iohn the Apostle The Romanes did otherwise and made vaunt of an olde institution of Peter their Apostle Vndoubtedlie the Canons of the Apostles if they had bin nowe sprong vp had defined this vaine question Hereby this commeth to my minde that as the selfe same Canon cyteth they make mention both of the readers singers as though in the time of the Apostles eyther readers or singers were reckoned among the holie orders these orders beléeue me were brought in after the Apostles There is neuer anie mention made of these orders in the holie Scriptures of the new Testament What orders in the Clergie mē the scriptures acknowlege Thou maiest finde Bishops Elders and Deacons The rest be put in and inuented by men not that there were not in the Apostles time those which read or recited something in the holie congregation or those which did sing somewhat but thou canst neuer shew that these things belonged to the holie orders Wherefore séeing the Apostolicall Canons haue made mention of these orders The Canōs of the Apostles are feined they bewraie themselues to be counterfeit Further I passe ouer that Zepherinus the Bishoppe of Rome in his decretall Epistle Zepherinus maketh these Canons of the Apostle to be seuentie when as there are onelie reckoned fiftie Which so great a diuersitie of number declareth them not to be of the right sort For if they had bin properlie and lawfullie set forth by the Apostles we should haue them preserued with singular diligence and there would be a certeintie of their number according as the Canonicall Epistles of the Apostles are extant neither is there anie doubt of their number The fifth Chapter Of discipline gouernment of the Church and namelie of Excommunication Of order Ecclesiasticall Of Temples and their ornaments In 1. Cor. 10. verse 9. A definition of ecclesiastical discipline Look the 18 Epistle whose beginning is Sum plané ECclesiastical discipline is nothing else but a power graūted to the Church by GOD by which the willes and actions of the faithful are made conformable to the lawe of GOD which is done by doctrine admonitions correction and finallie by punishments and also by excommunicatiō if néede require They that cannot abide this kinde of medicine speake ill of their Pastors for dooing well their office Howbeit of God whose messengers they be they are not nor euer shall bée forsaken Wherefore let vs set before our eyes what things must be obserued in brotherlie correction Two extremities in brotherlie correctiō to be auoided In 2 Sa. 12. at the beginning We must take héede that we auoide two extremities and kéepe the meane On the one part that we vse not a faire and flattering spéeche whereby we rather nourish vices than remooue them On the other part that we vse not ouer rough rawe admonition least we rather turne a man from saluation than leade him vnto it The meane must be kept which Christ will haue to be kept in the 18. Chapter of Matthew Verse 15. If thy brother trespasse against thee saieth he goe and reprooue him betweene thee and him onelie But if he shall not heare thee take yet with thee one or two And if he refuse to heare them tell the Church In 1. Sam. 2 verse 22. the which is verie necessarie aswell in the Church as in the Common weale and in euerie familie forsomuch as the same being taken awaie all goeth to wrack For euen as there shall neuer want poore folkes whom we may helpe with our liberalitie Mat. 26. 11. so there will neuer lacke vices of men Of reproouing the which by reproouing we maie heale so as reproouing is an action pertaining to discipline A definition of reproouing whereby of charitie we are earnest with them that are fallen as touching their sinnes warning them to repent according to the manner and forme set forth by Christ to the intent that euill maie be taken awaie from among vs. In this definition action is placed as the generall worde the efficient cause is charitie for that it is no iust correction if it procéede of hatred wrath or iniurie But the matter wherein it is occupied be sinnes and those grieuous sinnes séeing lighter faultes pertaine not to this kinde of correction The forme is the maner prescribed by God The ende is that euill maie be taken awaie from among the faithfull which is euerie godlie mans part to haue a care of in the Church so much as possiblie maie be Correction comprehendeth not discipline generallie Yet neuerthelesse correction containeth not discipline generallie because neither a Father neither an Ecclesiasticall Pastor nor yet a ciuill Magistrate ought to suffer sinnes to passe for that there be manie with whom brotherlie admonition is of no force Wherefore the father if his offending sonne and the Magistrate if stubborne Citizens will not amend their liues ought to punish them more sharplie than by admonitions A Pastor shall correct with the greater discipline a brother that goeth foreward in disordinate life This discipline is no inuention of man Neither is this kinde of Action inuented by men but established by the lawe of God Christ as it is written in the Gospell saieth Mat. 18. 15 If thy brother trespasse against thee reprooue him betweene thee and him alone And Paule vnto the Galathians Gal. 6. 1. If thy brother be suddenly taken in anie offence ye that be spirituall instruct him with all gentlenesse And in the 2. to the Thessalonians 2. Thess 3. 15. Yee shall not esteeme them as enemies but admonish yee them as brethren Verse 17. And in Leuiticus the xix Chapter it is written Hate not thy neighbour but beare with him correct him when he sinneth least thou beare his sinne Reuenge not nor keepe hatred against him but thou shalt loue thy neighbour as thy selfe So we are commaunded not onelie by the Gospell but also by the lawe to admonish and rebuke our brother Exod. 25. 5. And vndoubtedlie if we be commaunded to lift vp the asse of our enemie falling downe vnder his burden howe much more is it commaunded that we should helpe our brother when he falleth Leui. 19. 14 Also in an other place to wit in the 19. Chapter of Leuiticus God hath charged by the lawe that a man should not laie a stumbling block in his waie that is blinde but shoulde rather bring him into the waie againe but brethren which do sinne grieuouslie are blinded with couetousnesse and doe straie out of the waie so as they cannot be ouerpassed of vs without a fault Of Excommunication In 1. Cor. 5 at the end 2 Excommunication as concerning the Etimologie of the word is that whereby we make anie voide of the fellowship of communion The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vnder that name is signified some thing seuered from common things for Religions sake that aswell in
of such ornaments haue some of the good Fathers made no account whereupon as Ierom sheweth Exuperius Bishop of Tholosa ministred the holie Supper with a cup of glasse Exuperius and with a wicker basket And in the Triburien Councell they began to dispute whether golden or woodden vessels should be had for the vse of the Sacraments Boniface saying of golden Priests and woodē cups and contrariwise There Boniface the Martyr being demaunded of his opinion said When they were golden Priests they had woodden cups now being woodden Priests they will haue golden Challices And after this manner he derided the question put forth Yea and Persius and Ethnick Poet taunted this vanitie of men Persius writing Tell mee ye Bishops what doeth gold in your sacrifice Which verse Bernarde something changed Bernard very wel vsed the verse of Persius when as alreadie in his age the Bishops had golde in the furniture of their horses and said Tell mée ye Bishops what doeth gold in your brydle But the aduersaries saie that by these riche mettals and precious stones their ministerie is beautified Let them be holie of life and maners let them teache reprooue and féede the people committed vnto them It is verie diligentlie taught by Paule in the Epistles vnto Timothie and Titus 1. Tim. 3. 1 Titus 1. 6. with what ornamentes the holie ministerie shoulde be decked 24 But they still saie it cannot be denied An obiectiō why that should not be lawful in the newe Testament that was lawfull in the old but that such things were vsed in the olde Testament why is not the same lawfull for vs But if they haue determined to reuoke all things which were done in the old Testament why doe they not also renue the sacrifices of Moses Let them confesse that they haue the spirit of children not of men and of bondage not of fréedome They that be delighted with this kinde of worshipping had néede to deuise to themselues another Christ For true Christ neuer required such things We graunt that in the old Testament God would haue the Iewes to haue these things but of the Christians he hath not required them So as they which at this day giue vnto him without asking doe ill We liue now in that age The true worshipping of God Iohn 4. 24. wherein God must bee worshipped not in this place nor vpon that mountaine but in spirit and trueth as we reade in the 4. Chapter of Iohn Wherefore the charges which are lauished vpō these things should much rather be bestowed for the maintenance of the poore and aduauncement of learning and especiallie diuine learning Further that the ornaments of Salomon in that time also were not so necessarie Those ornaments of Salomon were of no necessitie to them of that time but that GOD might be worshipped without them it is thereby declared that by the will of God they were taken awaie by the Chaldeans Moreouer if we calculate the times Those ornaments were not long kept in the Temple 1. kings 14. 25. we shall easilie perceiue that this golde of Salomon was not long kept in the temple because Rehabam his sonne tooke awaie the greatest part thereof to deliuer it vnto Sesack the King of Egypt whose prisoner he became And againe Abias gaue no small part of that gold vnto the King that beséeged him Ezechias also did the like 2. kin 18. 15 But let vs returne to our owne The beginning of superfluous expenses in our Temples Constantinus the first Emperour of that name opened the window vnto this so great a charge who as Eusebius writeth in the third booke of his life dedicated a temple at Ierusalem which he magnificentlie garnished with offerings with golde siluer and precious stones Furthermore I knowe that Optatus the Bishop of Millaine in the first booke against Parmenianus made mention of such Ornaments and so also did other of the Fathers But whatsoeuer they eyther affirme or decrée if it should be receiued by vs it ought to be allowed by the testimonie of God The sixth Chapter Of Schisme and whether the Gospellers bee Schismatikes because they haue alienated themselues from the Papists Looke after in the 20. Place In 1. kin 12 at the end I Will diuide this defence into thrée principall pointes A diuision of this question First I will shew that there happened most iust causes of our separation Secondly I will prooue that this separation was necessarie for vs. Thirdlie I will make it plaine that we haue not departed from the Church but haue rather returned to the same But before I enter to the explaining of these things I minde to speake somewhat of Schisme The Etymologie of Schisme The word is a Gréeke word deriued in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to diuide to cut hewe in sunder But betwéene Schismes and Heresies The difference betwéene Schisme Heresie Looke In 1. Cor. 1. 10. Augustine against Cresconius Grammaticus so distinguisheth as a Schisme is called a late separatiō of the congregation by reason of some diuersitie of opinions the which when it hath waxed old is called an heresie Howbeit it séemes not verie likelie to be true that these should differ one from another by the difference of newnesse and oldnesse This doth rather agrée that mē maie be infected with schisme who neuerthelesse retaine the selfe same faith as it hath oftentimes happened in the papacie And the propertie of heresie is that it taketh some opinion to be defended seuerallie from others the which is repugnant aswell to the word of God as to the common faith Yet doth Paul in the first Epistle to the Corinthians séeme to confounde these two 1. Cor. 11. 18. For he accuseth them both of Heresie and Schisme The efficient cause of Schisme 2 It must not be passed ouer that Augustine affirmeth hatred against the neighbour to be the cause of Schisme And of this hatred there maie bée shewed foure chiefe partes namelie that men among themselues as touching the principall points doe not consent 2. Cor. 13. 11. and therefore Paul wished that the Corinthians were agréed and ioyned together in one minde Secondlie they oftentimes iarre in those things which are deriued and concluded of principles and therefore the Apostle added That they maie bee knit together in one and the same opinion It also happeneth sometime that although they agrée in minde and opinion yet are some so in loue with their owne phrases and forme of spéech and so obstinatelie maintaine the same as rather than they will forsake them they will be separated frō their brethren therfore Paul wished that they might speake al one thing Lastlie they therefore hate their brethren because some made one their guide and some another as it happened among the Corinthians of whom some saide I hold of Caephas 1. Cor. 1. 13. I of Paule and I of Apollo and euerie one hated
the Bishops Councels To conclude this controuersie is betwéene vs and our aduersaries namelie whether the Church can erre We ioyne thereunto the worde of God by which if it deale and define we will graunt that the same doeth not erre But the Papists iudge that it is so greatly ruled by the holie Ghost that although it decrée anie thing besides or against the worde of God it doeth not erre and therefore they will that the same should rather be beléeued than the Scriptures of God But while they stand to that opinion they dissent the whole world ouer from the fathers who alwayes in their Councels confirmed their decrées by diuine Oracles 11 Our aduersaries procéede and craftily assault the trueth with a certaine saying of Augustin Contra Epistolam Fundamenti The saying of Augustin I should not beléeue the Gospell except c. expounded Look part 1. pl 6. Act. 7. part 4. pl. 4. Act. 12. There the man of God writ I shoulde not beléeue the Gospel vnlesse the authoritie of the Church mooued me withall Vnto these wordes they adde a rule of Logicke wherein it is saide that for the which euerie thing is like that thing it selfe is more like But they ought to haue knowen that if we shoulde deale by Logick that rule is true onelie in finall causes For if a man for healthes sake vse a medicine health is rather desired of him than the medicine But in efficient causes nothing is this waie concluded vnlesse the whole and full cause shall be brought For if one will saie that a man is made drunken with wine he cannot thereby prooue that the wine is more drunke because the whole cause of drunkennesse is not in the wine For it is required that it should be digested in the stomacke and that vapours bee stirred vp to trouble the braine Further if one shoulde learne of his maister the eloquence of an Orator it shoulde not therefore be concluded that his maister is better than he in making of Orations because the maister is not the whole cause of his learning There is besides required a wit and also a studie and diligence But the Church of which we nowe speake is not the whole cause of our faith it onelie publisheth preacheth and teacheth Also there is néede of the holie Ghost to lighten the mindes of the hearers and to bend their willes to imbrace those things which bee spoken Therefore Augustine wiselie wrote Vnlesse the authoritie of the Church had mooued mee withall and did not put simplie mooued What is to be affirmed of that that the Church hath giuen iudgement touching the holie Bookes 12 They are woont also to prattle vnto vs that the Church hath giuen iudgement of holie writ allowing some part and reiecting other some For it disallowed the Gospell of Nicodemus the Acts of Peter diuers Reuelations of the Apostles the Booke of the shepheard and such like And on the other side it imbraced the foure Euangelists which we now haue the writings of the Apostles which are at this daie read in the Churches By which iudgement they decrée that the authoritie of the Church excelleth the holie scriptures Howbeit this kinde of reasoning deriued from iudgement is weake because there be men of sharpe wit found which can discerne betwéene the right verses of Virgill and the wrong and betwéene the naturall workes of Aristotle and the counterfeit who neuerthelesse are a great deale lesse learned than Virgill or Aristotle 1. Iohn 4. 1 We are also commaunded To trie the spirites and to put a difference betweene God and the diuell and yet we be not equall or greater than God Howe then doeth the Church of God behaue it selfe towardes the words of God put in writing It preserueth and faithfullie kéepeth them it publisheth defendeth maintaineth them it is like a Notarie which faithfullie retaineth testaments with him whereas he is able to doe nothing beyond the last will of the Testator for if he should chaunge or inuert the same he should not be counted a faithfull Notarie but a falsifier and counterfeiter of testaments The Church in no otherwise hath and preserueth with it the holie Scriptures when as neuerthelesse it maie not either change or inuert or amplifie them But séeing they contend with an obstinate minde that the authoritie of the Scriptures dependeth of the Church why doe they not produce some Canon or decree of some Councel by which the holie Scriptures be ratified The holie scriptures haue not béene ratified by any decrée of Councels The primatiue Church of the Christians found the writings of the olde Testament to be firme and by them allowed and established the articles of our faith After this succéeded the Bookes of the Apostles written by the inspiration of God the which Bookes no decrée of men hath fortified For the wordes of God are not subiect to the will of men but on the other side whatsoeuer thing the Coūcels of the Church haue decréed they alwaies were careful to confirme them by the words of God euen as it may be prooued by all the Synodes which were of best note I am not ignorant that certaine Councels made rehearsall of the Bookes of God which also some of the olde Fathers did howbeit the faith of the diuine Scriptures was of force among the Christians long before the recital which they made Moreouer in their Catalogue are founde certaine bookes either past or abolished the which our enemies affirme to be most Canonicall The Books of the Machabées For out of the historie of the Machabees they séeke to prooue their Purgatorie when as neuerthelesse it is easilie shewed out of the writings of the old Fathers that that booke is not in the holie Canon 13 Some being ouercome by the force and power of the trueth preferre the worde of God aboue the Church but they will ouerrule tyrant like and retyre themselues to interpretations which they will haue to belong onelie vnto the Church Whether the exposition of the Scriptures belong to the Church namelie the Romane Church so that in verie déede they are not subiect to the word of God but doe account it to bée subiect vnto their decrées But howe faithfull interpretours they be and how iust expositions they make euerie one maie perceiue by these things which I will here adde Anacletus saide Interpretations of the scriptures Iohn 1. 41. that Peter was called Caephas of the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was head of the Church But how straunge a thing it is that the Hebrew or Syrian worde should take his deriuation of the Gréeke tongue all men perceiue Christ reaching out the cup in his supper Drinke ye all of this saieth he Mat. 26. 27. The Romanists in their interpretation saie Drinke not ye all of this Let the laie men or vnlearned be content with the bread let onelie the Priests receiue both kindes In the Epistle to the Hebrewes Matrimonie is
speake in essence or in kinde But this verilie agréeth to the father the sonne and the holie Ghost which are the thing signified And that which Augustine here writeth we maie easilie perceiue in the Sacraments which we nowe intreate of wherin the outward signe and inward matter of the Sacrament haue their properties ascribed one to an other Nowe that I haue sufficientlie spoken of the name and definition and also of the matter and forme of the Sacraments there resteth to speake of the finall and efficient cause of them The end of sacraments The ende for which the Sacraments were instituted is that our minde being admonished by the senses might bee stirred vp and by faith take holde of the promises of GOD and so be inflamed with a desire to attaine vnto them For we sée that signes tende to no other end but to transferre and to imprint those things which we our selues haue in our mindes into the mind of an other man that thereby he maie be made the more certaine of our meaning and will And this is not commonlie doone but in matters of great weight For if they be but light matters To things of great weight are added signes wee are not accustomed to confirme them with signes but in things of great importance they are commonlie vsed As when princes are consecrated when matrimonies are contracted when barganinges and giftes or other like couenaunts of great weight are made for we desire to haue them to the vttermost witnessed and to be knowen not onelie by reason but also by the senses The efficient cause of sacraments is GOD. 4 But there can bee no other efficient cause of the Sacraments giuen but either God or our Lord Iesus Christ who also is verilie GOD and of them ought wee to haue an euident testimonie out of the holie Scriptures Which is most plainelie declared by the definition which we haue nowe set foorth for thus we defined them namelie that Sacraments are signes not in déed naturall but giuen and that by the will of God And this his will cannot bee made knowen vnto vs but onelie out of the holie scriptures And therfore it is no hard matter to knowe howe manie there are in number in the newe Testament How many sacraments of the newe Testament there be Look part 3 pl. 8. ar 9. c New found sacraments excluded We sée that Christ instituted Baptisme and the Eucharist but the other Sacraments with the schoole diuines set foorth cannot by the worde of GOD be prooued to be Sacraments Wée speake not this as though wee denie that matrimonie is to be had in reuerence or that the institution of ministers is to be retained still or the pennance is to be doone although we reiect auricular confession and other the abuses thereof and denie it to be a Sacrament otherwise euen we also doe highlie estéeme those things but not as Sacraments Neither mislike we with that confirmation whereby children when they come to age should be compelled to confesse their faith in the Church and by outward profession to approoue that which was doone in Baptisme when they vnderstoode nothing but yet in such sort that of such an action wee frame not a Sacrament But as touching extreme vnction it is manifest that it nothing pertaineth vnto vs especiallie séeing it had no longer anie force than whilest the giftes of healing were extant in the Church And for as much as those giftes are nowe long since taken awaie it were a follie to kéepe still a vaine signe thereof Neither yet did Christ commaund that this vnction should be perpetuallie vsed in the church But those other things which we before spake of although they maie still be retained with profite yet are they not properlie Sacraments either bicause they haue not outward signes or because they want manifest words of promises Why besides Baptisme the Eucharist the rest are not sacraments properlie which should by a visible signe be sealed or else because there is no commaundement of God extant whereby we are bound to obserue those things Basilius in his booke de spiritu Sancto where he reckeneth vp the traditions of the Church maketh mention of the signe of the crosse wherewith wee ought to defende our selues and that vpon the Sundaie and from the resurrection vnto the feast of Pentecost they shoulde worship vpright and standing Basil reckoneth holy vnction among the Traditions Among others also he reckeneth holie vnction Hereby wee sée that this father helde not that this vnction is had out of the holie Scriptures which our aduersaries rashlie doe Further by his words we gather of how great weight it is since it is accounted but of the same value with those things which haue now long since growen out of vre 5 Nowe let vs sée The effects of the Sacraments what be the effects of the Sacraments The maister of the sentences in the fourth booke in the first Dist putteth thrée effectes of the sacraments for he would that as men for pleasure sake haue made themselues subiect vnto things sensible and inferiour vnto themselues so nowe they should for pietie sake doe the same that of a certaine modestie or as they speake humilitie they should suffer themselues to be made subiect vnto these visible signes of the Sacraments We are not by the sacramēts made subiect vnto Creatures But herein he séemeth not to say well For by the Sacramentes wee are not made subiect vnto creatures neither ought we to worship them onelie the mind is there erected vnto God that man maie be restored vnto his old dignitie for he is set to be aboue all things which are seene and not to be subiect vnto them The second effect he putteth to be of instruction that by the outward signes we should bee instructed of heauenlie things In Sacraments we are instructed as touching diuine things Which also we vndoubtedlie affirme Lastlie he saith that therefore they were instituted that we should not bee idle but bee profitablie exercised in true ceremonies casting awaie superstitions But this vnlesse it be declared is not verie plaine for we are sufficientlie occupied in beléeuing praying reading of the word of God and doing good to our neighbours But outward ceremonies although they be instituted of God yet without faith they nothing profite wherefore the exercising of them doeth not of it selfe please God Howbeit if faith be present superstition can take no place For faith hath alwaies a regarde vnto the word of God And so after this maner they maie be called exercises of faith and of pietie and bee counted acceptable vnto GOD. But wee will after a better sort Other effects set foorth these effectes of the Sacraments First we saie that they instruct vs which thing is alreadie saide Secondlie The kindle in vs a faith and desire of the promises that they kindle in vs faith and a desire of the promises of God Thirdlie that they
Howbeit in many places they are not called Tythes but stipendes or wages And doubtlesse they be rather rewardes which are due to the labours of Ministers than Tythes 19 And as concerning the Argument propounded we must vnderstand Stipends are paid aswell to superiors as inferiors that such rewardes and stipendes are thinges indifferent for they are sometimes paide vnto inferiours and sometimes to superiours For tributes which are giuen vnto kinges and princes are their stipendes which we giue vnto them partlie to nourish and sustaine them and partelie to confesse that we are subiect vnto them and lastly that they may haue wherewithall to defend both vs and the Common weale And sometime inferiours also doe receaue stipendes For princes pay them vnto souldiers and yet can we not therefore say that the souldiers are greater than kinges and princes Notwithstanding I would not be thought that I speake these thinges to diminish the dignitie of the Ecclesiasticall Ministerie but that it may be vnderstood that these mens Argumentes are verie trifling The church which payeth a stipend vnto the minister is greater than he Neither doubt I to affirme that the Church it selfe which payeth the stipend vnto the Minister is greater than the Minister So that if we speake of Tythes as they are at this day giuen vnto Ministers it followeth not that they should be greater which pay them Why kings be consecrated by Byshops in the Church But in that kinges and Emperours are consecrated and annointed of Byshops and in that they receaue the crowne and sword of them it nothing helpeth their cause For if we speake of the ciuill power To Princes the power is giuen by God not by Byshops that is not giuen by the Byshop but by God But this is there doone to the intent that after the king or Emperour is chosen of God in such manner as is agreable prayers should be made for him in the assemblie of the Church that God may confirme and strengthē his heart that he may increase godlinesse in him and powre into him the feare of his name prosper his counsels and so make happie his actions that they may prooue profitable vnto the Church and vnto the publike weale And the Byshop while these thinges are in doing is the mouth of the Church and goeth before it in expressing the prayer And this annointing was deriued of an old ceremonie and custome of the Iewes And that the king receaueth not his power of the Byshop but of God euen their owne decrées doe testifie In the distinct 96. in the Chapt. Si Imperator Gelasius saith that the Emperour hath the priuiledges of his power at the hand of God What dooth Boniface then arrogantlie callenge to himselfe Euen that which belongeth vnto GOD onelie For as Paul saith Rom. 13. 2. All power is of God In the Code De Iure veteri enucleando Lawe the first Iustinian Iustinian declareth that his power was giuen him by the Maiestie of God And the glosse in the Extrauagāts De maioritate obedientia in the Chapter Vnam sanctam towardes the end saith that power is giuen vnto kinges by GOD onelie and that therefore they doe in deede receaue the crowne of the Byshop and the sword from the Altar Pope Boniface by his owne argument is inferior to Byshop Hostiensis 20 But let vs more néerelie examine the Argument of Boniface I saith he giue power vnto Emperors Therefore I am greater than Emperors Let this most blessed Thraso aunswere me Who consecrated him when he was chosen Pope Truelie the bishop Hostiensis Let vs therefore conclude that the bishop Hostiensis is greater than the Pope And if that followe not then is also the Argument of Boniface weake because as I haue shewed it is layd vppon a rotten foundation For it is not the byshops that giue power vnto kinges Many Emperors haue not béene consecrated by the Pope Moreouer haue there not bin manie Emperors which were neuer consecrated by byshops and yet notwithstanding were Emperors no whit the lesse Neither were the old Gretian Emperors so annointed It is therefore a new inuention But what if I prooue that the cheefe byshop was sometime consecrated by the ciuill Magistrate Vndoubtedlie Moses consecrated Aaron though neuerthelesse as hath bin said Moses was a ciuill prince Exo. 40. 10 So that Boniface laboreth in vaine about his consecration because he gathereth nothing thereby He boasted moreouer of the kaies We saith he haue the power of bynding and loosing But the power of the kayes consisteth herein Wherin the power of the keies consisteth that ye should preach the word of God truelie For he which beléeueth the Gospel is losed and he which beléeueth not is bound But when ye neither preach nor teach neither can ye binde nor lose And farther this subiection which we haue graūted is spirituall namelie of faith and of obedience and not ciuill and with dominion Afterward was Ieremie obiected vnto whom the Lord said Ier. 1. 10. I haue appointed thee ouer nations and kingdomes c. First I demaund here what kinges Ieremie directed or from whom he tooke away their Empire and what new kinges he ordained There can be none shewed Therefore what doe these wordes signifie I set thee ouer nations and kingdomes Nothing else than that by the spirit of prophesie and word of God he should foretell what kingdomes God would ouerthrowe because of sinne and what new ones he would institute The Prophets be no efficient cause of the ouerthrowing of kingdomes Why doe not the Popes so exercise their power Let them set before kinges and princes of the earth the threatninges of God and let them in this manner be ouer nations and kingdomes Could Ieremie be called the cause of the ouerthrow of kingdomes He was not properlie the efficient cause but onelie a certaine occasion For when he had admonished the king of Iuda and he beléeued him not the prophet by his preaching was some occasion that he should be condemned ouerthrowen So Paul saith 2. Cor. 2. 15 To some we are a sauour of life vnto life and to other the sauour of death vnto death When as yet the Apostle properlie killed no man but his preaching after a sort brought death vnto those which would not beléeue It is God therefore that pulleth downe and ouerthroweth planteth and scattereth neither disdayneth he sometimes to call vs his fellow woorkers 21 Boniface goeth on The laie power ought to be iudged by the Ecclesiasticall But by what kinde of iudgement Verilie by this that in the Church is set foorth the wrath of God against sinners and that they be admonished corrected by the holy scriptures Neuerthelesse that Byshops may expell kinges and put them out of their kingdomes where is that permitted From whence haue they it What charters will they bring for it Againe that is most intollerable which he saith namely that the Pope can be iudged of no
To the intent that mischiefes may be repressed Augustine in the tenth question vpon Iosua saieth that warre hath a reuenging force and that therefore it is good right to make warre vpon any nation or Citie which shall despise to correct that which is shamefully committed and that therefore the warre of the Israelites against the Tribe of Beniamin was iust Iud. 20. for that they being so often admonished yet would not reuenge a wicked act And he addeth that the cause of warre is iust if things taken away by iniurie be not restored Isidorus also in the 17. booke the first Chapter saith that warre is rightly taken in hand either for demaunding of restitution or else for the putting awaie of iniuries And Augustine in the selfe same former place The warre saieth he is rightly made which is taken in hand by the commaundement of God And they which so make warre saieth he are not so much the Authors of warre as they be the Ministers of God The same Father in the 44. question vpon Numeri saieth that the war which the Israelites made with the Amorrhites was iust because they had denied vnto them a safe passage when they required the same And as touching the efficient cause Warre cannot iustlie be made without the authority of the Prince Rom. 13. 3. that warre cannot be made without the authoritie of the Prince it is certaine For Paule saieth That he beareth the sword Therefore he may either giue it or take it from whō he wil. And in the Code in the title Vt armorum officia nisi iussu principis sunt interdicta in the law Nulli Valentinianus saith Let no vse of warres be had without our consent And in the Digestes Ad legem Iuliam maiestatis the 3. lawe They which make warre or muster mē or gather any armie together without the commaundement of the Prince are in daunger of the same law And in the Code De re militari in the lawe Nemini the selfe same thing is decréed and that not vniustly For if a priuate man at his owne assignement will take weapons in hand he doeth iniurie to the Magistrate séeing if he bée wronged it behooueth him to make sute vnto the Prince for his right But if he will with strong hand giue sentence on his owne side he committeth treason Yea and he which fighteth in the Campe without commaundement of the Emperour is put to death although that the matter otherwise happen well The like haue we in the Digestes De re militari in the lawe Desertorem And those things which be so taken by the enemie are vniustly possessed and ought to be restored because the commaundement of the Prince was not had therein Wherefore let the banished men at this day take héede what they do when they denounce warre against their owne Cities from whence they be cast séeing that is no warre but Théeuerie For which cause Caesar when he went to Rome with his Armie and that Antonie and some of the Tribunes of the people came vnto him was glad that he had in his Armie some Magistrate The arguments of the Anabaptists that it is not lawfull to warre 3 Now come I to the Question The Anabaptistes being the furies and plagues of our time saie absolutely that it is not lawfull to warre And for the confirmation thereof they bring certaine goodly Arguments out of the holy Scriptures You your selues saie they affirme that it is lawfull to make warre either for the auoiding or reuenging of iniurie but it is not lawfull in respect either of the one cause or the other therefore it is in no wise lawfull For Christ saieth Matt. 5. 39. If a man giue thee a blowe on the right cheeke reach thou vnto him the left If a man take awaie thy coate giue him thy cloake also And lastly he concludeth Resist not euill And Paul saieth Ibidem Ro. 12. 17. Render euill for euill vnto no man Againe Reuenge not your selues my beloued but giue place vnto wrath And Christ said vnto Peter Io. ver 19. Mat. 25. 52 He that striketh with the sword shall perish with the sword Rom. 1. 19. Also Paul out of Deuteronomie citeth that saying Deu. 32. 35 Prou. 25. 21 Matt. 7. 1. Reuenge belongeth vnto me I will reuenge Moreouer Christ saith Iudge ye not and ye shall not bee iudged But he which maketh warre vppon another man doeth vndoubtedly iudge him against whom he fighteth and vsurpeth vnto himselfe the office and authoritie of God and iugdeth another mans seruaunt Christ also in the Parable Mat. 13. 29 will not haue the tares to be taken awaie or wéeded out but commandeth that the same shoulde be left vntill the Haruest Howbeit these men when they will roote out the euill men they also in the meane time destroy the good Matt. 22. 7. And in the Parable of the wedding the King himselfe saieth that he will send his Armie that is his Angels and will destroy those which will not come Paul also vnto the Corinthians saieth 1. Cor. 6. 7. Why rather suffer you not wrong Why rather sustaine ye not iniurie And if it bee not lawfull to contend at the lawe much lesse is it lawfull to make warre And Christ saieth My peace I giue you And Paul Ioh. 14. 27. Being at peace with all men Esaie also and Micheas saie Ro. 12. 18. Esa 2. 4. Mich. 4. 1. that in the kingdome of Christ the Speares shall bée turned into plowghshares and swordes into spades Furthermore our warres ought onelie to be spirituall Therefore Paul vnto the Ephesians hath instructed vs with the Armour of God Ephe. 6. 13. 14. For our fighting is not against flesh and bloud but against celestiall wickednesse And againe 1. Cor. 10. 4 Our weapons saieth Paul are spirituall Also the Fathers when they expound the warres which are described in the olde Testament say that those were shadowes of those warres which wée must haue with the diuell Vnto which purpose they cite Gregorie the 23. Quest 1. the Chapter Nisi bellum Many other arguments besides might I bring which they are woont to cleaue vnto But these I thought sufficient For these being confuted the rest will easily fall of themselues 4 But on the contrarie part Arguments that it is lawfull to make war that it is lawfull to make warre it may be prooued by most strong Arguments For first in the 3. Verse 13. of Luke when the souldiers were come vnto Iohn they began to demaunde what they should doe to obtaine saluation But he said Doe violence vnto no man accuse no man falsely and be content with your wages but he commaunded not that they should renounce their othe Matt. 8. 10. Also Christ commendeth the faith of the Centurion he saide That he had not found so great faith in Israel but he bade him not that he shoulde depart from warfare Acts. 10. 4.
power What violent is Violent as Aristotle defineth it in his third booke of Ethiks is that which is mooued from an outward beginning and dooth not immediatelie bring anie thing at all howbeit such is not our will But that it may appeare what it bringeth we must vse a naturall similitude A similitude The first matter by transmutation taketh méere formes and is mooued by the efficient cause and it bringeth the subiect for it is subiect vnto those motions further it hath a certeine power or abilitie vnto these formes euen so mans mind is the passiue subiect of this conuersion and healing Againe it hath a certeine power or abilitie indéed not actiue but passiue and that while it is compared vnto God bicause it can be actiuelie changed by him For we are created reasonable according to the image and similitude of GOD. And certeinlie a passiue power of this kind may A power passiue and obedientiall after the maner of the Schoole-men be called an obedientiall power bicause we be capable of the diuine change when God shall be minded to worke the same Hereby may be well vnderstood that which is spoken of Augustine that to be able to haue faith hope and charitie is of nature but to haue them is of grace For of nature we haue it that we can passiuelie be changed of God but that we are changed in verie déed this is of grace Augustine Rightlie said Augustine in his booke De correptione gratia the eleuenth chapter that Frée will is but little vnles it be changed by the God omnipotent and that we haue no néed of power if there should onlie haue béene vsed a persuasion or shewing of good things Wherefore a power is required vnto this that the change might be counted woonderfull For which cause the same father in his treatise of the grace of Christ against Pelagius and Coelestinus the 24. chapter wrote verie well Therefore let them read and vnderstand let them behold and confesse that God worketh in the hearts of men not onelie true reuelations but also good wils not through the lawe and doctrine founding outwardlie but by the inward and hidden lawe by a maruellous and vnspeakeable power An obiection Iohn 1 12. But they obiect vnto vs out of Iohn God hath giuen them power to be made the sonnes of God Howbeit they saie nothing For Iohn speaketh there of the regenerate and of the beléeuers séeing it is foorthwith added Euen to them that beleeue in his name and straitwaie after They that be borne of God But if thou wilt vnderstand these things of them that be not renewed we may saie that they had that power by predestination before all eternitie although they doo not yet possesse the same in act This also séemeth to be a let Zach. 1 3. Ezec. 18 31 which is written in Zacharie Turne you vnto me And in Ezechiel the 18. chapter Make you a new heart Where we also our selues séeme to come togither actiuelie Neuertheles as I said at the first we must distinguish of the drawing if we weighthe end from whence beginneth the motion while we be vnwilling There dooth God conuert change and heale vs and of vnwilling maketh vs willing Howbeit sith for the time that we liue here we are not perfectlie turned vnto God neither are we so pliant tractable or obedient vnto his commandements as we ought to be therefore is it commanded vs that as being now workers togither with God we should more and more conuert vnto him and that we should euerie daie more and more make to our selues new hearts An obiection But there is an other cauillation of some men First they affirme that the lawe is the reuealed will of God they adde that the same is mightie inuincible and they demand whie all men may not performe the same If God saie they commanded the sea to abide within his bounds and to discouer it selfe that it was doone bicause so he would it to be likewise when he commanded the dead man that he should be raised vp his will was not in vaine but brake foorth into act whie then hath not his will which is in the lawe come to effect Doubtlesse not for anie infirmitie thereof but bicause it séemeth that God would so command these things as he might leaue them in vs to doo which himselfe would not doo I answer that God would his commandements to be kept yet not through the strength of frée will onelie but by grace whereby we are first healed and afterward are led vnto this obedience Moreouer when it is said that the lawe is the will of GOD I grant A distinction of the will of God but yet it is not euerie will of his It may be called the approouing will of God it is the will of his good pleasure also a preparing will but it is no working appointing decréeing and effectuall will towards all men but towards all those to whom it shall séeme good vnto God Euen as also we saie concerning sinne that he would it not bicause he forbiddeth it it displeaseth him and he punisheth it yet is not his will so towards it that he effectuallie and substantiallie by appointing and decréeing would it not otherwise he would not permit it but let it And there be no wils so peruerse which God cannot change But it is yet demanded whether we be able to resist the calling of GOD We may and especiallie the common and generall calling yea rather we flie awaie from the same when we be not yet regenerate as Adam at the beginning Gen. 3 8. Gal. 1 13. and Paule did it a great while Yea and afterward when we be healed and prepared we oftentimes fall Matt. 26 69. 2. Sam. 11 2 as we knowe that it happened vnto Peter and Dauid But if thou shalt aske that when the calling which is effectuall and according to the purpose is present whether it doo preuaile I grant it dooth for vnto Paule it was said in the verie houre of his conuersion Acts. 9 5. It is hard for thee to kicke against the pricks not that there is a violence brought vnto the will séeing that cannot be albeit in Luke the 14. chapter it is written Compell them to come in Luke 14 23 But there it is rather spoken of the goodnesse of God the which in calling them that he his is importunate and vseth if I may so speake a certeine improbitie or woonderfull diligence and dealeth not onelie by exhortations but also by rebukes and scourges Albeit Augustine wrested this to the Edicts of christian princes the which against heretiks appoint gréeuous punishments banishments prisonments penalties other such like And albeit that faith be voluntarie yet God driueth men to it by such waies means An obiection Mat. 23 37. Also this is obiected How often would I haue gathered thy children togither as the hen gathereth hir chickens But herevnto
men is called bloud that must be vnderstood by a figuratiue kind of spéech Propositions out of the tenth eleuenth and twelfe chapters of Genesis Necessarie proposition 1 IT is not lawfull for anie man to kill himselfe vnlesse he be stirred therevnto by the speciall motion of God proposition 2 We must temper our selues from the slaieng of man because he is made to the image of GOD. proposition 3 It is lawfull vnto christians for defense of their life to vse the armed helpe of the magistrate proposition 4 Euen as droonkennesse is iustlie to be condemned in droonkards so in Noah it deserueth excuse proposition 5 That which is bondage in déed had the originall thereof from sinne proposition 6 Bondage is contrarie vnto mans nature as the same was instituted of God proposition 7 It is not lawfull for seruants vnder the title of christianitie to shake off the yoke of bondage naie they ought to serue their masters so much the rather bicause they be christians proposition 8 As touching redemption felicitie of soules and iustification by Christ there is no difference betwéene seruants and frée men proposition 9 In outward and politike matters it is lawfull for christian men to vse manie differences betwéene seruants and frée men Probable proposition 1 THe couenant which was made by GOD with Noah whose signe the rainebowe is shadowed the couenant of deliuerance by Christ proposition 2 By Gods promises which had respect to the conseruation of bodilie life we may inferre that euen he will giue vs the saluation of our soules proposition 3 The matter and efficient cause of the rainebowe the coloures thereof and figure be fit tokens to shew that a generall flood is no more to be feared proposition 4 The Christian fathers by a verie likelie argument interpret the rainebowe to be Christ proposition 5 When Noah being dronken and laid naked in his pauillion was mocked by his sonne he bare a figure of Christ crucified proposition 6 There is a certeine voluntarie bondage procéeding of charitie which although sinne had not happened might haue had place in our nature Propositions out of the xiij and xiiij chapters of Genesis Necessarie proposition 1 THe diuine calling hath respect to the saluation of them that be called by faith sometime it hath this respect that they should enter into some certeine function proposition 2 And there is a certeine calling that is not effectuall by the which they that are called come not thither whither they be called proposition 3 Faith dependeth of calling proposition 4 Calling is not offered vnto vs by God for our works or deserts sake proposition 5 In the scapings out of dangers when man is put in mind what he may do by worldlie means vnlesse he doo this he tempteth God proposition 6 The vse and possession of riches is not forbidden by God vnto christian men proposition 7 A christian man is bound after this maner to leaue his goods namelie that he will call his mind from them least he being too much hindered by them should the lesse serue his vocation proposition 8 Otherwhile a christian man is bound so to leaue his goods that he should in verie déed cast them awaie for Christ his sake proposition 9 Albeit that Christ forbad not the possession of riches yet dooth he condemne the putting of trust in them proposition 10 It is lawfull for a christian man by iust meanes to inrich himselfe proposition 11 To the séed of Abraham according to the flesh God promised the land of Chanaan but to the spirituall séed the inheritance of the world proposition 12 The continuall repeating of Gods promises dooth not a little stir vp faith Probable proposition 1 VErie manie of the things which are read to be doone of Abraham were not onelie shadowes of those things which belong vnto the new testament but also of those things which should happen afterward vnto his posteritie before Christ was borne proposition 2 In the time of the lawe death was more greatlie feared of the fathers than now of true christians vnder the Gospell proposition 3 When GOD permitteth the speciall saints sometime to fall he vseth their infirmitie for their spirituall commoditie proposition 4 When Abraham in defending of Saraes chastitie knew not what to doo he did well in committing the same vnto the Lord to be kept proposition 5 They which allow of the fact of Abraham wherein he would haue Sara to be accounted his sister not his wife and they also which saie that he then fell haue probable reasons on both sides for their opinion Propositions out of the xiiij and xv chapters of Genesis Necessarie proposition 1 TO go to war is not repugnant to christian religion proposition 2 When war is to be made it must be taken in hand not by priuate men but by publike power proposition 3 A magistrate that will make war iustlie must of necessitie haue a iust cause and therewithall must be stirred vnto it not through priuate affections proposition 4 It is not for ministers of the church to war with outward armour vnlesse they be stirred herevnto by speciall instinct from God proposition 5 It is lawfull for ministers of the church to be present in war with them that fight iustlie and somtimes to persuade magistrates vnto iust wars proposition 6 In war it is not forbidden to vse lieng in wait proposition 7 A magistrate must trie and vse all meanes possible both to kéepe peace and obteine it before he take war in hand proposition 8 It is not forbidden vnto christians to ioine themselues with confederates either for the defense or obteining of those things which are giuen vnto vs by the goodnesse of God proposition 9 It is perceiued in the figure of Meldâ—isedech that the priesthood of Christ is both of longer continuance and more excellent than the priesthood of Leui. proposition 10 In the promises made vnto Abraham we must confesse that he vnderstood Christ the sauiour to be offered vnto him Probable proposition 1 GOD adorned the fathers in the old testament both with riches and victories wherby he might win them authoritie in the lawfull setting foorth of Gods religion proposition 2 When Abraham made war against the foure kings he was not altogither a priuate man Propositions out of the xv chapter of the booke of Genesis Necessarie proposition 1 TO haue receiued the lawe of GOD or to haue heard it dooth not iustifie proposition 2 By the works of the lawe which some call morall we are not iustified proposition 3 We are iustified by a liuelie not by a dead faith proposition 4 Ceremonies iustifie not by the power of the action or as they speake for the worke it selfe sake proposition 5 To be iustified although it be manie waies spoken yet in our propositions it must be vnderstood that it signifieth the remission of sins and to haue a participation of the righteousnes of Christ proposition 6 Faith is a firme assent of the mind vnto the promises
Lorde was not taken of the virgin must not be accounted among those trifles before rehearsed That the substance of Christs flesh was taken of the Virgin Neither shall it in anie wise be graunted that the flesh taken of the virgin is not the substance of Christ but rather as it is called a light circumstance séeing the verie substance of the bodie of Christ was fleshe receiued of the Virgin For from thence was drawen the bodilie matter and substance of Iesus the mediator of God and men whereby comes to passe that it ought in no wise to be referred vnto the circumstance Whervnto is to bee added that the generation of man doth rather belong vnto the efficient cause thereof than vnto the circumstance Wée are not ignorant that among the Logitians and Rhetoricians Parentes are placed among circumstances but this is not doone in respect of their bodilie substance but for their properties and conditions sake to wit that from thence may bee deriued probable arguments either of praise or dispraise of Children For if a man haue had noble parentes excellent and valiant hee is therefore commended and as touching him that he will become such a one a verie likelie argument is gathered Also such craftes men haue béene accustomed to put the manner in the number of the circumstances But fleshe taken of the Virgin belongeth neither vnto the measure nor yet vnto the qualitie of Christ but is as we haue saide the substance as touching his humanitie Luke 1. 35. But the manner of his generation maie be thus said to be namelie that he was begotten without the séed of man because not the strength of her husband but the power of the holie Ghost formed and fashioned out the childe borne of the blessed Virgin These in verie déede I might graunt to be circumstaunces but yet so necessarie to be beléeued as he that confesseth not that Christ was conceiued without the séede of man and made by the power of the holie Ghost and also formed of the fleshe of the Virgin is both estraunged from the Church and from saluation Wherfore we say that the fleshe taken of the Virgin is no circumstance of Christ as he is man but that it belongeth to his substance Againe if we shoulde also graunt that the same doeth belong vnto circumstances yet it is not gathered thereof that that is not necessarie to be beléeued since to suffer to die to be buried to rise againe and to reigne in heauen being the actions of Christ are vndoubtedly reckened among his circūstances which whosoeuer doth not faithfully beléeue and confesse doeth vtterlie fall from the hope of saluation vnlesse he repent And it is a woonderfull thing to determine as Hadrian doeth that the taking of the flesh of the virgin Marie was a thing necessarie vnto our saluation and that yet afterwarde the thing should be so extenuated as they which beléeue the contrarie are saide to bee partakers of saluation And I doe not much maruell at this because he after a sort qualifying a thing of it selfe so harde saieth that hee doeth not vtterly condemne them but commit them to the iudgement of God This is not rightly to diuide the worde of trueth in religion and holie doctrine 1. Tim. 1. 19. Why did Paul pronounce them to haue made a shipwracke of the faith which saide that the Resurrection was alreadie past Whether I beséeche you appeareth it more manifestly out of the holy scriptures that the Resurrection shall be or that Christ is the true séede of Eue the sonne of Abrahā the sonne of Dauid that he was the séede of them The scriptures plainely and manifestly affirme both and both of them belong to the articles of the faith For wee confesse that wee beléeue in Iesus Christ the sonne of God conceiued and borne of the virgin Marie not in him which passed through her as through a Conduite Paule saieth not that he leaueth them to the iudgement of God but he openly pronounceth that they were fallen from the faith and shall not wée account these men woorthie of condemnation Also the Churche did not leaue the Arrians Nestorians Eutichians Ebionites and such like pestilent sectes to the iudgement of God but by manifest and open iudgement condemned them who neuerthelesse ceased not to crie out that they sawe not the consequentes and collections betwéene the wordes of the holie scriptures and the opinions which the right beléeuers defended Therefore let vs measure things not according as they séeme good vnto Heretikes but according as they bee expressed in the holie scriptures Neither doeth Hadrian a thing méete for his profession who therefore putteth vs to businesse because that children and madde men haue saluation without faith whereas notwithstanding the holie scriptures affirme Hebr. 11. 5. that by faith men are saued and doe please God for these things doe belong to the state and condition of the Anabaptistes séeing they be both of full age and haue their right wittes who likewise haue leasure to reade the scriptures and holie sermons and they may also heare the answeres of godly men We iudge it also to be a superfluous question touching faith why God hath required the same at our handes séeing if it had pleased him he coulde haue made men blessed without it For what néede haue we to dispute of the will of God séeing that the same manifestly ynough appeareth in the holie scriptures This rather we ought to labour and earnestly indeuour that wee may by prayers vnto God attaine to the same and to the daily increase thereof that those things which we beléeue wée may through the perswasion of faith expresse in our life déedes and shewe howe great power is placed in vs by GOD. Wee ought not to be such as would knowe the causes and reasons of the diuine counsels That moreouer séemes more than marueilous that this is decreed by Hadrian to bée a thing necessarie to bee beléeued vnto saluation without which may not bee beléeued that sinnes are fréely forgiuen vs by Christ That in verie déede is the chiefe sum and principall point of the Gospell but sée I beséeche you that if a man say he beléeueth this and in the meane time denieth the Resurrection of the dead whether may he bée saide to embrace the true Gospell of Christ I suppose he doeth not nay rather I affirme that he while he is thus perswaded is not partaker of eternall saluation Also another will say that he doeth imbrace that article as a thing out of doubt who notwithstanding on the other part will denie that the sonne of God is equall and of one substance with the father and will holde opinion that the holie Ghost is a creature What shall héere be doone Shall wee allowe them saluation and rest according to this rule And shall we embrace them as the members of Christ and partes of the Church so as they beléeue that sinnes are fréely forgiuen them by the Mediatour
2 464 a Ae. Aer Diuerse regions of the Aer 3 371 ab Quieter in the night than in the day and why 1 34 b How for our sakes it is become vnwholsome 2 247 b The worde heauen taken for it 3 371 b It is no place for Gods saintes and why 3 371 b Af. Affect What an Affect is both in man and other liuing creatures 2 405 b Affectes Howe and by what meanes the Affects be gouerned 2 408 b Whether they be voluntarie or not voluntarie 2 281 a The Manichies affirme that god created them euill 2 258 b Some be both honest and profitable 2 408 a Two things to be considered touching thē that folowe féeling 2 406 b The efficient cause of them what it is 2 407 a They belong to the predicament of qualitie 2 411 a Compared to sinewes and how 2 408 a Why they are in some more feeble and in some more vehement 2 407 a Their nature must bee distinguished by their vse 2 410 b Whether they are to be reckened among euill or good things 2 411 b In all though neuer so bad there is something good 2 409 a The euill are repugnant to right reason 2 408 a Which doe spring from the cogitation 2 405 b How they are praysed and dispraised and contrariwise 2 412 a Attributed euen vnto God himselfe and why 2 411 b Whether they be opinions as the Stoiks thought 2 407 b Of some which followe knowledge and of their effectes 2 411 a They are the workes of God and that he requireth them of vs. 2 408 a How Rhetoritians frame themselues in the moouing of them 2 410b Which doe followe touching 2 405 b Whether all are to be condemned as euill 2 407 b Whether they bee violent motions of the heart 2 407 a Whence it commeth that there is a dissenting of them from right reason 2 408 b They are naturally good but accidentally euill 2 408 b 409 a Three things to be noted in moouing them 2 410 b In whom the moderate sort though seeming vertuous are sinnes 2 408 b Some simple and some compounded 2 405 b 406 a After what order the will ruleth them and whether they bee mooued against the will 2 406 b How the naturall sort doe belong to the heart 2 406 b Of tower sorts of men in whome they are contrarie 2 409 a The Organs or places of them what they be 2 406 a 409 ab Of fower which haue their originall from griefe 2 411 ab What the holie Scriptures determine of them in generall 2 411 b Affections After what Affections teares do follow 3 246 a In whom the true for doe most abound 3 298 b They be sinne saith Augustine after baptisme 2 217 b Of which God would and would not haue vs voide 3 179 a 186 a What they of the members are 3 104 a Contrarie in one will of the Godlie at once 2 400 b 401 a 3 278 b The wicked abuse the good naturall sort 2 268 a The Stoikes endeuoured to take away them quite from men 3 296 b A distinction of them and of passions 3 359 a Which Augustine calleth vices 1 1 b It is blasphemie to make God the author of euill ones as Pighuis doth 2 217 ab Of the mind cōmunicated by the Parentes vnto their children the schoolemen confuted 2 241 a Séeing euill ones shoulde be mortified in vs they bée sinnes 2 217 b The soules of the blessed indued with felicitie are not voide of them 2 249 a Whether the saincts were inferiour to the Ethniks in repressing of them 3 296 a The scripture commendeth them vnto vs. 3 297 ab How they fall in God him selfe the fountaine of all felicitie 2 249 ab 3 296 b 1 109 ab Howe they were in Christ sith his soule was blessed 3 297 b Howe Hylarie speaketh of the same in Christ 3 297b Why Christ called them his will 3 298 b The difference betwéen Christs and ours 3 298 a The blessed Angels shal not be vtterly rid of them all in their felicitie 2 249 a Affliction Affliction set foorth by an artificiall comparing of wordes together 3 281a The doctrine of resurrection comfortable therein 3 341 b Afflictions The difficultie of suffering Afflictions 3 276 a Of what happie thinges to come they are tokens 3 274 a God vseth them as medicines and to whome they are not properlie punishments 2 366 ab Causes why wee shoulde patiently suffer them 3 275 b 276 a The fruites of the same 3 273 ab 274 ab 276 ab 282 ab 3 240 b What voluntarie ones belōg not to Christes crosse 3 274 a Causes why God will lay them vpon his 3 273 a The endes why God sendeth them 3 129 b 2 235 a 637 ab Howe the godly both sigh and reioyce in them 3 278 ab The diuerse effectes of them in the good and the bad 3 278 b The consolations of the godly therein 3 85 a 279 b 351 b 352 a 250 b 348 ab Striuing with them signified by the shrinking of Iacobs sinewe in wrestling 3 283 b Why men thinke them to bee tokens of Gods wrath 3 280 b 281 ab Why the Ethniks giue ouer therein and the Saints perseuere 3 279 b Of the Iewes vnder Nabuchadnezar and Antiochus 3 352 b 353 a Ours procéede from sinne 3 129 b Howe to behaue our selues therin 2 620 ab Christ our forerunner in the same 2 620 a 617 b Howe we may wish the temporall vnto sinners 2 399 a How they though neuer so greeuous are extenuated 3 276 b Of the godly are not punishmentes 3 237 a Whether they do naturally worke patience 3 279 a Howe God assisteth vs in the same 3 283ab ¶ Looke Punishment Ag. Age A diuision of mans Age into foure degrées 1 127 b Our Age proued to be the last age 3 341 a The last houre spoken of by Iohn 3 385 b 386 a The common stature of men in this Age. 1 130 b What some haue thought touching the Age of them that shall rise againe 3 359 b The tree of life was a remedie against olde Age. 2 246 b Whether olde Age is to be forbidden or kept from marriage 2 467 ab Al. Alcoran The doctrine of the Turkish Alcoran touching resurrection 3 357 b 358 a All. This generall worde All is to be restrained 3 26 b 27 a 31. 32. 132 b 133 a 397 b 398 a 389 a.b 1 193 b Allegorie An Allegorie of building and fire 3 239. 240. 241. 242 Allegories Allegories are reiected for that they haue no certeintie 2 363 b Nothing can be certeinly gathered by them 3 239 ab With what condition they are to bee admitted 3 170 a Almes Redéeme thy sinnes with Almes expounded 3 237 a 114 b Why Paul chooseth for Almes the day of the holie congregation 2 376 a Christ and his Apostles liued thereupon 4 29 ab To whome the distribution thereof in the Church pertained 4 8 a It must
bodie 2 605 b What Earth that is which ought to be worshipped 4 177 b Howe Heauen and Earth shall passe away 3 395 b 396 a What is signified vnto vs vnder the name of Heauen Earth 1 110 b Of an Earth of Iron prophesied by Moses and when the same came to passe 2 251 b Easter Of the feast of Easter celebrated among the Iewes 2 376 a Offenders then released 4 263 b What the Canons decree touching the keeping therof 4 55 b Dissension about the keeping of Easter 3 255 a 4 50 a Of watching in Easter night 3 256 b Traditions touching that feast 3 45 ab Obserued in England 4 5 a Eate What Scotus thinketh it is to Fate and how he concludeth that Angels doe eate indeede 1 118 a Of two kindes of Eating the one of power the other of necessitie and which of them is proper to Spirits 1 88 ab Eclipse Of the Eclipse of the Sunne at Christs death and what Dionysius saith of the same 1 79 b Ed. Education Godlie Education may happen vnto bastards example of Adeodatus the sonne of Augustine 2 238 a The daunger of euill Education of children 4 16 a What the diuersitie of Education and bringing vp is able to doe 1 57 a Eff. Effects Effects which in no case can followe of naturall causes 1 79 b Whether they bee necessarie or contingent 1 175 b Whether contrarie may rise of one and the same cause 3 289 b Excellent cannot but proceed of noble causes as howe 1 156 b Noble causes may sometimes bring foorth vile as howe â—1 156 b Betweene causes and them there is a circuite and howe 2 578 a Some be hidden in their causes 3 40 b 41 a Efficient causes working vpon things couer to bring forth Effects like to themselues in nature as howe 1 176 b The coniunction of causes and Effects is hard to change 4 330 a ¶ Looke Causes El. Elders The office of Elders in the Church 4 8 a Two sortes of them in the Church 4 8 b Elect. The Elect by meanes of their corruptioÌ„ are inuited vnto Christ 2 232 b ¶ Looke Faithfull Election Gods Loue Election and Predestination ioyned together 3 9 a It dependeth not of workes foreseène 3 14 b 18. all 19 b 20 a What things make it certaine 3 48 a It cannot bee deceiued 4 117 b The reasons thereof are vnsearchable reade 3 21 b Wee are willed to giue thankes for the same 3 3 b Why it is extended but to a few 3 21 a Temporall eternall 3 1 b Election of Saul king of Israel doone by lots 1 59 a 60 b 61 a Of Matthias the Apostle 1 60 b Elections The Elections of God are sundrie reade howe 3 1 b ¶ Looke Vocation Elements Elementes are contrarie and that they perish 1 80 b Whethey shall continue alwaies vnappaired 3 397 ab Their nature briefelie described 1 181 b 182 a Elie the Priest Elie is blamed for being so milde vnto his children 2 378 a ¶ Looke Parents Elias the Prophet Of Elias his comming 3 382 b 383 ab 384 b Whether he were pâ—esent with Christ vpon Mount Thabor 3 385 a Whether Enoch and he bee dead 3 380 ab 381 a Of the likenesse betweene him and Iohn Baptist 3 384 b Whether Iohn Baptist were hee who was saide should first come 3 383 ab Howe Enoch and he are sent in these dayes 3 382 b To what ende Enoch and hee were caught vp 3 381 ab Whither he was caught vp 3 371a 378 b 372 b 373 a 370. Opinions touching his returne 3 382 ab Whether hee did well in killing the Baalites 2 386 ab c. 388 a 389 a He defended the dignitie of his office 4 319 b 320 a Whether he remained in the aer 3 371 b Elizeus Elizeus called for a Musician to the ende hee might recouer his right minde 1 22 b He gaue not Naaman libertie to goe to idols as the Papists say he did 2 319 a Howe his bones did prophesie 1 22 b Eloquence A definition of Eloquence out of Augustine 4 27 a The gift of God and vsed of the holy Ghost 3 281 ab Whether it be meete for the Gospell 4 26 b A caueat concerning the same 4 28 a The Eloquence of Paul 4 27 a Em. Ember dayes Why the Ember dayes were inuented 3 251 b ¶ Looke fast and Lent Empusae Of the Empusae which were a kinde of diuelish delusions 1 89 b 90 a ¶ Looke Spirites Emulation Of Emulation what it is and whereof it springeth 2 417 a It hath hope ioyned with it 2 417 b Reckoned among laudable affectes 2 417 b betwixt wooers 2 417 b In things good bad and how it degenerateth into enuie 2 417 b En. End The definition of this worde End out of Aristotle 1 5 a The End of celestiall bodies 1 6 a Of fortitude 1 2 a Of prophesie 1 28 b Of temperancie 1 1 b Of Philosophie Christian godlinesse 1 17 a Of wisedome 1 1 b Of iustice 1 1 b Of good men and of vertues 1 381 b Of good and euill things and what the same is 1 1a 2 a Of humane things manifold 1 4 a In what sense and how diuersely this word End is taken 1 5 a The etymologie of the word 1 5 a Of the End of the first table of the lawe that it is nobler than the second and why 1 8b What End is to be preferred before other endes 2 574a Euerie thing requireth his owne proper End 1 2 b Of what thing riches are the End according to Aristotle 1 5 a How Artes are in power to attaine or not to attaine their End 1 3 a The holy scriptures decree and appoint that there is a principall End whereto men direct all their actions 1 6 b Some certaine End set before all humane things and why 1 2 b How it is prooued that one End is better than another 1 4 a There is the End where the motion and action is finished as how 1 2 b 3 a Whether the End of Phisicke be health 1 7 a Whether that which is ordained to an End be baser than the end 1 5 b The reason why the principall End is to be sought for according to Aristotle 1 9a Why some haue thought good and End to be all one 1 2b It cannot be that there shoulde be some certaine End of al things and why 1 2 b He that would an End seemeth to will those things which serue vnto the ende and is concluded thereby 1 179 ab Of the chiefe End and principal gard of this life 1 5 b Of the most excellent End of maÌ„ in the life to come 1 5 b ¶ Looke Cheefe Good and Felicitie Endes The excellencie of Endes and faculties is as well towards the one as the other 1 8a What order the Endes of Christian actions haue 1 8 b Diuersitie of Endes in humane things and some more excellent than others
how 2 228 a God worketh in mens mindes inclining them as well vnto Euill as vnto good 1 204 a Manichees error that we were created Euill by nature and therefore cannot resist sinne 2 274 a And about the causes of Euill issuing from two gods a good and a bad 1 18 b Euill saieth Augustine hath not an efficient but a deficient cause 1 184 a Whether a lesse Euill must bee preferred before a greater and how that is meant 2 305 b 306 a 295 b We must absteine euen from al appearance of Euill 3 264 b Two kindes of Euill men 4 63 a Euils Platoes opinion that there be many Euils amongst men whereof God is not the cause 1 200 a What are of their owne nature to bee feared 3 271 a Which bee great and which be lesse and that for the auoyding of the greater the lesse are to be chosen 2 282 b 283 a Why God taketh not away all out of the world and that the leauing of some is for our cōmoditie 1 200 a Eucharist An Abuse of the holie Eucharist 4 309 b What is broken therein 4 155 b Whether the difference thereof be towardes all alike 4 196 b Whether infantes may receiue it 4 51 ab The vse and benefits thereof 4 141. 142. 143. 144. 194 b Of the remnants of the same after the vse of the sacraments 4 178 b 179 a Whether the Lordes bodie bee eaten substātially therein of the wicked 4 160 a 172 b 201 b 194 b 189a 182 b 183a 202a 195 b The nature of the bread after consecratiō 4 174 Giuen to dead women 244 a Certaine true positions touching the right vse of the same 4 202 b 203. 204 a The signes therein doe not change their own nature after sanctification 4 165 a For how many causes miracles might bee doone about it 4 185 ab Christes bodie in the same is receiued neither with the sense nor with the reason 4 146. The treatise touching the same diuided into foure principall pointes 4 147 b 148 a Whether Christ gaue his passible or his glorified bodie in it 4 159 b 160 a Against those that stand by communicate not 4 176 b Why it is not meete to call it a sacrifice 4 222 a Of the Reall presence of Christ therein 4 200 b 201 a 189. 190. 191. 192. 193. 194. 165. 156. 157. 144. 145. The doctrines or opinions of the Fathers touching the same 4 160 b 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177. 178. 179. 180. Of our coniunction with Christ therein ◠175 b 176 a 179. 180 a by three degrees 4 196 a Reasons to prooue that it is to bee ministred in one kinde onelie 4 204. 205. Extenuated by the Fathers and Anabaptists 4 145. Whether the words of Iohn in the 5. Chapter belong thereto 4 156 b Reasons why it ought not to be ministred in one kinde 4 205 b 206. Certaine rules for the vnderstanding of the Fathers when they speake thereof 4 172b 173 ab 174 a It consisteth of two things heauenlie and earthlie 4 174 b 182 b An error of the same 3 362 a Whether it must be giuen to the sicke 4 214 a Howe Christ is giuen in Baptisme and in it 4 153b The chiefest end thereof is let by transubstantiation 4 158 b The state of the question touching the same 4 144 b The force of the worde therein 4 187 b What Analogie there is of the signes thinges signified in the same 4 154 a That the materiall bread therof is not the bread spoken of in the 6. of Iohn 4 151b Answeres to the reasons making for it ministred in one kinde 4 207. 208. 209. Wherof it tooke his name 4 218 b This is my bodie being the wordes thereof expounded at large 4 166. 167. 168. 169. 170. The senses are not deceiued therein 1 114 ab The same sent from house to house 4 178b Whether any kind of drink may be vsed therin 4 214 b How it may bee said to consist of two things 4 194 a Whether it or Baptisme is the worthiet sacrament 4 185 a Whether in receiuing the same it be lawfull to vse adoration by the outwarde signes 4 178 a What manner of change of bread is graunted therin 4 174 b An Emperour and a Pope poisoned by taking thereof 4 159 b Excellēt notes touching the doctrine of the same 4 166 ab 167 ab ¶ Looke Communion Sacrament and Supper Ex. Example The first Example of sinne came from the Diuell 2 242 b 243 a 215 b Examples In what respectes Examples are but weake proofes 3 381 a We must not liue by them but by lawes ◠454 a Of godly men not absolutely to be followed 3 174 a 1 50 a 2 387 ab 395 a 4 311 a Ill must be taken heede of 3 265 a and all before in the discourse vpon Naaman They make not custome but the assent of people as how 1 98 ab In what respect they should prouoke vs to followe them 1 62 a Of what fault we must beware when we reason by them 1 49 b 50 a The vse of them is of two sortes and how 1 49 b Against the Stoskes which say that men by nature are made vnto vertue but corrupted by others Examples 1 55 ab It is not lawfull to teache Citisens their duetie by euill Examples as howe 2 393 a Sundrie Examples of the apprehension of the truth 1 16 a Excesse Some pleasures admit Excesse other some admit none 1 137 b Excommunicated Howe one must not be Excommunicated for another 4 58 b To what end the partie offending is 4 59 a None may be without the consent of the Church 4 60 b Who they are that must be 4 58 a.b Diuerse degrees of them which be Excommunicated 4 59 ab From what things the partie Excommunicated is excluded 4 58 b In what thing wee may communicate with them 4 59 a The dutie of the Church towardes such 4 59 a That the godlie may lawfully be conuersant with them and why 2 311 a They are not excluded from hearing Gods word 1 58 a Howe we ought to behaue our selues towardes them 4 64 b 65 a Excommunication Excommunication defined 4 57 a Of what affection they ought to be which execute it 4 64ab Correction goeth before it 4 57 b The best time for it 4 63b The necessarinesse thereof 4 57 a What is to be doone if it bee not obteyned against offenders 4 63 b Who shoulde exercise it 4 60 a Their opinion which say that is not needefull 4 61 b Against whome the Church is to thunder it out 2 414 ab To what ende Excommunication must be vsed 4 64 a And that the godly feare it 3 64 b Against it being bought with monie 4 64 a Whether it is committed to one Bishop 4 61 a Degrées to be obserued therein 4 58a Diuers causes thereof 4 59 ab When it
b In such thinges God doth not alwaies graunt that which wee thinke good for our selues 3 201 b Of exceptions in them 3 164 b Of offence by them in the Church 3 164 a.b 165 a In them an intent maie be of some force 2 388 b Of certaine to bee vsed at the communion 2 324 b The vse of them sometime to be obserued sometimes to be discontinued 2 320 b In them magistrates must bee obeyed 4 323 b 324 a Ecclesiasticall lawes touching thinges indifferent 4 42 b Incredulitie The nature of incredulitie 3 93 a An Antithesis betwéene it faith 3 127 b The rewarde thereof most miserable 2 621 a Platos opinion thereof and the inconuenience thereof 1 53 b Of Zacharie and Moses gréeuously punished 2 364 a 3 61 b ¶ Looke Infidelitie Incubi Of the Incubi and what Augustine saith of them 1 90 a ¶ Looke Spirites Indignation Of the affect called Nemesis of some Indignation and howe it is in the godlie 2 413 ab ¶ Looke Nemesis Infamie The infamie of Lot perpetuall so long as the worlde lasteth 2 500 a The infamie that adulterers susteyned by the ciuill lawes 2 486 b Infantes Whether the infantes of Christians dying vnbaptisid bee saued 4 â—20 b 121 ab 110 ab 136 ab 119 a 2 233 b How they belong to the Church 4 114 b 115 a 120 b Dying not regenerate adiudged to hell fire by Augustine 2 233 b Howe they may be called though infected with originall sinne 4 117 a Whether all belong to the couenaunt 4 136 ab Whether they maie receiue the Eucharist 4 51 ab 45 a Whether they may be indued with the holie ghost 4 120 a Of necessitie subiect vnto sin 4 115 b 111 b 2 244 a Not exempted froÌ„ damnation 3 96b They perish vnlesse they bee renewed by Christ 3 25 a What holinesse is in them of Christian parentes 4 115 ab Baptisme of them no newe thing in the Church 4 114 b 115 a It may bee saide that they bee innocent as touching sinnes aduisedly committed 2 228 b Whether they haue faith 4 119 b 120 a ¶ Looke Children Infidelitie Infidelitie comprehendeth all other sinnes 3 153 b The cause of the Iewes reiection and what wee are taught thereby 2 329 a Achaz to his infidelitie ioyned hypocrisie and how 1 70 b 71 a ¶ Looke Incredulitie and vnbeleefe Infidels Whether it be lawfull for Christians to dwell or haue conuersation with Infidels 2 309 b The argumentes brought to prooue it 2 327 b 328. Reasons out of holie scripture to disallowe it 2 312 ab 313 a Certaine cautions to be vsed of Princes for the suffering of the faithfull to haue conuersation with Infidels 2 32â— ab 325 a It is a let to the saluation of the godlie 2 313 b The weake and vnlearned must not dwell with such 2 311 a It is not lawfull to dwell with such if men bee forced to communicate with vngodly ceremonies 2 314 b The Israelites corrupted by conuersation with them 2 313 a Forbidden and taught by signes to haue no dealing with them but in case of necessitie 2 3â—4 a Examples of holy men that had dealing with such 2 309 b 310 b The complaint of Dauid when hee was forced to dwell among them 2 314 b CommandemeÌ„t of God forbidding vs to haue companie with them 4 86 b Whether it bee lawfull for Christians to haue peace with them 4 294b 195 a Whether Christians may desire helpe of them 4 295 b Who are in worse state than Infidels 3 105 b Whether their workes be sinnes 3 106 a 243 b 244a They and al Christians are both in one state of perdition 2 556 a Certeine illuminations giuen vnto them 3 â—07b Whether they haue faith or no. 3 106 ab Whether they can doe a woâ—ke pleasing God 3 118 a Whether their chastitie be true chastitie 3 119 a They that be learned and constant may dwell with them 2 310 a Why we pray to God for their conuersion 3 29a Foure cautions to be vsed in hauing conuersation with them 2 310 ab They shall not be examined at Christes iudgement 2 626b ¶ Looke Vnbeleeuers Ingratitude Of the crime of Ingratitude and a punishment for the same 1 435 b Inheritance temporall Howe the lawyers define Inheritance 3 82 b What the Romane lawes decréed touching the children of concubines in the case of Inheritance 2 419 ab Bastards secluded from Inheritance 2 476 b 477 a The children of concubines not vtterly excluded among the Iewes an instance of Ismael 2 476 ab Of alienating the same and in what cases it was lawfull and not lawfull among the Iewes 4 243 a Inheritance eternall The nature of the heauenly Inheritance 3 79 b 80 a By what meanes we come to the same 3 274. 81 b 82 a Who obteine it 2 612 b 613 a And who haue it shut vp against men 3 82 a Iniquitie Whether the children shal be punished for the parents iniquitie 2 362 a ¶ Looke Sinne Vnrighteousnesse Innouations Against innouations specially concerning religion 1 99 ab Iniuries Whether all iniuries are to bee suffered 2 530 ab Howe farre they must be forgiuen 4 285 b Christ teacheth vs how they are to be forborne 4 289 ab Iniustice A likely reason of iniustice in God 3 286 a Inspiration Heauenly inspiration was not communicated to all the Prophets alike 1 19 b Instrument One instrument for one worke 4 18 a Instruments A distinction of instruments 3 335 a How they be affected to the efficient cause 1 164 a Wherein they and the matter doe differ 1 164b Creatures be the instruments of God but not all after one sort 1 182 b Intelligences What the schoole diuines and others haue thought of the intelligences 1 112 b â—08 b 109 a They be things separated from matter 1 103 a 78 a Of the intelligences which driue about the spheres 1 77 a Howe their worke should be hindered 1 79 b ¶ Looke Angels Spirites Intent Of the word intent and what the same signifieth 1 92 b 93 a A good intent maketh not an euill worke to be good 2 388 b It maketh a worke good if faith guide that intent 2 259 a It is not sufficient to make a worke good 1 95 a 2 539b What is chiefely required thereto 1 93 a Condemned and in what cases 2 336 a Our workes thereby cannot bee meritorious 1 93 b It must bee ioyned with faith and action or else it is nought worth 1 93 b 94 a An intent is euill two manner of wayes how 1 93 a Of an habitual intent which maketh a worke good as the schoolemen say 1 93 b The act of Gedeon done of a good intent condemned and why 1 93a 94 a The reason of the Nicodemites drawen from Naaman the Syrian for the approuing of a good intent disabled 1 94b The mischeefes that insue the papisticall doctrine of a good intent 3 311 a The Intent
that men ought to haue in forbearing wicked workes 2 573 b Intercession Who maketh Intercession for vs in heauen 3 306 b 308 b How it is meant that it is Christ 3 308 b Necessarie to the holiest of all 3 308 a Howe it is the cause of the intercession of the holy ghost 3 307 b 308 a Of the Intercession of sainctes 3 308 a Whether it be auaileable for them in Purgatorie 3 243 a 308 ab Interpretations False Interpretations of scriptures 4 74 b Christ reiected them 4 75 a Inuentions The Ceremonies of the law must not be compared with the Inuentions of men as the Nicodemus doe 2 320 b Inuocation The Inuocation of sainctes vsed by the Papistes is ydolatrous 2 307 b 308 a A good exposition of a place in Iohn against the Inuocation of saincts 2 347 b Io. Iohn Baptist Howe Iohn Baptist came in the spirite of Elias 3 384 b Ioy. Of the Ioy that is ioyned with hope 3 86 a The Ioy which Plato ascribeth vnto the minde defined 1 134 b Is Israelites A difference of Israelites 3 354 a What manner of cause they had against the Chanaanits 4 299 a ¶ Looke Ievves Iu. Iudge Iudge not and yee shal not be iudged expounded 4 259a b 289b Iudges It greatlie auaileth iudges of the lawes because of giuing punishments and rewards to knowe what is done voluntarie and not voluntarie 2 28 a ¶ Looke magistrates Iudgement of God What wee haue to learne by the particular examples of Gods Iudgement 3 386 b It beginneth at Gods owne house 3 286 ab Repentance doth not alwaies chaunge it no not in the godlie 1 207 b A difference of it in one thing and in diuers things one iudgment noted by Augustine 1 198 b Iudgment of the last day of doome Of the chaunge of all things at the last Iudgement 3 393a b what thing shall be then immortall 3 397 ab A certaine foreknowledge thereof naturallie planted in vs. 3 388 a How all shall sée Christ then 2 603 b Thrée markes thereof 3 388 b Who shall come to be examined there 2 626 b How Christ hath knowledge thereof and howe not 3 385 b 386 a Why Christ will then make mention of outward workes 3 113 a It is called mercie 3 53 b 54 a Whether the substance and nature of things shall remaine after the same 3 394 ab 395 a A description thereof 2 625 ab Iudgement of men The parts of right Iudgement in magistrates 4 246 ab Peruerse vsed against Christ and his members 2 625 b 626 a How farre it doth extend 2 626 a Ecclesiastical not taken away by the Gospel 2 532a A distinction of Iudgement 3 63 a Priuate and publike 2 532 a Priuate of two sorts 2 532a From whence priuate Iudgement springeth 2 532a Publike and of going to lawe 4 276b 277 ab After what sort Paul forbiddeth it 2 531 b Not to be giuen vpon all actions and why 2 533 a What Iudgement resisteth faith 3 63 a Why it must not be giuen of men according to first sight 3 13 ab What Iudgement we should haue of our neighbour 3 48 a Thrée thinges whereof we ought not to giue our Iudgement 2 532 b Necessarie in Church Common-weale and housholde and howe 2 531 b 532 a A kinde of Iudgement in brute beasts but not a frée iudgement 2 256 b 257 a What thing should withdrawe vs from rash Iudgement 2 532 a Of the error of Iudgement in it owne obiects 2 407 b What we must obserue in giuing of Iudgement 2 532 a Iudgement without mercie remaineth to him that hath not shewed mercie expounded 4 254 b Iulian. Iulian the Apostataes vaine glorie 2 383 a The confession that he made of Christ 1 13 b Iust Of diuerse that were called Iust whereupon 2 569 b ¶ Looke Righteous Iustice of God and Christ The Iustice of God noted in appointing some to be saued and some to be damned 2 220 b 221 a 3 11 b 387 ab It must not be blamed if the fathers sinnes be powred into the children 2 240 a Whether we abolish it by taking away of Purgatorie 3 245 a It hath no néede of our defence 2 221 b How the Iustice of God is blamed and defended 3 21 ab A time when Christ Iustice was hidden and when it shal be knowne 2 626 b Iustice of man Whether Iustice haue his name of Ius right 4 245 b 246 a Whether right or it be first and foremost 4 246 a Nothing must be doone for teare against it 4 299 b How it is to be ministred 4 246 a Whereto it serueth and the ende of the same 1 1 b Friendship consisteth therein and what if that faile 2 423 b It is as well his good that iudgeth as his also who is iudged 1 142 b The parts thereof rightly executed 4 246 ab Why friendship is more conuenient than it 3 258 a Ciuill Iustice among men but not before God is sufficient 2 408 b Iustifie The signification of this worde to Iustifie 3 89 ab An analogie betwéene the two words to beléeue and to Iustifie 3 89 b To Iustifie from sinnes is the worke of Christ 3 129 b 130 a What grace we ought to confesse to iustifie vs. 3 152 b Whether grace and a weake faith haue the power to Iustifie 2 261 b Wherein grace following works agréeth and differeth from grace before going and that they both iustifie 2 261b God is said to Iustifie two manner of wayes 3 89 ab Iustified To be iustified what it is 3 76 a Whether we are iustified by faith onely 3 108 a Proofes that wée are 3 125 ab How it appeareth 3 142 a Whether fréely before baptisme 3 236 b 237 a What it is to be iustified by grace and by the grace of Christ 3 48 b Whether all the forefathers were iustified by the same faith that wée are 3 151 b Euen to the iustified the vse of the lawe is necessarie 2 576b Why they that be doe pray still for their sinnes 2 266 a Séeing wee be wherfore are we subiect vnto death 3 315 a At what time Abraham was iustified 3 136 a To the not iustified nothing is remitted of the rigor of the lawe 3 140a Not the hearers but the dooers of the lawe shal be iustified expounded 3 116 b Iustification Whereof Iustification commeth 3 99 a The efficient cause the ende and instrument of our iustification 3 125 b What thinges are required thereto 3 105 b Whether it consist in faith onely 3 154 b Auouched by Chrysostome 2 262 b The nature thereof and of prouidence all one 3 98 a Why it is ascribed to faith not to charitie 3 75 b Saluation began thereby 2 260. all 261 a By faith and not by faith 3 60 b Iustification euen in the catechumenie and conceiued sonnes of God 2 261 a Euen after it sinne remaineth in vs. 2 266 a Whether hope and charitie bee excluded
it was giuen since it cannot be performed 2 552 b 506 a 3 54 b 55a 228 b The matter and the efficient cause of the Lawe 2 280 a In whome is the fault that wee be not able to kéepe and obserue it 2 256 a Of an outward worke thereof touching ciuill discipline and an inward belonging to the conscience 2 â—00 a The Pelagians iudge it to be sufficient to saluation 2 299 b The office thereof in the regenerate and the not regenerate 2 300 a A perfect obseruation of the same is not in the regenerate 2 299 ab What is required for the making thereof pleasant vnto vs. 3 46 b The Iewes suffered for it or God 3 282 a The promises of the Lawe are condicionall 2 302 b What the Lawe commaundeth touching the loue of our selues 3 258a A briefe definition of the Law 2 280b and howe it benefiteth Howe it is meant that God woulde write it in our hearts 2 299 a It remained notwithstanding the accidents were abolished 2 577a Nothing may bee added to Gods Lawe nor taken from it 3 111 a The Manichies and Pelagians vnderstoode not the nature thereof 2 297 b Places of scripture which seeme to make for them that it is to be condemned as euill 2 280 b Meanes how though it be bitter it may be made sweete a similitude 2 299 a The nature of the Lawe declared by a comparison of light brought to one in a darke place 2 2â—0 b Why men hate it and that they would not so doe if it were good 2 299 a Sinne death damnation c. doe spring out of it by accidental meanes 2 280b How we are said to be deliuered from it 2 595 b It cannot doe her office without the helpe of the spirite 2 593 a It is not idle no not after iustification 2 300a It biddeth the works and the will to be corrected 2 280b Whie it is called spirituall 2 564 b Of knowing sinne thereby diuersly 2 575 b The prayses thereof woonderfully set foorth in the Psalmes 2 299 a Howe false Apostles woulde take Christ from it 2 585 b 586 a What is the end thereof as touching the elect 2 297 b It promised eternall things as well as temporall an error noted 2 584b Without faith it is weake 2 578 b Howe Paul writeth thereof by it selfe and in respect 2 585 b If by our owne strength we cannot performe the lawe how are we inexcusable 1 â—4a Of the two tables thereof and what we haue to consider of them 2 304 a Whether of them is more excellent and why 1 8 b Luther in euery precept of the latter table rehearsed the end of the first why 2 304 a The schoole diuines teach that a naturall man is able to fulfill it 2 299 b Diuerse offices thereof and howe by the knowledge thereof sinne reuiued 2 224 a Howe it is obserued 2 577 b 578 a Whether the conditions of the same were in vaine sith they are vnperformable 3 275 b An obseruation in all precepts thereof as well ceremoniall as iudiciall and moral 2 304 b 305 a In which two commaundements the verie soule thereof is vnderstood 2 317 a Howe the fathers in saying that it may bee fulfilled of the regenerate are to be vnderstoode 2 242 a Whether Dauid chaunged Gods lawe touching their when he made it death 2 517b 51â— a How the Lawe and the Gospel are separated 3 114 b How they are ioyned together 3 66 b No contrariecie betwéene them 4 288 b Of the promises of both 3 113 b Howe they differ 3 274 b 275 ab Not the hearers but the dooers of the Law shal be iustified expounded 3 116 b Lawes of God The Lawes of God are not vnperfect 4 261 a By whom and howe they must be interpreted 4 261 a Ceremoniall iudiciall abrogated by Christ 2 427 ab Howe long they lasted 2 495 b A difference of diuine Lawes and ciuill lawes touching the thinges which they commaund 2 281 a Lawes of forbidding or denying do euermore hold 4 261 b A comparing of them together and which is chiefly to be kept 4 261 a Where two are made one contrarie to another obedience must be doone vnto the latter as how 2 304 b 305 a Law naturall morall and like for like The lawe of nature ought to bée eternall 4 283 b Much blotted and darkened through sinne 2 448 b The Romans violate both naturall and morall 2 450 a That the morall is vtterly against marriages made betwéene parties in the degrées forbidden 2 448 ab Law of like for like 2 540 b 389 a 414 b 415 a Law ciuill The ciuill Lawe defined 4 41 b 42 a 245 b 2 280 a The Ethniks opinions thereof and of Chrysippus 2 297 b The difference betwéene custome and it 2 97 b How Lawe knowledge is a part of Philosophie 2 303 b Why the rigor of the same must not be followed 4 261 a Whether it be lawfull for a Christian man to goe to Law 4 275 b 291 b vnder what cautions we must 4 277 b Lawes humane or of men The original of all Lawes 2 575 b The end of ciuil and politike 2 580 b why they are to be obeyed 4 41 a None so necessarie but must be broken when God commaundeth 2 523 a Vnto whom the canons giue the making of them 4 41 b An interpretation of humaine Lawes is néedefull 4 261a Lawes of commaunding do not euermore holde 4 261 b Howe humane Lawes are to bee counted Gods lawes 4 263 a A distinction of lawes and whie humane are neuer perfect 4 261 a Whether they may commaund those thinges which bee of necessitie or those things which be vnpossible 2 280 b Wherein the Romane and Iewish differ in the case of concubines 2 420 a Not to be moderated at pleasure prooued 3 110b Not made but of things that be and doe vsually come to passe 1 84 b They may be altered and why 1 99 b Whether they may inioyne vs the choyse of meates 3 169 ab Grauen in tables of brasse and why 3 340 b Whether they shoulde be silent in lent 3 255 b The olde lawmakers made God to be the author of their lawes as how 2 280 a The Lawes of Athens wisely inuented but vilely reiected 2 403 a To know that which is voluntarie and not voluntarie may helpe to moderate the punishments which Lawes appoint 2 281 a Diuerse Lawes of the Iewes wherein clemencie was necessarie 4 262b If there bee lawes there be also iudges and iudgement 4 277 a We must not liue by examples but by lawes 2 454 a Lawes Ecclesiasticall Of Ecclesiasticall lawes and with what condition they must be receiued 3 172 a A distinction of them 4 42 b Of what force they bee 4 43 b The end 4 42a b Touching thinges indifferent 4 42 b Wherein they and ciuill differ 4 44 a Whether Bishops may make lawes 4 41 b 42 a Lawmakers The olde
them 4 247 b 248 a Whether it were lawfull for them to exempt cleargie men from their subiection 4 239a In what cases they and Tyrants are not to be obeyed 2 316 a Good princes succeeded tyrants 4 228 a Ethnicke princes accounted matters of Religion belonging to them 4 244 a Principalitie What doctrine we haue to gather by these wordes of Paule Principalitie power c 1 120 ab Principles There be two maner of Principles of things 3 113 b Priuation What priuation is meant to bee originall sinne 2 229 b Howe the habit doeth neuer bring in the priuation prooued 1 181 a From what priuation there is no returning to the former habit 2 636 b Priuation followeth presently of his owne accorde habit bing remooued away 1 181 b Priuatiues The nature and rule of priuatiues 3 318 a Priuileges Priuileges graunted to Cleargie men 4 34 ab 239b 240. 241 Proceeding A difference betweene proceeding and generation though it be hard to finde 1 107 b Of the Proceeding of the holy Ghost and the diuersities of opinions about the same 1 107b Procreation Why the olde Fathers absteined so long from Procreation of children 1 127 b The goodnesse thereof must be considered by the proper effect that is in man 2 232 b Profession The common Profession of all Christians 4 310 a Profit This Profit commeth by true doctrine that thereby the wicked condemne themselues as for example 1 14 b 15 a Promise Promise taken and vnderstoode two manner of wayes 3 146 a In what respectes a Promise bound with an oth is to bee violated 2 538 a 549 a Whether it must be kept with him that breaketh Promise 2 548 b Whether being made to Heretiks theeues it is to be kept 2 538 ab Whether it is to be kept with our enemies 2 537 a 371 a Of a promise made by force and feare 2 549 a Vnder what Promise wee deliuer our children to bee Baptised 2 238 b The Promise of God is indefinite and yet true notwithstanding touching saluation 2 238 b Of the Promise of God whereunto by beleeuing wee assent 3 58 a The chiefest Promise that is sealed in a sacrament 4 98 a What it is to be children of the Promise 3 128 b ¶ Looke Couenant Promises Gods vniuersall Promises are to be restreined 3 30 a 32 a Indifferent to all men 3 51 a Of generall are gathered particular 3 145 a Of them which CircumcisioÌ„ sealed 4 108 b 109 a Whether the Iewes vnderstood them which were sealed by the ceremonies 4 105 ab Whether the Promises of God are made indefinitely 3 145 ab In what kinde faith hath to doe 2 549 b In later we must haue an eye to the former 2 525 a Some doubtes of them euen in the godly 3 87 a Impediments that might seeme to adnihilate them 3 60 a The ministers ought to remedie two lets touching them 3 49 b Howe iust God is in them 2 549 a The scriptures reiect none particularly from theÌ„ 3 50a Against their error who say that those of the old Fathers were onely touching temporall things 2 584 b By faith wee obtaine them 3 150 b 151 a Giuen both to faith and trust 3 90 a Why they threatenings are added to the lawe 2 573 a What we must doe when they seeme to bee ioyned vnto workes 3 127 b Why GOD doeth not eftsoones performe them 3 303a Why God would renewe the selfesame Promises 3 136 a God doeth not onely offer them but he bendeth the heart to embrace them 3 50 a Against doubting thereof 3 62 ab Of the Promises of the lawe and the promises of the Gospell 3 113 b The difference betweene them 3 274 b 275 a Howe the Promises legall become euangelicall 3 3â—2 b Dauid iust in his Promises and word 2 550 a Prophesie Of the original of Prophesie and the succession of the same 1 19 a Of the efficient cause thereof 1 18 b It is no habit but a preparation or disposition being in a kind of qualitie 1 23 a How needefull a thing it hath beene for mankinde 1 23a Of the forme thereof and that it is the reuelation of God 1 18 b An obiection made against the auncientnesse thereof and the same aunswered 1 19 a Chrysostomes opinion touching the want thereof among vs. 1 18 b Distinguished into an Oracle a dreame and a vision 1 19 b That thereby GOD would be knowen vnto men 1 17 b Not obteined by art industrie c how then 1 22 b The error of the same according to S. Paul 1 18 b A definition thereof and the diuerse maners thereof 4 6 ab 1 19 ab The causes and matter of the same and whereabout it is vsed 1 18 a The effects thereof declared in fewe wordes 1 22 b Vsed about things past present and to come 1 18 a It hath a propertie common with other free giftes and what the same is 1 22 a Why it is giuen 3 353a b How great a crime it is to contemne it 4 15 b In women as wel as in men 4 7 ab What is meant by the name or worde 1 17b What kinde thereof may be attained by exercise and doctrine 1 22 b Taken for interpreting in the holie scriptures 1 23a b Euill men sometime Prophesie true things and howe 1 22a Why God suffered them so to doe 1 19 a Of Prophesie by writings and also by deedes 1 19 b Prophesie and true faith are not of necessitie ioyned together 1 23 a A reason of Ambrose making against such as thinke it to be naturall 1 26 a Women did Prophesie and how that may agree with Paul forbidding women to prophesie 1 20 a Why they are commaunded to couer their heads 4 7 a An holie Prophesie vttered by Caiphas being an euill man 1 51 a Howe the bones of Eliseus did prophesie 1 22 b Of a kinde of foretelling which is not prophesie 1 82 a Cauils for the adnihilating of Daniels prophesie 3 352 b Prophesieng Whether prophesieng is to be vsed in the Church 3 309 b 310 a Prophesies Prophesies sooner fulfilled than vnderstoode 3 386 b Before the Law in the Law and in the Gospell 1 20 a Before the thinges to come and yet were no let to the libertie of men 3 6 a In them there is a difference of times as for example 1 20 a Howe the curses of the Prophets are prophesies 2 397 b 398 a Of certaine lies which Augustine counteth prophesies 2 546 a Prophesies and testimonies of Christ 2 581 a Vnto which of the Iewes the Prophesies of Christ were obscure 3 346 ab Touching Christes kingdome Metaphoricall 3 397 a Of the Prophesies of the Sybils and what authenticall writers haue thought of them 1 21 a The Montanists boasted more of Prophesies than euer did any other heretikes and why 1 19 a Prophet Wherein a Prophet and a teacher doe differ 1 18 b Assured tokens both of a good and of a bad 1
in the godlie 1 207b Howe it may be saide to happen in God 1 206 b It restored the regenerate 2 565 a Repentance in the partie oftending must be the meane of reconciliation 2 497 a The cause why certaie times were prescribed thereto 3 208 a Who were enemies to it and who fauoured it 3 206 ab An exhortation to the same 3 226 a The fruites and effects thereof notablie described 3 207 ab Whether the Saintes in heauen haue it 3 216 ab Who cannot possible bee renewed by it 3 206 b Whether it bee a vertue 3 212 a It is the gibbet of the olde man 3 204 a A distinction thereof 3 205 a 207 a What euill followeth by the doctrine of the Papists touching it 3 225b 226 a Defined 3 215 b 204 b Whether faith be a part thereof 3 213a The originall of repentaunce and that God consecrated it in himselfe 3 203 b The three partes of the same sacramentall 3 108 b Why it is called the second table or boord 3 204 a Of one that is a vertue another a sacrament 3 208 b An Heathenish or Ethnike Repentance 3 205 a That the workes of Repentance haue the nature of praiers 3 223 b Certeine names and descriptions of Repentance 3 204 a A confutation of such as could both weaken and take it away 3 205 b It must bee ioyned with Baptisme 4 114 ab Prouocations thereunto 3 354. 355 a Gods offering of occasion to fall to it 3 386 b 387 ab Ignorance with Repentance and without repentance 2 286 a What the Scripture determineth of that which hath the same following it and of the contrarie 2 292 ab Repentance in an adulterous wife reconcileth her to her husband 2 487 b 488 a Howe long a time the trial thereof must last 2 488. v Why publike Repentance must sometimes be renewed 3 247 a Why they that did it were excluded from the ministerie 3 208 a The Repentance of Salomon supposed 3 368b Whether Achabs Repentaunce pleased God 3 225 b 111b How the gifts of God are without Repentance 4 306 b 1 208 ab Representations Representations of God by Images admitted in Christendom 2 338 b By what God opened himselfe in olde time 2 338 a The Scriptures do vsuallie call them by the name of things represented prooued 1 74 a Reprobate The causes why the Reprobate are condemned 3 12 a They are not predestinate and why 3 11 a Whether Adam were of their number 3 26 a The Reprobate are not without some benefites of GOD. 3 30 b Whether the Reprobate doe serue the purpose of GOD. 3 33a Outward calling is common to the Reprobate and the predestinate 3 30 a Why the godlie suspect not that they belong to the Reprobate 3 24 a Note what God doth vnto the Reprobate 3 36 b Reprobation A definition of Reprobation 3 11 b The cause of the same 3 12a Contrarie to Predestination 3 8 a The effectes of the same 3 25b 26 ab Whether sinnes be the cause thereof 3 13 a 25 b 24 ab God giueth signes tokens of it 3 23b 24a Whether God be the cause thereof 3 11 ab 22b 23. 24. 25. 26. The last end of the same 3 12 a A woonderfull example of Reprobation in Francis Spiera 3 23 b 24 a Reproch A definition of Reproch out of lawe and Philosophie 2 528 b What wee must take heede of in suffering of Reproch 2 531 a Whether it is to bee suffered 2 530 a A diuision thereof and that sometimes it is not contumely 2 529 a Reproch is a vice worse than theft prooued 2 530 a Whether Dauid did well in bearing it 2 531 b ¶ Looke Commnely Reproches The Reproches that Christ suffered depend vppon two speciall points â— 617 b 618 a Reproouing Reproouing defined 4 56 b Requestes Why God oftentimes deferreth our Requestes 3 301 a ¶ Looke Desires and Prayers Residents Against non Residents 4 20 b ¶ Looke more in Ministers Resurrection Of the generall Resurrection of the flesh and the ende of the same 2 â—36b From whence soules come to bodies at the ResurrectioÌ„ 3 35 a The doctrine thereof comfortable in affliction 3 341 b Places of Scripture which seeme to prooue that there shall be no Resurrection 3 330 b Of our state after it and betweene our departure hence 1 73a What kinde of bodie wee shall haue at our Resurrection 2 637 b 638 ab 623a 1 25 a It is as it were a certaine newe birth 3 331 b A verie good argument for proofe of the easinesse thereof 1 122 b 123 a The hope of our Resurrection 2 623 b 622 a Why parts of the body whereof shall be no vse shall remaine after our Resurrection 3 360 b Of the condition and properties of bodies at their Resurrection 3 357 b Both of the good and the bad 3 389 ab Vnto whom the hope thereof bringeth great comfort 2 637 ab Christ prooued it by the senses 4 153 b The state of the iust after the Resurrection 3 394 a 352 a Resurrection prooued vniuersall 3 352 a 350 b 369 b. The Resurrection of the deade prooued out of Genesis 2 585a Their argumentes and reasons which denie it 3 330a b 331 a Resurrection after the reuolution of the great yeare 3 328b â—…9 a What action Resurrection is 3 331 ab Semblances thereof 3 335 ab Whether it belong to the bodie or to the soule 3 331 b Diuerse errours touching the Resurrection 3 329 a 396 a 361. 362. 13 a 1 116 ab 1 72b The definition and nature thereof 〈◊〉 331 a 332 a A place of 〈…〉 touching the Resurrection 〈◊〉 â—ded 3 351 b Prooued by tâ—monies of scripture â— Resurrection of the soule in 〈◊〉 respectes 3 332b Whether it depend of celestiall bodies â— 328 b 329 a Notable points in persuasion thereof 3 327 b Reasons drawne from naturall things for the proofe of the Resurrection 3 335 b Wherein chiefely the difficultie thereof is 3 336 b Whether after it shine excell others in glorie 3 389 b 390 a Difference betweene the first and the last 3 333 a Whether the Resurrection of the dead shall bee in Iudea alone 3 350 ab Both of bodie and soule requisite 3 329a b 332 ab The causes of the same 3 348 a 356 b 357 ab Howe in the dead we testifie it 3 322 a The efficient cause of the Resurrection 3 331a Why God did institute the Resurrection 3 328a The olde Fathers must attend our Resurrection 3 324b A place of Iob. 3 340 b 341 ab Of Osee 3 353 b 354 a In the Psalmes touching it expounded 3 342 a Cauils against Daniels prophesie thereof and the same answered 3 352 ab 353 a Meanes vsed that the effectes thereof may come to our remembraunce 3 326 b It is a certaine newe creation 3 360 a Of our age then 3 359 b A satisfying of such places of scripture as seeme to make against it 3
120 a 100b 106. 107 ab 3 210 a 211 ab 201 a 2 586 b 588 a 635 a They offer grace 3 105 a What they bee 44 b All are called signes 4 112 a 171. 172. Must bee ministred in a knowne tongue 4 105 a 3 310 a Euangelicall easie to bee celebrated 4 112 b Some before Christ and some after 4 101 ab Whether they depende of our faith 4 107 b Instruments of the holy Ghost 4 126 a The thing that is sealed thereby ought to bee present 4 118 b An explication and meaning of certeine of the olde lawe 4 105 a It is méete that in them all thinges should be receiued sacramentally 4 159 b In what respectes ours are better than theirs in the lawe 4 107 b Of what thinges they consist 4 112 b Whether Princes may compell those that are not yet perswaded of the trueth vnto them the same being against their consciences 2 325 a Why mention is so often made of the chaunging of our selues in receiuing of them 4 179 b The two knitte together 4 156 a Whether they should be simply worshipped 4 177 b 178 a The efficacie of them 4 196 a Whether by them we are made subiect vnto creatures 4 99 b Howe and in what respect they doe much hurt 1 67 b Why they of the olde lawe were weake and beggerly elementes 4 104 b Two thinges contrarie to the nature of them 4 100 a They and Scriptures of equall weight 4 97 a whether the receyuing of ours bee anie whit more noble than theirs in the lawe 4 107 a All are not equallie affected vnto the Sacramentes 4 97 a Howe there maie be a huge number of Sacramentes 4 97 b Visible signes perteine to manie senses 4 98 a The effectes of the Sacramentes 4 99 b 100 a How much must be attributed vnto them 4 107 b The manner of administring them 4 100 b 101 a why more were in the lawe than in the Gospell 4 104 b The signification of Sacramentes could not be hidden froÌ„ the Iewes 4 105 b 146 ab Sacramentes are not bare signes 4 100 a Sundrie opinions of the number of Sacraments 3 212 a 109 a Why we contende about it 3 210 a No common signes 2 590 a A due examination of the seuen 3 210 211. The ende for which they were instituted 4 98 b Sacramentes defined 4 99 a Two errors to bee shunned therein 4 101 a The power of the Sacramentes compared to the light of the Sunne 4 101 a Cautions for ministers when they are to minister the Sacraments 4 19. 20 a What wee are to iudge of the vertue of Sacramentes 4 24 a The nature of Sacraments in transferring of names 4 14 a Whether theirs of the olde fathers were sacraments 3 210 a 2 583 b 593a 592a 591 b 589 ab 588 a 586b 4 197 b 152 b 201 b 152 ab 153 a 187 a Whereof Sacraments take their names 4 163 a They be visible words 2 â—35 a 3 210 a Whie the fathers in speaking of them extoll the power of God 4 183 b The sinne against them perteineth to the first table 2 323 a Faith ought to goe before the receiuing of them 2 586 b Whether Christ put a difference betwéene them of the law and ours 2 588 b Sacraments haue the names of those thinges that they signifie 2 609 a Myracles haue some resemblance and likenesse with Sacraments 1 67b They are instruments not efficients of saluation 4 107 ab They are one thing and signifie another 4 98 b They are beléeued and what they are 3 63 a Why to institute them belongeth not to man 3 209 b Their vse and necessitie 2 633 b Of the analogie that ought to be in them 4 113 a Of what two thinges the Sacraments consist 4 98 a Difference betwéene them and sacrifices 4 100a 105 a The number of Sacraments in the newe Testament 4 99 a How ours giue saluation and howe they bée of greater vertue than those of the lawe 2 588 a Theirs of the olde lawe extenuated by the fathers 4 102 a The efficient cause of them 4 99 a Of regeneration circumcision and baptisme 2 594 a Sacraments and sacramentals 4 127 a 134 a Sacramentals The Papistes Sacramentals 4 134 a Sacrifice The definition of a Sacrifice 4 220 a A distinction thereof 4 220 a What kinde of action or worke it is 4 220. Two kinde of thinges required in euerie Sacrifice 4 221 ab What is a Sacrifice in the Lords supper 4 172 b Two parts of the same 4 220 b Why it is not méete to call the Eucharist a Sacrifice 4 222 a How the father 's called it so 4 215 b 19 a Howe many wayes it ma. bée called so 4 221 b 222 a The outwarde Sacrifice without the inwarde pleaseth not God 4 220 b In what respectes the communicants do Sacrifice 4 222 b An vnbloudie Sacrifice 4 222 b Why obedience is better than Sacrifice 4 44 ab 45 a What two thinges are preferred before it 4 221 a The sacrificer more worthie than the Sacrifice 4 225 a More acceptable to God than the Sacrifice 4 223 b Whether a Sacrifice and a sacrament can be all one thing 4 221 b 105 a 220 a Against the Sacrifice of the abhominable masse 4 18 b Whether it be an vnbloudie Sacrifice 4 202 a Whether it be in man to Sacrifice the sonne of GOD. 4 18 b 19 a Whether the Sacrifice of the king of Moab were profitable vnto him 2 361 b The superstitions sacrifice of the Cleons in a storme of haile 1 84 a The sacrifice of Mincah 4 222 a What places the Patriarchs chose to offer sacrifice to GOD in 2 336 a Whence came the custome to sacrifice children through fire 3 180 a The sacrifice of Abraham Iephtha compared 3 183 b Whether Iephtha vowed an humane sacrifice 3 185 b Of the sacrifice of Christ and that the same of it selfe did not please God 2 360 b 361 b Why Christ the onely Sacrifice did so please God 4 221 a But one onely propitiatorie Sacrifice 4 220 a Of the Sacrifice of Melchisedech 4 223 a Sacrifices of mans flesh and other things God forbiddeth and vtterly misliketh of humane Sacrifices in the scriptures 2 361 a By what reasons men haue béene allured to make them 2 360a To Molech otherwise called Saturne 2 359 b Against such and that it is vnnatural 2 360 b Howe humane Sacrifices sprang vp and in what places it was vsed 2 359 b We are not altogether without them which we must offer vnto God 2 261 b How long they endured and of their abrogation 2 359 b God in his owne right might require them 2 361 a 3 185 a The Romans manner therein euery yeare 1 359 b How we should offer vp our children vnto God 2 361 b Plutarchs and other writers reports of them 2 359 b The place where the Iewes offered such 3 376 b 377 a
3 37 ca The diuell hath power ouer them 4 330 a We must take heed of attributing too much vnto them 4 22 a Howe some are saide to haue bin perfect in this life 3 232 b Whether they in heauen haue repentāce 3 216 ab Against coniurations done at their sepulchres 1 68 b Whether they in heauen doe pray for vs. 3 308 ab They shal not wholie throughlie know the nature and substance of God 1 29 b What maner of feare is in them that bee departed 3 67a Howe and by what meanes they in heauen shal know the essence of God 1 29 b Why they cannot sin 2 256 b What honour we must do them being dead 2 342 b 343 a Of their communion 2 630 a Of certaine miracles which God hath doone by them being deade and why 2 308 b Whether they in heauen haue hope 3 88 a What woorship that is which we must doe them 2 348 a The liues of many of them are falsely written 2 318 a Against the innocation of them vsed by the Papists 2 307 b 308 a Wherein wicked men and they doe differ 2 569 b A feigned glasse of the diuine essence wherein they behold all things 2 308 a What gifts belong onelie to them 3 52 a Sanctuarie What thing a Sanctuarie is and whereof it is so called 4 265 b A popish Priest serued in stead of a Sanctuarie 4 268 b A Byshops house had the power of a Sanctuarie 4 268 b Sanctuaries The originall of Sanctuaries diuerslie supposed 4 266 ab What euils they doe cause 4 267 b 268 a Sixe among the Iewes 4 266 b Two sortes of them 3 306 a Whether it be expedient to retaine them among vs. 4 269b The diuerse kinds of them 4 266 ab The causes why they were thought profitable 4 266 b 267. ab Generall Councels greatlie fauoured them 4 269 b Satan Why Satan is saide to be bound since it seemeth otherwise 3 396 ab ¶ Looke Diuell Satisfaction Howe Christ made Satisfaction to his Father 3 222 b 223 a Whether it was not all sufficient 3 225 a For sinnes 3 101 a A difference betweene Christes and ours 3 221 a Arguments for proofe of satisfaction 3 220 b Whether fasting bee a part thereof 3 255 b Vnto whome the propertie of Satisfaction is due 3 224 a The Papists disagrée among themselues touching it 3 223 b Workes thereof reduced to thrée pointes 3 221 b The doctrine of the same disprooued 3 222 a Whether punishmentes are at anie time forgiuen without it 3 221 b Howe the workes of the penitent make Satisfaction vnto God 3 222 b Defined and the schoolemens opinion touching the same 3 220 b The argumentes for proofes thereof aunswered 3 225 ab 226 a Vnderstoode two wayes 3 236 ab Diuers notable errors touching it 3 221 a Satisfactions Satisfactions for sinnes superfluous and contimelious against Christ 3 232 a They obscure the lawe and the Gospell 3 224 b The customes thereof degenerated into a lawe 3 236 a Allegations for them 3 237 b Priuate ioyned in auricular confession 3 236 b Not vnprofitable to the worker 3 235 b What manner of Satisfactions the olde Church had 3 222 b Why they were inuented 3 235 b 236 a In whome they were required 3 106 a Satyrs Of the Satyrs and the reason why they are so called 1 90. ¶ Looke Spirites Sauiour Howe God is saide to bee the Sauiour of all men 3 33 a Saued Howe God will haue all men to become Saued is meant 3 31 b 1 193 ab Whether all shall bee Saued in Christ as all perished in Adam 1 389 b Who is saued fréelie 3 119 a ¶ Looke All. Sc. Schisme The efficient cause of Schisme 4 68 a Whether wee or the Papistes haue giuen cause thereof 4 86 b 87. 88. 89. The Etymologie of the word 4 68 a The gréeuous crime thereof 2 482 a The difference betwéene it and heresie 4 68 a How God prouided that their should◠be none in religion among the Iewes 2 515 b A definition and distinction thereof 4 68 b What great héede is to bee taken of bringing it into the Church 4 61 b 62 a When contention is named a Schisme 4 320 b A detestable Schisme 4 68 b Schismes Schismes in the Church of the Iewes Apostles and Fathers 4 2 b 3 a In the Church of Corinth 4 95 b Whether wee ought to leaue the worde of God for the auoyding of them 4 62 ab Schooles The vse of Schooles and Colleges 4 7 a Schooles and Cathedrall Churches commonly went together 4 7 a Schoolemaisters That Schoolemaisters haue much a doe to breake their Scholers is prooued by example 1 53 b Euill ones are the cause of Iulianus his Apostasie and fal 2 311 b Diuerse and howe long their youth profited vnder them 1 53 b 54a Against such as are scarse sound in religion and howe daungeous it is to bee at the teaching of such 2 311 ab Scholemen The inconstancie of certaine of the Fathers and Schoolemen 1 67 a Science In all artes the obiectes are before the Science 4 246 a Of the Science or facultie whereto the principall ende belongeth 1 9 a The nature of the Mathematicall Science there ariseth some doubt therein 3 59 a Of the Ciuill Science which Aristotle calleth Architectonicall 1 9 ab Science ingendereth a firme assent 3 57 b Of the Science facultie which heareth rule ouer all others what it is 1 9 b Sciences Of the excellentnes of the principall Sciences called Architectonicall 1 4 a They and the vertues of the Parentes are not deriued into their issue 2 243 b Why there may sooner happen a forgetfulnes of them than of vertues 1 161 b Aristotle impugned in saying that they are easilier forgotten than vertues 1 162 a Why the secretes of saluation are hidden from men furnished with Sciences and artes 1 3 b In what respects Sciences would be as firme as vertues 1 161 b Scripture The holie Scripture inspired by the spirite of God 1 39 a It hath vnder it most noble functions 1 10a Whether it hath authoritie of the Church 3 58 b Of adding to or diminishing anie thing thereof 3 57a The harder places must bee compared with the easier 3 63 a 1 46 ab What wee must doe when we come to such places thereof whose sense cannot certeinely bée gathered 3 58 b It calleth things as men vse commonlie to speake 2 436 b Howe grossely the Manicheis Iudge of the contentes of holie Scripture generallie 1 50 b 51 a A distribution of such thinges as be had therein and that some are to bee knowen othersome to bee followed 1 50 b Diligence must bee vsed in comparing Scripture with scripture 1 44 b Scriptures The diuision of holie Scriptures according vnto some 1 47 b 3 138 b In whose time the Scriptures were translated out of the Hebrew into Gréeke 4 331 ab Howe wee must be minded when
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
at Athens 4 266 a Temples Why Temples are consecrated 4 125 a From whence it sprang 4 124 a Temples are not builded vnto Martyrs saith Augustine and why 1 104 a What reuerence ought to bee had of Temples and Churches 4 65 b Of Christians howe they must bée adorned 4 66 ab When the golden vessels beganne in them 4 67 a How we are saide to be the Temples of God and of the holy Ghost 1 103 b 104 a Temperance Howe Temperance is saide to spring by Fortune from an agâ—e 1 156 a Fortitude more worthie than it 3 278 a The obiects therof whereabout is conuersaunt 2 512 a It commeth of the will as of his owne proper cause and her office 1 156 a What it is and the two eâ—tremities thereof 2 412 ab Vnto what purpose it serueth 1 1 b Why it doeth not moderate the pleasures that come by hearing and séeing 2 412 a Temperature Howe farre foorth the Temperature of mans bodie hath power to worke 1 79 b Tempest A part of Athens territorie drowned in a Tempest and howe 1 90 b That spirites can raise them vp 1 90 b Tempt What it is to Tempt God that the same is doone two manner of wayes 2 331 b 332 a And when he is tempted out of Augustine 1 62 ab Of some which Tempt him euen of impudence and contempt 2 332 b Howe Saint Iames is to be vnderstoode that God doth Tempt no man 1 211 ab In what respect he is said to Tempt men 1 192 b The cause why the diuell doubted not to Tempt Christ 1 83 a Afterwhat manner one may craue myracles and yet Tempt not God and what it is to tempt him 1 70 b Temptation Temptation defined with all the causes formall finall materiall and efficient 1 210 ab Euerie kinde thereof commeth not from God and of a kinde of temptation that is to be desired 1 192 b The holie scriptures euerie where ascribe Temptation vnto God and how 1 210 b Augustines iudgement vpon these words Leade vs not into Temptation 1 194 b Temptations The purpose of God in laying Temptations vpon the godly 1 211 ab Against temporall the godlie doe pray and why 1 212 ab Of Temptations which haue a perpetual and deadly end the Godly are not afraide and why 1 212 b Of thrée kinds all which the Israelits vsed against God 2 331 b 333 ab How the gifts of God be knowne in Temptations 3 202 b Distinguished into aduersities and suggestions vnto wicked déedes 1 211 b Whether we may pray to bâ— rid from them since they be of God 1 211 b In Temptations as they be suggestions vnto sinne is either fall or victorie and what we must doe in those temptations 1 212 a Howe the euill may be punished with Temptations from God why 1 211 a Teraphims Of Teraphims and the diuerse opinions of men touching the same 2 358 ab They were images prooued 2 358 ab Laban worshiped them 2 358 b Teraphims taken in euill part in the scripture and that they told lyes 2 358 b Testament Whether the newe Testament and the olde be diuerse 2 586 a 582 b 583 ab 592 b 596 b 4 288 b 101 b They differ only in accidents 2 586 ab How the old is said to be abrogated 2 587 a 4 103 b God promised in the olde the chiefe felicitie to the fathers 2 584 b One and the same league of the olde and new 2 â—96 ab To what end we must read the old 2 607 b Temporall things in the old Testament belong to eternall life 2 595 b 596 a Enemies of the olde 3 184 b 2 362 a 1 41b 50 b The olde Testament proueth the newe 1 41 b. 42 a The Anabaptistes confuted who said that the olde serueth nothing for vs. 3 339 b The time of the newe prophesied 3 353 b Why that should not bee lawfull in the newe that was lawfull in the olde 4 67 b Greater thinges are required in the newe than in the olde 2 369 a Both doe speake of Christ 1 39 b Testaments or last wils Whether the wils and Testaments of such as kill themselues bee good in lawe 2 593 a What are good in lawe 3 113 a Pighius distinction of them 3 139a Fond Testaments and last willes made in poperie 4 30 b 31 a Testimonie Nothing found in the world so vile and base but giueth a Testimonie of God 1 12 b What auncient and euident Testimonies of the Iewes Sibyls God hath giuen to his trueth 2 329 b Th. Thankesgiuing Songs of Thankesgiuing for benefites receiued 3 3â—8 b 309 a Prayer and Thankesgiuing ioyned together 3 309 a Theft Wherein Theft and capt doe differ 2 437 ab Adulterie and it compared and which of them is the greater 2 437a b A definition thereof 2 517a In what cases the same being against Gods law was is permitted 1 â—0 a How the same being a sinne is neither theft nor sinne 2 475 a Howe it becommeth sacrilege 2 514 a Commended among the Lacedemonians 2 475 b Howe in thinges found it is and is not committed 2 437 b 438 a Gods law in some case punished it with death 2 518 a What wee are taught by being forbidden it 2 553a A lesse vice than reproche 2 530 a Whether the sentence of Dauid touching it to be punished with death bee against the lawe of God requiring restitution 2 517 b The head and sum of all Thef is couetousnes 2 517 a Theeues Whether faith and promise giuen to Theeues is to bee kept 2 538 b Whether they or adulterers are more hurtful to the commonweale 2 494 ab A guile vsed by the King of Denmarke for the destroying of them 2 536 ab Thoughts Of troubled Thoughts quiet thoughts and how they appeare 1 83 b Howe euen good Thoughts are occasions of sinning be turneâ— into sinne and in what respects prooued 1 185 b 186 a The diuell cannot know mens Thoughts for that belongeth to God onelie 1 83 b 84 a No impressions arise in the bodie by quiet Thoughts 1 83b Howe God is to be vnderstood to thinke the Thoughts of peace 3 44 a Threatenings Why promises and Threatenings are added to the Lawe 2 â—73 ab Of the Law profitable to the godlie 3 67a Why God doeth eftsoones performe his 3 3â—3 a They are either conditionall or absolute 3 302 ab Thumim Of Vrim and Thumim which shined vppon the brest of the high priest 1 58 b 59 a Ti. Time The cause of Time and by what meanes the same shall ceasse and be taken away 1 120 a Whether motion shall cease if the same haue an end 3 394 b Howe a verie long Time is but short 3 348 b Title Of a good Title and in what respectes the same is saide to bee good in any thing that wee holde 1 56 b 99 a Titles What Titles Church men now adayes vsurpe and take to themselues
198 b Why Aristotle treateth of that which is Voluntarie and not voluntarie 2 280 b How sinne is saide to be Voluntarie and not voluntarie 1 195 a Whether the affects of our minds be Voluntarie or not voluntarie 2 281 a Against such as though honest actions to be Voluntarie but dishonest to be not voluntarie 2 292 a To knowe which is Voluntarie and not voluntarie maie helpe to moderate the punishmentes which lawes appoint 2 281 a Not Voluntarie The definition of Not voluntarie or rather the diuision 2 281 ab It hath sorow ioyned therewith 2 293 b Of what two kinds or formes it hath his name 2 281 b Distinguished into that which is against the will or violent and into that which is doone by ignorance 2 286 a Which is doone by violence and procéeding from ignorance 2 284. 285. 286. Edipus fault in sâ—eying his Father and marrying his mother Not Voluntarie 2 286 a ¶ Looke Actions Vowe Of the Vowe Cherem beeing a kinde of cursse 2 403 ab 404. 3 182 a A Vowe is a promise made vnto God 2 431 b The rule to bee obserued therein 3 176 b It is alwaies ioyned with prayer 3 175 b The definition therof 3 175 b 181 a Whereof grewe the custome of making thereof 2 175 a What is to bee doone if it made bee against charitie 3 181 b Whether it doe please God 3 176 b The condition thereof all one with the condition of an oth 3 177 b Whether it doeth binde vs to anie necessitie 3 177 a Argumentes proouing that wee ought not to make any 3 176b 177 a The signification of the worde 3 175 a It dissolueth former bondes and may bee broken 2 538 a Whether children shoulde bee bounde by the Vow of the parentes 3 180 b 181 a Whether Ionadab did well to binde his issue to the obseruing of a Vowe 3 190 b Whether Ieptha sinned in vowing and in performing his Vowe 3 182 a 187 a Whether Paul tooke vppon him the Vow of a Nazarite 3 188 a The summe of the Nazarites Vowe 3 177 b Wherefore God instituted it 3 178a Of the Rechabites Vowe 3 188. 189. 190. 191 Why it is wisedome not to Vowe chastitie 3 203 a Whether the Virgin Marie had made a Vow of her virginitie 3 62 b Vowes Against making of monasticall Vowes 2 370 a 3 176 a 180 ab Diuers of the Ethnikes 3 1â—5 a Whether dishonest bee lawfull 3 195 a Whether those against the worde of God are to bee kept 3 177 b what is chéefely to be regarded in paying of them 3 182 b 183 a whether they that make them bee in anie daunger if they breake them 3 177 a Vr. Vrim Of Vrim and Thumim which shâ—ued vpon the briest of the high-priestes 1 58 b 59 a Vs Vse Whether the Vse of a thing being taken away the thing it selfe is also taken away â— 360 b What is determined touching the applying of Idolatrous thinges to a priuate and holie Vse 2 331 a God taketh not away the Vse of his giftes because manie abuse theÌ„ 2 341 a Vsurie Vsurie practises in Bishops 4 61 b 62 a Cleargie men deposed by Iustinian for it 2 525 b In what cases it was permitted to the Iewes 2 536 b They shoulde not bee suffered to exercise it among Christians 2 330 a Vsurie suffered in Rome and elsewhere and vpon what fine 2 472 b VVa. Walke What is to walke before God 3 388 b Wandering VVandering abrode of women a cause of the losse of honestie and chastitie prooued 2 442 a Wares Where ingrossing of wares was chieflie vsed 4 318 b Ingrossing of wares forbidden by the Romane lawes 4 317 ab The ende of ingrossing of wares 4 318 b Warre Whether the ende of warre be victorie 1 7 a What is to be doone before warre be attempted 4 285 a An answere to the reasons which prooue that we ought not to make warre 4 288. 289. 290. 291. 292. The generall kinde of warre 4 280 b The discommodities of warre 4 293 b 294 a Whether in warre it be lawfull to vse wiles 4 284 b Whether it be lawfull for Christians to ioyne powers in warre with Infidels 4 294 b 294 ab The warre of Mercenarie soldiers for many causes disallowed 4 287 b Among what kind of thinges war is to be reckoned 4 293 a How to behaue our selues to our enimies in warre 4 300 b 301. 302. Warre is made for peace sake 4 293 a What must bee taken héede of in warre 4 304 a What a right making of warre may bring to passe 4 293 b Whether vnto a iust warre the authoritie of Magistrates be alwayes required 4 284 a the etymon of the word 4 280 a Whether it be lawfull for safetie sake to make it on the enimies part 3 291. 292. 293. 294. 295. Howe to knowe a iust warre from an vniust 4 303 b 280 b Howe we are to deale towardes them whom we ouercome in warre 4 285 b Diuision of spoiles taken in warre 4 306 b 307 a Whether warre be lawfull for ministers 4 286 b 287 a 327 ab Whether princes may defende their owne persons by warre 4 285 286 a. No lesson giuen in the newe testament touching warre 4 283 b Argumentes that it is lawfull to make warre 4 281 b 282 a 283 a Whether in warre Christians may aide Infidels 4 295 b The difference betwéene warre and combate 4 308 ab Of thinges taken by the right of warre 4 303 a Lawes ordeined of God himselfe touching warre 4 282 ab 283 ab The efficient and finall cause of warre 4 280 b The vse of warre not forbidden in the newe testament 4 284 a The Arguments of the Anabaptists that it is not lawfull to make warre 4 281 ab 290. 291. 292. What vices followe or concurre with warre 4 304 b VVarre compared to a beast 4 294 ab Tertuallians iudgement touching warre 4 292 b In what warre no truce is to bée made 4 294 b It cannot be iustice made without the prines authority 4 281 a VVarre distinguished and defined 4 280 ab Whether warre be an exercise for women 4 288a The warre of Troy in the time of Ieptha 4 312 b Of spies in warre 4 296 b Whether passage ought to be granted to a strange armie in warre 4 304 a VVarres Of warres vndertaken for the increase of the Gospel 2 387 b Whether warres of Christians against Turkes be lawfull 2 387 b VVatches VVatches vsed in holy seruices 3 256 b Watches at the sepulchres of the dead 3 257 a Of Shepheards 3 256 b Of night watches and the inuenters of the same 3 256 ab Abuse therein 3 257 a Water in sundrie senses VVater and the Spirite taken to be both one 4 122 a The grace of God signified vnder the name thereof 4 136 b Raine water and fountaine Water and wherein they differ their matter being all one 2 303 a 1 17 a Whereupon and by whome holie water
contemplatiue and actiue Knowledge 1 16 b The Knowledge of one the self same thing doeth not of necessitie inferre the selfe same principle of knowledge 3 137 b â—38a The speculatiue Knowledge is preferred before the actiue and why 1 17 ab Without what Knowledge Plato saith it is better to be ignorant of many things 1 168 a The reason of some touching an actuall Knowledge confuted 1 17 b Howe these wordes of Paule Knowledge puffeth vp must be vnderstood 1 156 ab Knowledge Theologicall What kinde of Knowledge is a true faith 3 131 a 1 30 b The Knowledge of God extendeth further than his prescience 3 8 a How wee come vnto the Knowledge of him by partes when wee cannot by the whole prooued by a proper similitude 1 99 b A Knowledge vnder the lawe and a knowledge vnder the Gospel 1 46 b Of an essentiall or substantiall Knowledge of God as the schoolemen terme it 1 30 a Of the full and perfect Knowledge of Gods nature substance whether any such knowledge be granted vnto any besides Christ 1 29 b Our Knowledge of God in this life is naturall and very slender obscure 1 30 a Whether our mind while wee liue here doeth attaine thereunto 1 30a The Anthropomorphits persuade themselues of a Knowledge of God by the senses 1 24b 25 a No Knowledge of God by the senses and reasons why 1 24 b Of a contemplatiue and an actiue Knowledge of God 1 16 b The bodie was not giuen vs to be any hinderance to our Knowledge of God 1 31 b 32 a The Knowledge of God is of two sortes the one effectuall the other cold 1 13 a It is taken from the wicked and how 1 13 a Of the natural Knowledge of god and what Paul sayeth of the same 1 10 b Of such as wanting the true knowledge of God sought after the chiefest good 1 2 b Gods Knowledge embaseth not his vnderstanding as Aueroes saith 1 168 b Of our Knowledge of God in the life to come 3 394ab Augustines sentence touching the Knowledge that we haue of god as it were through a glasse 1 47 a Whether the Knowledge of God is changed by the alteration of things 1 168 a The diuerse means whereby eueÌ„ the wicked Infidels come to the Knowledge of God 1 13 b 14 a Gods Knowledge is no let to his felicitie neither stirreth him vp vnto euill 1 168 ab Prouidence of God no bare but an efficient Knowledge 1 171 a That our Knowledge of God in this life is vnperfect 2 563 a An effectuall or actuall Knowledge must be ascribed vnto God 1 174 ab What righteousnesse and the Knowledge or diuine things are 1 123 b 124 a The principall Knowledge of the cheefest good is conteined in the scriptures 1 9 b What Knowledge the Diuel had of Christ 1 83a The Knowledge of sinne is of two sortes 2 575 b The ende thereof 2 265 a Hauing not his proper ende it is sinne 2 265 a Knowledges Knowledges distinguished by their obiectes 2 331 a In what respectes Knowledges among humane thinges séeme to haue most stéed fastnesse 1 161 b Two kindes of Knowledges which wee haue of heauenly things 1 46 b Of thrée kindes of Knowledges and which of them is proper vnto God 1 99 a La. Labour The Labour of Angels is sometimes disappointed of that ende wherunto it was a meane 2 249 b Labour in vnderstanding doth not disquiet God and why 1 168 b Lamiae Of the Lamiae the Empuse and Mormelycie which were delusions of Diuels 1 89. 90 a What Ieremie saith of them 89 b ¶ Looke Spirites Language Whether a straunge Language is to bee vsed in the Church 3 309 b 310. 311. ¶ Looke Seruice and Tongue Laughing Wéeping more easie in the godly than Laughing 3 246 b 247 a ¶ Looke Affectes Latria The worshipping of God called Latria doone vnto the holy Ghost 1 104 b Durandus allowed not that it shoulde be doone to the crosse 2 343 b What Augustine thought thereof 2 342 ab Why the Papistes say that the crosse of Christ is to bee worshipped therewith 2 343 ab No difference betwixt it and Dulta 2 342 ab It ought to bee doone to the Virgin Marie as well as to Christes crosse 2 343 b Peresins will not haue it doone but to Christ onely 2 544 a ¶ Looke Seruice and VVorshippe Law of God The Angels ministred when God gaue the Lawe and howe 1 28 a Why promises and threateninges are added thereto 2 573 a Infinitely more firme than the lawe of man 3 111 a Not vnprofitable though it cannot be fulfilled 3 109 b A seruaunt and in genderech vnto bondage 3 99 b 100 a It lieth in no mortall man to moderate it 3 110 b Howe it is vnpossible to be obserued 3 111 a It selfe woulde haue ceremonies abolished 2 578b The diuerse offices or ende thereof 3 149 b 110 a 2 566 a The meanes that God vsed to haue theâ— Iewes remember it 2 577 b Of the vse thereof euen in him that is towardes iustification 2 576 b Two kindes of abrogating of the Lawe 2 576 ab Two manner of wayes confirmed by faith 2 578 a What benefite wee haue thereby 2 570 a Howe the Lawe is not made for the righteous 2 576 b God dispensed therewith for propagations sake 2 425 a The obseruation of the Lawe must not be admitted with exception 2 322 b The doeings of godly men must bee weighed by the generall rules thereof and how 1 50 a Why the Lawe was not written in Abrahams time and others 3 142 b God will haue men sometimes to doe thinges repugnant to the generall Lawes 1 50 a What woonders happened when the Lawe was giuen vpon Sina 1 88a Why it sheweth men their sinnes 3 128 b It maketh vs vncertaine or Gods will 2 578 b Diuers degrees of kéeping the same 3 230 a whether wee can fulfill it in this life 2 562a b 567 a 1 2 a Of whom it is after a sort obserued 3 110 a Of the vse and abrogation therof 2 575 b 5â—0 b 255 b 256 a Their reasons which say that it may by fulfilled 2 567 b 568. 569. 570. 571. 572 Of certaine things therein which may be called peculiar 2 450 b 451 a Two things to be considered in euerie precept thereof 2 580 b How we may fulfill to 2 566 ab Christ reuoked the old and made no new 2 427 ab How Christ is saide to be the ende of the Law 2 580 ab The obseruation thereof dependeth on charitie 2 323 a The schoolemens opinion touching the measure of obseruing the same 3 227 b Considered two manner of wayes 3 230 b It teacheth vs concerning the nature and disposition of God 2 280 a It seemeth to signifie that it lyeth in our selues to obserue those things which we bee commaunded 2 255 b Of the forme thereof and the vniuersall ende of the same 2 297 b Why