bicause the Lord is slacke to forgiue him that is truelie penitent but men vnderstand not this he is to be receiued into the church they knowe not well whether he be penitent or no a temporall probation is prescribed How they should be handled by the people at such time as they vsed solemne repentance I noted in Augustines treatise vpon the 61 psalme toward the end He describeth a certeine man which being a christian inclined himselfe vnto magicall arts this man saith he so fell from the church as he now said that it is not man which committeth adulterie but the starre of Venus that man cōmitteth not murther but the starre of Mars this man deceiueth manie he now returneth vnto the church and desireth reconciliation A long time saith he did he knocke before Easter and as yet is not receiued marke him well and consider of his actions and as you find him so tell me They which had doone solemne repentance were excluded from the holie ministerie and why But wherefore they would not admit them to holie orders which had doone solemne repentance the reason is alledged If so be that they should be afterward in the ministerie their wickednes being called to mind they should be of no reputation when as it behooueth the ministers of the church to be had in reuerence Furthermore with what face can they chasten wickednes in others when they them selues be guiltie of the same In this small outward ceremonie they will séeme to be wise carefull but in giuing them orders they neuer thinke of anie such thing Why doo they giue orders vnto such as be wicked and who as yet haue not repented Albeit Ierom against the Luciferians affirmeth Ierom. that solemne repentance in bishops ought to be receiued The Luciferians which the Luciferians denied Certeinlie we reade it to be oftentimes doone that the bishops which came from the Donatists were receiued againe into their owne dignities Onelie hands were laid vpon them so that the canons touching solemne repentance are not kept and now at this time are cleane growne out of vse 9 There followeth an other distinction A fift distinction of repentance They saie that one repentance is a vertue and an other is a sacrament for they saie that the vertue it selfe of repentance dooth abide in men for euer and that the sacrament is receiued for certeine times And this vertue being morall they saie must be referred vnto some one of those foure capitall vertues namelie vnto iustice for the honor is reserued vnto God euen vnto a reuenging iustice bicause they séeme to punish in them selues the wicked acts which they haue committed Repentance is not properlie a reuenging iustice Howbeit it is not properlie a reuenging iustice as they teach for oftentimes he taketh reuenge against his will vpon those things which he suffreth but against these he dooth it willinglie and of his owne accord Moreouer that same reuenging iustice hath respect onelie vnto the hurt or damage which is doone and would haue the same to be punished but herein the offending of God is regarded Such reuengments and restitutions we denie not but yet they must not be appointed as a reward wherwith we deserue remission of sinnes as they ordeine them to be For when they compare the vertue of repentance with a sacrament they saie that after a sort it is the cause of forgiuenes of sinnes which the Master of the sentences testifieth in the place before alledged Against this A sacramentall repentance three parts assigned thereof they set a sacramentall repentance whereof they make thrée parts Contrition Confession and Satisfaction Albeit Pighius dissenteth from them saieng that it is not properlie a part but a sequele perhaps bicause he sawe the parish priest absolue the penitent sinner before he did that which he was inioined to doo But where leaue these men absolution which thus diuide repentance into parts séeing the same neuerthelesse is the principall thing Thomas Aquinas in a certeine place saith that the same may séeme to be the forme and the other parts to be as the matter Absolution what it is Absolution is the preaching of forgiuenesse of sinnes it is that keie whereby the beléeuers are loosed The keie which bindeth is that whereby they saie that vnbeléeuers doo remaine in their sinnes It is certeine that that preaching of forgiuenesse of sinnes is comprehended in faith Christ said Beleeue my sonne thy sinnes are forgiuen thee 10 As concerning this distinction of repentance there is a doubt Whether repentance be a sacrament that it appéereth not plainlie whether repentance be a sacrament all they saie that it is one For the easier vnderstanding of it let vs sée what a sacrament is What a sacrament signifieth A sacrament signifieth a secret and hidden thing for when sacraments are propounded vnto the people all men knowe not what they meane They are plaine vnto such onelie as be well entered into religion that is to saie vnto beléeuers Let the Ethnike come he shall sée water bread and wine but what the same is he shall not perceiue the faithfull man shall vnderstand what they mean The Graecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mysterie the Latines Sacramentum A sacrament a signe or oth And this which we call Sacramentum came first from warriers and was a bond betwéene the soldier and the capteine and againe betwéene the capteine and the soldier Sacraments what they be Sacraments are tokens whereby God is bound vnto vs and we vnto him Thus much of the names As touching the definition some saie that a sacrament is the signe of a holie thing But after this maner we shuld haue infinite sacraments The definition of a sacrament for all good actions are significations of an holie thing that is of faith hope and charitie which are hidden in vs séeing in the Papasie they haue manie crossings gestures and vestiments all should be sacraments Wherfore they haue contriued the matter in an other definition said that it is a visible signe of an inuisible grace that it is a visible signe and hath not relation to euerie holie thing but to inuisible grace onelie Furthermore they and especiallie the Maister of the sentences haue added a wicked saieng that they be not onelie signes and representations but also the verie causes of grace If they would saie that they were certeine visible instruments which God vseth as he vseth the outward woord for the stirring vp of faith they should not speake amisse but to saie that it is the cause of grace they speake not well Besides what would they doo with matrimonie They will haue it to be a sacrament Of the number of sacraments Looke part 4. place 7. art 4. and yet they saie that there is no grace giuen vnto men thereby They would haue the sacraments to be seuen in number but from whence they haue them they are not able to declare by
sacraments signified grace to be giuen and ours signifie the same alredie giuen the signification is alike in the one and in the other and our sacraments shall haue no more than those of the fathers And against that which you bring that the sacraments of the old fathers were more obscure I will prooue that they had a more euident signification for the bloud of the lambe offered did more plainelie represent the bodie of Christ than the bread and wine if bread and wine be there D. Martyr I will answer to euerie thing in order I affirme that which you obiect against me to wit that the sacraments of the old lawe signified grace that should be giuen and ours the same alredie giuen and exhibited that is to wit Christ alreadie incarnate and which hath suffred death And while I was in my reading among manie other things which I discoursed as touching this matter I remember that I also said this bicause I would not admit that the sacraments of anie of both either ours or theirs of old time of themselues doo giue grace For whatsoeuer grace we haue that doo we obteine by faith and not as you feigne and saie for the works sake that is wrought Neither doo we for this cause make sacraments to be the more contemptible forsomuch as we determine that they while they be rightlie receiued doo helpe confirme increase faith whereby alone we be iustified For the holie Ghost as it vseth the words of God and the scriptures as it were instruments to change to saue vs so like wise dooth it vse the sacraments Now you sée how I haue vnderstood that the sacraments of the lawe signified grace to be giuen how ours signifie the same alreadie giuen Wherevnto you may adde that faith is more holpen by our sacraments than by those of the old fathers partlie bicause the words are plainlier expressed and that our excellent matter which is the redemption by Christ is more euidentlie set foorth in these And séeing faith is gotten by the word the more manifest that the word is the more ernestlie is faith stirred vp the more doth it apprehend the thing signified partlie bicause I easilie agrée that a more plentifull spirit is granted by our sacraments than was giuen by the sacraments of the old fathers And that remaineth as a sure ground which before I spake of that the thing to be doone being compared to that which is alreadie doone may be called both a shadowe and a figure Againe whereas you vrge that the lambe staieng of beasts for sacrifice more manifestlie represented Christ and his death I answer that the perspicuitie and plainnesse of the sacraments must chéeflie be regarded in the words Bicause if you compare the words with the elements the words be the life of them and to the old fathers were not giuen so expresse and plaine spéeches of Christ and his death as at this daie is vsed in our sacraments It is said This is my bodie Matt. 26 26 which shall be giuen for you And againe This is my bloud which shall be shed for you vnto the remission of sinnes And what can there be more plainlie and euidentlie spoken D. Chadse Where the faith is of more abundance there is the sacrament more excellent But the faith of Abraham was greater than ours is Therefore he held a more excellent sacrament and so should it follow that the sacraments of the old fathers were better than ours D. Martyr The first proposition which you take vpon you to prooue is not altogither true neither is it of necessitie that where faith is more abundant there the sacrament should be more excellent séeing Abraham both beléeued and was iustified before he had the sacrament of circumcision For there may be faith yea and it ought to be had before the receiuing of the sacraments We indéed haue granted that the same is holpen and confirmed by those sacraments but not that it should be giuen onelie by them If you had said that those sacraments whereby the faith is more confirmed and increased in the beléeuers ought to be estéemed the more excellent you should haue said true but yet that which you adde as touching Abraham would not be to the purpose vnlesse you had shewed that he obteined his faith by the sacrament which is not true And againe whereas you said that Abraham had a greater faith than ours is that should not be well affirmed bicause to conclude that which you went about you shuld haue prooued that Abraham had a greater faith than is had in the new testament and then should you take for a proofe a thing that were doubtfull For how doo you knowe but that Paule Peter manie of the apostles and martyrs had as much faith as Abraham Wherefore both the Maior and Minor proposition of your argument dooth admit exceptions and you imbrace more in the conclusion than can be found in the whole antecedent Here the Kings Maiesties Commissioners made an end of the disputations when they had heard eleuen of the clocke strike And M. D. Richard Cox Commissioner and Chancellour of the Vniuersitie of Oxford made this oration as followeth YE Students of the Vniuersitie of Oxford we haue bestowed foure halfe daies in examining of two questions namelie of transubstantiation and of reall presence of the bodie of Christ in the sacrament Greatlie did this disputation delight vs. And I would to God that the time would haue giuen vs leaue to heare all those things which might haue beene said in this matter That which wee wished came to passe to wit that the disputation was quiet The hearers I hope as they be now quiet so they will be desirous to learne the truth They which were the disputers on eitherside haue most diligentlie performed their part and must not be defrauded of their due commendation Men of our nation and of Oxford besides that they haue performed that which their conscience persuaded them they haue brought no small honour vnto this Vniuersitie for that in so great a cause they haue not shrunke but that they would openlie testifie according to the measure of their learning and gift imparted to them by the benefit of God both of what mind they werein these controuersies and by what reasons and authorities they were driuen herevnto Verie learnedlie doubtlesse did they performe the charge committed vnto them Howbeit the other learned men which in so great matters haue held their peace haue I know not how by their silence procured to themselues the blemish of deniall But Peter who is worthilie called Peter for his assured stedfastnes Martyr and worthilie called Martyr for the innumerable testimonies which he manie times vttereth of the truth ought to haue great thanks at this time both of vs and of all the godlie first bicause hee hath taken exceeding great paines in susteining the burthen of the disputations For if Hercules was not to deale against twaine what say we of Peter alone
would namelie that he might be iustified when he condemneth and punisheth The doctrine that Iudas the traitour receiued of Christ did thus much profit him that at the length he condemned himselfe Matth. 27 4. saieng I haue sinned in betraieng the innocent bloud For to this passe are the wicked driuen that at the length they are condemned by their owne iudgement And they which should haue taken profit by the doctrine are gréeuouslie hurt by the same as we read in the prophet Esaie the sixt chapter when it is said Esaie 6 10. Make blind the hart of this people dull their eares and shut vp their eies least peraduenture they should see heare vnderstand and be conuerted and I shuld heale them Euen so by the words of Moses Exod. 7 13. was the hart of Pharao euer more and more hardened In Rom. 1 18. 9 And the cause why they are inexcusable is declared in these words Which withhold the truth in vnrighteousnes They attained vnto so much truth as thereby they vnderstood how to behaue themselues towards God and towards their neighbors and yet withheld they the truth in vnrighteousnes The verie which thing did the Hebrues as touching the truth which God reuealed vnto them by the lawe Séeing therefore that both these Hebrues and those Gentils haue béene so gréeuouslie punished what ought men that be christians in profession to hope for which withhold to themselues so great a light of the Gospell without fruit Doubtles they shall become most wretched of all And the thing it selfe teacheth that they which boast of Christ and liue dishonestly doo at the length excéed all men be they neuer so wicked in naughtines and dishonestie The truth is after a sort withheld captiue in them In whom the truth is withheld captiue which vnderstand the same and yet expresse it not in work and life And it is bound and tied with the chaines of naughtie lusts the which With what bonds the truth is bound when they breath out from the inferiour parts of our mind they darken the vnderstanding and close vp the knowen truth in a darke dungeon God doth lighten it in our minds but through naughtie lusts it is woonderfullie darkened We must not thinke as Chrysostome warneth vs that the truth of his owne nature can suffer anie thing For the truth of his owne nature is vnchangable But what discommoditie soeuer happeneth The truth suffereth nothing in it selfe the same hurteth our mind and soule Paule in two words toucheth those things which Aristotle in his Ethicks when he disputeth of the incontinent person vttereth at large Aristotle in his Ethicks For he demandeth by what meanes the incontinent person declineth vnto vices since that in his mind he hath a right opinion And hée answereth that this happeneth by reason hée is too much affected to the particular good which is obiected presentlie to the sense by the weight wherof the better part also is oppressed so as he giueth place vnto the lusts neither doth he his part in effectuall considering of the truth which before he knew Ouid of Medea Which also the Poet affirmeth of Medea I see the best which I allow But yet the woorst I doo insue All this dooth Paule teach vs when he saith that The wicked withhold the truth in vnrighteousnes The truth doth alwaies as much as can be indeuour to breake foorth into act but it is hindered by concupiscence or lust And this is it which is written in the first booke of the Ethicks that the best part of the soule doth alwaies exhort and prouoke to the best things The better part of the soule exhorteth to the better things For so hath God and nature framed vs that the thing which wée knowe we desire to expresse in act which being not doone we are reprooued by our owne iudgement And herein appéereth the woonderfull force of the conscience which in the more gréeuous sort of offences can neuer be perfectlie setled 10 To withhold the truth in vnrighteousnes is properlie to refuse the calling of God which continuallie by his truth calleth vs backe vnto himselfe Wherefore it shall be verie profitable for vs if whensoeuer we haue attained vnto anie truth either through studie or obseruation of things we reckon straitwaie with our selues wherevnto God calleth vs through that truth which he laieth before our minds By this word vnrighteousnes the Apostle vnderstood generallie whatsoeuer sinne we commit either against God or against men Wherefore Paule speaketh of that truth which is naturallie ingraffed in vs also of that which we attaine vnto by our owne studie For either of those instructeth vs of most excellent things touching God Neither is the vnrighteousnes which we commit able to blot it out of our minds Which thing neuertheles the Academicall philosophers indeuoured to teach The error of the Academicks séeing they earnestlie affirme that there can be nothing certainlie taught by vs and so would not haue vs to imbrace anie thing as being sure therof that it is true but would haue vs account all things as vncertaine and doubtfull Likewise the Epicures go about to pull out of our minds those things The error of the Epicures which by a naturall former conceit are printed in our hart◠concerning God And yet neither of these were able to bring to passe that which they indeuoured For will they nill they these truthes remaine still in the minds of men Whether truth bee stronger in it selfe as it is laid hold on by faith or as it is ingraffed by nature Wherin the difference consisteth but which is to be lamented they are withholden in vnrighteousnes 11 Perhaps thou wilt demand how it commeth to passe that the truth which we haue by faith is of more strength to breake out into act than is the truth which we naturallie perceiue This vndoubtedlie commeth not for this cause that one truth by it selfe and seuerallie vnderstood is of more force than another For truth on both parts hath the selfe-same nature but the difference commeth by the meane and instrument whereby the same is perceiued The strength of nature is corrupt féeble and defiled through sinne and therefore the truth which it taketh hold of it hath not effectuallie But faith hath ioined with it the inspiration of God and the power of the holie Ghost and therefore it taketh hold of the truth effectuallie wherefore the diuersitie is not in the truth it selfe but in the meane and instrument whereby we imbrace the same Hereof it commeth that there we be changed but here we remaine the selfe-same that we were before Sundrie examples of apprehension of the truth Matt. 19 22. Of which thing we haue a cléere testimonie in the Gospell Christ set forth vnto the yoong man what he should doo to obtaine saluation the which he hearing was not persuaded to giue place but went awaie sorowfull He trusted vnto naturall strength and
therfore demanded of the Lord what he might doo to obtaine eternall life But contrariwise Matthew so soone as he heard of his calling Matth. 9 9. imbraced the same with so great faith as leauing his monie and customership he straightwaie followed Christ And Zacheus otherwise a man gréedie of gaine Luke 19 6. when he had heard of the Lord that he would turne in vnto him he not onelie receiued him into his house with a glad hart but also offered immediatelie to distribute halfe his goods to the poore and to restore fourefold to those whom before he had defrauded Wherfore the whole difference consisteth in the power whereby the truth is taken hold of Manie mo things are reuealed vnto vs by the scriptures than we knowe by faith which must not so be vnderstood as though we affirme that we haue not more truth reuealed vnto vs by the scriptures both of the old testament and new than we doo naturallie knowe Onelie we haue made a comparison betwéene the selfe-same truth when it is naturallie knowne and when it is perceiued by faith Out of the preface vpon Genesis 12 And forasmuch as God may be knowen of vs thrée maner of waies the first is deferred vnto another life Which waie when Moses desired it was said vnto him No man shall see me and liue Of the second did Paule make mention vnto the Romans For the inuisible things of God Rom. 1 20. c. Last of all we perceiue him by faith whereof mention is oftentimes made But in the first to the Corinthians they are both compared togither 1. Cor. 1 21. and the one shewed to be but smallie profitable as it was shewed in the epistle to the Romans But in Genesis when as Moses expresseth vnto vs the workmanship of the world How God may bee knowne by the workmanship of the world he sheweth things whereby we may picke out the inuisible knowledge of God But this waie leaneth altogither vpon faith for except we beléeue the words of God we shall obteine nothing Wherefore it is written vnto the Hebrues Heb. 11 3. By faith we vnderstand that the worlds were made Wherefore in beholding the creatures of God let vs alwaies put to the strength of faith if we will not loose our labour and busie our selues to our owne hurt As for these inuisible things of God which we perceiue they are innumerable but they are all drawen to thrée principall points his power his wisdome and his goodnes The greatnes of the things brought foorth the making of them of nothing and the sudden making of them by the commandement of his onelie woord doo inferre his most mightie power But the workmanship the fourme the comelines and the singular disposition of them doo testifie the wisedome of the maker The profit which we gather of them declareth how great his goodnes is Of so great importance it is that we should comprehend this creation of the world by faith as euen the articles of our beléefe haue their beginning hervpon For this being taken awaie neither will the first sinne be extant the promises concerning Christ will fall and all the strength of religion will be ouerthrowne And séeing that all the articles of the faith are certeine rules and principles of our godlines among them all this is reckoned the first in order the which since we must learne by the reuealing of God as we must also doo all other not by the feigned deuises of satan or precepts of men we must first speake of all these things before we come to the creation it selfe 13 In the holie scriptures we haue a knowledge of God contemplatiue In the preface of the commentaries vpon Aristotles Ethicks and that which consisteth in action Among the philosophers actuall contemplation goeth formost but in the holie scriptures contemplatiue hath the first place insomuch as we must first beléeue Of contemplatiue and actuall knoledge and be iustified by faith afterward followe good works and that so much the more and more abundantly as we be renewed dailie by the holie Ghost So dooth Paule shew in his epistles for first he handleth doctrine afterward he descendeth to the instruction of maners and to the order of life So likewise the children of Israel were first gathered togither vnder the faith of one God the sauiour Afterward in the desert they receiued lawes which serued vnto actuall knowlege And in the table of the ten cōmandements the same order is obserued For first he saith I am the Lord thy God which belongeth to faith or speculatiue knowledge Afterward followe the precepts which belong vnto the works required by God Why theologicall cōtemplation goeth before actiue The cause of this difference is that mens contemplations are gotten by searching out and by the indeuor of meditation and therefore moderate affections are necessarie But those things which we beléeue are receiued by the inspiration of God so that we néed not those preparations And in mans reason it behooueth men first to do before they be iustified But the order of diuine sanctification is far otherwise appointed for first we beléeue afterward we are iustified then by the spirit and grace the powers of our mind are repaired and then followe iust and honest déeds Moreouer the end of philosophie is to obteine that blessednes or felicitie which may here by humane strength be obtained but the end of christian godlines is that in vs should be repaired that image wherevnto we were made in righteousnes and holines of truth that we may euerie daie growe vp in the knowledge of God vntill we be brought to sée him with open face as he is We can not in Aristotles Ethicks heare of the remission of sinnes nor of the feare and confidence of God nor of iustification by the faith of Christ and of such like things For these things are opened by the will of God which can not bée gathered by naturall knowledge through anie of the creatures How one selfe thing is taught one waie by diuinitie and an other waie in the Ethicks Neither doo I denie but that it happeneth oftentimes that the selfe-same things are commended in Aristotles Ethicks which are cōmanded in the holie scriptures but then are those things the selfe-same in matter and not so in forme properties and beginnings for the respect in those things is diuers the properties diuers and the beginnings are not all one Euen as the matter of raine-water and of anie fountaine is all one but the power propertie and originals are farre diuers for the one commeth by the heat of heauen and by the clouds and coldnes of the middle region of the aire but the other is brought foorth from the passages of the earth and from the sea and is so strained as it becommeth swéet or else it so happeneth by conuersion of the aire into water through the coldnes of the place where the fountaine ariseth Euen so those things which
fullie and perfectlie comprehend the Creator Wherevpon Chrysostom in his 14. homilie vpon Iohn Chrysost Ambrose in his first booke vpon the first of Luke and Ierom as Augustine reporteth in the place before recited doo denie that the angels sée GOD which cannot simplie and absolutelie be vnderstood séeing Christ saith that They see the face of the father that is in heauen Wherefore the place must be vnderstood of the whole and perfect knowledge of God in his nature and substance Wherevpon it is said in the sixt of Iohn No man hath seene God Iohn 6 46. but he which is of God he hath seene the father Againe As the father knoweth me so I knowe the father So that to knowe all the substance of God fullie and perfectlie is granted onelie vnto Christ who is God Others also shall in verie déed sée the same but yet according to their capacitie But if thou aske whether all shall sée it equallie or no Herevnto I will not answere at this time For we shall haue another place to speake of the diuersitie or equalitie of rewards in our celestiall countrie Whether in sēse or mind we knowe the essence of God in this life 13 But what shall we set downe concerning the state and condition of this life Whether dooth our mind while we liue héer attaine to the knowledge of Gods substance No verelie For it is written Man shall not see me and liue No man hath seene God at anie time And Paule saith further Exod. 33 20 Iohn 1 18. 1. Tim. 6 16. that He cannot be seene bicause hee dwelleth in the light that no man can attaine vnto But this is not meant of euerie kind of knowledge For it is granted vs to knowe God after a sort while we are yet in this life We must therefore account those things to be spoken of the essentiall substantiall knowledge of God as the schoolemen terme it Neither is that anie thing against it Deu. 34 10. Gen. 32 30. that Moses is said to haue seene him face to face which also Iacob said before him nor yet that which is spoken of the same Moses in another place Exod. 33 11 that God talked with him as one fréend dooth with another For these things are not spoken absolutelie but by waie of comparison made with others bicause those things which were reuealed vnto men in that age concerning God were knowne to those excellent men aboue all others For it pleased GOD to shew himselfe vnto them after a certeine exquisite vnaccustomed maner which he did not to others And that this is the sense and meaning of those words Augustine Chrysostom doo thereby gather for that when Moses desired to sée the face of God it was denied him Before in the second chapter 14 Now there remaineth that we speake of that our knowledge of God which we can possiblie compasse while we are in this life First the same as we haue said is naturall Our knowledge towards God is naturall obscure Simonides and that verie slender and obscure Which Simonides knew verie well who as Tullie writeth in his booke De natura decrum being asked of Hiero king of Sicilia what God was he euer deferred his answere bicause the more he did studie vpon it the darker it alwaies séemed vnto him Clemens Alexandrinus Wherfore Clemens Alexandrinus 50. stroma alleging a reason why our knowledge of God is so difficult saith It is neither generall kind of creatures nor difference nor accident nor subiect for accidents and therefore not for vs to knowe who comprehend such things onelie with our minds and reason The effects whereby the philosophers vsed to bring themselues to the knowledge of God are far inferiour to his woorthines strength and power and therefore it is but common and friuolous which they declare of him And we giue him certeine epithets and properties namelie good iust wise bountifull and such like bicause wée haue not more excellent things nor more goodlie titles that can be fitter or more agréeable vnto him And yet are not these things in him in such sort as we speake them For as in simplenes of nature so in goodnes righteousnes and wisedome he is far otherwise than men either can or may be said to be 15 But besides this naturall knowledge that we haue of God The knowlege of God by faith that also offereth it selfe vnto vs which consisteth of faith and is reuealed vnto vs by the word of God Ephes 2 18 This faith is not of our selues as it is said to the Ephesians but it is the gift of God For Christ saith Iohn 6 44. None can come vnto me vnles the father drawe him Faith therfore gathereth plentifull knowledge of God out of the scriptures so far as our saluation requireth and the capacitie of this life admitteth But yet as Paule witnesseth This knowledge also is vnperfect For we knowe now as by a view 1. Co. 13 12. through a glasse and in part And although wée profit in this knowledge more and more while we liue yet doo we not reach to the vnderstanding of the substance of God I knowe verie well Augustines opinion of Paule and Moses that Augustine thought as touching Paule and Moses that they had somtime séene the substance of God with their mind while they liued here but I should hardlie yéeld to him therein forasmuch as I iudge those places of Iohn of the lawe and of Paule which I alledged before to be most plaine euident Whervnto may be added that which is in the 6. of Iohn None hath seene the father at anie time Iohn 6 46. He that is of God he hath seene the father And note that whatsoeuer is said of the father in this place the same is also true of the sonne as concerning his Godhead For as I haue declared before both out of Chrysostome and Augustine the nature both of the father and of the sonne is inuisible Neither maketh it anie matter to saie as Augustine saith that they sawe the nature substance of God not by the vse of their outward senses but as it were rauished and in a traunce quite remooued from the vse of this life These things are not gathered out of the scriptures nay rather on the contrarie we haue heard that it was denied vnto Moses Exod. 33 20 to haue a sight of Gods countenance Wherefore through the knowledge that cōmeth by faith we vnderstand what God and his louing kindnes towards vs is as much as sufficeth for our assured and perfect saluation But among all these things whereby we knowe God out of the scriptures nothing is more excellent than is Christ himselfe Wherefore Paule had iust cause to saie 1. Tim 3 16. Doubtles it is a great mysterie GOD is made manifest in the flesh c. And the Lord also said Philip Iohn 14 9. he that seeth me seeth also the
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
dissemble obedience to establish idolatrie it is no lesse liking vnto them to possesse soules than to torment bodies Augustine Augustine in his tenth booke De ciuitate Dei the 11. chapter sheweth that Purphyrius wrote vnto Anebuntes that certeine sorcerers were so accustomed to terrifie diuels with threatenings as they said that if they would not doo those things which they were commanded they would strike heauen earth togither and all to rattle them Who séeth not here the subtilties of the diuell that faineth himselfe to be afraid of foolish and ridiculous coniurations But about these things we haue béene ouer long Miracles doo verie much streÌ„gthen faith 11 It is good for vs now to returne to the examination of the last part of our definition wherin it was said that miracles are doon for the confirmation of faith And it may séeme not a little to make against this clause That we ought not lightlie to giue credit vnto miracles bicause they may giue an occasion of erring And therehence is deriued no sure kind of argument but verie dangerous and this is prooued by manie places First the Lord saith in the 24. of Matthew verse 24 that False prophets in the latter daies shall so deceiue men by working of signes and miracles that if it were possible the very elect should be deceiued 2. Thes 2 9. which sentence Paule to the Thessalonians handled more at large Also we lerne out of the booke of Exodus that we should not giue credit vnto signes For the sorcerers of Pharao did for a space the same things that Moses did In Deuteronomie also it is commanded that we must not beléeue a prophet Deut. 13 1. though he worke signes if he drawe the people to idolatrie Wherfore séeing miracles may be wrought as well for the defending of false doctrine as for the true they must not be iudged méete to confirme our faith Yea and Augustine in the 16. chapter De ciuitate Dei wrote If angels require sacrifices to be doone vnto them and doo worke signes and contrariwise if others shall testifie that we must sacrifice vnto God onlie and yet those worke no miracles we must beléeue these and not the other The same Augustine against Faustus as touching the Manicheis saith Yée worke no signes wherby we should beléeue you yea and if ye did yet should we not beléeue you Wherefore we must vnderstand that miracles in verie déed are not sufficient to confirme faith Miracles alone are not enough to confirme faith For it behooueth aboue all things to make triall of that doctrine which is brought and that by the testimonie of the holie scriptures Doctrine agreeing with the scriptures must be beleued without signes wherevnto if it agrée wée must beléeue it euen without signes But if miracles be added the beléeuers are still confirmed the more and they which haue not as yet beléeued are at the least-wise made the more attentiue and the waie to beléeue is prepared for them 12 Miracles also are after a sort like vnto sacraments Miracles haue some resemblaÌ„câ— of sacraments for both of them are added as certeine seales vnto promises And euen as miracles profit not vnlesse there be first a respect had vnto the doctrine so likewise the sacraments bring no commoditie but much hurt vnlesse they be receiued with a pure faith Both of them serue to confirme faith but none of both is sufficient by themselues They doubtles are blessed and to be praised in déed which beléeue without the helpe of miracles Iohn 20 â—9 for Blessed are they saith our Lord which haue not seene and yet doo beleeue And yet for all that the confirmation by signes must not be despised But thou wilt say perhaps Séeing they are so profitable to confirme faith why did the Lord in Matthew the ninth and 11. chapters and in manie other places Matth 9 â—… charge that they should not be published Manie causes there were He would first haue his doctrine to bée preached Why the Lord forbad his miracles to be published afterward miracles to followe But if he had permitted vnto some whom he healed straitwaie to publish abroad that which hée had doone then should not doctrine haue béene ioined with that spreading abroad of the miracle séeing they were not as yet instructed in godlines He did this also least he might séeme to bée held with a vaine desire of worldlie glorie therefore he would by his owne example drawe vs awaie from the same Moreouer none knew better than himselfe what they were whom hée healed and he would not suffer euerie one to publish and preach his miracles wherefore hée forbad diuers that they should not doo it Further he sawe that it would come to passe that the wauering and inconstant multitude would not be led by a bare and slender fame of his miracles to beléeue the true sincere faith but would rather decrée vnto him worldlie honours aduancement which he himselfe sought not for verse 15. And this is verified in the sixt of Iohn where it is written that The people bicause they had receiued of him the loaues would haue made him a king Lastlie he would not stir vp against himselfe the rage and enuie of the high préests of the scribes and pharisies more than the state of the time would suffer Wherefore in the ninth of Luke verse 36. when in the transfiguration he had shewed to his apostles a demonstration of his glorie hée commanded them not at that time to publish abroad that which they had séene Euen hée also when by asking what men thought concerning him hée had wroong froÌ„ Peter the true confession wherein hée affirmed him to be the sonne of God charged that they should not tell anie other Mat. 16 20. that Iesus was Messias For they were not then so well established as if they should haue spred abroad such things they had béene able by apt testimonies to confirme the same in disputing and so he thought méete that they should tarie till they were more fullie instructed He would not that the truth should be wholie put to silence but yet hée chose a fit time for opening of the same Wherefore it is not therby rightlie gathered that miracles are of no force to confirme faith bicause Christ sometime forbad that they should be published séeing that commandement of the Lord had respect onlie to the choosing of better occasions and not vnto perpetuall silence 13 Lastlie there is another thing which séemeth to hinder that part of the definition For it séemeth Whether faith go before or followe miracles verse 58. that faith cannot be confirmed by miracles séeing they require faith will haue it to go before them For in Matthew the 13. chapter it is written that Christ bicause of the incredulitie of his owne citizens wrought in a maner no miracles Mark 6 5. Marke addeth that he could not Wherfore it should
séeme that it must rather be said that miracles are appointed and established by faith séeing if faith be not present as the euangelists doo saie miracles cannot be doone I answere that they which by praiers will obtaine miracles must after an accustomed and iust maner be indued with faith for those praiers are counted vaine which leane not vpon faith But if a miracle be giuen nothing letteth but that faith which is begun may be stirred vp and confirmed Moreouer this must we be assured of Looke in 2. King chap. 4 vers 30. that there is no let with God but that he may giue miracles vnto the vnbeléeuers yea hée hath oftentimes giuen them God oftentimes giueth miracles vnto vnbeleeuers Vndoubtedlie Pharao and the Aegyptians were vnbeléeuers and who knoweth not that there were verie manie miracles doone vnto them by Moses Christ likewise did then shew the miracle of his resurrection when all men in a maner despaired of his doctrine and truth wherefore nothing letteth but that faith may be confirmed by miracles And for that cause as we haue said they which by praiers labour to obtaine signes doo labour in vaine vnlesse they haue beléeued For praiers without faith are of no value with God and this Christ hath manifestlie taught in the 17. chapter of Matthew verse 21. For when his disciples could not heale the lunatike child the cause therof being demanded hée said that it happened by reason of their incredulitie Against exorcismes done at the sepulchers of dâ—d men Looke part 4 chap. 9. art 8. The diuell dallieth with idolaters whose answere manifestlie declareth what we must iudge of these exorcists or coniurers which indeuour to driue awaie diuels at the sepulchers of the saints and at their rellicks All things be there doone fainedlie The dead are called vpon without faith and the diuell maketh dalliance with idolaters faining to haue faith to the end that damnable worshippings may be still continued which is therefore manifest bicause those exorcists being most vnpure doo all things there without faith Origin vpon the 17. chapter of Matthew writeth verie well against this abuse Origins opinion of exorcismes If at anie time saith he it behooueth vs to helpe these men let vs not talke with the spirit by adiuring or commanding as though he heard vs but let vs onelie perseuere in giuing our selues to praiers and fastings These words spake he euen then when the inuocation of the dead and worshipping of rellicks were not vsed in the church What would he at this time saie if he should sée the madnes of our age But to returne to the chéefe point of the doubt I iudge that faith goeth before miracles as touching those which obtaine them by praiers but not as concerning them which stand by and haue not yet beléeued the preaching which they haue heard 14 But let vs sée by what meanes miracles may sometimes be doone by wicked men For there be some which shall saie in the latter time Haue wee not cast foorth diuels in thy name Matt. 7 22. Haue we not prophesied c Vnto whom shall be answered Verelie I saie vnto you I knowe you not These vndoubtedlie in working of miracles as it séemeth credible vsed praiers but yet being destitute of faith were neither iustified nor belonged to the kingdome of God Wherefore it séemeth to be no sure argument that praiers powred out without faith are not heard But we must note that ill men which by praiers haue obtained miracles were not vtterlie without faith For we find Thrée kinds of faith that there be thrée kinds of faith The first is a faith that consisteth of the opinion and persuasion of man Looke in the 1. Cor. 12 vers 9. whereby those things that be written in the holie scriptures are beléeued to be no lesse true than are the histories of Liuie Suetonius and those things which are now written of the new ilands and this kind of faith in respect of manie things is common both vnto Turks and Iewes There is another faith wherby wée being inspired from heauen doo liuelie and effectuallie cleaue to the promise of Gods mercie and vpon this faith dooth our iustification consist Finallle the third faith is called the faith of miracles With what faith those be indued by whom God dooth miracles whereby we are neither changed nor made one haire the better For it is a moouing of the spirit of God whereby men are stirred vp to desire miracles altogither beléeuing that it is the will of God that those should be doone that the thing required should haue successe Therefore while they cleaue vnto this faith sometime they obtaine their request Which I therefore speake Miracles are not alwaies doon at the praiers of euill men Chrysost bicause they doo not alwaies so neither are they alwaies lightened with that inspiration But if thou wilt demand how this kind of faith can be prooued let Chrysostome answere who vpon the 17 chapter of Matthew maketh mention thereof There Christ said If ye haue faith as the graine of mustard seed ye shall saie vnto this mountaine verse 20. Throwe thy selfe into the sea and it shall doo so In expounding of these words this father saith Whereas these things be not doone in the church at this daie shall we therefore saie that christians be without faith God forbid that we should iudge so ill of the people of God Faith iustifieng is now but that which is called the faith of miracles hath alreadie ceased Also this kind of faith is shewed by the words of the apostle in the first epistle to the Corinthians where he saith Though I had all faith 1. Cor. 13 2. so that I could remooue mountaines if I haue no charitie I am nothing Neither let it trouble vs bicause he saith all for that distribution is to be drawne vnto the faith of miracles This doubtlesse is plainelie perceiued in the 12. chapter of the same epistle where the apostle maketh relation of the frée acceptable gifts saieng Ibidem 12 8 and 9. To one is giuen the spirit of the word of wisedome to another the gift of knowledge by the same spirit to another the power of healing by the same spirit to another the gift of faith by the same spirit c. Faith in this place cannot be vnderstood the same whereby we be iustified For that is not rekoned among the gifts which are priuatelie distributed vnto some but is common vnto all true christians Now as I thinke it appeareth by what means they which be not as yet iustified might sometimes by their praiers obtaine miracles namelie bicause they are not destitute of euerie kind of faith 15 Now resteth it to sée Whither it be lawfull for godlie men to aske miracles Looke In Gen. 24 at the end Looke part 2. place 4. Art 54 In 1. Cor. 1 22. whether it be lawfull for godlie men to desire miracles of God
similitude Whereas they saie that there be plants which bring foorth boughes and leaues although they haue no fruit yet they should haue remembred that Christ as we before haue said cursed those sort of trées and when as he had sought for fruit vpon the figge trée and found nothing but leaues he smote the same with so effectuall a curse as it dried vp We denie not but that by men may be doone some ciuill and morall good thing which procéedeth through that power of God wherewith all things be preserued for as the Ethniks also confessed In him we liue Acts. 17 28. we mooue and haue our beeing But that power wherewith GOD gouerneth and mooueth all things dooth nothing at all further men vnto eternall life which be not regenerate But the state of our cause is whether they which be as yet aliens from Christ can doo anie thing which maie be allowed and acceptable vnto God that is it which we denie and they affirme But how much the place maketh for vs which is brought concerning the euill trée which cannot make good fruit there hath bin sufficientlie spoken 22 Now let vs examine the other place which these men go about to wrest from vs Whatsoeuer is not of faith Rom. 14 23 is sinne This place did Augustine in a maner alwaies obiect against Pelagius Augustine obiected against Pelagius that whatsoeuer is not of faith is sinne Pelagius made answer that this is no other than a particular reason which was spoken onelie of meats and for that cause ought not to be extended vnto other works especiallie of infidels Indéed we confesse that that question sprang first by reason of meats But after what sort the â—…ason thereof is alledged let vs consider by the words of Paule He which iudgeth saith he that is he which putteth doubt in each part and eateth is condemned this was to be prooued The reason which he gaue was For that it is not of faith But séeing this saieng is but particular neither could that which he had spoken be reduced to a Syllogisme vnlesse there should be added an vniuersall poposition therefore he added that Whatsoeuer is not of faith is sinne By which sentence Paules meaning is We must assure our selues of that wee doo that it is acceptable vnto God that so often as we attempt anie thing he would haue vs to be thoroughlie assured that the same shall be acceptable vnto God and is of him required by some commandement of the lawe which certeintie if it want he saith that whatsoeuer we doo it is sinne And Paules firme argument may thus be knit togither Whatsoeuer is not of faith is sinne To eate meates prohibited in the lawe with a doubting whether the same be lawfull or no Paule by a particular proposition prooueth a generall is not of faith Therefore it is sinne Although the apostle prooueth a particular proposition yet he vseth an vniuersall reason the which as it is applied vnto meates euen so it may be applied vnto all other actions so as all things whatsoeuer doo want this faith be sinnes Wherefore neither we nor Augustine doo abuse that sentence when we applie the same to the works of misbeléeuers But in these daies manie crie out that Faith in this place signifieth the persuasion of the conscience and that Paule respected not that faith which we saie dooth iustifie But these men take too much vpon them which bring in a new signification of faith without anie testimonie of the scriptures wherefore we might well denie this vnto them But forsomuch as if we grant them that which they would yet are they still compelled to returne to our opinion therefore we will not much contend with them about the same Admit it be as they would haue it grant we that faith be the conscience But what persuasion should there be of conscience concerning works that the same may vnderstand which be good and which be euill The lawe of God is the rule of the conscience Doubtlesse other rule can we not haue if we be godlie than the lawe of God for that is the rule wherewith the good and the euill must be iudged From thence must appéere the persuasion of our conscience that by faith it may vnderstand that worke to be good which it taketh in hand and contrariewise to be euill if it striue against the lawe of God And this is nothing else but that which we before spake concerning faith Wherefore let vs leaue these men who when they would be séene to speake things differing from vs doo fall before they be aware into one and the selfe-same opinion with vs. But we be here taught that whatsoeuer we take in hand a speciall regard must be had that we be assured of the will of God And the same thing taught Paule when he said Rom. 12 2. Let vs trie what is the good will of God And as the same apostle writeth vnto the Ephesians Let vs not walke as vnskilfull Rom. 5 17. which vnderstand not what the will of God is And that it be not thought that this interpretation is of our owne deuise I desire the reader to looke vpon Origin vpon Primatius the disciple of Augustine and vpon those Commentaries Commentaries ascribed vnto Ierom. which be ascribed to Ierom whom thou shalt find to be of the same iudgement when they expound euen that place which we haue now alledged for they acknowledge no other faith than that which all men acknowledge 23 But now to come to the principall point of this controuersie I thinke that it is plentifullie confirmed out of the holie scriptures that all the works of infidels be sinnes Of which mind not onelie is Augustine against Iulian Ambrose Basil saie that the works of infidels are sins but also Ambrose in his booke De vocatione Gentium the third chapter for he saith that Without the true worshipping of God those things which séeme to be vertues are sinnes Basil in his second booke De baptismo and seuenth chapter of purpose mooueth this question and maketh on our side And he citeth places out of the scriptures as out of Esaie A sinner Esaie 62 3. when he sacrificeth dooth all one as if he should offer vp a dog and when he offereth sweet cakes it is all one as if he offered vp swines flesh And he added He which committeth sinne Iohn 8 34. is the seruant of sinne and serueth it onelie Againe No man can serue two masters God mammon Matt. 6 24 What agreement is there betweene light and darknes betweene God and Belial Finallie 2. Cor. 6 14. he citeth that testimonie whereof we intreated before at large Matt. 7 18. An ill tree cannot bring foorth good fruit vpon all these testimonies he concludeth the verie same thing which we teach By these things I thinke it is now plaine Of the freedome of men regenerate what we are to iudge of the
in verie déed he semeth to terrifie christian men from the studie of philosophie howbeit if ye marke well the apostles meaning I am sure that ye will be nothing troubled True philosophie since it is gathered by the knowledge of the creatures and by those propositions concludeth manie things as touching the iustice and goodnes which God planted naturallie in the minds of men it cannot be iustlie accused For it is the worke of God and without his speciall gift it cannot be had of men But Paule reprooueth that philosophie which is corrupted through the inuentions of men ambitious contentions of philosophers For if they had kept themselues within certeine bounds and had onelie pronounced those things which the knowledge of the creatures did by most assured reasons declare as touching God and nature they should not haue erred from the truth Wherfore the apostle saith Through philosophie and vaine deceit In what respect phâ—losophie is condemned by Paule and he addeth Which are according to the traditions of men and rudiments of the world Not the creatures but men did teach that the world should be euerlasting It was not nature that shewed but it was vaine cogitations that deuised the world to be compact of the concourse of such small and indiuisible moates as we sée in the sunne-shine and to consist as it were of no ground And who doubteth but that the fate and impassibilitie of the Stoiks the perpetuall doubting of the Academiks and the idle and vnoccupied deitie of the Epicures was this vaine deceit Men dreamt of a communitie of things of the intermingling of wiues one with another in Common-weales of pleasure to be the chéefest good and of gods to be worshipped after the maner of common people but they tooke no knowledge by a naturall light and by vsuall propositions knowen of themselues by assured reasons These in verie déed are the venoms and corruptions wherewith the diuell by naughtie men corrupteth philosophie being the gift of God and this being so defiled and corrupted Paule would haue to be eschewed 9 Howbeit A comparison of the former things with the holie scriptures now must we sée how these things that we haue hitherto spoken will agrée with the holie scriptures for there also haue we philosophie actiue and contemplatiue Those things that we beléeue and are comprehended in the articles of the faith doo belong vnto contemplation for those we perceiue by knowledge but we doo them not and albeit they are not comprehended in science yet neuerthelesse are they vnderstood Vnto the actiue kind are those referred which are conteined in lawes counsels and exhortations Thus far doo these agrée yet doo they differ bicause in philosophie that which is actiue goeth before that which is speculatiue For as it hath béene said we cannot with humane strength behold either God or nature till first our affections be at quiet Why in diuinitie philosophie speculatiue goeth before actiue But in the holie scriptures speculation taketh the first place insomuch as we must first beléeue and be iustified by faith and then afterward doo followe good works and that the more and more abundantlie as we be dailie renewed by the holie Ghost Thus dooth Paule set it foorth in his epistles for he first handleth doctrine and afterward he descendeth to the instruction of maners and framing of the life And so were the children of Israel first gathered in Aegypt vnder the faith of one God the sauiour and afterward in the desert they receiued lawes which serue vnto the knowledge which consisteth in practise Againe in the table of the ten commandements is obserued the same order for it saith first I am the Lord thy God the which thing belongeth to faith or speculatiue knowledge afterward doo followe precepts which belong to the works required of God The cause of this difference is that humane contemplations are gotten by searching out and by the indeuour of meditation therefore moderate affects are necessarie But those things that we beléeue are receiued by the inspiration of God so that there is no néed of those preparations And in mans reason it behooueth men first to doo iust things before they be iustified But the order of diuine sanctification is farre otherwise appointed for we first beléeue and afterward be iustified then by the spirit and by grace are our minds renewed finallie there followe iust and honest déeds 10 Moreouer the end of philosophie is that we should obteine that blessednesse or felicitie which may be gotten here by mans strength but the end of christian godlinesse is to haue repaired in vs that image wherevnto we are made in righteousnesse and holinesse of truth that we may dailie growe vp in the knowledge of God vntill we be brought to sée him euen as he is with face discouered Besides this in the morall philosophie of Aristotle we shall not heare of the remission of sinnes nor of the feare and confidence towards GOD nor of iustification by faith nor of Christ or such other like things for these things are opened by the will of God being such as cannot be gathered by a naturall knowledge from the creatures And we denie not How one verie thing is otherwise taught in diuinitie than it is in philosophie but it oftentimes happeneth that the selfe-same things are commended in Aristotles Ethiks which are commanded by God in the holie scriptures but then are those all one in matter but not informe properties and principles for in them there is a sundrie respect a difference of properties and their originals not all one A similitude Euen in like maner as the raine water and anie fountaine water is all one in matter but the strength propertie originals be of great diuersitie for the one commeth by a heat of the heauens and by the clouds and coldnesse of the middle region of the aire but this other is either gathered from the sea out of the hollowe places of the earth and is so strained as it becommeth swéet or else it commeth by conuerting the aire into water through the coldnesse of the place where the spring ariseth Euen so those things that a christian doth he doth them by the drift of the holie Ghost for they which be driuen by the holie Ghost be the children of God but they which deale by philosophie according to morall rules doo worke by the guide of humane reason Such be stirred to doo these things bicause they so iudge it to be honest and right but the christians bicause God hath so decréed it Those thinke that if they so doo they profit and make perfect themselues but these bicause they may obeie the maiestie of God Those doo beléeue their owne selues but these doo beléeue God and the words of the lawe which he hath made Those be caried with a loue of themselues but these with the loue of God alone Doubtles of this manifold diuersitie it commeth to passe that one and the same
obserueth this order for in the 16. of Numerie verse 23. when Chore had conspired against Moses he died an euill death but the children togither with their father were not destroied naie rather they were preserued vnto the holie ministerie and of their posteritie came Samuel 1. Par. 6 23. 2. Par. 26 4. King Amazias was commended which put to death the murtherers of whom his father was slaine yet he put not the children of them to death for he had a consideration vnto the lawe of God Augustine Augustine alledgeth the cause of this prohibition God saith he may punish the sonne for the father for though he doo afflict him in this world yet is he able in an other world to saue him but this can not man doo Further God séeth that the children be not innocent but man séeth it not And though the ciuill lawes deale in this point more sincerelie The ciuill lawes in case of treason punish the children for the parents and doo punish the sonne for the fathers fault as it is in the Digests in the Code Ad legem Iuliam Maiestatis yet doo they not put the sonne to death for the father but they depriue him of all his fathers substance dignities and honors Howbeit some portion is assigned by them vnto the daughters by a lawe which was called Falcidia to the intent they might marrie Otherwise the ciuill lawes agrée with the lawe of God for in the Code De poenis in the lawe Sancimus it is commanded that the punishment should not be laid vpon others which either be of affinitie or bloud but should onelie bind the author of the offense And yet both this lawe and the other aboue were made by the same emperors namelie Archadius and Honorius But whie it was so sharplie decréed against such as be guiltie of treason it séemeth to be doone bicause men might be terrified from that kind of mischéeuous déed Howbeit the lawes of GOD haue decréed no such thing hereof yet this they command in expresse words that the sonne should not be slaine for the father howbeit concerning the goods they decrée nothing But our aduersaries haue transferred this ciuill lawe concerning treason vnto heretikes for they doo not onelie punish the father being an heretike but they also depriue the children of all his goods how iustlie I will not now declare The sixt Chapter The third Precept of the sanctification of the name of God In Gen. 21. 23. Gen. 21 23. THe Hebrues call an oth by the name of Nischba being a noune deriued of Schaba that is seuen by which number is expressed the power of the holie Ghost séeing whosoeuer sweareth let him vnderstand that he is bound and tied by that oth The definition of an oth The definition is that the same is a confirmation of the will by the testimonie of God or of diuine things That an oth in his owne nature is good Of his owne nature it is good yet the abuse therof may doo harme as the Eucharist as meate and drinke Also by the end thereof it is declared to be good for it is ordeined to the intent anie man may iustifie and purge himselfe thereby that there may be a faithfulnesse of speaking which oftentimes dooth much auaile yea euen to the finishing of controuersies and this is written in the sixt chapter of the Hebrues Heb. 6 16. Furthermore it hath his beginning from a right faith in God for bicause we estéeme all things to be throughlie knowne vnto him Againe we iudge that he is a louer of the truth and a reuenger of periurie all which points of godlinesse are not to be despised Also an oth serueth to the honour of God bicause we extoll the name of him And therein we confesse God to be the greater and more excellent sith that as we read in the sixt chapter to the Hebrues Ibidem We alwaies sweare by the greater An oth is a certeine confessing of the excellencie of God Wherefore not without cause it is said in the lawe Lo tisa Thou shalt not bring in the name of God for a lie Nasa signifieth To aduance as though they that sweare doo by their oth extoll the name of God Yet must we not héereof conclude if it be good if it make to the honour of God that therefore it should be often times vsed Why an oth was instituted For although an oth be apperteining to the seruice of God yet is the institution of the same to helpe the néed of the brethren if credit be not giuen vnto vs or else where one partie is not beléeued of an other So that where such a néed shall not happen neither shall an oth be vsed A similitude Euen in like maner as a medicine is in verie déed profitable yet wheras a fit occasion of a sicke person vrgeth not it must not be ministred But whereas it is said in the Gospell Matt. 5 37 that an oth commeth of euill it is not preiudiciall to the goodnesse of an oth For it nothing at all hindereth that some things doo spring of an ill occasion which notwithstanding are good as be medicines vertues meats and drinks 2 In the old lawe In 1. King 8 verse 31. an oth was oftentimes to be taken the which if it be kept true sound and inuiolable faith also betwéene men continueth pure and perfect but this being violated hardlie can faith it selfe remaine sound Neither is it vnknowne that for manie causes men are prouoked vnto periurie First bicause they doo excéedinglie desire to hurt him whom they hate and on the other side by all meanes possible to gratifie their fréends Sometimes they be mooued by couetousnes and gréedie desire being vnwilling to paie that which they owe to restore that which is laid to kéepe or to recompense the harmes doone In the 22. chapter of Exodus verse 8 11. God commanded that in the case of laieng to pledge and also in the case of theft and robberie an oth should be taken Numb 5 14. In the booke of numbers cursings are commanded to be vsed for gelosie And the epistle to the Hebrues teacheth Hebr. 6 6. that verie manie controuersies be decided by an oth For when a thing cannot otherwise be doone we must flie vnto God himselfe who is the searcher of the hart and reines and vnto his eies all things are manifest be they neuer so secret But when iudges can define causes otherwise they must not minister an oth vnto those which be the aduersaries in lawe But oftentimes proofes be wanting neither are witnesses readie present or else there is onelie one found or he that is pleaded guiltie is troubled onelie vpon report and suspicions which be not verie certeine in déed in such cases an oth must be taken How manie kinds of oths But in this matter must not be omitted that by the lawyers there be appointed thrée or foure kinds
he that is a forswearer dooth alwaies beguile and deceiue which is to seduce the reason of man Politike gouernements and common-weales also are ouerthrowne vnlesse we stand vnto our oths couenants And this the Hebrues in a certeine Apollogie of theirs doo declare who write that when the tables were giuen vpon mount Sina so soone as the lawe was made concerning periurie the whole world was shaken Faith or promise must be kept euen with enimies Let euerie one therefore beware of it and let him kéepe faith euen with his enimies with théeues and murtherers though it be with the losse of his goods or life For this cause Regulus is commended who returned to the Carthaginians although he knew that at his returne he should suffer most gréeuous punishments for he minded to satisfie his oth Augustine in his booke De ciuitate Dei not without iust cause setteth foorth his praises albeit his counsell whereby he hindered the peace cannot be praised or allowed But in that he would in anie wise kéep his oth inuiolate euen to the hazard of his own life dooth not that deserue verie great admiration Neither is it anie let which some men saie that by returning vnto théeues murtherers and cruell men if a man knowe for a certeintie that he should be slaine is to cast himselfe into danger and to tempt God For this man was now alreadie by the will of God deliuered into the hands of his enimies neither did he escape thence without vsing the testimonie of the name of God Wherefore it behooued him to returne least God should be had in derision vnlesse it had béene reuealed vnto him that the same should be against the word of God Deceitfull words in swearing 9 Moreouer we offend in an oth if a man vse craftie and deceitfull words purposing to take them according as he himselfe vnderstandeth them and not as it séemeth to the eares of them which stand by such a man is not exempted from periurie For an oth was deuised to finish controuersies Hebrues 6. Heb. 6 16. not to sowe them and to stirre them vp more Neither ought we to vse this remedie to the deceiuing and beguiling of minds which serueth to the establishing of them Farre be it that deceit should arise from thence where truth ought most of all to shew it selfe Of rash swearing Also let vs take héed of an other defect in swearing namelie that we sweare not often for light causes and rashlie being vrged thervnto by no necessitie whereby the word of God might be of the lesse estimation Sildome therefore must anie swearing be vsed and that for weightie causes and so shall we the better auoid periurie Yea and Augustine in the 28. sermon De verbis apostoli writeth that Christ and Iames the apostle forbad an oth not to the end they would vtterlie take awaie the same from the affaires of men but bicause we might beware of periurie in not swearing vpon light occasion 10 Lastlie in an oth let vs auoid this that we sweare it not by the name of idols for that is forbidden in the 23. chapter of Exodus and in the 23. chapter of Iosua Exo. 23 13. Looke In. 2. Sam. 23. 12. Iosu 23 2 And God will haue vs to sweare by his owne name for héerein the worshipping of GOD is intermingled which should not be attributed vnto idols Howbeit Augustine in his epistle Ad Publicolam granteth vnto the faithfull that when néed shall require they may take an oth of the infidels in the name of their idols for otherwise there could be no peace nor truce confirmed with them In an oth there is chéeflie this confirmation of the will which is a certeine good thing that we may vse when we haue néed And whereas they offer not the same but vnder the name of idols it gréeueth vs and if it laie in vs to amend it we would willinglie doo it Once saith he we read in the scriptures that it was doone by Iacob when he tooke an oth of Laban Gen. 31 57 Laban sware by the God of Abraham and by the God of Nachor his father and by the God of their fathers But whereas they were idolaters in Babel and in Mesopotamia it is manifest that that oth was celebrated in the name of strange gods as Aben-Ezra dooth testifie vpon that place But if so be thou wilt saie that there the name of faithfull Abraham is mingled with the other it maketh no matter at all bicause he ioineth vnto him Nachor and the fathers of them that thou maâ—… vnderstand Abraham to be there comprehended vnder the name of that worshipping vnder the which he liued in his owne countrie with his parents which were idolaters as we read in last of Iosua But Iacob sware by the true God Ibidem 2. whom he calleth the feare of Isaak wherefore euerie one sware there according to his owne religion These things be spoken probablie howbeit I know that some of the fathers were of the mind that Laban sware there by the true God But Augustine in the place which I haue now alledged maketh for me In 1. Sam. 25 vers 35. 11 But it appéereth that Abigael séemeth to sweare by a creature and héereof the Papists gather Whether it be lawfull to sweare by saints that it is lawfull to sweare by saints But that we may vnderstand with how great reason they affirme it we must call to mind what is an oth An oth therefore is a calling to record of the name of God Looke the questions after the common place of the Masse in the addition at the end to the confirmation of those things which either we haue spoken or promised When God is called to be a witnesse there is giuen vnto him euen that worship which is most high and singular For so we testifie that God is present euerie-where and séeth all things and will punish if a man doo offend And this is fit for none but for God onlie for saints neither be in euerie place nor yet sée all things And it is requisite that all worshipping should procéed of faith which faith of necessitie is none insomuch as touching the presence of the saints we can learne nothing out of the holie scripture Why then doo we call them to witnesse of whom we knowe not whether we be heard Further they cannot punish whom they would wherefore these things apperteine vnto God onlie Thus it is written in the sixt of Deuteronomie Deut. 6 5. Thou shalt loue the Lord thy God and him onelie thou shalt worship and thou shalt sweare by his name Here there is an oth ioined vnto the worshipping of God Foolishlie therefore and vngodlie did Socrates Socrates oth The Manicheis oth when he sware by a dog and a goose and the Manicheis also when they sware by the light Ierom. Ierom vpon these words of Christ in Matthew Thou shalt not sweare neither by heauen
he that he who from the beginning made them said vnto them For this cause shall a man leaue father and mother and shall cleaue to his wife and they shal be two in one flesh Whom God therefore hath ioined togither let not man separate By these words the former lawe of God is repeated and newlie established And if so be that Christ would not suffer that the first wife being put awaie an other should be married how lesse credible is it that he would suffer anie man to haue manie wiues at one time Naie rather he speaketh more sharplie that He which marrieth an other committeth adulterie Neither is the matter which some here obiect of anie great force that Marke saith He committeth adulterie against hir Ibidem 11. as though he were not an absolute adulterer but onelie that he dooth iniurie to his first wife Yes trulie he committeth double sinne first bicause he is an adulterer secondlie for that he dooth iniurie to his wife Ierom in manie places dooth ponder these words Gen. 2 23. The shall be two in one flesh They shall be two in one flesh Against Iouinian he saith It is written In one flesh not in two or thrée And he addeth that Lamech was a naughtie man which diuided one rib into two but saith he he suffered the punishment of his naughtinesse in the flood The same thing he saith in an epistle vnto Saluina Although I must néeds grant this that these reasons prooue not Ieroms purpose for vnto Saluina and Geruntia he inueiheth against second marriages Into the which error Tertullian also fell when as he erred with the Montanists Neuerthelesse these reasons doo verie well serue vs in this place But Ierom addeth And he shall cleaue vnto his wife Not vnto wiues saith he I verelie when I ponder with my selfe these words In one flesh I perceiue a great emphasis or force in them For One flesh is either by colligation as when all the members be knit one with an other or else by continuation Both the waies make that all the parts of the bodie doo serue one an other So the hand dooth his indeuour vnto the mouth the mouth vnto the bellie the bellie vnto the whole bodie as it is more at large described by Galen De vsu partium Such kind of flesh is not possible to be cōmunicated so as it cannot passe from one liuing creature to an other liuing creature We sée therefore that by the force of these words both adulterie and polygamie are taken awaie An obiection But thou wilt obiect Whie then in a diuorse by reason of adulterie is it permitted to haue an other marriage I answer for that the cause of the vnitie is taken awaie and that is the fastening togither In what cases married parties be free Wherefore it is said And he shall cleaue vnto his wife and they shal be two in one flesh But he which committeth adulterie cleaueth not vnto his wife and so he is not one flesh with hir The verie same is to be iudged if a faithfull wife for hir faith sake be cast off hir husband being an infidell for there also is their cleauing togither taken awaie that is to wit the cause of vnitie Wherefore Paule saith 1. Cor. 7 15. The Lord hath not called vs to bondage Neither must it be anie let vnto vs that the name of Two is not expressed in Genesis it is sufficient that Christ hath added that word And the same must be fullie supplied in Genesis sith when those things were spoken there were onelie two Adam and Eue. An other obieccion But héere is a great doubt put for if that reason concerning vnitie of flesh should be of force it will also be of force in fornication and adulterie so as it should not be lawfull for a lewd man to be plucked from hir with whom he hath committed fornication Looke par ◠pla 1. art 4. In so much as Paule when he disputed against fornication saith 1. Cor. 6 15 Shall I take the member of Christ and make it the member of an harlot For it is written saith he They shall be two in one flesh Now is that reason either firme or not firme if it be firme it shall also be of force in fornication if it be not of force neither shall it be firme in matrimonie Some answer that Paule saith that indéed the flesh of them which commit fornication togither is all one yet not perpetuallie but for a time onelie Howbeit this is nothing for Paule citeth the same place out of Genesis Neither dooth he speake of one houre or another but absolutelie It séemeth that a better answer may be made on this wise that so far as belongeth to the nature of the thing it selfe the flesh is altogither one but séeing that whooremongers come not togither according to the Lords institution that coniunction is not firme but may be dissolued Indéed they are made one and the same flesh as concerning the fact as they vse to saie howbeit by stealth not lawfullie But in matrimonie both are good as well the coniunction as the prescript of the Lord. That did Paule laie hold of bicause he sawe it made to the purpose for this hath whooredome common with matrimonie Which hereby appéereth for that through such a conuersation with harlots there ariseth an affinitie so as it may not be lawfull afterward to contract matrimonie with the parents or children or brethren of such a one as thou hast before vnlawfullie kept companie with This is euident by the scriptures 2. Sam. 20 3 for when Absolom had kept vnlawfull companie with the wiues of his father Dauid when he was afterward restored would not receiue them vnto him bicause he did perceiue that by reason of that ill companie there was now some affinitie contracted Howbeit no lawe is by that meanes procured whereby the whooremonger may compell the harlot to remaine with him The fourth argument 7 Paule vnto the Corinthians writeth verie well of this matter For first he saith 1. Cor. 7 2. Let euerie man for auoiding fornication haue his owne wife and euerie woman haue hir owne husband But Hir owne is contrarie vnto Him that is common to another Againe if the husband haue manie wiues the wife of necessitie must haue a husband common to others and not proper to hir selfe The Logicians haue verie well defined that to be proper which alwaies and onlie agréeth vnto one alone Paule addeth verse 5. I would not haue you to defraud one another But in polygamie one or other must of necessitie be defrauded for the husband cannot kéepe companie with them all at once Wherefore Iacob was constreined so to decide the matter as he by turnes was sometime with Rachel Gen. 30 15. and sometime with Lea séeing hereof there arise perpetuall contentions and bralles betwixt women For we sée no liuing creature that is so void of courage but both in
ought to obeie their parents forsomuch as they also gaue their faith and consented The Councels concerning this thing 19 I thought it good also to bring foorth somwhat of the Councels The Councell of Toledo the fourth cause question 21. chapter Hoc sanctum decréeth If widowes will not professe chastitie let them marrie to whom they will And the same it decréeth of a maiden but it addeth So that it be not against the will of the parents or hir owne Such an addition we sée that Nicolaus the second added as we find in the 27. cause question second chapter Sufficiat where he writeth after this maner To ioine matrimonie the consent of those which contract is sufficient and it followeth According to the lawes Which is added bicause the matrimonies of children be not acknowledged if they be made without the consent of the parents Yet the glose referreth not those words vnto the ciuill lawes but to the canons bicause as the Canonists saie the ciuill lawes are sometimes corrected by the canons But oftentimes it happeneth that those canons are in verie déed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Rules without rule as in the Extrauagants De coniugijs seruorum chapter the first If bond-men contract yea against the will of their lords such matrimonies shall be ratified Behold saith the glose the canons amend the ciuill lawes A disagreement betweene the canons and ciuill lawes touching the matrimonie of seruants for in them it is forbidden that a bond-man should marrie a wife against the will of his lord Yea if a frée man haue verie often recourse vnto another mans bond-woman he is made a bond-man And a frée woman if she haue much accesse vnto another mans bond-man she also looseth hir fréedome The glose saith moreouer that more is attributed vnto matrimonie than vnto holie orders bicause it is not lawfull to bring a strange bond-man into orders but it is lawfull to contract matrimonie with him Wherefore it manifestlie appéereth that the latter canons were corrupted and depraued which tooke awaie from marriages the consent of parents as a thing not necessarie But now let vs sée what reasons they pretend In the Extrauagants De sponsalibus in the chapter Cùm locum it is said that in contracting of matrimonie there ought to be a full libertie And in the same place in the chapter Veniens If anie feare happen therein the matrimonie should be void And there is giuen a reason bicause she cannot long please him of whom she is hated and bicause such contracts haue oftentimes vnhappie successe and that thing is easilie contemned which is not beloued Yea it séemeth that the canons haue so loued libertie in contracting of matrimonie that the Councell of Paris as we find in the 30. cause question the second decréed that it is not lawfull to desire a wife by the rescript of the king although the same be also ordeined in the Code De nuptijs lawe the first chapter Si nuptias ex rescripto The reason is Marriages by the letter of a king not to be liked and why bicause the rescripts of princes are in a maner imperious commandements Neither doo I disallow that although I doo not a little maruell that the canons haue procéeded so farre that matrimonie may be contracted betwéen him that stealeth awaie a maid and hir that is stolen Marriage with a stolen maid In the Extrauagants De raptoribus incendiarijs in the chapter Cùm causa A maiden that was stolen awaie out of the house of hir father and contracted matrimonie with him that did steale hir the father withstood the marriage Here the good Pope answereth Forsomuch as the maiden consenteth she cannot séeme to be stolen Wherefore he decréed that matrimonie to be good And in the next chapter Accedens If anie man had stolen awaie a maiden not onelie against the will of hir parents but also against hir owne will which maiden neuertheles if she afterward agréed with him that stole hir he decréed that firme matrimonie might be contracted betwéene them The same séemeth to be decréed in the 36. cause question the second chapter In summa where is intreated of the stealer and hir that is stolen And it is decréed If she that is stolen shall consent with him that stealeth matrimonie may be contracted betwéene them but yet in such sort that first they doo some penance But bicause some canons doo make against this decrée therefore they moderate the matter thus That wheresoeuer they read that matrimonie cannot be contracted betwéene such persons that they vnderstand to be said for some one of these thrée causes either bicause she that is stolen did not consent or else bicause she was betrothed before to another by words as they vse to speake it of the present tense for I saie not of the future tense bicause the husband was not bound to marrie one defiled either else for that she was not marriable 20 But in the Code it is far otherwise decréed touching the stealing of virgins namelie that matrimonie betwéene these persons may by no maner of meanes be contracted no not although the father giue his consent vnto hir that is stolen And Iustinian also in his Authentiks collation the ninth in the title Quae raptoribus nubunt decréeth the same to the detestation of so great a crime But our Canonists forsooth thinke matrimonies to be lawfull euen against the fathers will Wherefore in the 32. cause question 2. chapter Mulâ—er the glose saith that the authoritie of the father is vndoone as touching an oth and matrimonie when ripe age commeth which saieng the Schoole-men haue also followed Of this matter they dispute in the fourth chapter of sentences distinction 28. where they define that a man euen the sonne of the goodman of the house hath a certeine dominion ouer his owne bodie neither is so bound to his parents but that he may at his owne libertie dispose it as touching matrimonie And when they read in the Canons that the consent of the parents is required for the contracting of matrimonie they by their interpretation corrupt them How the papists vnto matrimonie require a consent of parents and saie that Euaristus Nicolaus Leo when they so decréed did iudge that the consent of the parents is required touching the honestie of matrimonie but not in respect of the necessitie Which peraduenture they drew out of the glose in the Extrauagants De sponsalibus impuberum in the lawe Tua which is after this sort that The good will of the parents must be required yet rather for the honestie of marriage than for necessitie sake So that if the parents will not assent yet are the children frée and may contract matrimonie at their owne libertie Peter Lombard Yea and the Master of sentences in the 28. distinction saith that The consent of parents serueth for the comlinesse and honestie of marriages and not for necessitie And he bringeth the words of Euaristus
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
oftentimes made woorse And besides that also such superfluitie might serue to reléeue other poore folks also 9 Neither saith he Giuing or bestowing In giuing of almes is a certeine communicating Esaie 2 3. Iohn 4 22. but Communicating bicause in almes giuing there is a certeine communicating For if we speake of the poore which were at Ierusalem the Gentiles had receiued at their hands spirituall things For the word of the Lord came out of Sion and the lawe of God out of Ierusalem and saluation from the Hebrues Séeing out of that nation were appointed preachers of the Gospell to preach vnto the whole world Therefore Paule in the second to the Corinths the eight chapter saith That your abundance maie releeue their want and that on the other side verse 23. their abundance may releue your want But if we speake of other poore folkes euen when we helpe them with our almes there redoundeth vnto vs no small commoditie or profit For Christ warned as we read in Luke Luke 16 â— Make you freends of vnrighteous mammon that when you faile they maie receiue you into euerlasting tabernacles But what if the poore be euill and they also excluded from the kingdome of heauen These things are to be vnderstood not of the men but of the works But by this meanes also followeth another absurditie That by the vertue of our works we should obteine the kingdome of God I answer As we denie that works are the causes of eternall life so likewise we denie not that God rewardeth the good works of the faithfull A reward of almes deeds Rom. 2 6. which are now regenerate by Christ since we know that He will iudge euerie man according to his works For he will saie I was hungrie Matt. 25 35 and ye fed me I was thirstie and ye gaue me drinke I was a stranger and ye harboured me The kingdome of God is giuen for election and for she promises sake which the saints receiue by faith But bicause those things are hidden from mans eies therefore are good works brought foorth which are the proper and manifest effects both of our faith and Gods election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Giuing our selues saith he to hospitalitie This is not spoken without a great emphasis To follow hospitalitie is more than to keep hospitalitie Gen. 18 2. Looke in Iud. 9 11. for it is a greater matter to pursue hospitalitie than onelie to be hospitall For Abraham expected not till strangers came home to him to desire to be receiued and to desire lodging but going of his owne accord out of his tent he looked round about to sée if he could espie anie stranger whom he might receiue into his house And if he sawe anie he ran vnto him and praied him not to passe by his house If I haue found fauour saith he in your eies I beseech you turne in vnto your seruant Gen. 19 2. And the same diligence and mind was in Lot and well nigh in all the fathers Paule in these words chargeth vs not with anie vile and vndecent works but with verie honorable and excellent works Hospitality becommeth a noble man For there was neuer anie noble man or notable prince but that he was desirous to doo good vnto others and was carefull ouer strangers Titus Vespasian when he called to remembrance at night that he had doone no good turne vnto anie man would with heauines saie Fréends we haue lost this daie And Christ saith that The kings of the nations beare dominion ouer them and they which haue power ouer them are called gratious in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ethniks also saie that GOD hath a care ouer strangers and therfore they worshipped Iupiter Xenius who had a care regard of strangers This propertie of GOD Homer describeth in the second booke of his Odysses And Virgil verie aptlie saith Iupiter was a keeper of hospitalitie Iupiter hospitibus nam te dare iura loquuntur that is For men saie that thou O Iupiter giuest right vnto strangers And the naturall affection toward citizens commonlie stirreth euerie man that if he méet a stranger and one that is néedie he will to his power helpe him and prouide harbour for him Euen so in like manner if peraduenture the saints which as touching the eternall countrie are our citizens doo come vnto vs we ought to helpe them and gentlie to interteine them 10 But bicause that Iahel séemed to haue violated the lawes and couenant of hospitalitie it is a doubt In Iudg. 4 verse 22. Whether Iâ—hel did right in violating the laws of hospitalitie whether we should condemne hir or quit hir Howbeit bicause all controuersie dependeth not a little of the circumstances of the persons we will therefore set hir before our eies and consider with our selues what manner of men the Kenites in the fourth of Iudges were They assuredlie in bloud were ioined with the Israelits Who the Kenits were for they were the posteritie of Hobab the father in lawe of Moses Moreouer they perfectlie agréed with the Hebrues in the exercise of godlinesse and in the lawe of God Neither was their faith idle but effectuall and working for they leauing their countrie followed the Israelits through the desert and God which was their guide through the wildernesse Wherfore at the length when the lands were distributed they obteined inheritance togither with them in the land of Chanaan For these causes if Iahel went about to set the Iewes at libertie she did but hir duetie neither did she take vpon hir anie other mans office On the other part let vs consider of Sisara Who Sisara was He was an oppressor of the people of God and now slaine by the power of God and vtterlie confounded neither appeared there in him anie token of repentance but he would rather hide himselfe to the intent that he escaping this so present a danger might againe gather a new host against the Israelites In déed after a sort he was in league with Heber the Kenite yet as it is to be thought with no sincere hart but onlie to plucke him away from the rest of the Iewes whereby he might haue the fewer enimies and not be compelled to fight with so manie enimies at one time or else to get of him a great tribute or some other commoditie which he looked for Furthermore in this his misfortune he calleth vpon no God he desireth not the helpe of other mens praiers but onelie séeketh lurking places where he might hide himselfe till such time as the rage and heate of the conquerors were somwhat slaked and onelie trusted vnto the helpes and aliance made with men By these things it easilie appeareth that Iahel did hir dutie and Sisara deserued to be slaine 11 But as touching the lawes of hospitalitie The lawes of hospitalitie ought ordinarilie to be kept iuiolated Gen. 19 8. we also iudge that they by themselues and of their
expoundeth of those which vow vnto God certeine sharpe and hard things which serue to the subduing of the flesh change not that which they haue promised But the sentence me thinketh séemeth more plaine if it be largelie taken namelie of an oth that is hurtfull vnto vs which a good and godlie man will not breake or change Ierom. Ierom also vpon Ezechiel the 17. chapter is of this opinion For there the Lord saith that he was verie angrie with Zedechias verse 15. bicause he brake the oth which he had made with Nabuchadnezar king of Babylon For though the Iewes counted him as an enimie yet as Ierom declareth he was now a friend when he had by oth promised his faith vnto Zedechias Séeing it belongeth vnto friends one to be faithfull vnto another so as euill guile ought not there to haue béene vsed Augustine And Augustine in the 32. cause question the first the chapter Noli existimare writing vnto Bonifacius admonished him to kéepe faith euen with his enimie Ambrose Ambrose also in the 22. cause question the fourth the chapter Innocens dooth so aduise And the same sentence he hath in his booke De officijs where he bringeth the example of Iosua Iosua 9 4. towards the Gabaonites who notwithstanding that he ought to haue made the oth void and of no force yet by the consent of God he caused it to be kept and ratified Neither suffered he the Gabaonites to be slaine whom neuerthelesse he punished bicause of the guile which they vsed But if an oth be giuen for fulfilling of an vniust or vngodlie thing An oth giuen for an vniust cause must be cut off it must wholie be made frustrate bicause an oth ought not to be a bond of iniquitie Neither is it necessarie therevnto that anie man should come before a iudge to be absolued of this kind of oth Which I therefore speake bicause the Pope claimeth this right to himselfe namelie to release such kind of oths and as they commonlie saie to dispense with them As it appéereth in the 15. cause question the sixt where Nicholas absolueth the bishop of Triers The Pope cutteth off oths both lawfull and vnlawfull And his pride and arrogancie hath now at length brought his lawe and power to that passe that he not onelie breaketh vnlawfull oths but also abrogateth iust and lawfull oths when it séemeth good to himselfe So Pope Zacharie loosed the French men from their oth wherein they were bound vnto their king and he deposed the king from his kingdome and placed Pipin in his stéed But this is not to be maruelled at A prouerbe in the court of Rome séeing it is commonlie said at this daie in the Court of Rome that It is not méet for kings and great personages but for merchants to kéepe their oths 19 So then if there be an oth made guile must not be vsed vnlesse perhaps the one partie to whom the oth is made shall first depart from couenants and conditions for then the common saieng must take place He that breaketh faith let faith also be broken with him Wherefore Ierom to Nepotianus Ierom. commendeth the saieng of Domitius the Orator vnto Philip Séeing thou accountest not me for a Senator I also doo not take thée for a Consul But hereof we haue testimonies also in holie scriptures For Paule in the first to the Corinthians the seuenth chapter as touching faith giuen in matrimonie writeth that If an infidell depart verse 15. let him depart a brother or a sister is not in subiection vnto such but God hath called vs in peace And those things which are alledged of an oth I vnderstand them to be of like force in promises and couenants In which promises and couenants I affirme that iust and godlie men ought both to vse simple and plaine words A sophisticall act of the Thracians and also to liue with a good conscience The Thracians therfore are iustlie and woorthilie condemned who after truce had béene made to continue for the space of thirtie daies robbed spoiled by night excusing their act in that that their truce was made for the daie and not for the night Neither did the legat of the Romans plainlie A guile of the Romane legat against Antiochus but subtilie with Antiochus who hauing decréed that she one halfe of the ships should be giuen vnto the Romans and the other halfe vnto the king commanded them all in verie déed to be diuided and cut in sunder But he did it to the end the king might be vtterlie destitute of a nauie for the warres Therefore whatsoeuer a godlie man will promise he ought déeplie to weigh with him selfe before hand whether he be able to stand to his words and promises Ierom. Wherefore Ierom hath written vnto Celantia Whatsoeuer thou speakest thinke that thou hast sworne it 20 As touching the end of the question there remaine certeine doubts to be examined that the thing maie be the more manifest First if a man promise armor and succour to anie man for the space of thrée or foure yéeres and in the meane time hée becommeth a traitour to his countrie and maketh warre against it whether in this case he ought to performe his faith or else by euill guile to breake it I answer that neither in this case nor in the like is faith to be kept séeing as it is euident a mischéeuous act happeneth in the meane time which with a safe conscience we may not aid And in verie déed neither euill guile or periurie is here committed For he which hath sworne is not changed but he is changed An oth dissolueth not former bonds to whom the oth was made For oths can plucke away or diminish nothing of those bonds which went before Séeing then euerie man is bound to the word of God and to the preseruation of his countrie before he take any oth that which afterward is sworne must be vnderstood conditionallie that if the first bonds be kept vnuiolate The same also must take place in vowes that be vowed For although a man vow sole life yet forsomuch as he was before bound to the word of God wherein it is said that It is better to marrie 1. Cor. 7 9. than to burne and They which cannot keepe themselues chast let them marrie he dooth not take awaie the first bond for the vow which followeth Wherefore if he can not kéepe himselfe chast or if he burne he ought by the commandement of GOD to marrie Neither can any oth or vow that happeneth herein take awaie the power and force of the commandement of God Whether faith must be kept with Heretiks 21 Another doubt commeth to my remembrance touching those princes which haue giuen their publike faith and safe conduct vnto heretikes for their comming vnto Councelles or to conferences whether they ought to stand to their promises or else violating their oth to kéepe still the
euerie one of vs slip yet no man ought to saie that he hath slipped when he hath not We ought all to confesse our selues to be sinners but none ought to ascribe vnto himselfe anie sinne by name which he hath not committed I saie therefore that those spéeches which I haue made mention of if they be throughlie weighed they be true For some be vttered after that sort bicause absolutelie they be so some for that they be extolled by an excessiue spéech some bicause they be compared with an other thing by contention In what respect Paule calleth himselfe the principall sinner Paule calleth himselfe the principall sinner either bicause he was the first that came vnto Christ among those that persecuted the church of GOD or bicause he iudged himselfe in verie déed to be chéefe and greatest of the sinners Not as if there had béene no man that had sinned more heinouslie for there were such as had sinned against the holie Ghost there were those which had sinned without anie repentance but bicause that among all them which were redéemed by Christ and had obteined the mercie of God he thought himselfe to haue sinned most gréeuouslie For some had sinned of infirmitie some of plaine error and incredulitie some had procéeded so farre as they crucified Christ who neuerthelesse were afterward by the preaching of the word of God called home vnto repentance Acts. 3 17. Therefore saith Peter in the Acts I knowe brethren that ye did it by ignorance euen as did your rulers But Paule had no recourse vnto the sermons of the apostles there was néed of greater bonds for the drawing of him vnto Christ Wherevpon Christ spake thus vnto him from heauen Acts. 9 4. Saule Saule whie persecutest thou me With these men therefore he compareth himselfe and of these he saith he is the principall And so Chrysostome vpon this place saith that These words be against other words of his in the epistle to the Philippians Phil. 3 6. For there he saith that he was conuersant in the Iewish religion without crime and without complaint But these things saith he are nothing repugnant For euen they themselues which had performed the righteousnesse of the lawe yet were they sinners neuerthelesse And although Paule spake those things modestlie of himselfe yet did he not ascribe an vntruth vnto himselfe For notwithstanding he granteth himselfe to haue béene a persecuter and a blasphemer yet he saith not that he was an adulterer or a fornicatour or a théefe séeing these things should not haue béene true The things obiected out of the Prouerbs touching Agur the prophet How Agur had no wisdome were true by waie of comparing them vnto those things whereof a demand was made He saith that he had no wisdome not in respect that the wisdome which he had was no wisdome but bicause the same being compared vnto so great matters might séeme to be none So Socrates was woont to saie This onlie I knowe that I knowe nothing bicause that knowledge which he had would be nothing in comparison of the multitude of those things that he knew not Psal 22 6. So Christ called himselfe a woorme and a reproch of the people bicause men so accompted of him by reason of his afflictions and crosse Also in speaking there hapneth somtime an excessiue or hyperbolicall spéech such indéed as is not ioined with a a lie but which may serue for the better setting foorth of the matter VVhether faith must be kept toward him that breaketh his promise 42 In the beginning of the ninth chapter of the second booke of Samuel Dauid demandeth Whether it were lawfull to doo good for Ionathans sake Is there anie man left aliue of the familie of Saule to whom I may doo good for Ionathans sake When he speaketh of Ionathan he excludeth not God naie rather that which he did for Ionathans sake he did chéefelie for God and godlinesse sake So God saith that he would doo well to the people of the Iews for the couenant which he had made with Abraham yet dooth he not exclude his owne goodnesse Naie rather he chéefelie includeth the same therein séeing that couenant procéeded of the méere goodnesse and mercie of God But thou wilt demand whie Dauid saith that he will doo good vnto anie of the house of Saule for Ionathans sake and not for Saules owne sake For in the 24. chapter of the first booke of Samuel what time as he had cut off the skirt of Saules cloke verse 22 and 23 he being inforced by Saule to sweare promised that he would not root out his séed Whereby he was bound not onelie vnto Ionathan but also vnto Saule Some answer that Dauid was now discharged of his oth bicause Saule kept not promise with him but had doone him excéeding great wrong For he that breaketh his faith saie they let faith be broken with him And Cicero in his third booke of Offices citeth a verse out of Accius an old Poet Hast thou broken thy faith Atreus whom he bringeth in to speake answereth Neither haue I giuen neither doo I giue my faith to anie faithlesse person But this is no sure rule at all times For if one be wicked and false of promise yet oughtest not thou for that cause to shrinke from thy promises séeing God dooth oftentimes kéepe promise euen with vs that doo euill He promised that he would continue the kingdome or else some great honour in the familie of Dauid euen vnto Messias He promised that he would giue a sonne which should redéeme mankind Men vndoubtedlie were euill vnfaithfull and vnworthie to haue the promises kept with them yet did he performe these things to them according to his excellent faithfulnes Some answer on this wise that faith in déed must be kept with an euill and vnfaithfull man if he be vnfaithfull towards other so he be no such towards vs or else if he doo hurt vs so it be not in the selfe same thing wherein it was agréed vpon betwéene vs. Naie rather if he faile euen in the verie same thing which is agréed vpon yet must we kéepe promise if by that meanes neither his naughtinesse be increased nor a greater power to doo hurt be giuen vnto him We be therefore loosed of our promise if the thing cannot be which we haue promised or else if it should fall out ill vnto himselfe to whom the promise is made as if thou deliuer a sword vnto a furious man which thou didst promise vnto a man of sobrietie or if he wax woorse and woorse as though through thy patience he meaneth to reape a benefit of his vnfaithfulnesse or else if thou shalt promise such a thing as is against the word of God or the profit of the Church or Common-weale Therfore it is written in the 22. cause question second In euill promises breake thy faith But most of all we be at libertie of our promise if we being circumuented by anie fraud
argument of the accident For though the accidents of anie thing be taken awaie yet it followeth not that the thing it selfe is straitway abolished But that is counted an accident vnto the lawe which hath not his force as touching all places and all times and all men And that ceremonies are so it is not to be doubted For when the people were in captiuitie the ceremonies were not obserued Wherefore the Israelites being among the Chaldaeans Psal 137 4. In Can. 38. said that They could not sing a song in a strange land And Daniel complained that in that captiuitie Iosua 5 5. the people wanted both capteine and sacrifice Circumcision all the while they were in the desert 1 Mach. 2 41 was not obserued And they fought on the sabboth daie as we read in the booke of the Macchabeis which books if a man reiect Ios 6 5 6 we haue againe in the booke of Iosua that GOD commanded the Israelites to go about the citie of Iericho by the space of seuen daies and to carrie the Arke about with them and to sound with trumpets Which works could not be doone seuen daies togither saue that the sabboth daie must néeds be one But if a man demand If these be accidents of the law what was then the principall firme and perfect thing in these ceremonies that should alwaies abide To answer to euerie particular thing would now require too long a time Some thing in the ceremonies was firme that behoued alwaies to abide Bréefelie this I saie GOD would that men should not forget him and therefore by certeine outward signes he prouided that he might alwaies be set before their eies and come into their thoughts that by such meanes they might continuallie both worship him and call vpon him If they had looked vpon their bodies God is in all things to be acknowledged circumcision was before their eies if they beheld their garments they had their frindges to consider if they came to the table then had they to consider of the choise of meats if they entred into their houses their thresholds and posts had the commandements of God written on them if they had brought foorth children they were to remember that the first borne should be redéemed and that the child-wife was long time vncleane if they had turned themselues to their flocks or cattell then were the first borne to be offered vnto God if they had gone into the fields the first fruits and tenths should be gathered and offered if their fruits gathered should be laid vp then had they to celebrate the feast of the tabernacles The reuolutions of euerie wéeke of euerie moneth of euerie yéere or seuen yéeres or fiftie yéeres had certeine rites appointed vnto them Wherefore that which was the chéefest principallest thing in the lawe was confirmed by faith it is now also reteined of godlie men namelie in euerie thing to remember God and to thinke vpon him Which now ought to be obserued without outward signes neither is that now abrogated either by Paule or by faith 24 But that God would no longer haue these outward ceremonies obserued Whereby it is knowne that God would not haue his ceremonies anie longer obserued may thereby be gathered in that he hath ouerthrowne the publike-weale of the Iewes hath caused the citie of Ierusalem cleane to be defaced so that now there is neither temple nor tabernacle standing Neither is the propitiatorie or mercie seate to be found from whence the voice of God was woont to giue oracles And the brestplate is lost wherin were the pretious stones out of which answer was giuen of things to come The anointment also is cleane gone wherby he sometimes changed men when they were consecrated to execute anie functions For Saule prophesied 1. Sam. 10 10. when he was now annointed Neither is fire now had from heauen wherewith the sacrifices were consumed and prophesies are now cleane out of vse Which God would not haue permitted if his will had béene that the ceremonies of Moses should haue continued anie longer And this chéefelie is a let to the continuing of them that it was lawfull to exercise them no where but onelie in the land promised to the fathers And when the apostle affirmeth Rom. 3 31. that By faith he established the lawe this is chéefelie to be vnderstood as concerning the morall parts of the lawe for faith bringeth with it the obedience of the lawe Wherefore this we ought to fix in our minds that without faith the lawe cannot be obserued And contrariwise that by faith obedience begun may be accomplished Which also may by reasons be confirmed Deut. 6 5. The lawe commandeth that We should loue God and that with all our hart with all our soule and with all our strength But who is able to performe this vnles he knowe God throughlie the which cannot be doone without faith And if anie man should set GOD before him as a lawe-giuer as a most seuere iudge and as a reuenger he will rather abhor him and flie from him of hatred as a most cruell manslaier than that his mind can thereby be induced to loue him But who can without faith in Christ persuade himselfe that God is vnto him as a father either mercifull or louing Further the lawe commandeth that we should call vpon him Which without faith we can neuer performe Rom. 10 14 for it is said How shall they call vpon him in whom they haue not beleeued Moreouer Leuit. 19 18 we are commanded To loue our neighbors as our selues Which forsomuch as it is most difficult to be doone we neuer accomplish the same nay rather we faile oftentimes therein Whereby then shall we haue forgiuenes of sinnes that of Christs righteousnesse there may be imputed vnto vs to supplie the want of our righteousnesse vnlesse we vse the benefit of faith Augustine iudgeth that the lawe is two maner of waies confirmed by faith First bicause we thereby obteine the holie Ghost by meanes whereof is ministred vnto vs strength to obeie the lawe Howbeit perhaps a man may doubt how this can be that by faith we haue the holie Ghost The holie Ghost is in vs before faith when as of necessitie he alwaies goeth before faith For faith both is his gift and also commeth from him vnto vs. But we answer that betwéene the causes and the effects séeme to be certeine circuits as it is manifest by clouds and showers A similitude From clouds descend raines and out of waters which are in the inferiour places are taken vp vapours by the heate of the heauens which are thickened into clouds out of which againe descend showers vpon the earth But in this circuit we must alwaies haue a recourse to the first according to the order of nature which is when we affirme that there is an humor whereof clouds may increase so likewise must we doo héere We will grant that
it was necessarie that other signes should be ordeined Neither ought this to séeme absurd For when we signifie anie thing that is doone or that is to be doone we vse diuers and sundrie maner of spéech The verie same he writeth vnto Ianuarius to Optatus and else-where Neither is that anie lett which the same father vpon the 73. psalme speaketh on this wise Their sacraments promised saluation our declare a Sauiour Of these words the Papists doo woonderfullie boast and crie out that our sacraments doo giue grace which the sacraments of the Hebrues could not giue Howbeit How our sacraments are said to giue saluation what Augustines mind was in that place they cannot tell He ment nothing else but that which he taught against Faustus namelie that our sacraments doo giue and exhibite Christ that is they testifie and beare record that he is giuen and exhibited For he addeth I saie not that it hath now saluation but bicause Christ is now come And if Augustine at anie time saie that the thing which is now vnto vs and that was in time past promised vnto the Iewes is not all one vndoubtedlie he dealeth concerning other things and not touching that which was principall in the promises of God For in them besides Christ there was promised an earthlie kingdome Also the countrie of Chanaan being a land flowing with milke and honie and such other like things were promised which be strange and differing from the promises of the Gospell But Christ is common both to vs and to them and is to vs no otherwise than he was vnto them 13 Now come I vnto the former demand wherein was asked How our sacraments be of greater vertue How our sacraments can be of more vertue if the thing be one on both parts Hervnto I answer when the selfe-same thing is set before vs of the which one man taketh more than another there is no difference in the thing it selfe but in the instrument wherwith it is taken A similitude As if so be that a heape of monie be set before anie man from whence it may be lawfull for euerie one to take so much as he is able to hold in his hand the larger and more strong hand euerie one hath so much the more may he take of the monie set before him euen so séeing our faith wherewith we comprehend Christ is greater and more strong than was that of the Iewes we take more of Christ than they in the old time did Whether our faith be greater than the faith of the Iewes But thou wilt saie How can our faith be greater than was the faith of the Iewes Here it behooued to answer warilie For there were some among the Hebrues indued with excellent faith namelie the prophets and patriarchs of the which diuers spent euen their life for religion sake Neither is there anie more beléeued of vs than was of them séeing their Church and ours is all one Christ is ours alike but the difference is in the perspicuitie of the things beléeued For to vs in these daies all things are more cléere and manifest than they were to them Vnto vs Christ is borne is dead is risen out of the graue and is taken vp into heauen all which things they also had but more obscurelie and as it were in a shadowe Séeing therefore these things are more bright and manifest vnto vs our faith also may be called greater and more sure bicause it is more stirred vp by things that be manifest than it is by obscure things For which cause in times past the faith in Christ was verie smallie aduanced beyond the borders of Iewrie whereas at this daie it is spred ouer all the world And when I saie that our faith is greater than the faith of the Iewes I meane of the vniuersall state of them and as it happened for the most part and in most places generallie and not of particular persons For I dare not affirme that the faith of anie man was more stedfast than the faith of Abraham of Dauid of Esaie and such like For Christ testified of Abraham that He sawe his daie and was glad Esaie also Iohn 8 56. in the 53. chapter All the chapter so expressed the whole kingdome of Christ and his death as Ierom pronounceth him rather to be an Euangelist than a prophet And Dauid Psalme 2 verse 22 c in his psalmes most plainlie prophesieth manie things of Christ 14 But there séemeth to be no small controuersie In .1 Cor. 10 verse 3. betwéene those words in the tenth chapter of the first to the Corinthians and that which Christ taught in the sixt of Iohn where he said Iohn 6 32 and 49. that the meate which he ordeined was a great deale better than that which the fathers had by Moses in the wildernesse who he saith were dead although they vsed that meate And he declared that they which did eate him being the true bread should not die Moreouer he addeth that Moses did not giue them bread from heauen and that he is the bread the which God the father sent from heauen These things doo shew that Christ put no small difference betwéene our sacraments and the sacraments of the old fathers whereas Paule indeuoureth to make them all one Howbeit in the holie scriptures things be sometimes intreated of according to their owne nature but otherwhiles according to that that men with whom they haue to doo estéeme of them Paule so writeth of the sacrament of the old-fathers as the nature thereof was and as it was granted by God But Christ hath a respect vnto the iudgement and disposition of those men which came vnto him who repaired to him for no other cause but to be satisfied with the bread For they sawe that a few daies before he had satisfied a verie great number with a few loaues for which cause they said vnto him What signe doost thou that we may beleeue thee For Moses gaue Manna vnto the fathers in the wildernesse As if they had said It behoueth thée also if thou wilt haue the multitude to obeie thée to susteine them no lesse than Moses did Séeing therefore Christ perceiued before hand that these men estéemed or imbrased nothing in this meate which the fathers receiued in the wildernesse saue onelie the outward substance which filled the bellie he tempered his doctrine to reprooue this base and vile vnderstanding of theirs and speaketh of the outward substance of that meate and not of the spirituall thing which was represented thereby and as he might called their minds from that earthlie meate In what respect Christ denied that Manna came from heauen vnto the spirituall foode and denied that Manna as concerning corporall substance was from heauen For as it was vnderstood by them the diuine and heauenlie nature of Christ was secluded there-from And so he concluded that they which were like vnto these might not be quickened with that meate
themselues as concerning nature and state of liuing Then when they haue made them their heires Wherin out similitude with God standeth they desire to inrich them with all their substance The similitude vndoubtedlie which the regenerate haue with God their father consisteth in wisedome iustice simplicitie of mind magnanimitie charitie and in other like heauenlie and diuine affections of the mind whereby they iudge themselues to be made according to the image of GOD as they were created at the beginning And the inheritance which they expect of so excellent a father is eternall and most blessed life And I praie you how much dooth this generation differ from that The heritage of the godlie wherein we are begotten according to flesh and bones And how great a diuersitie is there betwéene the same inheritance of eternall life and the frée gifts among them that be aliue or that are woont to be doone by testaments concerning fields vineyards houses cattell monie or anie other thing For albeit we haue not so much as these things anie other way than of him and by him now presentlie yet we speake onelie of that by reason wherof God is properlie called The father of them that be regenerate in Christ If so be that men would imbrace this thing as méet it were with faith and readinesse of mind they should not so erre from the properties and similitude of God our father neither yet could they shew the disposition of false begotten children by their shamefull actions and wicked déeds as at this daie manie are accustomed to doo This is that fatherlie image and shape whervnto Christ inuited vs in these words Be ye perfect Matth. 5 48 as your heauenlie father is perfect Yet did he neuertheles not kéepe in silence that goodlie and rich inheritance when he said vnto Peter Matt. 19 29. Who soeuer shall leaue that that is his for my names sake he shall not onelie receiue an hundreth fold for me but besides this shall haue euen eternall life also Whosoeuer therefore expecteth so great an inheritance by faith euen as he is not puffed vp by prosperitie so neither is he sorrowfull aboue measure in aduersitie but he hath alwaies his mind bent vnto greater matters neither will he euer persuade himselfe that the labours and vexations which he is subiect vnto in this life are not equiualent to the reward which he looketh for Of the omnipotencie of God 3 But now let vs come to the third point wherein we beléeue him to be omnipotent And this dooth first signifie that he of his owne onelie power was able to bring foorth as afterward shall be said whatsoeuer is conteined both in heauen and earth Further when he will protect me from all euilles and heape euerie good thing vpon me I being his owne workemanship he can shew the same by manie meanes and he being omnipotent as we beléeue him to be can easilie remooue all lets and impediments Herof dependeth as of a most sure foundation all the honour and woorthinesse of our faith For how much soeuer the wisedome of man the world the flesh our owne verie sense or temptation of the diuell is able to withstand the promises conteined in the holie scriptures by this article is beaten downe Hereof it commeth Rom. 4 20. that Paule saith vnto the Romans that Abraham gaue the glorie vnto God when he beléeued perfectlie that he was able to performe that which he promised although the same might not be granted by humane reason and power Wherefore thou must not make anie account of that which importunate men shall obiect neither yet of that which troublesome cogitations entring into thy mind and withstanding those things which be conteined in the holie scriptures diuine promises shall moue sith to thée is manifest both the infinite power of God and also his fatherlie will in whom thou professest thy selfe to beléeue Thou must also remember that neither miracles are wrought nor praiers are heard vnlesse that faith be fullie giuen vnto this omnipotencie of God and vnto the loue wherewith he loueth vs. For this cause Christ said Mark 9 22. that All things are possible vnto him that beleeueth 4 Now remaineth to expound the last part of this article namelie God the creatour of heauen and earth The maker of heauen and earth By which saieng is refelled the error which the schooles of philosophers indeuor to persuade that the world in verie déed was without beginning and that it cannot by anie possible meanes be that the same should be made of nothing séeing here all we that be indued with faith doo sée much more perfectlie than they haue séene For it shall be an absurd thing to measure the works of God omnipotent with a certeine measure of naturall works Further we also beléeue hereby that God is the perpetuall preseruer of the things which he hath made For vnlesse he should gouerne all things by the selfe-same vertue wherewith he made them without doubt all things would be reduced to naught which to haue their being were at the first brought foorth by him of nothing Wherevpon also it is lawfull to conclude another thing namelie that if all things be created by God as we haue before declared and that he is verelie a father vnto thée and so mercifull a father whatsoeuer is made by him commeth to thy vse Vnto Adam the parent of all mankind all things in a maner became subiect but seeing he was vngratefull of mind he by his gréeuous offense spoiled both himselfe and all vs of so pretious and ample inheritance the which inheritance Paule doth manifestlie shew Roma 5 17. and that with verie great most forceable arguments to be restored to vs againe by Christ teaching that the benefit of Christ is mightier and of more efficacie than the malice and wickednesse of Adam Therefore he also writeth vnto them that All things happen well vnto them which trulie loue God It is therefore our part Rom. 8 27. rightlie and iustlie to applie vnto our vse and commoditie those things that be created that for the vse of them and for the delectable fruit which we receiue by them the goodnesse of GOD may be praised and thanks giuen vnto him For as the same apostle writing vnto Timothie saith Things created by God are good that the faithfull may vse them and giue due thanks to God 1. Tim. 4 4 so as none of them be receiued as euill Yea and although the same haue drawne anie euill vnto it yet by the word and by praier it is made holie Yea and things created doo no lesse serue for the sustentation of mans life than doo giue vs an apt testimonie of the perfect and singular goodnesse of our most mercifull father which thing as it is most true so it ought not to be contemned Fiue other principall points belonging to the person of the sonne 5 I beleeue in Iesus Christ his onelie sonne our Lord
saluation this we ought to account with our selues that by this action which easilie appéereth among others the greatest and chéefest commodities doo redound vnto vs. Wherfore let this cogitation first enter into our mind that séeing Christ could not be ouercome of death he is able now the better a great deale to reléeue our necessities and that by the fauour and power of his father vnto whom he hath alwaies as it hath béene said so familiar accesse and to whom he continuallie offering praiers of singular efficacie for vs winneth vs his fauour and procureth vs such strength as otherwise we could neuer obteine to our selues Moreouer Christ being raised from death The hope of our resurrection A similitude who is our head we also are raised in him Tell me I beséech you will you not iudge him to haue escaped the danger of death which falling into a swift riuer holdeth vp all his head aboue those déepe and dangerous waters notwithstanding that the rest of his members be as yet drowned in the same Euen so we which be one bodie in Christ séeing he which is our head hath escaped from the excéeding depth of death whie also of good right are not we said to be raised vp from death howsoeuer we as yet in this mortall state be couered with the same For otherwise doubtlesse we should denie him to be our head And if we professe our selues to be the members of him we must of necessitie also acknowledge that our resurrection is after a sort begoone in his resurrection A similitude If in the winter time we sée a bare trée without leaues flowers and fruit so that by the outward rind it may be taken as withered and yet so long as the root sticketh fast in the ground it is aliue and is not counted dead But if a man cannot persuade himselfe thereof let him expect till the spring of the yéere and then the truth of the matter will appeare by the leaues and flowers which spring foorth For by euident effects it will be well knowne that the life of that trée laie hidden before Euen so we which here séeme to be as it were the bootie of death and in whom no tokens of sound life doo appeare if we be ingraffed in Christ which is our root who liueth for our sakes is raised vp againe wherefore doo we now doubt of our resurrection to come And this is it that Paule writeth in the epistle to the Colos Col. 3 3. Ye are dead saith he and your life is hidden in Christ with God when Christ which is your life shall be made manifest then also shall ye be made manifest with him in glorie Further The gift of the spirit Christ departing into heauen gratified vs with that singular gift of the spirit to whom as the originall life of our soules and beginning of christian regeneration is chéeflie due so is it also of the resurrection of our bodies as Paule testifieth in his epistle to the Ephesians Ephes 1 19. to wit that We be led vnto faith through the effectuall woorking of his strong power which God shewed foorth in Christ when he raised him from the dead and set him at his right hand in heauenlie places Séeing therefore we haue the first fruits of the spirit by the vertue whereof Christ rose againe from the dead who as we knowe hath atteined vnto that glorious end wherevnto he indeuoured to come we must be of a chéerefull mind and confirme our selues in that gift which he hath granted vnto vs. For what so great disquietnesse of state shall happen vnto vs in this life that can kéepe vs in sadnesse and heauines of mind For as Paule saith in the epistle to the Romans Rom 8 32. We are now saued by hope Assuredlie it is not to be counted a small gaine that we by Christ are deliuered from death Rom. 8 vers 32 c. so that we may now boldlie triumph not onelie against it but against all other miseries and misfortunes which be as it were garders of the same And we may comfort and chéere vp our minds against the violent motions of the flesh the which being constreined by such miseries dooth continuallie murmur séeing there is not onelie a promise made vnto vs of a new life but we haue also a certeine and sure pledge of the same in Christ 26 Furthermore Christs resurrection furthereth our saluation that noble resurrection dooth out of all doubt further greatlie our saluation For albeit that sinnes be forgiuen by the death of Christ and by that onelie and most acceptable sacrifice and that in his flesh fastened vpon the crosse all our faults haue béene punished yet neuerthelesse the forme of that spirituall life wherein we must liue no longer vnto the flesh but vnto the spirit not vnto old Adam but vnto Christ not vnto our selues but vnto God our father is not perceiued thereby But this did afterward appeare in that life which Christ receiued by his most mightie resurrection And therefore Paule writeth in his epistle to the Romans that Christ died for our offenses Rom. 4 25. and was raised vp for our iustification Indéed by the death of Christ we were reconciled vnto God howbeit therein is not discerned anie paterne of our state to come The resurrection of Christ is the fountaine of our sanctification but doubtlesse in the resurrection it shall shine most perfectlie For it was not beyond nature that the flesh of Christ which was subiect to the same infirmities that we be should die but his resurrection so went beyond nature it selfe as when the flesh of it selfe was instructed in no vertue whereby it might assure it selfe of a new life that wholie was giuen to it by the méere grace and bountifulnesse of God We also as far as apperteineth to that new and iustified regeneration can compasse the same by no vertue or desert of our owne works but God of his grace and goodnesse gaue it vnto vs without anie respect of our owne merits Further euen as Christ being risen from the dead ascended into heauen so we being iustified by his grace it is méet for vs in all our whole life to thinke no more vpon earthlie but vpon heauenlie things This dooth Paule teach vs in his epistle to the Colossians If ye be risen saith he with Christ Col. 3 1. seeke ye the things that be aboue and not earthlie things Besides this as Christ being risen from the dead dieth no more so he that is regenerated by faith let him take héed that he doo not fall againe into miserable and dangerous infidelitie For which cause Paule admonished Timothie that he should remember 2. Tim. 2 8. that Iesus Christ was risen againe from the dead For the remembrance of the same resurrection of Christ is of no small stirring vp to the leading of a godlie and innocent life that in such sort we may followe Christ who dieng once
vs sée what mooued these men to saie that works foreséene are the causes of predestination Vndoubtedlie that was nothing else but to satisfie mans iudgement The aduersaries haue not herein satisfied humane iudgment which yet they haue not atteined vnto For they haue nothing to answere touching an infant which being graffed into Christ dieth in his infancie for if they will haue him to be saued they must néeds confesse that he was predestinated But forsomuch as in him followeth no good works God doubtles could not foresée them yea rather this he foresawe that he should by his fréewill doo nothing But that is more absurd which they obiect that God foresawe what he would haue doone if he had happened to liue longer for mans iudgement will not so be satisfied For reason will complaine that some men are ouerhipped and reiected for those sinnes which they haue not doone and especiallie in that respect that they should haue committed those sinnes if they had liued For ciuill iudges punish not anie man for those faults which they would haue committed if he had not béene letted and that God is nothing mooued with those works which men would haue doone Christ plainelie declareth when he intreated of Corosaim and Bethsaida and Capernaum Matt. 11 21. and 22. If saith he the things which haue beene doone in thee had bin doone in Tyre and in Sidon they had doubtles repented and those cities had beene at this daie remaining Behold God foresawe that these nations would haue repented if they had séene and heard those things which were granted and preched vnto these cities Séeing therefore that they perished it is manifest that God in predestinating followeth not those works which men would haue doone if they had liued Neither yet ought anie man to gather out of this saieng of Christ that they by themselues euen by the power of frée-will could haue repented for repentance is the gift of God Vnto some God vseth not the meanes whereby they might haue beene mooued to saluation But the meaning of that place is that vnto these men God vsed not those meanes whereby they might haue béene mooued These men suppose that euen by nature it selfe there is a difference in men which the election of God followeth Neither consider they that all men are borne the sonnes of wrath so that as touching the masse or lumpe from whence they are taken there cannot be put in them anie difference at all for whatsoeuer good commeth vnto vs that same without all doubt commeth from God and from grace And that in the nature of men As touching nature there is no difference in men Rom. 9 7. is not to be put anie difference the apostle declareth for when he would shew that one of the two brethren was taken and the other reiected by the fréewill of God first he vsed an example of Isaac and Ismaël but since in these twoo it might be obiected that there was some difference for that the one was borne of a frée woman and the other of a hand-maiden afterward he brought two brethren that were twins Ibidem 10. Iacob and Esau which had not onlie one the selfe-same parents but also were brought forth both at one time and in one the selfesame birth And as touching works there was no difference at all betwéene them for as the apostle saith Ibidem 11. Before they had doone either good or euill it was said The elder shall serue the yoonger Againe Iacob haue I looued but Esau haue I hated What néed was there that Paule should so diligentlie alledge these things but to make these two brethren therein equall in all points as touching nature Which had béene to no purpose if still there had remained so much difference in works foreséene So then it followeth that whatsoeuer difference is in men the same dependeth onelie of the will of God for otherwise we are all borne vnder sinne Faith foreseene mooueth not God to predestinate vs. 21 Further if there should be anie thing of our selues which might mooue God to predestinate vs that should chéeflie be faith For Augustine also when he was yet yoong was not so well throughlie acquainted with this question thought that God in predestination reprobation hath a respect vnto faith vnto infidelitie which opinion both Ambrose and Chrysostome imbraced before By the scriptures it is prooued that faith is of God But this in verie déed cannot be attributed no not vnto faith for faith also commeth of predestination For it is not of our selues but is giuen of God and that not rashlie but by his determinate counsell which may be easilie prooued by manie places of the scriptures For Paule vnto the Ephesians writeth By grace ye are saued through faith Ephes 2 8. and that not of your selues for it is the gift of God least anie man should boast And againe in the same epistle Ephes 6 23. Charitie and faith from God the father through Iesus Christ And in the epistle vnto the Romans Rom. 12 3. As God hath diuided vnto euerie man the measure of faith And vnto the Corinthians 1. Cor. 7 25. I haue obteined mercie that I might be faithfull Vnto the Philippians Vnto you it is giuen Phil. 1 29. not onelie to beleeue in Christ but also to suffer for his sake In the Acts God opened the hart of the woman that sold purple Acts. 16 14. that she might giue heed vnto those things which were spoken of Paule Acts. 13 48. And in the 13. chapter They beleeued as manie as were ordeined vnto eternall life Christ also saith in the Gospell I confesse vnto thee Matt. 11 25. ô father of heauen and earth that thou hast hidden these things from the wise and prudent and hast reuealed them vnto infants euen so ô father bicause it hath so pleased thee And in another place Mat. 13 13. Vnto them saith he I speake in parables that when they heare they should not heare when they see they should not see but vnto you it is giuen to vnderstand And vnto Peter he said Matt. 16 17. Blessed art thou Simon Bariâ—na for flesh and bloud hath not reuealed this vnto thee And there are manie other testimonies in the holie scriptures If faith be not the cause of predestination much lesse other works whereby is prooued that faith is giuen and distributed by God onelie so as it cannot be the cause of predestination and if faith cannot works can much lesse 22 Moreouer no man can denie but that the predestination of God is eternall for Paule to Timothie saith 2. Tim. 1 9. that God hath elected vs before the world was And vnto the Ephesians Before the foundations of the world were laid Ephes 1 4. But our works are temporall wherefore that which is eternall cannot come of them But they vse to cauill that those works in whose respect we are
to be the opinion of the wicked for that they when they commit wicked facts thinke that GOD séeth them not that he will neuer punish them And Cicero hath giuen vs occasion to suspect that he was after a sort infected with this impietie for that in his booke De natura deorum he bringeth in Cotta Note what is said by Cicero and the high préest thus reasoning togither that Cotta desired much that he might haue vndoubtedlie prooued vnto him that there are gods Howbeit bicause he sawe that it was a thing odious hatefull and in a maner infamous to denie that there is a God therefore towards the end of the booke he gaue sentence on Balbus side who defended that there are gods but yet he so gaue sentence that he said vnto Velleiu◠that the opinion of Cotta séemed vnto him more probable Verelie a godlie man and one confirmed in religion would neuer saie that that sentence is likelie to be true wherin the diuinitie is called into doubt But these are the disputations of ouer reason wherof Paule abundantlie wrote in the first chapter of the epistle to the Romans verse 2◠But afterward Cicero himselfe in his booke De diuinatione vnder his owne person Why Cicero denieth vnto God the foreknowledge of things denieth God to haue the foreknowledge of things to come and maketh answer to his brother Quintus who in the whole course of the first booke had confirmed prophesies and oracles But why denieth he foreknowledge He was therefore driuen vnto it for that he sawe that he must néeds grant an order of causes and of effects which is vnmooueable and constant for otherwise things to come could not be foretold Now if such an order be granted he supposeth that nothing remaineth in our hands power But as in God we must affirme to be a most singular will ioined with a most singular power euen so vnto him must be attributed the knowledge of all things yet let vs not therfore be afraid but that we may doo the things which we doo by our owne will and choise The Stoiks which did appoint fate or destinie séeme also to haue béene somewhat mooued with Ciceros reason How the Stoikes discharged the will of man from fate for they did place the motions of the will of man not to be vnder fate or the connexion of causes Not that they vtterlie made frée the will of man but onelie they affirmed that in it laie at the choise thereof to meddle or not to meddle with some things which if it meddle with straitwaie it should be wrapped in the necessitie of fate By an example the thing may be made manifest An example of Oedipus They saie that it laie in Oedipus to companie with a woman or to absteine but if he once companie he could not choose but commit incest of which incest children should be begotten which should pollute themselues with murthering of their brother and should ouerthrowe their fathers kingdom The ancienter philosophers as Democritus Empedocles affirme that The will also is subiect to fate or to the connexion of causes But Chrysippus the Stoike herevnto rather inclined to exempt mans will as Oenomaris the Cynike by report of Eusebius Caesariensis De praeparatione euangelica saith that Democritus made men bond-men and Chrysippus halfe bond-men 55 But leauing these let vs returne vnto Cicero who said If there be foreknowledge then things should in such sort come to passe as they were foreknowne neither can the euent foreséene be auoided so that the libertie of man is vtterlie lost Lawes admonitious rewards punishments and such like things are in vaine wherefore he purposeth a choise that a man should choose whether he would rather admit foreknowledge or libertie of the will for that they could not consist both togither as far as he iudged And bicause he was a man hauing to doo in ciuill matters and delt in lawes iudgements he rather reiected the foreknowledge of God than he would loose the libertie of the will of man And for this cause Augustine saith of him Those which will be frée he maketh sacrilegers so that for defense of their libertie they spoile God of his foreknowledge Ciceros reason was If the will be frée there can be no sure connexion of causes For if it were sure it might not be broken by our will and if there be no sure connexion then foreknowledge cannot stand and therefore he affirmeth that God also foreknoweth not what things shall come to passe For if he should foreknowe them then should there be a sure and firme order of causes which being granted there should nothing remaine in the power of our will But we ought to hold both these bicause we haue experience of the one by sense For euerie man may perceiue in himselfe how he worketh by counsels deliberation The elections and choises of man are not against the prouidence of God and chooseth that which pleaseth him But the other that is the foreknowlege of God we hold by faith which knowledge is of no lesse force than the apprehension both of sense and reason And so we denie vnto Cicero that consequence There is a certeine and constant order of causes which God foreknew therefore there is nothing in our will The will of man is placed in the order of causes And for this the argument is denied bicause our wils also are to be placed amongst the causes of things yea haue not amongst them the vnwoorthiest place Wherefore euen as God can foreknowe what shall come to passe of other causes in like sort is he able plainelie to sée what our wils will choose God by his prescience changeth not the nature of causes And as in foreséeing other causes and their effects he in no wise destroieth nor changeth the nature of them so likewise he hath left the wils of men vntouched This also mooued Cicero that then nothing should happen by chance but forsomuch as very manie things happen by chance fortune it is manifest that there can be no sure order foreknowledge of causes In this sort reasoned he Fortune chance are referred vnto vs not vnto God But we answere that Those things which are said to come by chance are so called things comming by chance as they are referred to our vnderstanding which being but weake by reason of his dulnes it séeth not the course or connexion of causes but if they be referred vnto the mind of God from which nothing is hidden they cannot be said to come by chance or rashlie The infirmitie of the mind of man hath made place for fortune or chance which we will declare by an example If a maister should send his seruant to the market and command him to be there by sixe of the clocke and should also command his bailife apart to do the selfe-same thing doubtlesse both the bailife and the seruant shall méet togither which to either of
séeing this commeth not to passe by anie error of faith but by our owne fault Wherefore we define faith by itselfe according to the propertie thereof and not as it is weakened in vs. Wherevpon the doubting and infirmitie of such an assent is the cause of notable falles The weakenes of our assent is the cause of sinnes which haue happened vnto godlie men and which we sée doo euerie daie happen For whatsoeuer naughtines men doo commit they doo sinne thorough the want and imperfection of faith bicause either they beléeue not that God ordeined lawes against the sinnes which they commit or else those lawes which are made they consider not as they ought to doo or somtimes they giue but weake assent vnto those things that be read and deliuered vnto them 20 Aristotle in his Ethiks maketh diligent inquirie how it can be Aristotle that when as yet there is a knowledge of diuine things anie thing can be committed against the same and he saith It may be that there is reteined onelie a generall knowlege but séeing that particular things doo vrge speciallie the force of a particular thing laid before vs easilie ouercommeth the generall knowledge and maketh the same more féeble If anie man haue assured himselfe that all theft is an vniust and infamous thing and on the other part conceiueth that it were fit for him to followe all his owne commoditie it may soone come to passe that he will not bring in the particular thing of the first sentence whereby hée should earnestlie reckon with himselfe on this wise That which thou now attemptest is theft a thing vniust and infamous For if he did thoroughlie cast in his mind these things and fixe his eies vpon them he would not steale but these things being verie off times abandoned and not considered of he onelie respecteth the particular thing of the other proposition namelie that this monie this garment this stuffe will both be commodious to him and serue him to great vse About which things his mind being bent and occupied he is soone snarled bicause that true knowledge while it is but smallie regarded by him is vnperfect and in a maner extinguished So Dauid as concerning faith An example in Dauid knew verie well that all adulterie both is sinne and displeaseth God excéedinglie 2. Sam. 11 4 but when he committed the same he had euen then but onelie a generall knowledge thereof the which was weake and of verie small efficacie and he conuerted in a maner all his cogitations vnto speciall and present allurements so euidently was the beautie of the woman which he beheld fixed in his mind Vnto which delights he gaue more of his consent than vnto the generall sentence drawne out of the word of God and perceiued by faith wherefore thou séest that through the weakenes of faith he came to his fall An example in Peter Also Peter knew with a generall knowledge that the libertie of the Gospell should be kept that corrupt opinions should not be brought in through his example on the other part he sawe that offense should be taken awaie from the weake brethren Gal. 2 12. Wherefore when the Iewes had come vnto him he began to withdrawe himselfe from the Ethniks neither did he eate with them bicause he did not remember himselfe so much as he ought to haue doone that by this act euill opinions would créepe in and by that meanes the libertie of the Gospell be ouerthrowne but he chéefelie had in his mind his weake brethren the Iewes toward whom he was more affected than it was méet he should And therefore he fell bicause he thought that they ought by no meanes to be offended So that he was vpon iust cause blamed by Paule that he walked not vprightlie By these things it appéereth of how great importance is the strength stedfastnes of the assent of faith which I repeated before 21 I confesse that while we liue here the same cannot perfectlie be had bicause we now knowe in part onelie There is no whole firme assent in this life 1. Cor. 13 6. whereas vnto a strong assent is required a full knowledge But bicause that desire may not suddenlie turne vs from the right nor yet affection disturbe the iudgement of faith this notable remedie we haue A remedie against the weaknes of faith namelie that with a fixed and attentiue mind we be continuallie occupied in the word of God and that we examine our actions by the same therein let vs exercise our selues therein let vs imploie our businesse and therein let vs earnestlie spend our whole time and trauell We must not behold with our eies nor fasten our mind vpon those things that are against the commandements of God which cause Gods word not to be beléeued Abraham being now a hundred yéeres old heard that he should beget a sonne Gen. 17 1. An example in Abraham Rom. 4 19. he respected not as the apostle saith his owne dead bodie he gaue the glorie to God remembring with himselfe that he which was able to doo all things and which failed not nor might not faile promised this vnto him Hereby it came to passe that neither he doubted nor yet mistrusted These things haue we said touching the stablenes and strength of the assent of faith And of what efficacie this strength of of faith is in the beléeuers Augustine declared vpon the ninth treatise of Iohn when he said Augustine To beléeue in Christ is in beléeuing to looue in beléeuing to go vnto him to be made a member of him Now doo we gather A definition of faith that faith is a gift or power inspired into vs by the spirit of God by which faith we giue a firme and stedfast assent vnto the word of God through the authoritie thereof This definition I doubt not but is made plaine by those things which I haue alreadie spoken 22 I am not ignorant that the apostle Iames mentioned that It is a dead faith which is destitute of good works howbeit that is no faith Iame 1 20 A dead faith is no faith when it is pronounced to be dead euen as a man when he is dead cannot be called a man vnlesse we vse a figuratiue spéech And when they saie that a man is buried they vnderstand the same of the dead carcase A dead faith is the dead carcase of faith euen so this is not to be accounted faith but rather a dead carcase of faith neither dooth it in nature agrée with true faith but in name onelie The apostle Paule also writing vnto Timothie called the same feigned saieng on this wise 1. Tim. 1 â— Paule called it a â—eigned faith Matt. 13 21. Temporary beleeuers Let charitie proceed from a pure hart a good conscience a faith not feigned And Christ in the Gospell described certeine beléeuers but those temporarie or which beléeued but for a time Wherefore when as in the
3. Ye be dead and your life is hidden with Christ in God and when as Christ your life shall appeare then shall ye also appeare with him in glorie Inheritance defined Inheritance as it is defined by the Lawyers is a succession into the whole right of the man that is dead And may this appeare to be but a small matter to be made partakers of the whole right of God 2. Pet. 1 4. Certainlie Peter saith that We be made partakers of the diuine nature Here Ambrose noted that it is not in this matter as we commonlie sée it come to passe in the world for it behooueth that the testator die before the successor can come to the inheritance God dieth not and yet may we enter into his inheritance But God dieth not naie rather we that be appointed to be his heires doo die first before possession can be deliuered vnto vs. Christ also first died before he came vnto the glorie which was appointed for him An heire is counted one person with him that ordaineth him Iohn 17 21. Moreouer as touching ciuill lawes the heire is counted one and the selfe-same person with him that maketh him heire Euen so we through Christ are streictlie knit togither with God so as we are now one togither with him according as Christ praied That they may be one as thou and I are one for all things are ours We obtaine this inheritance freely and we are Christs Christ is Gods This inheritance obtaine we fréelie by the spirit of Christ Wherfore the bishops of Rome and their champions the Cardinals and false bishops doo wickedlie which haue shut vp this inheritance of remission of sinnes and accesse vnto the kingdome of God vnder their counterfet keies that they at their owne pleasure might sell the same and either thrust down to hell or send vp to heauen whom they list themselues The description of Christian Hope in the 5. chapter to the Romans verse 5. Looke In Rom. 8 25. and 1. Cor. 13 at the end A chaine Hope and faith haue one and the same propertie not to make ashamed 42 As concerning hope this is a notable chaine and an excellent connexion of christian degrées Of this chaine the first linke is fastned to the post of afflictions in this life from thence the godlie ascend to patience from patience to experience and from experience to hope which hope forsomuch as it maketh not ashamed but without doubting attaineth vnto God which is our principall felicitie is fastened vnto him as vnto the highest linke of the chaine This verie propertie of not confounding belongeth also vnto faith for None that beleeue in him shall be confounded and that for good cause for what can be of more néere a kinne vnto faith than hope The Latine interpreter turneth it Non confundit that is Confoundeth not Howbeit it might be properlie turned Non pudefacit that is Maketh not ashamed A figuratiue speech And it is a figuratiue kind of spéech for Paules mind was to signifie that the godlie cannot be frustrated of their hope for they which are frustrated namelie when things fall out farre otherwise than they hoped for are commonlie ashamed Wherefore Paule by shame vnderstandeth frustration bicause shame alwaies followeth it But the Latine interpreter had respect to that perturbation of the mind which followeth shame for To confound is nothing els but To perturbe or trouble Now if this sentence be true as in déed it is most true namelie Hope dependeth not of our works that this Hope confoundeth not it followeth that the same dependeth not of our workes for otherwise it would oftentimes faile But that it is true certaine Paule declareth not by one word onlie but by thrée and those of great efficacie For first he vseth this woord Knowing Hope is most assured which betokeneth an assured knowledge of a thing He maketh mention also of Reioising which cannot haue place among godlie and wise men but in those things which they assuredlie and firmelie possesse Last of all he addeth that Hope maketh not ashamed And it is not without cause that he oftentimes induceth persuasions of this certaintie bicause from thence chieflie is consolation to be sought for in afflictions When Christ did hang vpon the crosse the wicked railed against him saieng He hoped in God let him saue him Mat. 27 43. if he will haue him let him come downe from the crosse c. The self-same things are laid against vs not onlie by outward enimies but also by our flesh our outward senses and by humane wisdome How can we resist these but by this doctrine of the apostle Hope confoundeth not A remedie against railing speeches The hope which we haue put in the Lord will not make ashamed 43 The Sophisters labour to prooue that hope springeth of merits bicause Paule saith it springeth of patience as though we shuld thinke that hope were giuen to vs by the merit of patience Hope dependeth not of merits But in the mean time they marke not that those things which Paule here by a certaine order disposeth are not so compared the one to the other as causes effects For who will saie that afflictions are the causes of patience And if they be not so why should they more affirme that patience is the cause of hope The scripture most expresselie teacheth Ierem 17 5. that He which putteth confidence in man or in anie creature is accursed for a man of whose promise we depend and assure our selues may either die or alter his mind or els be let that he cannot faithfullie performe that which he promised and to haue confidence in him either for merit sake or by reason of good works is to settle our hope in man wherefore such hope worthilie maketh ashamed But the hope which is fixed vpon God is certeine neither can it be deceiued The Sophisters craftilie go about to auoid this sentence by twoo places of Paule Rom. 8 37. 2. Tim. 1 12. the one to the Romans and the other to Timothie The place to Timothie is thus I knowe whom I haue beleeued and am certeine And the other to the Romans is thus I am assured that neither death nor life nor angels c. By these places they thinke to ouerthrowe the proofe which we haue made bicause they thinke that these words are to be vnderstood not vniuersallie of all beléeuers but onelie of Paule and such other like who had it peculiarlie reuealed vnto them that they should atteine vnto saluation Here is intreated of the nature of hope generallie But these their enterprises are in vaine for here is now intreated of the nature and propertie of hope whereby is manifestlie prooued that all they which are indued with it are sure of their saluation so that they must néeds confesse that they which doubt of their saluation either haue not the hope which belongeth to a christian He
that doubteth of saluation hath not the hope belonging to a christian or else if they haue that hope they must néeds be assured of their saluation But if a man will saie What if I shall be vnwoorthie and therefore God will not bestowe vpon me the chéefe reward I answer that this is a wrestling of the conscience and must be ouercome by hope for the obteinement whereof let vs cleaue fast vnto the word of God such as is this God is faithfull 1. Co. 10 13 which will not suffer you to be tempted aboue your power but togither with the temptation will make a waie out and such like places of the holie scripture wherein God promiseth that he will giue perseuerance vnto his euen vnto the end And to speake bréeflie the hope of the godlie leaneth onelie vnto the goodnes power and mercie of the onelie God This thing Basilius verie well vnderstood in his exposition vpon the 33. psalme when de interpreteth these words Psal 33 18. Hoping in his mercie He which putteth not saith he confidence in his owne proper déeds neither hopeth to be iustified by works hath his hope of saluation onelie in the mercie of God for when he shall consider these things with himselfe Behold God and his reward c. 44 But the Schoole-men haue taught farre otherwise for the Maister of the sentences in his third booke The school-mens definition of hope thus defineth hope Hope is an assured expectation of the blessednes to come comming of the grace of God and of merits going before Which definition how absurd it is especiallie touching the latter part it is manifest in those which are newlie from most heinous and horrible sinnes conuerted to Christ for they vndoubtedlie can haue no good merits séeing before they were void of charitie from which all our works procéed Yet can there be nothing more certeine than that they They that be conuerted vnto Christ cannot be without hope though they haue no merits and works They that be most wicked ought not to cast awaie all hope which be conuerted vnto Christ cannot be without hope Yea Augustine vpon the psalme From the depth haue I called vpon thee ô Lord exhorteth them that fall and those which liue in the depth of euils not to cast awaie hope and that by the example of the théefe and of manie others It may now be demanded of them by what merits hope is confirmed in these men They commonlie answer that merits doo not alwaies go before hope but alwaies go before the thing hoped for And they declare their opinion touching this matter in such sort as they teach that merits go before hope either in verie déed or else doubtles in thought For men newlie conuerted commonlie while they conceiue hope of saluation determine both in their mind and in their cogitation to doo good works whereby they thinke to merit the last reward But what certeine hope can these good works imagined in the mind produce which are not yet wrought For of a cause which yet is not cannot be produced an effect which alreadie is We should rather affirme the contrarie to wit that this godlie will springeth of faith and of hope than that faith or hope should procéed of it as from the cause But it is a world to sée how these men turne themselues when on the one side they saie that hope is an assured expectation and yet on the other side they will haue this to be a most firme doctrine that no man can be assured of his saluation vnles it be speciallie reuealed vnto him by God Here they perceiue themselues to be fast tied and they confesse that it is a hard matter to vnderstand what maner of certeintie the certeintie of hope is Here these miserable men sweat and go to worke and feigne and imagine manie things First they teach The certeintie of hope come of the certeintie of faith that all certeintie of hope commeth of the certeintie of faith and this indéed is not amisse for therfore we certeinlie hope bicause by faith we imbrace the most certeine promise of God But they go on further and saie that by faith we generallie and absolutelie beléeue that all the elect and predestinated shall be saued but that hope maketh vs to haue a confidence that we are of the number of the elect as though hope had a particular knowledge vnder faith that that which was generallie apprehended by faith is by hope applied vnto euerie one of vs apart Wherefore they affirme that this certeintie of hope is by supposition if we be of the number of the elect and doo persist euen vnto the end And this kind of certeintie they will haue to consist of verie likelie coniectures And at length they conclude that the certeintie of hope is lesse than the certeintie of faith 45 But contrariwise we make the certeintie of either of them to be alike The certeintie of faith and hope is alike for looke how much faith we haue so much hope also we haue for faith retaineth not with it selfe anie part of certeinetie which it deliuereth not ouer vnto hope That is a fond deuise which they bring touching application Faith applieth those things which it beleeueth vnto him in whom it is in that by hope they applie vnto vs those things which we haue by faith generallie and absolutelie beléeued For we doo not onelie beléeue that God is good or the father and author of mans felicitie but also euerie godlie man by faith assureth himselfe that God both is and will be vnto him good is and will be vnto him a father is and will be vnto him the author of felicitie Hereof commeth that certeintie of hope And for this cause it is that Paul writeth that It cannot confound And séeing faith hath a respect vnto God as to one that speaketh the truth and hope hath respect vnto him as vnto one that is faithfull and most redie to performe his promises and God himselfe is no lesse faithfull in performing than true in promising we may manifestlie conclude that hope hath as much certeintie as hath faith Certeintie as touching the obiect and subiect Neither can that anie thing more helpe them which they cauill at the length namelie that hope hath certeintie as touching the obiect but not as touching the subiect for when saie they it hath a respect vnto the clemencie goodnes grace and power of God there is no let in those things but that euerie one may be saued and therefore on that behalfe they appoint a grounded certeintie but if a man consider the subiect the mind I meane and will of him that hopeth forsomuch as it is pliable and wauereth and may be changed it can neuer be certeine or sure of saluation But these men séeme vnto me to deale euen as they doo A similitude which in a siege defending their citie diligentlie shut and defend all other gates sauing one which they leaue
Rogation wéeke Why saith he dooth your hand tremble when ye knocke And why is your conscience so néere asléepe when ye beg I am the doore of life I abhorre not him that knocketh though he be vncleane And vpon the 41. psalme he saith Put not hope in thy selfe but in thy God for if thou doo put hope in thine owne selfe thou shalt fill thy soule with trouble for as yet it hath not found whereof to assure it selfe of thée By these words he declareth that the securitie which we haue commeth not of our selues but of God The same father vpon the 27. psalme when he expoundeth these words of Paule out of the second chapter to the Ephesians We also by nature were the children of wrath as others be Why dooth he saie We were Bicause saith he by hope we now are not for in déed we still be but we speake that which is better namelie that which we in hope are bicause we be certeine of our hope for our hope is not vncerteine that we should doubt of it And Chrysostome vpon the fift chapter to the Romans saith that We ought no lesse to be persuaded of those things which we shall receiue than we are of those things which we haue alreadie receiued Cyprian also in his sermon De pestilentia when he sawe the godlie sort fearefull to die confirmed them manie waies to be assured of their saluation and amongst all other things saith that They doo feare and abhorre death which are void either of faith or hope And Barnard woonderfullie reioiseth touching the death of Christ touching his wounds and crosse vpon that rocke he saith that he dooth stand and will not fall for anie violence doone against him He maketh mention also of manie excellent things touching this firme and constant certeintie Wherefore those good things which we haue auouched of the constancie and securitie of hope doo not onelie agrée with the holie scriptures and with most sure reasons but also with the sentences of the fathers 48 Now it shall be good to define hope that the certeintie thereof may the more plainelie be knowne Wherefore A definition of hope Hope is a facultie or power breathed into vs by the holie Ghost whereby we with an assured and patient mind doo wait that the saluation begun by Christ receiued of vs by faith may once be performed in vs not for our owne merits sake but through the mercie of God First it is said to be instilled by the holie Ghost bicause it springeth not through nature or continuall actions Hope is after faith Indéed it is after faith although not in respect of time yet in nature which thing may be learned out of the epistle to the Hebrues where it is written that Faith is the foundation of things to be hoped for For insomuch as things which we hope for Heb. 11 1. are not euident manifest but are remooued a great waie from vs they ought to leane vnto saith Hope conteineth expectation or waiting for Rom. 8 23. by which as by a prop or piller they may be staied vp And that hope doth conteine expectation or attending for the epistle to the Romans the 8. chapter doth plainlie declare where Paule saith that that Hope which is seene is no hope for how doth a man hope for that which he seeth But if we hope for that which we see not we doo by patience wait for it Neither must this be passed ouer that that good thing Hope hath respect vnto things of great difficultie which hope hath a respect vnto is difficult and hard to come by For naturallie in liuing creatures the affection of hope consisteth in the grosser part of the mind which they call the angrie part whereby the liuing creature is incouraged to pursue after that good thing which is set before it although there séeme some thing to let it for by such an affection it is stirred vp to ouercome whatsoeuer standeth in the waie The woolfe being hungrie méeteth with a bull A similitude and through the power of appetite desireth the same for a preie but when he séeth the great difficultie that he must haue of ioining and fighting with the bull he is through the angrie power of the mind stirred vp by hope and is bold to put himselfe into danger and fight and so at the length hauing put awaie all lets he obteineth his preie Hope is placed in the nobler part of the mind So hath God in the nobler part of our mind placed hope whereby is brought to passe that when the chiefe felicitie which is a thing both difficult and farre from vs is set before vs wée should not be feared awaie but by faith haue boldnes and accesse vnto God as Paule saith in the 3. verse 12. chapter to the Ephesians And forsomuch as this felicitie is verie farre distant from the godlie it cannot be otherwise but that in hoping they haue some griefe that they sorowe in themselues bicause their present state is by God so farre remooued from felicitie But on the other side when they are certeine and assured that they shall atteine vnto that end they cannot choose but be indued with incredible ioie In hope is sorowe ioined togither with ioie And so this power of hope is sprinkled with the affects of ioie and sorowe And the apostle hath signified vnto vs some part of the sorrowe thereof in that place to the Romans which we haue alreadie cited when he writeth Euerie creature groneth and trauelleth in paine togither with vs Rom. 8 21. euen vnto this present and not onelie the creature but we also which haue receiued the first fruits of the spirit euen we doo sigh in our selues waiting for the adoption euen the redemption of our bodie And that ioie is ioined with the selfe-same hope he declareth in the 12. Rom. 12 12. chapter of the same epistle Reioising saith he in hope 49 And although that valiant courage and patient induring Other vertues haue their expectation from hope séeme to bring to our minds an expectation yet those vertues haue not the same otherwise than from the hope which wée haue described Neither is it to be maruelled at that one vertue should receiue anie thing of an other vertue for they which are but meanlie conuersant in the Ethiks doo knowe that liberalitie temperance such other vertues haue much helpe at the hand of prudence for by the helpe thereof they haue a mediocritie appointed them to followe This is the difference that chieflie distinguisheth hope from faith namelie The difference betweene hope and faith that by faith we admit and embrace the promises offered vnto vs by God but by the helpe of hope we doo patientlie wait to haue those promises at the length to be performed vnto vs. Neither was hope for anie other cause giuen by God Why hope was giuen vs. but bicause we should not cease from following after
sinnes and filthines Wherefore séeing these things séeme to be so far off from vs it is néedfull that we haue boldnes strength and the assurance of a most firme assent which maie make these things to abide and to stand with vs as things most assured With such a most strong shield of defense ought we to be armed Ephe. 6 16. wherby we maie quench all the firie dartes of the diuell when they are cast against vs that we maie also ouercome euen the world for as Iohn testifieth This is the victorie 1. Iohn 5 4. which ouercommeth the world euen our faith Further we must note that this word Argumentum that is Argument which in Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned of some Demonstratio that is a Declaration bicause by faith are shewed declared those things which appéere not But me thinketh Augustine although perhappes not so Latine-like yet verie faithfullie turned it Conuictio that is An ouercomming for by faith our mind is ouercome to grant that those things are true which God either speaketh or promiseth 4 But Hostiensis intreating of the holie Trinitie and the catholike faith laboureth by two reasons to shew that faith by these words of the apostle is not defined bicause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance agréeth also with hope For as much therefore as it is not proper to faith he saith it cannot be applied to the definition thereof Further bicause faith hath not a regard onlie to things to come and those things which are hoped for but also is referred vnto things past for we beléeue that God created heauen earth that Christ was borne of a virgine that he suffered for vs and was raised from the dead but all these things are past neither are they hoped for to come againe These two reasons of Hosâ—iensis are verie weake neither doo they prooue that these words vnto the Hebrues cannot be applied vnto the definition of faith I grant indeed that the intent of the apostle in that place was not to define faith bicause he spake of patience chéeflie Whether in that place to the Hebrues faith is defined and would shew that it is most néerelie knit to faith bicause faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A substance c. But by this reason are touched all things that expresse the nature of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be applied vnto faith And to the first obiection we saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance must indéed be applied vnto hope but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it draweth from faith not that which it hath of it selfe Neither ought it to séeme anie new matter if these things which are of a diuerse nature Things differing in nature haue some things common in their definitions haue some thing common in their definitions for a lion a dog and a man although they differ much in nature yet herein they agrée that they be liuing creatures And therefore in their definitions is something put which is common vnto them all séeing both they are bodies and are also things hauing life and indued with senses Wherefore it ought not to séeme maruellous if faith and hope agrée in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsomuch as they are distinguished by other differences What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to in faith in hope For in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred vnto the assent but in hope to the expectation whereby we patientlie abide vntill the promises and such things as we haue receiued by faith be rendered vnto vs. To the other reason we answer that Paule made mention of things past which are made sure and plaine vnto vs by faith for he saith not onlie that it is a substance of things to be hoped for but addeth that it is an argument or conuiction of things that appéere not Now these things which are past appéere not for by that word Faith hath respect vnto things past present and to come so they be hidden Paule comprehendeth whatsoeuer is beléeued and is not euident whether it be past or whether it be to come or whether it be now present But peraduenture thou wilt demand why in the first place he maketh mention of those things which are hoped for We answere that it is rightlie doone bicause these things are for good cause put first which are more hard to beléeue for peraduenture there be some which will easilie enough grant that God created all things that Christ the sonne of GOD came into the world and was borne of the virgin and such like but yet they will much doubt of the remission of their sinnes of the resurrection of the flesh to come and of the eternall glorie which shall be giuen to the iust Wherefore aptlie and orderlie are those things placed which are read in the epistle to the Hebrues 5 But what the nature of faith is Esaie the prophet hath aptlie expressed in the 26. chapter in which place is described the church as a citie built of God Esaie 26 2. The prophet crieth Open your gates and a iust nation shall enter therein and he addeth the cause of that righteousnes Schomer emunim that is Preseruing or keeping faith where thou séest that by faith the beléeuers are iustified Then he addeth the thing wherein consisteth that faith whereby the people of God is iust namelie bicause Ietser samuchthitt sor schalom that is With a constant affection thou shalt keepe peace This is the true faith whereby we are iustified namelie that we beléeue that God will be vnto vs the author of peace and felicitie and a faithfull kéeper of his promise And Augustine in his fortith treatise vpon Iohn saith What is faith but to beléeue that which thou séest not Which selfe-same thing he writeth vpon the words of the apostle in his 27. sermon but in his booke De spiritu litera the 31. chapter he writeth that To beléeue is nothing else but to consent that that is true which is spoken The Maister of the sentences in the third booke the 23. distinction saith that Faith somtimes is that which we beléeue The Creed of Athanasius For in the Créed of Athanasius it is said And this is the catholike faith that we should beléeue c. Sometimes it is that whereby we beléeue and in this latter signification doo we vnderstand faith in this discourse A distinction of faith into a liuelie faith and a dead faith He separateth also a liuelie faith from a dead faith which distinction is to be liked bicause Iames maketh mention of a dead faith Iam. 2 20. But we must knowe that a dead faith is onelie a faith in name neither is it anie more a faith than a dead man is a man For euen as a dead man is called a man A dead faith is no faith although he be none so a dead faith although it be called a faith
Thou which preachest a man should not steale dooest thou steale Thou which saiest a man should not coÌ„mit adulterie committest thou adultery Thou that abhorrest images dooest thou commit sacrilege And thou which makest thy boast of the lawe dooest thou by transgressing of the lawe dishonour God For the name of God as it is written is euill spoken of among the Gentils through you Such therefore were the Iewes without Christ wherefore they could by no meanes be iustified by their works or else they might haue answered Paule that they were so gréeuouslie accused without cause 10 But in what case men were before they receiued the faith of Christ The third reason is more manifestlie shewed in the third chapter for there we read Rom. 3 10. There is none righteous there is none that vnderstandeth or seeketh after God all haue gone out of the waie and are become vnprofitable there is none that dooth good no not one their throte is an open sepulchre with their toongs they haue deceiued the poison of aspes is vnder their lips whose mouth is full of cursing and bitternes their feet are swift to shed bloud destruction and wretchednes are in their waies they haue not knowne the waie of peace the feare of God is not before their eies c. These testimonies Paule gathered togither out of sundrie places of the holie scripture by which the nature of man being destitute of the grace of God is set foorth in his colours And that no man should saie that onlie the idolatrous and wicked Gentils are by these words signified the apostle as it manifestlie appéereth sheweth that these things are also extended vnto the Iewes who aboue all other thought themselues most holie and he addeth But we knowe that whatsoeuer the lawe speaketh Ibidem 19. it speaketh vnto them which are vnder the lawe And to the end we should not doubt but that his intent was to bring a generall reason he addeth verse 20. What signifieth the flesh Bicause by the works of the lawe no flesh shall be iustified And by the flesh he vnderstandeth a man not yet regenerate I knowe there haue béene some which by the flesh haue vnderstood the inferiour parts of the mind which are grosse and intangled with shamefull lusts The fourth reason But this sense Paule excludeth when he saith By the works of the lawe that is verse 19. by the works commanded by God in the lawe which must néeds come of reason not of the strength of the inferiour parts of the mind Further The fift reason the scripture after the Hebrue phrase by the flesh vnderstandeth the whole man which thing we haue in another place more aboundanltie expressed verse 21. Afterward to the end he might the better confirme this sentence he saith That euerie mouth might be stopped and that the whole world might be guiltie before God Vndoubtedlie if men should be iustified by works their mouthes should not be stopped neither should they be guiltie before God For they should alwaies haue somewhat to saie namelie that they are quit from sinnes bicause they haue deserued it by works but now when men perceiue the contrarie they dare not once open their lips Further he saith But now without the lawe is the righteousnes of God made manifest which hath the testimonie both of the lawe and of the prophets What man would appoint that thing to be the cause of our righteousnes without which righteousnes may be obteined Vndoubtedlie no wise man would so doo séeing that such is the nature of causes that without them the effects cannot be wrought To the same purpose also serueth that which followeth The sixt reason Where is then thy boasting It is excluded By what lawe By the lawe of works No verse 27. but by the lawe of faith He would haue vs knowe that all iust cause of glorie is excluded and taken awaie from vs for the whole glorie of our righteousnes ought to be giuen and yéelded to God But if we should be iustified by works then would it not be so for the glorie should be ours and euerie man would count himselfe to be therefore iustified bicause he hath liued vertuouslie and iustlie And how certeine and assured this was vnto the apostle those things which followe doo declare We thinke therefore that a man is iustified by faith verse 8. without the works of the lawe The seuenth reason Whie then shall we denie that which the apostle with so great vehemencie affirmeth Vndoubtedlie it were a thing most impudent so to doo Wherefore let vs assent vnto him and not resist so great a testimonie of his But besides these things let vs weigh and consider the pith of Paules meaning The eight reason If we should be iustified by works saith he we should not only haue matter to boast of Rom. 4 2. but the occasion of our boasting reioising in God of praising commending his fauour towards vs should be taken awaie For without doubt it is vnto vs a thing most praise-woorthie and glorious to acknowledge that the beneuolence and readie fauour of God towards vs through Christ is so great that he deliuereth vs miserable men from our sinnes and receiueth vs into fauour although we be couered ouer with neuer so great lothsomnes and dregs of sinnes If we should I saie be iustified by works then doubtlesse we might not trulie boast brag or glorie hereof 11 But it is better for vs to heare what the apostle himselfe saith in the beginning of the fourth chapter The ninth reason What shall we saie then Rom. 4 1. that our father Abraham found according to the flesh For if Abraham were iustified by works he hath wherof to boast but not before God For what saith the scriptures Abraham beleeued God and it was imputed vnto him for righteousnes But vnto him which worketh a reward is not imputed according to grace but according to debt Wherefore to the end that so swéet a consolation of the loue and beneuolence of God towards vs should not be taken awaie from vs let vs constantlie affirme with the apostle that we are not iustified by workes And that he might the better persuade vs hereof he vrgeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we saie is To impute to ascribe vnto a man righteousnes vers 3 4. or to count a man to be iust and he setteth it as an Antithesâ—is or contrarie position vnto merit or debt so that he to whome anie thing is imputed deserueth not the same neither receiueth it as a debt But he which obteineth anie thing as a debt accounteth not the same as imputed or ascribed vnto him Neither did Paule thinke it sufficient that he brought the scripture concerning Abraham but he also citeth Dauid vers 7. Psal 32 2. Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whome the Lord hath
not imputed sinne By the which words we doo not onelie gather that the righteousnes by which we are said to be iustified sticketh not in our minds but is imputed of God that it is such an imputation as consisteth not of works but of the méere clemencie of God Further the apostle dooth by another propertie of good works confirme his opinion namelie The tenth reason bicause works are signes or seales of the righteousnesse alreadie obteined where he saieth of Abraham And he receiued the signe of circumcision being a seale of the righteousnes of faith which was in vncircumcision c. vers 11. Séeing therefore that good workes are signes and also seales which beare witnes of the righteousnes alreadie receiued they cannot be the causes thereof Neither haue ceremonies onelie that propertie but also euen those works which are called morall Euen verie morall works are seales of righteousnes imputed when they are pleasant and acceptable before God for they also are signes tokens of our righteousnes Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure namelie by liuing vprightlie by good works yea and the forme of the promise which God made with Abraham 2. Pet. 1 10. is dilligentlie to be weighed for therevnto is not added a condition of the lawe The eleuenth reason or of works And séeing God added none what boldnes were it in vs to presume to doo it and Paule saith For not through the lawe was the promise made vnto Abraham or to his seede Rom. 4 13. that he should be the heire of the world but through the righteousnes of faith For if those which pertaine vnto the lawe be heires then is faith made frustrate and the promise is of no force namelie because the lawe worketh anger Wherefore if we fulfill not the lawe the promise shall take no place And to beléeue that promise which shall neuer be fulfilled would be a vaine thing which vndoutedlie must néeds vtterlie be so if it be giuen vpon this condition that we should performe the lawe when as no man can perfectlie accomplish the lawe Vers 16. The twelfth reason But the apostle procéedeth further and by the iudgement of the most mercifull counsell of God decréeth after this maner Therefore is the inheritance giuen by faith and according to grace to the end the promise should be firme As if he should saie If the promise should depend vpon works our mind would continuallie wauer none might appoint anie certeintie of his owne saluation for his conscience would euermore accuse him that he had not perfourmed those works for the which the promise was made To the end therefore we should not wauer Why God would that our iustification shuld come by faith vers 18. The .13 reason God would that our iustification should consist of faith and grace that the promise might be firme The same thing also is gathered by that which is declared of Abraham howe that Contrarie to hope he beleeued in hope He is said to beléeue in hope contrarie to hope which either in him selfe or in nature séeth or féeleth no maner of thing which might persuade him to hope Euen as Abraham was an hundred yéeres of age his bodie was in a maner dead his wife an old woman and barren all which things naturallie put him from hoping and yet preuailing against them all he hoped But we if we had merites or good works whereby we might obtaine righteousnes then should we not hope contrarie to hope but in hope and according to hope Wherefore our iustification is to be appointed no otherwise than we read it was in Abraham for he is the father of vs all as it was imputed vnto him euen so shall it be imputed vnto vs. The .14 reason 12 But now let vs come to the .5 chapter There againe Paule plainlie expresseth in what case men are before they be regenerate for he saith For Christ when we were yet weake according as the time required Rom. 5 6. died for the vngodlie And straight waie But God setteth out his loue towards vs in that when we were yet sinners Christ died for vs. And he addeth vers 8. For if when we were enimies we were reconciled to God by the death of his sonne vers 10. much more being now reconciled shall we be saued by his life Hereby we gather that before regeneration men are weake sinners vngodlie and the enimies of God Who then can ascribe vnto such men power to obtaine righteousnesse at their pleasure when they list to doo good works Others maie beléeue it but the godlie will neuer be so persuaded This moreouer is another proofe in that he setteth foorth the cause of so great an euill when he saith Therefore vers 12. euen as by one man sinne entred into the world and by sinne death The .15 reason euen so death went ouer all men forsomuch as all men haue sinned As if he should haue said We haue béene euen from the beginning by the first man lost and condemned And least thou shouldest thinke that infants are to be excepted he saith vers 14. Yea death hath reigned from Adam euen to Moses ouer them also which haue not sinned after the similitude of the transgression of Adam The masse or lumpe of perdition comprehendeth all those that are borne from which corruption the holie scriptures teach that it is not possible for men to escape by their works and to challenge iustification vnto themselues Afterward in the .6 chapter thus speaketh our apostle vers 21. What fruit had ye then in those things whereof ye are now ashamed For the end of them is death The .16 reason but now being deliuered from sinne and made the seruants of God ye haue your fruit to sanctification and the end euerlasting life What other thing meane these words than that all things which men doo before they beléeue in Christ deserue nothing else but ignominie shame And there is no fruit there of sanctification but it followeth regeneration it selfe And who will saie that we are iustified by those things which are full of ignominie and shame The .17 reason But now let vs heare what is said in the beginning of the .7 cap. Knowe ye not brethren for I speake to them that knowe the lawe how that the lawe hath power ouer man as long as he liueth Rom. 7 1. For the woman which is in subiection to a man is bound by the lawe to the man as long as he liueth but if the man be dead she is losed from the lawe of the man Wherefore if whilest the man liueth she couple her selfe with another man she shal be counted a wedlocke-breaker but if the man be dead she is free from the lawe of the husband so that she is no wedlock-breaker though she couple her selfe with another man Euen so ye also my brethren are dead vnto the
people but what shall come to passe that lieth in the pleasure of God They in déed prepare the hart but God ordereth the answer of the toong according to his prouidence Such another weightie reason they cite out of the 10. psalme verse 17. The preparation of the hart of the poore The Lord hath heard the desire of the poore thine eare hath heard the preparation of their hart But in this place these good maisters make two flat errors for first they vnderstand not that which they speake secondlie they cite not the place according to the truth of the Hebrue For the sense is the God despiseth not the praiers of the poore but according to his great goodnes accomplisheth those things for them which they had determined in their mind to desire of him What is the preparation of the hart and this is the preparation of the hart For none that is godlie desireth anie thing of GOD but first he deliberateth in his hart that the same thing is to be desired otherwise he should come rashlie vnto God and should praie foolishlie But these men wheresoeuer they find in the holie scriptures this word To prepare straitway they snatch it vp euen against the nature thereof to establish works preparatorie But now let vs sée what the sentence is after the Hebrue veritie Thaauath anauimschamata Iehoua takin libbam tacschif ozneeca that is Thou Lord hast heard the desire of the poore thou hast prepared or shalt prepare their hart thine eare shall heare Here we sée Dauid doth affirme that God heareth the desires of the saints whom he calleth poore And he addeth a cause namelie because God prepareth their harts God prepareth the harts of the saints to require those things which may serue for their saluation and which please God But by whom God worketh such a preparation in the harts of the faithfull Paule teacheth in his epistle to the Romans and thus he writteth Rom. 8 25. What we should aske as we ought we knowe not but the spirit praieth for vs with vnspeakeable sighes But God who searcheth the harts séeth what the spirit will aske for the saints We sée therefore both by Dauid and also by Paule that God heareth those praiers which are by the impulsion of his spirit stirred vp in them that praie vnto him We learne also of the Ethnike philosophers God prepareth the harts by the holie ghost and that in mo places than one that those are reprooued which without consideration and rashlie doo require anie thing of God But they which professe Christ euen as they beléeue that he is the author of their praiers so also doo they close vp their praiers in this sentence Mat. 6 10. Thy will be done 30 But saie they Ezechiel saith in his 18. chapter Walke in my waies verse 13. and make ye a new hart And Ieremie Be ye conuerted vnto me saith the Lord. Wherefore a man saie they may of himselfe prepare himselfe to the obteining of righteousnes But these men should remember that it is no vpright dealing A conciliation of the place of Ieremie and Ezechiel verse 26. to cite some places of the holie scriptures and to ouerhip and leaue other some vnspoken Let them go therefore and sée what Ezechiel writeth in the 36. chapter I saith the Lord will bring to passe that ye shall walke in my waies And I will giue vnto you a fleshie hart and will take awaie from you your stonie hart Ieremie also in the 31. chapter Conuert me ô Lord verse 18. and I shall be conuerted Wherefore Augustine verie well said Giue what thou commandest command what thou wilt They abuse also an other place out of the prophet Ionas to confirme their error Ion. 3 10. for there it is written that God regarded the works of the Niniuites Of the fact of the Niniuites Behold saie they the afflictions of the Niniuites whereby they afflicted themselues with fastings and cried vnto the Lord the Lord prepared their minds and made them apt to obteine pardon As though it behooued not the Niniuites first to beléeue the word of God before they could either praie effectuallie or else repent them Séeing therefore they beléeued before they did anie works they were iustified by faith and not by works which followed afterwards And God is said to haue regarded their works bicause they pleased him Neither did we euer denie that the works of men being now iustified are acceptable vnto God So often as we find in the scriptures such places which serue to attribute righteousnes vnto our works wée must according to the doctrine of Augustine haue a consideration A rule of Augustine out of what foundation those works procéed And when we perceiue that they spring out of faith we ought to ascribe vnto that root that which afterward is added as touching righteousnes And how fowlie these men erre in their reasoning hereby we may perceiue for that they take vpon them to transferre those things which are proper to one kind of men vnto another Which thing humane lawes will not suffer to be done for A similitude as we find in the Code as touching testaments or last willes If rusticall vnlearned men which dwell out of cities and haue not store of wise and learned men doo make their last willes without a solemnitie required thervnto and without a sufficient number of witnesses prescribed which yet otherwise should be necessarie such testaments ought to be allowed Now if a man would transferre this prerogatiue vnto citizens who for that they haue their abiding in cities haue store of men of vnderstanding he should excéedinglie erre for if their testaments be so made they are refused neither are they counted firme So we saie that the works of men iustified may please God but this notwithstanding neither can nor ought to be granted vnto them which are without faith and without Christ 31 Further let vs marke the accustomed sophisticall and deceitfull kind of reasoning of the aduersaries which the Logicians doo terme A non causa vt causa to wit From that which is not the cause as though it were the cause For they alwaies appoint good works to be the causes of righteousnes when as in verie déed they are effects of righteousnes and not causes For it is as though a man should saie A similitude The fire is therfore hot bicause it maketh hot but it is cleane contrarie for therefore it maketh hot bicause it is hot So also we bicause we are iustified therefore we doo iust things and not bicause wée doo iust things therefore we are iustified Sometimes also they obiect 2. Cor. 5 10. How is to be vnderstood God rendereth to euerie man according to his works that God will render vnto euerie man according to his works wherfore works saie they are the cause of our felicitie But here also as their woonted maner is they are
verie much deceiued for vnles they deuise some new Grammar vnto themselues vndoutedlie this word According signifieth not the cause But Christ saie they in his last iudgement séemeth to expresse these to be as it were causes for the which the kingdome of heauen is giuen vnto them for thus will he saie I was hungrie Mat. 25 35. and ye fed me I was thirstie and ye gaue me drinke But Christ doth not in verie déed rehearse these things as causes but rather those things which went before Why Christ in the last iudgment will make mention of outward works Come ye blessed of my father possesse the kingdome which was prepared for you from the beginning of the world For the true cause of our felicitie is bicause we are elected and predestinate of God to the eternall inheritance for they which are in this number are in their time adorned with faith whereby they being iustified haue right vnto eternall life But bicause this faith is hidden neither can it be séene and that Christ will haue all men to vnderstand that none but the iust are receiued into the kingdome of heauen therfore reherseth he these outward works that by them it might plainlie be perceiued that righteousnes is giuen vnto men by faith For there is no man which can be so ignorant There be two manie of principles of things 1. Sam. 2 3◠but that he knoweth that there are two foundations and principles of things the one wherby they are the other whereby they are knowne Againe they obiect out of the first of Samuel Those that honour me I honour and those that loue me I loue Here saie they the promise is made vnto the worke But if they would make a distinction betwéene the promise of the gospell and the promises of the lawe they should easilie vnderstand that that place is nothing repugnant vnto our saieng For if we could of our selues satisfie the commandements of the lawe then might it be the cause why the promise shuld be giuen vnto vs but forsomuch as no man is able to performe it all men flie vnto Christ and are through faith in him iustified Then by a certeine obedience begun we begin to worke which although it be not exactlie done according vnto the rule of the commandement yet it pleaseth God and he of his méere liberalitie performeth the promise which was adioined vnto that worke And so those conditions which are adioined vnto the precepts are not vnprofitable for they that are iustified atteine vnto them Neither are these men ashamed to cite these words out of the 25. psalme verse 18. Looke vpon my humilitie my labour and forgiue me all my sins as though our labours and afflictions are the causes of the remission of sinnes But in this place Dauid being in most gréeuous calamities desireth of God to forgiue him all his sins that if he were angrie for his sinnes the cause of punishments might be taken awaie For here is not intreated of labours which a man taketh vpon him of his owne voluntarie will but of punishments laid vpon men by God A similitude We sée also that children whilest they are beaten of their maisters doo desire forgiuenes and pardon If thou giue an almes vnto one that is leprous the leprosie cannot properlie be called the cause of thy compassion or mercie for otherwise all that passed by the leper should doo the same but the true cause thereof is the louing affection in thy mind 32 But they saie moreouer that in the holie scriptures much is attributed vnto repentance which thing we denie not But we on the other side would haue them to vnderstand that repentance is the fruit of faith and that no man can profitablie repent him of his sinnes vnlesse he first beléeue They also boast of manie things touching confession A distinction of confession But thereof we make a distinction for either it is separated from hope and faith as it was in Iudas which confessed that he had sinned Matt. 27 4. in béetraieng the iust bloud and that confession is so farre off from bringing anie profit that it is a preparatiue vnto desperation and also to destruction Or else it is ioined with faith and hope as it was in Dauid and Peter and so it is not the cause but the effect of iustification for it followeth faith Auricular confession and goeth not before it The auricular confession also of the papists is altogither superstitious wherefore we vtterlie contemne it for they obtrude it as a thing necessarie vnto saluation and a cause why sinnes should be forgiuen which they are neuer able to prooue by anie testimonie of the holie scriptures They violentlie wrest this also out of the Lords praier Matt. 6 12. Forgiue vs our trespasses as we forgiue them that trespasse against vs. verse 14. Againe Forgiue and it shal be forgiuen you Ergo saie they the forgiuenesse of iniuries is the cause why our sinnes are forgiuen vs. Forgiue vs our trespasses expounded This their reason as the cōmon saieng is with the one hand stroketh the head with the other giueth a blowe For if the forgiuenes of iniuries should as these men would haue it deserue remission of sinnes then that remission should be no remission for after thou hast once paid the price there is nothing can be forgiuen thée but then hath remission place when the price is not paid And as touching that place we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued men are incouraged to hope that they shall receiue other greater benefits therfore this is the meaning of that sentence O Father which hast of thy fatherlie goodnes giuen vs grace to forgiue iniuries vnto our trespassours forgiue vnto vs also our sinnes Now by these words is not signified a cause but a similitude although that similitude be not perfect absolute For none that is wise would haue his sinnes so forgiuen him of God as he hath forgiuen his neighbour the iniuries that he hath doone vnto him For euerie one by reason of the flesh and that infirmitie which it carieth about forgiueth much lesse vnto his brother than he ought for there sticketh alwaies in his mind some offense which although it burst not foorth yet his owne conscience is a sufficient witnesse vnto himselfe that his mind is not verie perfect and entire towards him by whome he hath béene hurt But the former exposition teacheth that the similitude is to be referred not vnto remission but vnto the liberalitie of GOD that euen as he hath giuen the one so also he will vouchsafe to giue the other But whereas it is said Forgiue and it shal be forgiuen that is a commandement and therefore it perteineth to the lawe But thou wilt obiect that this sentence was writen in the Gospell and not in the lawe That maketh no matter The lawe and the Gospell are not separated by
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
teach a resolution from works vnto faith Againe from faith vnto his obiect And that we should not thinke that faith by his owne power hath anie thing whereby it can iustifie he againe passeth from it vnto the obiect saieng How shall they beleeue without a preacher And how shall they preach except they be sent Also Faith commeth by hearing and hearing by the word of God Wherefore the vttermost point of the resolution is the word of God the promise touching Christ from whence as from the fountaine is deriued our saluation and iustification In the 11. chapter is set foorth the Antithesis or contrarie position betwéene incredulitie and faith verse 19 which séemeth verie much to confirme that which we now teach The branches were broken off that I might be graffed in this was an obiection of the Gentiles against the Iewes Paule answereth Thou saiest well bicause of vnbeleefe they were broken off but thou standest by faith Here is giuen the reason of the fall and destruction of men and on the other side of saluation and constancie namelie vnbeléefe and faith And of the Iewes which should one daie be restored he addeth And if they abide not still in their vnbeleefe they shall be againe graffed in The restoring of them that be fallen is prooued to be and to be doone by faith for God is of might to graff them in Here we sée that by departing from vnbeléefe which consisteth in beléeuing men that haue fallen are restored This maketh verie much against the error of those which although they after a sort confesse that the first iustification is giuen fréelie without anie works going before yet vnto men that haue fallen they grant not restitution vnto iustification but by satisfaction and manie works preparatorie 50 These things out of the epistle vnto the Romans In the first epistle to the Corinthians the first chapter it is thus written verse 21. Bicause the world in the wisedome of God knew not God by wisedome it pleased God by the foolishnes of preaching to saue them that beleeue Bicause the wise men of this world saith the apostle by their naturall searching out could not take hold of the wisedome of God whereby they might be saued God of his goodnes hath instituted a contrarie waie namelie the preaching of the Gospell which vnto the flesh séemeth foolishnesse that by it saluation should be giuen vnto men but yet not to all sorts of men but to those onlie that beléeue Wherefore in the second to the Corinthians verse 24. the 1. chapter it is thus written By faith ye stand by which words we vnderstand that the foundation whereby we are confirmed and established in the waie of saluation verse 14. is faith Further Paule to the Galathians the 2. chapter where he reprooueth Peter for his simulation whereby he séemed to lead the Gentiles to obserue the ceremonies of the Iewes thus speaketh If thou being a Iew liuest after the maner of the Gentiles and not as doo the Iewes why compellest thou the Gentiles to liue as doo the Iewes For we which are Iewes by nature and not sinners of the Gentiles knowing that a man is not iustified by the works of the lawe euen we beleeue in Christ that we might be iustified by the faith of Christ and not by the works of the lawe bicause by the works of the lawe shall no flesh be iustified Here we sée that the apostles therefore followed Christ that they might be iustified by faith which they could not obteine by works Gal. 2 20. And afterward In that that I now liue in the flesh I liue by the faith in the sonne of God which is all all one as if he should haue said As yet in déed sinne sticketh in my flesh and in it I carrie death about but yet notwithstanding I haue life not through mine owne merit but by the faith of the sonne of God Gal. 3 2. In the 3. chapter he thus writeth I would knowe this of you Receiued ye the spirit by the works of the lawe or by the hearing of faith And straitwaie he addeth He which ministreth vnto you the spirit and in you worketh miracles doth he the same by the works of the lawe or by the hearing of faith By these words we sée that it is faith and not works whereby we take hold of the gifts of God verse 7. And he addeth Ye know that they which are of faith the same are the children of Abraham and that vndoubtedlie for no other cause but for that in beléeuing they doo followe and resemble him verse 8. Wherfore saith he The scripture forseeing that God would iustifie the Gentiles by faith shewed before hand glad tidings vnto Abraham saieng In thee shall all nations be blessed This blessing spred not abroad vnto them bicause they had their beginning of the flesh of Abraham but bicause they followed the steps of his faith Otherwise of Abraham as touching the flesh came not as farre as we can read anie other nation than the Ismaelites Edomites and Israelites Then followeth the conclusion verse 9. Therefore they which are of faith shall be blessed with faithfull Abraham But To be blessed in the Hebrue phrase is nothing else than To receiue the gifts of God amongst which iustification is the most principall Wherefore it followeth that Vnto the Gentiles through Christ verse 14. might come the promise made vnto Abraham that we might receiue the promise of the holie Ghost through faith So then we sée that the promise of the holie Ghost is not taken hold of by works as manie faine it is Which thing euen reason sufficientlie declareth for séeing the Lord as it shall a little afterward be declared had by promise giuen this blessing vnto Abraham we must sée what is referred vnto the promise as a correlatiue which as we haue said can be nothing else but faith for faith setteth foorth vnto it selfe the promises of God as an obiect 51 Paule furthermore addeth Ibidem 22 that The scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This is the cause why the holie scriptures so diligentlie shew vnto men how they be guiltie of sinnes namelie that they should the more be stirred vp to imbrace the promises of God by faith at the least when they haue not good works whereby they might take hold of them And this vnderstand we by that which is afterward written verse 24. The lawe is our schoolemaister vnto Christ that we should be iustified by faith These words signifie nothing else but that the lawe therefore sheweth sinnes and setteth foorth vnto men their infirmities and stirreth vp their lusts whereby sinnes are more and more increased that they being thus admonished should returne vnto Christ and might from him thorough faith receiue righteousnesse Which thing they vndoubtedlie did of whom it was said verse
26. Ye are all the children of God by the faith of Iesus Christ For what is it to be the sonnes of God but bicause we haue alredie obteined adoption which we obteine onelie by regeneration or iustification And in the fourth chapter Rom. 4 28. Brethren saith he we are after the maner of Isaac children of the promise But to be children of the promise is nothing else but to beléeue those things which God promiseth whereby we are made his children according as he hath promised we should be For so was Isaac borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the fift chapter he writeth Rom. 5 5. We in the spirit looke for the hope of righteousnesse by faith In this place are two things touched the spirit of God whereby we are new fashioned and renewed vnto saluation and faith whereby we apprehend righteousnes Wherefore in this matter of our iustification although there be in our minds manie other works of the holie Ghost yet none of them except faith helpe to iustification Wherevpon the apostle concludeth Circumcision is nothing Ibidem 6. and vncircumcision is nothing but onelie faith which worketh through loue Hereof onelie dependeth iustification of this faith I saie not being dead but liuing and of force And for that cause Paule addeth Which worketh by loue Which yet ought not so to be vnderstood as though faith should depend of loue or hath of it as they vse to speake hir forme but for that when it bursteth foorth into act and will shew foorth it selfe it must of necessitie doo this by loue So the knowledge of anie man dependeth not hereon for that he teacheth other men but by that meanes it is most of all declared But if anie perfection of these actions of louing and teaching redound vnto faith and knowledge that commeth of another cause and not for that they depend of it or thereof haue their forme as manie Sophisters haue dreamed Ephes 2 8. 52 In the epistle to the Ephesians the 2. chapter it is thus written By grace ye are made safe through faith and that not of your selues for it is the gift of God And after that in the third chapter Eph. 3 16. That according to the riches of his glorie he would grant you that ye may be strengthened with might in the inward man by the spirit that Christ may dwell in your hart by faith He that hath Christ in him the same hath without all doubt righteousnes for of him Paule thus writeth vnto the Corinthians in the former epistle 1. Cor. 1 30. and the first chapter Who is made vnto vs wisedome righteousnes holines and redemption Here therefore it is shewed by what meanes Christ dwelleth in our harts namelie by faith Againe Paule in the third chapter to the Philippians Phil. 3 9. That I might be found saith he in him not hauing mine owne righteousnesse which is of the lawe but that which is of the faith of Iesus Christ Here that righteousnes which is of works and of the lawe he calleth His but that which is of faith and which he most of all desireth he calleth The righteousnes of Iesus Christ Heb. 11 33. Vnto the Hebrues also it is written in the eleuenth chapter The saints by faith haue ouercome kingdoms haue wrought righteousnesse and haue obteined the promises These words declare how much is to be attributed vnto faith for by it the saints are said not onelie to haue possessed outward kingdoms but also to haue exercised the works of righteousnesse namelie to haue liued holilie and without blame and to haue obteined the promises of God verse 5. And Peter in his first epistle and first chapter By the power of God saith he are ye kept vnto saluation through faith In these words are signified two principall grounds of our saluation the one is the might and power of God which is wholie necessarie for vs to obteine saluation the other is faith whereby as by an instrument saluation is applied vnto vs. Iohn in his first epistle and fift chapter verse 1. Euerie one saith he which beleeueth that Iesus is Christ is borne of God but To be borne of God is nothing else than to be iustified or to be borne againe in Christ If followeth in the same chapter Ibidem ◠This is the victorie which ouercommeth the world euen our faith By which testimonie is declared that the tyrannie of the diuell of sinne of death and of hell is by no other thing driuen awaie from vs but by faith onelie And toward the end of the selfe-same chapter it is said And these things haue I written vnto you verse 3. which beleeue in the name of the sonne of God that ye might knowe that ye haue eternall life and that ye should beleeue in the name of the sonne of God 53 Now let vs gather out of the euangelists as much as shall serue for this present question Matthew in his eight chapter saith Mat. 8 19 That Christ exceedinglie wondred at the faith of the Centurion and confessed that he had not found such faith in Israel and turning vnto him said Euen as thou hast beleeued so be it vnto thee Here some replie that This historie and such other like intreate not of iustification but onelie of the outward benefits of the bodie giuen by GOD. Howbeit these men ought to consider that sinnes which are in vs are the causes of the gréefes and the afflictions of the bodie For onelie Christ excepted who vtterlie died an innocent all other forsomuch as they are subiect vnto sinne doo suffer no aduersitie without iust desert And although God in laieng of his calamities vpon vs hath not alwaies a respect herevnto for oftentimes he sendeth aduersities to shew foorth his glorie and to the triall of all those that are his yet none whilest he is so vexed can complaine that he is vniustlie dealt withall for there is none so holie but that in himselfe he hath sinnes which are woorthie of such like or else of greater punishments And where the cause is not taken awaie neither is nor can the effect be remooued Wherfore Christ forsomuch as he deliuereth man from diseases of the bodie manifestlie declareth that it was he which should iustifie men from sinnes And that this is true the selfe-same euangelist teacheth vs in the .9 chapter verse 2 for when he that was sicke of the palsie was brought vnto Christ to be healed he saith that Christ answered Be of good cheare my sonne thy sinnes are forgiuen thee At which saieng when as the Scribes and Pharisies were offended to the end they should vnderstand that the cause of euils being taken awaie euen the euils them selues are taken awaie He commanded him that was sicke of the palsie to arise and take vp his bed and to walke Wherefore it manifestlie appeareth that Christ by the healings of the bodies
which are found in the holie scriptures but onlie is a certeine vehement confidence wherby we certeinlie beléeue that God will doo this miracle or that miracle Chrysost Of this faith Chrysostome interpreteth Paule in this place And to th' end that of this distinction either part might haue a peculiar name the one they call The faith of doctrine The faith of doctrine and faith of miracles the other The faith of signs and miracles And vnto this latter faith Chrysostome applieth these words If ye haue faith as a graine of mustard seed Matt. 17 19. ye shall saie vnto this mountaine Get thee hence and hurle thy selfe into the sea and it shall be done Neither vndoubtedlie can it be denied but that there is such a kind of faith for Paule in the 22. chapter of the first epistle to the Corinthians verse 8. when he rehearseth vp the frée gifts which the holie Ghost distributeth vnto euerie man as pleaseth him thus writeth Vnto one is by the spirit giuen the word of wisedome and to another the word of knowledge by the same spirit and to an other is giuen faith by the same spirit and to an other the gifts of healing by the same spirit Here we sée that amongst the frée gifts of the holie Ghost is reckoned faith and that in the third place the which Paule would not haue spoken of the generall faith wherby we are iustified And if we diligentlie peise these things we shall sée that Paule kéepeth the selfe-same order in the 13. verse 2. chapter of the 1. to the Corinthians For as here in the first place he putteth the word of wisdome so there he putteth prophesieng and as here in this second place he putteth knowledge so there also in the selfe-same place he putteth knowledge and as here so also there he putteth faith in the third place and as here the gift of healings and of miracles followeth faith so doth it there the remoouing of mountaines And therefore those things which Paule hath spoken of a particular faith ought not to be wrested to the vniuersall and iustifieng faith for that is to make a false argument which they call A secundum quid ad simpliciter to wit A paralogisme From that which is in some respect vnto that which is absolutelie As if a man should saie This faith may be separated from iustification which is called faith Secundum quid to wit in some respect Ergo the true faith and the iustifieng faith which is called faith Simpliciter that is absolutelie maie be separated from iustification If a man should so compare two seuerall kinds that he will ascribe one and the selfe-same propertie vnto either of them he shall soone be deceiued 57 But Pighius sawe that by this easie and plaine exposition all his reasoning might be ouerthrowen and therefore he went about to wrest it out of our hands forgetting in the meane time that the author and patrone thereof is Chrysostome And to infringe it he vseth this argument Paule manifestlie saith All faith Ibidem wherefore we may not vnderstand it of anie singular faith For the Apostle maketh an vniuersall proposition But this man ought to know Vniuersall propositions must be streitned vnto that matter at that time intreated of that vniuersall propositions are to be streictned abridged vnto that matter whereof the words are meant and spoken And although this might be declared by manie examples yet at this present onlie one shall suffice vs. Paule in that selfe-same epistle vnto the Corinthians the 1. chapter saith that He giueth thanks vnto God for them that they were enriched in all kind of speach and in all knowledge And it is not verie likelie that they were by the spirit of Christ indued with naturall philosophie with metaphysicall and mathematicall knowledge with knowledge of the lawe and with other liberall sciences but onlie with all knowledge which should perteine vnto pietie and vnto the gospell Neither is it likelie that they by the power of the holie Ghost were adorned with all kind of Rhetoricall Logicall Poeticall and Historicall speaches but onelie with those which should perteine vnto the edification of the church with sound doctrine godlie admonitions Wherefore propositions although they be vniuersall yet are they not alwaies to be vnderstood simplie but ought sometimes to be abridged vnto the matter which at that time is entreated of So likewsie that which Paule saith If I haue all faith we vnderstand of all that faith which serueth vnto the working of miracles And that in this sort they must be taken of necessitie the words following doo declare for Paule straitwaie addeth So that I can remooue mountains Chrysostome also saith Chrysost that He in that vniuersalitie sawe that this particular sentence is of necessitie to be vnderstood for he saith that It may be doubted how Christ saith that to remooue mountains a little faith is sufficient which is in smallnes of quantitie resembled to a graine of mustard séed when as Paule saith If I haue all faith so that I can remooue mountains as though to bring that to passe is required a woonderfull great faith He thus expoundeth the question and saith that Christ spake of the truth and nature of the thing for the gift of faith although it be neuer so small sufficeth to worke miracles be they neuer so great But Paule had a respect vnto the common opinion and iudgement of men for they when they looke vpon the greatnes and hugenes of a mountaine thinke that it cannot be remooued without a certeine incredible efficacie and greatnes of faith Neither helpeth it much Pighius his cause that Erasmus making answer vnto the Sorbonicall doctors Erasmus reiecteth this our interpretation For first his reason is verie weake and secondlie false for he saith that The purpose of the apostle was to praise charitie by comparison But what praise should that be saith he if it should be compared with faith which is one of the frée gifts of the holie Ghost and may light as well vpon the wicked as vpon the godlie For he should but coldlie praise a man which would saie that he is better than a dog or a beare First this is false that Paule compareth not charitie with frée gifts of God for he maketh mention of prophesieng of knowledge and of the gift of toongs and preferreth charitie before them Secondlie it is weake that he saith that if our interpretations be receiued the apostle should compare charitie onlie with frée gifts for we confes that toward the end he compareth it with the true faith For Paule saith There are three things faith hope and charitie but the chiefest is charitie And he bringeth a reason why For it abideth and the other shall cease Further it is a full comparison if as we haue said we begin at the frée gifts and so afterward come in order to the vertues Theologicall yea rather by that that
saith he were the promises made and vnto his seed He saith not And vnto the seeds as speaking of manie but as it were of one and in thy seed which is Christ And this testament I saie was confirmed by GOD towards Christ Let Pighius now yet beléeue Paule that in that séed which was promised vnto Abraham was Christ comprehended and meant neither let him from hencefoorth with such malapertnesse and desire of victorie take vpon him to saie that the faith whereby Abraham was iustified was not faith in Christ But as touching the remission of sinnes forsomuch as vnto vs is promised the blessing we ought to remember that the chiefe and principall point thereof consisteth in this that we should be receiued of God into fauour and that our sinnes should be forgiuen vs. But Pighius goeth on manifestlie to oppugne the doctrine of the apostle touching the iustification of Abraham for he saith that Before Abraham was circumcised had a testimonie of the scripture that his faith was imputed vnto him vnto righteousnes He beléeued God verse 4. as it is manifest in the 12. chapter of Genesis wherefore saith he according to this opinion of yours he was then iustified neither was his righteousnes differred vntill that historie which is written in the 15. chapter It is woonderfull to sée how much he attributeth vnto these his arguments as though by them were taken awaie from vs all possibilitie to answer What time Abraham was iustified What I beséech you letted but that Abraham might be iustified at that first time when God spake vnto him first to go out of his countrie and from his kinred For euen in the selfe-same place at the beginning of the 12. chapter wée read the selfe-same promises which are in the 15. chapter For thus God promised him I will make of thee a great nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse those that blesse thee and will curse those that curse thee and in thee shall all the families of the earth be blessed Vndoubtedlie in these words is conteined the promise of Christ and the remission of sinnes And therefore there shall be no absurditie if we saie that Abraham by beléeuing of those words was also iustified But bicause the scripture in that chapter did not plainlie set foorth this therefore Paule with great wisedome hath cited those words which are spoken in the 15. chap. where it is expresselie written that Faith was imputed to him for righteousnes which saieng was most necessarie to confirme the sentence of the apostle namelie Why God would renew the selfe-same promises that A man is iustified by faith But why God would renew the selfe-same promises it is not hard to sée so weake is our mind that except the words of God be repeated and againe and againe driuen into vs it easilie starteth backe from faith Neither doutles is iustification once onlie taken hold of but is so often apprehended as we trulie mightilie assent vnto the promises of God for séeing we continuallie slide and fall into sinnes we haue néed euermore that our iustification should be renewed 62 Afterward he cauilleth that in the epistle vnto the Hebrues Heb. 11. are manie things found touching faith and manie woonderfull acts spoken of which haue béene obteined by it but yet not one word spoken that iustification is to be ascribed thereto But this man with an vniust paire of balance weieth the words of the holie scripture neither sufficientlie considereth what those words meane Ibidem 33. The iust haue by faith ouercome kingdoms haue wrought righteousnesse haue obteined the promises for these are so to be resolued that from the last effect we must returne vnto the first The last is To ouercome kingdoms the next To worke righteousnes the first To obteine the promises among which promises are reckoned blessing life remission of sinnes and such other like which serue to iustification Wherefore that which is first made mention of faith apprehendeth by it we are iustified afterward followe good works In the 11. chap. to the Hebrues faith is said to iustifie and therfore it is said And they wrought righteousnes lastlie by the selfe-same faith we obteine temporall good things for that cause it is said They haue ouercome kingdoms So then Pighius falslie affirmeth that in the epistle vnto the Hebrues among the effects of faith is no mention made of iustification for although that word be not there read yet it is of necessitie and manifestlie gathered of those things that are there written For we verilie are not Arrians as some wickedlie béelie vs that we will grant nothing but that which is by plaine and expresse words read in the holie scriptures for we grant those things also which are by euident and plaine arguments gathered out of them But Pighius afterward demandeth Why we take awaie from works the power of iustifieng Vnto this wée could make answer in one word that we doo it bicause the holie Ghost in the scriptures so teacheth vs namelie that Men are iustified by faith without works But to the end we should not so brieflie dispatch it he hath laid a blocke in our waie for he answereth vnto himselfe that the cause thereof is for that our works are vnperfect neither satisfie they the lawe of God neither also can they stand sure before the iudgement seat of God But by this means also saith he we may affirme that iustification is not of faith for it also is vnperfect for there is no man beléeueth so much as he should doo But vnto this we answer as we haue in other places oftentimes answered that faith as it is a worke iustifieth not Faith as it is a worke iustifieth not for it hath that effect and fruit not by anie power of his owne but by his obiect that is by that which it doth regard and laieth hold vpon for from the death of Christ the promises of God is righteousnes deriued vnto vs. So a begger receiueth almes with a leprous weake and sore hand A similitude and yet not in that respect that his hand is in such sort weake and leprous But thou wilt saie Why doo not other good works also by their obiect namelie by God for whose sake they are done apprehend righteousnes as well as faith I answer Why rather faith than other works iustifieth that faith was to this vse made and instituted by God for euen so in the bodie of a man although it haue diuers and sundrie members yet the hand onelie taketh hold and receiueth And so is easilie dissolued that common lewd false reason We are iustified by faith Faith is a worke Ergo we are iustified for works sake Here in the conclusion is stuffed in this word For which was not in the former propositions and therefore the collection is not good Further the forme of the reason is as they
we denie that which he affirmeth namely that the testament touching the remission of sinnes in Christ The promise concerning iustification hath no condition ioined with it Galat 3 15. hath any condition ioined with it Which thing Paule testifieth in his third chapter to the Galathians when he thus writeth Brethren I speake according to the maner of men though it be but a mans testament yet when it is confirmed no man dooth abrogate it or adde any thing therevnto Now to Abraham were the promises and to his seed he said not To the seeds as speaking of many but as of one and in thy seed which is Christ And this I saie that the lawe which began foure hundred and thirtie yeeres after cannot disanull the testament before approoued of GOD towards Christ that it should make the promises of none effect These words most plainelie declare that the testament which God made with Abraham was pure and absolute and without anie condition of the lawe And this doo the verie words of Genesis declare For God once promised vnto Abraham the blessing Afterward was giuen the lawe which vnto those promises should adde conditions of precepts so that if men would be iustified and obteine them they should knowe that they ought to performe and accomplish all the commandements of God But this latter waie of iustification although it can by no meanes be accomplished cannot let or make void the first waie But that first waie was nothing else but the Gospell through Christ and that men should the more willinglie come vnto it there was set foorth also the latter waie of iustification by works that men when they vnderstood that they were not able to performe them should flie vnto Christ of whome when they being iustified endeuoured themselues to liue vprightlie they might fréelie receiue the promises set foorth in the lawe Now let vs sée what those conditions be which this man dooth adde vnto the testament of God In the 103. psalme it is written verse 17. The mercie of the Lord is from generation to generation vpon them that feare him his righteousnes vpon childrens children vpon those that keepe his testament and are mindfull of his commandements to doo them Of these words Pighius gathereth that the feare of God the mindfulnesse of the testament of God and the indeuour to performe his commandements are the conditions of the promises of God But here I doo not a little maruell that Pighius would affirme that a man is iustified by loue when as he confesseth that the holie scriptures doo attribute the same vnto feare But we will not let Pighius to be against himselfe Howbeit if we will hearken to the scriptures in the 32. psalme mercie is promised vnto them that hope for thus it is written And him that hopeth in God verse 10. mercie shall compasse about Also in another place it is written He which beleeueth Esai 28 16 Ioel. 2 32. shall not be confounded and he which calleth vpon the name of the Lord shall be made safe But who séeth not that all these vertues are in a man alreadie iustified and that God hath mercie vpon him But here laie all the controuersie vnto which of these vertues chéefelie iustification is to be ascribed Vndoubtedlie by the testimonie of the scriptures the same must be attributed vnto faith Pighius saith moreouer that in that condition which Dauid named is said that they should be mindfull of the commandements of God to doo them There saith he is not added To doo all the commandements God receiueth a man which indeuoureth himselfe to doo them and of his mercie he forgiueth manie things But this that is written To doo them must of necessitie be vnderstood of all for doubtlesse in the lawe which this man calleth the testament are written all Vnto those which are not iustified nothing is remitted of the rigor of the lawe And if God forgiue or remit anie thing he doth it vnto men alreadie regenerate and not vnto them that are strangers from him and children of wrath such as they must néeds be which are not as yet iustified but doo still prepare themselues are bent to performe the conditions vnto these I saie nothing is remitted wherefore they are bound vnto all And therefore Moses said Deut. 21 23 Gal. 3 13. as Paule testifieth Cursed be he which abideth not in all things which are written in the booke of the lawe 66 Further he maketh a contention also about the springing as it were and bringing foorth of faith and demandeth from whence it hath his beginning in vs. We in one word easilie answer that it hath his beginning of the holie Ghost But he faineth himselfe to woonder From whence faith hath his beginning how we grant the holie Ghost vnto a man before he doth beléeue for he thinketh that to be absurd First I cannot deuise how this man should so much woonder at this but afterward I perceiue that he manifestlie teacheth and maketh with the Pelagians that faith is of our selues and that it is gotten by humane power and strength for otherwise if he beléeue that it is of God and of the holie Ghost he should not separate the cause from his effects But that he may not thinke that wée without good reason doo attribute vnto the holie Ghost the beginning of faith let him harken vnto the most manifest testimonies of the scriptures Paule saith in the first epistle vnto the Corinthians Not in the words which mans wisedome teacheth 1. Cor. 2 4. but which the holie Ghost teacheth that your faith should not be of the wisedome of men but of God And in the same place The carnall man vnderstandeth not the things that are of God Ibidem 14. neither can he for vnto him they are foolishnes for they are spirituallie discerned But how can they be spirituallie discerned except the spirit of God be present Children also knowe that from Coniugata Coniugata be those words which being of one kind be deriued of an other as of iustice a iust thing c. Gal. 4 6. Rom. 8 16. Ephe. 3 16. words that are coupled as it were in one yoke are deriued firm arguments And to the Galathians God saith he hath sent his spirit into our harts whereby we crie Abba Father for by the spirit we beléeue in beleeuing we call vpon God yea and The spirit himselfe as it is written to the Romans beareth testimonie vnto our spirit that we are the children of God And vnto the Ephesians Be ye strengthned by the spirit in the inward man that Christ may by faith dwell in your harts Here we sée that that faith wherby we embrace Christ commeth of the spirit of God whereby our inward man is made strong The apostles when they said Lord increase our faith Luke 17 5. manifestlie declared that it sprang not out of their owne ablenes and strength but by the inspiration of almightie God
And Paule in the 1. to the Corinthians verse 8. the 12. chapter Vnto one saith he is giuen the word of wisedome vnto another the word of knowlege vnto another faith and vnto another the grace of healing And then he addeth that It is one the selfe-same spirit which worketh all these things diuiding vnto euerie man as pleaseth him And if thou wilt saie that this place and the foresaid petition of the apostles perteineth vnto the particular faith by which are wrought miracles doubtles I will not be much against it And yet if thou wilt néeds haue it so I will reason A minori that is From the lesse for if these frée gifts are not had but from the spirit of God much lesse can that vniuersall effectuall faith whereby we are iustified be had from else where Further Paule vnto the Romans Rom. 12 3. Vnto euerie one saith he as God hath diuided the measure of faith And in the last to the Corinthians 2. Cor. 4 13. Hauing saith he the selfe-same spirit of faith euen as it is written I haue beleeued for which cause also I speake We also beleeue and speake that God which raised vp Iesus from the dead shall through Iesus raise vp our bodies also Vnto the Galathians are reckoned vp the fruits of the spirit Charitie ioie peace patience lowlines Gal. 5 22. gentlenes faith meekenes and temperance Faith here is numbered among the fruits of the spirit wherefore it procéedeth of the spirit But vnto the Ephesians he saith more manifestlie Eph. 2 8. By grace ye are saued through faith that not of your selues for it is the gift of God And in the Acts of the apostles it is thus written Acts. 16 14. The Lord opened the hart of the woman that sold silks to giue heed vnto those things which Paule spake And in the 13. chapter They beleeued Acts. 13 48. as manie as were predestinate vnto eternall life Wherefore it is not to be doubted How the holie Ghost is in men not regeâ—erate but that faith is ingendered in our harts by the holie Ghost who in déed may for all that be had of them which beléeue not but yet as persuading onlie and not as sanctifieng them And although into the elect he suddenlie powreth in faith yet forsomuch as he is the cause of faith he is therefore before it both in dignitie and in order 67 Now let vs sée what absurdities Pighius gathereth out of this our sentence iudgement If the spirit saith he be the author of our faith and vseth the instrument of the word of God and may be also in them that beléeue not how commeth this to passe How it commeth that at one verie sermon part of the hearers beleeue and part not that when as there are manie at one and the selfe-same sermon where as both the spirit is present and the word preached yet part doo beléeue and part beléeue not We answer in one word that that commeth bicause the spirit is not of like efficacie in all men neither doth after one and the selfe-same maner teach all men inwardlie in the mind But of his will we cannot render anie cause although we nothing doubt but that it is most iust If the matter be so saith he the hearers will easilie content themselues neither will they put to their indeuor or studie for they knowe that that is in vaine when as it wholie dependeth of the spirit of God This is not onelie a verie common but also an enuious obiection But we answer that all men are bound to beléeue the word of God and therefore their bounden dutie is diligentlie and attentiuelie to hearken therevnto with all their strength to assent vnto it and if they so doo not they shall then incur the punishments of the lawe Neither are they to be hearkened vnto if they shall saie that they could not obeie it or if they would haue gone about to haue prooued what their strength could haue done their indeuor for that they were not as yet iustified should haue béene in vaine and sinne A similitude As if a maister should bid his seruant which is lame to walke and he would excuse himselfe and saie that he were lame and could not go without great deformitie it is not to be thought All sinnes are not alike that therefore he is excused We are not of that mind to thinke that all sinnes are alike naie rather we teach that they which omit or neglect those outward works which they might performe and put not to their indeuor and studie to doo well doo much more gréeuouslie sinne than they which according to their strength and power obserue some outward discipline And as Augustine saith Cato and Scipio shall be much more tollerablie delt with than Catiline or Caligula But I would haue Pighius himselfe whom our opinion so much misliketh to declare when he thinketh that the holie Ghost is giuen vnto men He will answer when as now these preparations haue gone before when a man hath beléeued feared hoped repented and sincerelie loued What thing else would Pelagius saie As though to beléeue to loue and such other like doo spring of mans strength He alledgeth this also thinketh it to make for his purpose Mat. 11 28. Come vnto me all ye which labour and are laden and I will refresh you For he thinketh that labours burthens contrition confession and as they call it satisfaction fastings teares and such other like doo make to the obteinement of iustification But this place is to be vnderstood farre otherwise for Christ calleth them labouring and loden which were oppressed with the lawe and felt their owne infirmitie and the burthen of their sinnes and which had now long time laboured vnder humane traditions These men being now wearie and in a maner without all hope the Lord calleth vnto him for they are more apt and fit for the kingdom of heauen than are other blessed and quiet men which by their owne works and good déeds doo thinke themselues verie iust God saith Pighius requireth works preparatorie and then he promiseth not to faile them of his grace This was wholie the opinion of the Pelagians Against which the holie scriptures are vtterlie repugnant for they teach that It is God which giueth both to will Phil. 2 13. to performe according to his good will that it is God which beginneth in vs the good worke and accomplisheth it euen vnto his owne daie Phil. 1 6. that it is God from whom onlie we haue sufficiencie when as otherwise we are not able to thinke anie thing of our selues as of our selues Wherefore it is manifest that Pighius confoundeth the lawes of God describeth those things which are well set foorth in the holie scriptures 68 Further when as we saie that vnto iustification it is not sufficient to haue an historicall faith he faineth himselfe to maruell what
worketh it in them Moreouer also all that whatsoeuer it be was alreadie before wholie due vnto God neither can we doo anie thing that is good or giue anie thing vnto him which is not his Wherfore we must take awaie all merit not onelie in them which are not as yet iustified All merit is taken both from the iustified and not iustified but also in them that are iustified But Pighius the easilier to persuade putteth forth a similitude of a certeine maister which hath manie seruants vnto whom to the end they should the more diligentlie and spéedilie accomplishe some worke which he setteth them to doo A similitude he appointeth a reward Who saith he will denie but that those seruants which spéedilie and diligentlie haue finished their worke haue deserued the reward that was promised We will bréeflie examine what may be concluded by this similitude If by seruants we vnderstand men regenerate in Christ we will grant that God setteth foorth prices rewards whereby we are stirred vp to liue holilie Neither will we denie but that such may be said to receiue a reward but yet we will not grant that they trulie and properlie merit the crowne of eternall felicitie And certeine of our writers to declare that this thing perteineth vnto the iustified doo vse a similitude A similitude not of a maister and his seruants but of a father his children For fathers are woont oftentimes with some certeine condition to promise a gowne a cap or monie vnto their children which although otherwise they would fréelie giue vnto them yet with some condition they doo it to quicken their endeuour as for example that they shall haue this or that thing after they haue once throughlie learned this or that booke Héere no man that will speake as he should doo and properlie will say that these children when they haue finished their worke haue deserued the gifts which were promised vnto them for the father fréelie and of his frée liberalitie giueth bestoweth the same vpon them But Pighius entreateth of seruants that is of men not as yet regenerate But that vnto such are by God set foorth anie rewards of good things I maruell out of what place he can declare it or wherby will he prooue that the works of such men séeing they are yet as we haue taught sinnes can please God And séeing the matter is so vnto them is set foorth not a reward but a punishment Howbeit to make the thing more plaine let vs compare children and seruants together Children though they doo nothing A comparison between children and seruants yet they enter vpon their fathers inheritance onelie if that they will receiue it but seruants though they labour neuer so much yet they haue no inheritance with the children This is so plaine that it néedeth no further declaration 70 But to wrest from vs that which we doo affirme namelie that if works be required vnto iustification the honour of Christ should be diminished as though his merit alone could not be sufficient to reconcile vs vnto God I saith he doo take awaie nothing from Christ but doo leaue vnto him his honour whole and safe But I beséech thée how doost thou take away nothing when as thou requirest works vnto our iustification and so requirest them as thou saiest that GOD more regardeth them than faith But he thus expoundeth his owne subtill ridle that Christ in that order of his is a sufficient cause as if he should haue said If we speake of the reconciliator and of that sacrifice whereby we are reconciled vnto God Christ onlie is sufficient But we cannot be prepared and be made apt vnto that benefit but by manie works I cannot doubtlesse but maruell where is become the wit of this so great a Sophister As though they forsooth against whome the apostle disputeth euer said that works are required vnto iustification as outward principles or grounds Vndoubtedlie they also went about the same which Pighius dooth that works are certeine purgings and preparations of the minds Further who séeth not that a generall proposition being true it is lawfull to applie vnto all the particular propositions thereof that which is either affirmed or denied in it Wherefore séeing Paule denieth that a man is iustified by works he excludeth all kinds of works in what order soeuer they be put But Pighius saith further that God requireth these works that he maie fréelie impute vnto vs iustification Whosoeuer is but euen slenderlie exercised in the holie scriptures shall easilie sée that this man is euen directlie repugnant vnto Paule for he in the epistle to the Romans saith Rom. 4 4. Vnto him which worketh not a reward is imputed according to grace But Pighius saith Vnto him which worketh God imputeth righteousnes fréelie But to impute fréelie and not to impute fréelie euerie child maie sée that they are contradictorie But weigh gentle reader this reason of two contrarie branches These works which he speaketh of either profit to iustification or els profit not if they profit not why calleth he them preperations For amongst causes are reckoned also causes preparatorie But if he will say that they profit and are in verie déed causes preparatorie with what face can he affirme that he plucketh awaie nothing from the honour of Christ but appointeth him to be the whole and absolute cause of our iustification But peraduenture this two-membred argument a man will turne vpon vs touching those works which followe iustification For he will saie either they are profitable to obteine saluation or they are not profitable if they be not profitable why are they required Wherevnto good works profit after iustification and why are promises made vnto them But if they be why doo we not allow merit to be in them I answer that such works are profitable vnto men regenerate for that they liuing vprightlie orderlie be renewed and made more perfect But that is nothing els but a certeine inchoation and as it were a participation of eternall life Further it hath séemed good vnto God by such meanes or rather by such spaces to bring men to eternall felicitie But we cannot call these works merits for Paule expressedlie teacheth that The reward of sinne is death Rom. 6 23. but eternall life is grace But that which is giuen fréelie That which is freelie giuen excludeth merit vtterlie excludeth merit And in the meane time we ought to remember that there is a great difference as we haue oftentimes taught betwéene their works which are as yet strangers from Christ and from God and their works which are now by grace graffed in Christ and made his members 71 Afterward also he goeth about to confute that which we say that a man is iustified by that faith which hath a respect vnto the promises of Christ and of the remission of sinnes as though we hold that faith is the proper correlatiue of such promises For he saith that
affirme not that that faith whereby we are iustified is in our minds without good works though we saie that the same onelie is it which taketh hold of iustification and remission of sinnes A similitude So the eie cannot be without a head braines hart liuer and other parts of the bodie and yet the eie onelie apprehendeth colour and the light Wherefore they which after this maner reason against vs Faith as ye say iustifieth But faith is not alone Ergo faith alone iustifieth not they commit the fault of a false argument As if a man should thus conclude A false argument A similitude Onelie the will willeth But the will is not alone in the mind Ergo not the will alone willeth Here euen little children may sée the fallace or deceit which they call Of composition and of diuision And is it not a foule thing that so great Diuines should not sée it Smith But here Smith the light forsooth of diuinitie setteth himselfe against vs. He of late cried out euen till he was hoarse that we falselie affirme that those places of the scripture which testifie that we are iustified Gratis that is fréelie should signifie all one with this to be iustified by faith Onelie for this word Gratis is not all one with Solùm Of the adâ—erbe Gratis that is freelie that is Onelie O dull Grammatians that we are which without this good maister could not vnderstand this aduerbe so much vsed Howbeit this Grammaticall Aristarchus least that he should séeme without some reason to plaie the foole It is written saith he in Genesis that Laban said vnto Iacob Gen. 29 15. Bicause thou art my kinseman shalt thou therfore serue me Gratis Here saith he put this word Onelie and thou shalt sée what an absurd kind of speach it will be And in the booke of Numbers Num. 11 5. The people said that in Aegypt they did eate fishes Gratis and in the Psalme They haue hated me Gratis Psal 69 4. Here saith he cannot be put this aduerbe Onelie Wherefore we rashlie and verie weakelie conclude that bicause in the scriptures a man is said to be iustified Gratis he is therefore straitwaie iustified by faith Onelie But this sharpe witted man and one so well exercised in the concordance of the Bible should haue remembred that this word Gratis signifieth without a cause or without a reward and price and therefore we rightlie saie that iustification consisteth of faith Onelie bicause it is said to be giuen Gratis For if works were required there should be a cause or a reward or a price to the obteinement of righteousnes But forsomuch as Gratis excludeth all these things of that word is rightlie and trulie inferred Onelie faith And those places which this man hath alleadged are not hard to confute for Laban saith Shalt thou serue me Gratis that is without this couenant that I should giue thée some thing which is onelie to take and nothing to repaie And the Israelits when they said that they did eate fishes Gratis meant that they did eate them without anie price paid And that saieng They haue hated me Gratis is nothing else than without a cause or without anie my desart So that if this word Gratis take awaie price and merit forsomuch as Paule saith that we are iustified Gratis we must néeds vnderstand that it is doone without anie our price or merits which doubtlesse might not be true if works should be required as causes and merits And bicause we once brought a place out of the epistle to the Galathians Gala. 2 16. But seeing we knowe that man is not iustified by the works of the lawe except it be by the faith of Iesus Christ and of this particle Except concluded Of the aduerbe Except that iustification consisteth of faith Onelie this man therefore according to his wisedome rageth and saith that this word Except is not all one with Onelie For he saith Gene. 43 5. that Ioseph in Genesis said vnto his brethren Ye shall not see my face except ye bring your yoongest brother and Christ saith he saith Iohn 6 53. Except ye eate the flesh of the sonne of man ye shall not haue life in you Who saith he will saie that life is had onlie by eating of the sacraments Wherefore saith he these things cannot be expounded by this word Onelie Yes doubtles but they maie for in Genesis what other thing meant Ioseph than to admonish his brethren that they should vpon this condition onelie come againe into his sight to wit if they brought their yoongest brother with them And Christ in the sixt of Iohn intreated not of the eating of the sacrament for he had not as yet instituted it wherefore by this word To eate he signifieth To beléeue And he saith that they which are of full age herein onelie haue life if they eate his flesh and drinke his blood that is if they beléeue that the sonne of God was deliuered for them for the remission of their sinnes and that this is the onelie waie whereby they maie be saued 84 But Smith addeth that from iustification is not to be excluded hope charitie and other good works I grant indéed that those are not to be excluded from a man that is iustified howbeit I doo not attribute vnto them the power of iustifieng For that which Paule saith Rom. 3 20. that A man is not iustified by works should not be true if we should be iustified by anie kind of works for if a man should saie A similitude that an artificer worketh not with his fingers and afterward should grant that he to that worke which he dooth vseth his fingers he were woorthie to be laughed at although being conuict he would saie that he excepted onelie the little finger and not the thumbe forefinger or middlefinger for he which vseth thrée fingers vndoubtedlie vseth fingers But why dooth this man saie that hope and charitie are not excluded Bicause saith he euen ye your selues will haue vs to be iustified by a liuelie faith which certeinlie is not without these We grant that these vertues are alwaies ioined with true faith but yet in them we put no part of our iustification before God A fallace of the accident In this argument is a fallace or deceit of the accident for vnto those things which are adioined is attributed that which is proper to the same wherevnto they are ioined As if a man should saie The sunne is round and high Ergo the roundnes and hight of the sunne doo make vs warme What works then dooth Smith exclude from iustification when as he includeth hope and charitie I suppose surelie that he excludeth outward works fastings almes and such like But with what face can he so saie or teach séeing he appointeth and defendeth works preparatorie But this sharpe witted man thinketh that he hath trimlie escaped for that he saith that these things are not of necessitie required
it trulie then make they on our side And why dooth this man so much impugne it But if falselie this good end nothing helpeth them to represse the insolencie of men Rom. 3 8. For euen as Euill must not be committed that good may insue so false doctrine must not be auouched to supplant other false doctrine But this man vndoubtedlie is so farre besides himselfe as he saith that this was lawfull for the fathers to doo For in his booke De votis which not manie yéeres ago he set abroad he saith that Augustine De bono viduitatis wheras he writeth that Their matrimonies which had vowed a vow of virginitie or of sole life are true marriages and not adulteries wrote the same for no other end but to persuade Iuliana the widowe vnto whom he wrote the booke that marriages in generall are not euill And so a Gods name he confesseth that Augustine setteth foorth one false doctrine to ouerthrowe another false doctrine And with the like wisdome in the same booke he feigneth that Clement Alexandrinus wrote that Paule had a wife which he thinketh to be most false onelie to prooue that marriage is good and honourable And if it be lawfull so to mingle true things with false and to confound all things when then shall we beléeue the fathers What thing can at anie time be certeine vnto vs but that we may be deceiued thereby Further he feigneth that Paule excluded from iustification onelie the works of the lawe But this we haue before abundantlie confuted and haue taught that the reasons of Paule are generall Yea the fathers sawe euen this also Augustine for Augustine in manie places affirmeth that Paule intreateth not onelie of ceremoniall works but also of morall works But bicause the authoritie of Augustine is I knowe not how suspected vnto our aduersaries let vs sée what Ierom saith He vnto Ctesiphon against the Pelagians vpon these words Rom 3 20. By the works of the lawe no flesh shall be iustified thus writeth Ierom was of the opinion that not alone the ceremoniall works are to be excluded from iustification Rom. 7 16. Bicause thou thinkest this to be spoken of the lawe of Moses onelie and not of all the commandements which are conteined vnder this one name of the lawe the selfe-same apostle saith I consent vnto the lawe of God There are others also of the fathers which teach the same but I now ouerpasse them Let it suffice to shew that this other feigned inuention of Smith is vaine and trifling 87 Thirdlie he saith that they ment to exclude works as he calleth them penall those works I suppose which repentant men doo But to shew how ridiculous this is also shall néed no long declaration For first such works were required of men not that by them they should be iustified before God but onelie to approoue themselues vnto the church that is least they by a feigned and dissembled repentance should séeke to be reconciled Further it is not likelie that Paule spake of anie such works for they were not at that time in vse Indéed Ambrose when he excludeth works from iustification hath herevnto once or twise a respect But we ought not so much to consider what one or two of the fathers doo saie but what agréeth with the holie scriptures Smith addeth moreouer God requireth of men more than faith Mark 1 15. that it is certeine that God requireth much more of vs than faith for in Marke it is thus written Repent and beleeue Here saith he vnto faith is adioined repentance And in another place He that beleeueth and is baptised Mar. 16 14. shall be saued He addeth also that in the epistle to the Ephesians Eph. 5 25. The church is said to be sanctified by the washing of water in the word And that Peter in his third chapter of his first epistle saith that Baptisme hath made vs safe Peter 3 21. And that Ierom also thus writeth vpon the first chapter of Esaie The washing of regeneration dooth onelie remit sinnes Behold saith he iustification and remission of sinnes is ascribed not onelie vnto faith but also vnto the sacraments As touching the first we grant that Christ requireth more of vs than faith for who doubteth but that he will haue men that are iustified to liue vprightlie and to exercise themselues in all kinds of vertues otherwise they shall no◠come vnto eternall saluation Howbeit these are fruits of faith and effects of iustification and not causes But as touching the sacraments we haue manie times taught how iustification is to be attributed vnto them for they are in the same respect vnto iustification as is the preaching of the Gospell and the promise concerning Christ which is offered vnto vs to saluation And verie oftentimes in the scriptures that which belongeth vnto the thing is ascribed to the sacrament or signe And because baptisme promiseth remission of sinnes by Christ and signifieth it and sealeth it in them which are washed therefore Ierom of all other sacraments attributeth this vnto it onelie Wherefore the words of the Fathers ought nothing to mooue vs when as they write thus that Faith alone is not sufficient to saluation for they vnderstand this A rule as touching the writings of the fathers of that eternall saluation vnto which we come not except some fruit followe our faith But of their saiengs we ought not to gather that a man is not iustified by faith onelie And though at anie time the verie same fathers séeme to referre their words vnto iustification yet are they to be vnderstood that their meaning was to expresse the nature of the true and iustifieng faith for it in verie déed is neuer alone but hath euer hope and charitie and other good works The righteousnesse that sticketh in vs consisteth not of faith onelie as companions Sometimes also by iustification they vnderstand that righteousnes which sticketh in vs the which without all doubt dooth not consist or depend of faith onelie 88 They thinke also that this maketh against vs Rom. 8 23. for that Paule writeth vnto the Romans By hope we are made safe Neither doo they sée that hope is there taken for the last regeneration which we hope we shall one daie obteine in the heauenlie countrie for the apostle a little before spake of it And vndoubtedlie we possesse that saluation onelie in hope not as yet in verie déed If there be anie peraduenture whom this most iust and most true answer will not suffice let him followe the interpretation of Origin for he vpon that place saith that Hope is there put for faith which is no rare thing in the holie scriptures But they haue found out yet another fond deuise whereby as much as lieth in them they doo go about to qualifie this word Onelie which is so often vsed of the Fathers namelie that faith onelie hath the beginning and as it were the first degrée of iustification which
afterward is made perfect and full when other good works come vnto it But how vaine this is Rom. 3 28. Paule himselfe sufficientlie teacheth for he dooth not onelie saie that We are iustified by faith onelie but also he addeth without works Further this also maketh against these men which is written in the booke of Wisedome To knowe God is full righteousnesse Wisd 15 3. In which place it is a sport to sée how Smith wringeth himselfe First he dares not denie the sentence for he counteth that booke for canonicall but as he is of a sharpe wit at the last this he deuiseth that God is not knowen by faith onelie but also by loue But who euer would so saie but onelie this man Vndoubtedlie by loue we doo not knowe but we doo loue But that which is spoken in the booke of Wisdome which yet with me is not of so great authoritie Christ himselfe hath most manifestlie testified in the Gospell saieng Iohn 17 3. This is eternall life that they knowe thee the onelie true God Although of this saieng also of our sauiour Gardiner the Bishop of Winchester Gardiner deuised of late I wot not what namelie that to knowe God is not properlie eternall life although it somewhat helpe forward therevnto But forsomuch as neither the Fathers nor Paule nor Christ himselfe can satisfie these men there is no hope that we shall anie thing preuaile with our reasons They adde moreouer that the Fathers saie that onelie faith iustifieth that is it is the principallest thing whereby we are iustified I confesse in déed This word Onelie sometime signifieth Principall 1. Cor. 13 13 that Onelie sometimes signifieth Principall But this sense cannot agrée with Paules purpose for if charitie be compared with faith charitie as Paule saith is more excellent and better Wherefore if both of them iustifie as these men will haue it then should charitie haue the chéefest part and not faith And this also is a great let vnto these men which I haue oftentimes spoken of that Paule so ascribeth iustification vnto faith that he saith Without works Augustine But Augustine saie they vnto Simplicianus writeth that By faith we begin to be iustified Vnto this we maie answer two maner of waies first that that beginning is such that in verie déed it hath the verie full and whole iustification So that Augustines meaning is that we are iustified so soone as we haue faith Or if this please them not we will saie as the truth is in déed that Augustine ment of the righteousnesse which sticketh in vs. They cite also Ambrose vpon the fift chapter vnto the Galathians In Christ c. For saith he we haue néed of faith onelie in charitie to iustification Behold saie they vnto iustification we haue no lesse néed of charitie than of faith But they are far deceiued for by those words Ambrose ment nothing else but to make a distinction betwéene true faith and vaine opinion therefore he saith that we haue néed of faith onelie namelie that which is ioined with charitie But Ierom vpon the fift chapter vnto the Galathians saith that It is charitie onelie Gala. 5 6. which maketh cleane the hart What other thing else shall we here answer but that this his saieng if it be sharplie and sincerelie vrged is false For it is faith also which purifieth the harts as it written in the Acts of the apostles And Paule vnto Timothie saith 1. Tim. 1 5. Charitie out of a pure hart and a good conscience c. By which words it is plaine that the hart must of necessitie first be pure before charitie can come Wherfore we will interpret that sentence by the effect and as touching our knowledge for then it is most certeine that we are regenerate and haue a cleane hart when we be indued with charitie After this maner also haue we before expounded this Manie sinnes are forgiuen hir bicause she loued much 89 And by the selfe-same meanes also may that saieng of Augustine in his booke De natura gratia the 38. chapter be answered vnto It is the charitie of God saith he by which onelie he is iust whosoeuer is iust But this séemeth also best vnto me to vnderstand such saiengs of the fathers to concerne that righteousnes which abideth and sticketh in vs for that consisteth not onelie of faith but also of all vertues good works Why our righteousnes is somtime attributed vnto charitie alone Now bicause amongst all vertues charitie is the principall therfore the fathers somtimes attribute righteousnes vnto it onlie And that which our aduersaries haue most vniustlie vsurped to expound this word Onelie for Principall or cheefe may in this place most iustlie serue vs for here we intreate not of that iustification which is had by imputation but of that which we atteine to after regeneration Wherefore in this our proposition we exclude not from a man that is iustified hope charitie and other good works but this onelie we saie that they haue not the power or cause or merit of iustifieng And when we saie that a man is iustified by faith onelie we saie nothing else vndoubtedlie but that a man is iustified onelie by the mercie of God and by the merit of Christ onelie which cannot be apprehended by anie other instrument than by faith onelie We must not desist from vsing this word Onelie Neither must we giue place vnto our aduersaries not to vse this word Onelie though they crie out neuer so much that of it springeth great offense and mens minds are by this persuasion somewhat weakened in the exercise of vertues For by sound doctrine we doo easilie remedie these discommodities for we alwaies teach that it is not iustification or true faith which wanteth the fruits of good life But we see the subtile and craftie deuise of these men for if we should saie that a man is simplie iustified by faith leauing out this word Onelie straitwaie they would adde of their owne that a man indéed is iustified by faith but yet he is no lesse iustified by hope and charitie and other good works For this verie cause the Catholikes in times past would not permit vnto the Arrians this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like example that is Consubstantial or Of like substance bicause they would straitwaie haue said that The sonne indéed by appellation or name is God like vnto the father and in a maner equall vnto him but yet not of one and the selfe-same nature and substance Wherefore they did with tooth and naile defend and kéepe still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Consubstantiall or Of one and the selfe-same substance as a word most apt to expresse the truth of that controuersie Which they might also by good right doo and chéefelie for that they sawe that that word was of necessitie concluded out of the holie scriptures out of which also is most euidentlie concluded this our word
a wilfulnesse whereby he would néeds performe that which he had vnaduisedlie vowed neither can perseuerance in anie euill thing be called constancie He attributeth vnto him a feare A difference betweene perseuerance and constancie which he also calleth a godlie feare yet afterward he saith that he repented him If he repented him he did against his owne conscience and against it no man ought to doo For whatsoeuer is not of faith is sinne Further if he repented why did he not amend his fault For if anie thing had béene rashlie done that ought to haue béene amended If God as he saith doo sometime change his purpose why then is it not lawfull for vs to change our opinion that is not right Afterward he saith he cannot but commend Ieptha But what will he cōmend An vncircumspect vow But that ought rather to be blamed Will he praise the performance of the vow But that he calleth parricide neither may it be praised Wherefore I saie that Ambrose affirmeth that the maiden was vndoutedlie offred in sacrifice and yet are not all his words to be allowed 19 Now let vs heare what Augustines opinion is touching this matter Augustine In his 29. question vpon the booke of Iudges he writeth that Out of this place the enimies of the old testament tooke occasion to slander God the creator of the world for they called him both an euill and a cruell God Such were the Manicheis Valentinians Marcionites and such like pestilent rable Séeing saie they he delighteth in the bloud of man how can he be but cruell Augustine answereth So far is it off God hath no delight in the bloud of man that God reioiseth in the bloud of man as he reioiseth not in the bloud of beasts onelie he suffred for a time that sacrifices of brute beasts should be offered to the intent he might instruct men by little and little But what the sacrifices of the forefathers signified which might serue for their instruction What the sacrifices of the forefathers signified he declareth not in that place howbeit I will shew the same in few words First there was set foorth in those sacrifices that The reward of sinne is death and that did he after a sort testifie which brought the sacrifice namelie that he had deserued to be killed but that by the goodnes of God his death was transferred to the sacrifice By this means were the elder fathers instructed to beware of sinne Moreouer those sacrifices directed the minds of men vnto Christ and they were certeine visible preachings of him and they taught that Christ should be that sacrifice that was to take away the sinnes of the world and vnto which our death and damnation should be transferred So then God of himselfe delighted not in bloud but by this schooling he taught his people yea and if he had béene delighted in sacrifices he might haue required to haue them leuied of men God might haue required humane sacrifices For what should haue letted him or what iniurie should he haue done vnto vs if he would haue had sacrifices of men offered vnto him For at one time or other man must of necessitie die wherefore it had béene no verie gréeuous thing to haue preuented him for a yeare or two neither should he haue doone anie iniurie vnto vs especiallie we vnderstanding that we should liue with him for euer Vndoubtedlie in this thing no man might accuse GOD of crueltie But now séeing he hath remooued all these sacrifices he manifestlie teacheth that he dooth not reioise neither in the bloud of men nor yet in the bloud of beasts God would the first borne of men to be redeemed not to be sacrificed Num. 3 12. and. 18 15. Deut. 12 31 Yea the first borne of men when they were bound vnto him he would not haue them sacrificed but redéemed with a price which he would not haue doone if he had taken anie pleasure in bloud In the 12. chapter of Deuteronomie he saith The nation which I will driue out before thee doo sacrifice their sonnes and daughters but see that thou doo not so But Augustine demandeth further Whether there be anie slaughter of men A certeine kind of slaughter of men is acceptable vnto God that is acceptable vnto God He answereth that there is But what slaughter When men saith he are killed for righteousnesse sake not that the death of martyrs of it self pleaseth God but bicause that godlinesse and faith towards God is both declared and also preserued thereby And the death of Christ so pleased God that it redéemed the whole world Martyrdoms be as it were sacrifices And the death of Christians which they suffer for the name of Christ may after a sort be called a sacrifice Wherefore Paule in the second to Timothie the last chapter writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is I am sacrificed c. In which saieng he calleth his death an immolation or offered sacrifice And in the second chapter to the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If I be now offered vp vpon the sacrifice and seruice of your faith Martyrdoms of men make no satisfactions for sinnes And yet such sacrifices make not satisfaction for sinnes for that dooth the death of Christ onelie But the death of martyrs pleaseth God bicause the cause is acceptable Augustine was baptised of Ambrose and being woonderfullie affected vnto him he followeth where he maie the opinion of him as of his schoolemaister but somewhat more warilie In déed he compareth Ieptha with Abraham but he putteth a difference which Ambrose noted not Abraham saith he had the word of God to warrant him for the sacrifice of his sonne so had not Ieptha naie rather he had the lawe against him that he should not sacrifice hir And in Abraham it was not the slaughter that pleased God but the faith Further there is a great difference for a man to doo anie thing of himselfe and to haue a will to doo those things which be commanded him And Augustine dooth prudentlie admonish that Ieptha vowed an humane sacrifice Ieptha as Augustine thought vowed an humane sacrifice not being beguiled but willinglie Whatsoeuer saith he shall come foorth of my house I will offer it for a burnt offering c. Doo we thinke that beasts would come foorth to méet him as he should returne home Men indéed vse to go out and méet with such as haue the victorie and to reioise with them wherefore he vowed an humane sacrifice 20 The scripture dooth onelie make mention of this act but praiseth not the same Euen as also it is mentioned in the scriptures that Iuda did lie with his daughter in lawe Gen. 31 8. howbeit that is not allowed So there can nothing be gathered by these words whie the act of Ieptha should be praised Further The rashnesse of the fathers is punished by the death of their children Heb. 11 32. Augustine thinketh with
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 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
else ye doo doo it vnto Gods glorie So maie we saie of sléepe for we obeie the Lord who hath so ordered our nature If we obserue this we sinne not Brieflie all the works of godlie men are repentance for they alwais depart from euill bicause their works be certeine renewings and new obediences of God to be dutifull vnto him and if they be not yet they ought to be And for this conuersion the godlie doo alwaies praie Ps 119 176. Mat. 6 12. I haue gone astraie like a sheepe that is lost ô seeke thy seruant Forgiue vs our trespasses Be mercifull vnto me a sinner and such like These be the vowes of godlie men in all their actions I meane as touching continuall renouation Wherefore let vs leaue that idle vertue vnto Philosophers and Sophisticall diuines but we knowe that it is commanded vs to repent 18 Now let vs go forward and consider of the parts of repentance Of the parts of repentance Those men haue made their parts of repentance to be contrition confession and satisfaction but how well and trulie we will afterward sée and therewithall will shew the true parts of repentance Some haue named two namelie contrition and faith By contrition they saie we sorrowe for the multitude of sinnes that be past therein we are after a sort astonished and sore afraid But by faith we imbrace the comfort of remission of sinnes and they saie that they doo this for instructing sake Whether faith be a part of repentance Others denie that faith is a part of repentance but they which affirme it to be a part alledge this cause speciallie bicause in repentance there is most doone as touching the forgiuenesse of sinnes and that standeth most of all by faith Wherefore if we shall not alwaies applie faith repentance can not stand Others saie that this is no good argument namelie Repentance without faith is vnprofitable Therfore faith is a part of repentance For then should it be a part of the supper of the Lord and of baptisme This will no man saie why then is it rather made a part of repentance Further they saie that the holie scriptures when they make mention of repentance and of faith doo speake as of two distinct things Christ saith Repent ye and beleeue the Gospell Paule in the 20. of the Acts Matt. 4 17. verse 21. said that he preached repentance vnto the Ephesians and faith in Christ Iesus These two he set downe as distinct and seuerall things I my selfe vpon the consideration of each part Faith is no part of repentance but is ioined thereto would saie that faith is no part of repentance but is ioined thereto We sée in a man that the soule and the bodie are ioined togither yet the bodie is no part of the soule nor yet contrariwise the soule a part of the bodie in like maner must we saie of faith and of repentance The same thing doo we sée in the sinne therein is a figure of a bodie round A similitude and like vnto a globe and also light and shining and yet being ioined togither as they be neither is the figure a part of the light neither the light a part of the figure euen so faith and repentance are ioined togither in them that be godlie and yet is not the one a part of the other Faith hope and charitie be thrée vertues alwaies ioined togither and yet is not one of these vertues a part of the other How faith is ioined with repentance but they are seuerall How then shall faith be ioined with repentance It is as it were a beginning thereof as I haue said and it is méet for the same to giue light vnto the mind of him that is penitent And when the mind hath imbrased the goodnes of God and the remission of sinnes through Christ then followeth a renewing so as we lay aside our old life and take a new Wherefore faith is not a part but a certeine entrance into repentance and repentance is a consequent ioined vnto it as an effect 19 In my iudgement The true parts of repentance there shall be two parts of repentance the one a going backe from euill and the other an accesse vnto good And this is rightlie said for séeing repentance is assigned to be a changing and that all changing consisteth of two ends or limits namelie from whom and to whom it followeth also that repentance hath these ends perteining vnto it And certeinlie this is the rule of contraries that when the one is remooued the other followeth let naughtines be remooued holines must néeds followe And the holie scriptures reckon in this order verse 16. Esaie saith in the first chapter Be ye washed be ye cleane put awaie the euill of your hands from out of my sight cease from dooing wickedlie learne to doo well And in the psalme Depart from euill and doo good Psal 34 15. The apostle Paule giueth a testimonie of those parts and he would haue vs euermore to cast awaie the old man and to put on the new Ephe. 4 23. Be ye renewed saith he in the spirit of your mind and put on the new man which is made according to God in righteousnesse and holinesse of truth saith Paule vnto the Ephesians the fourth chapter Wherefore faith is alwaies ioined with repentance otherwise repentance should be vnprofitable 20 Now let vs examine those thrée papisticall parts contrition confession Of contrition and satisfaction As touching contrition it is woont so to be handled by the Schoole-men as they saie that it is a sorrowe receiued in the will by reason of sinnes And in verie déed whosoeuer shall diligentlie consider of this part shall perceiue the verie same to be whole repentance whose beginning is faith But these men doo hold far otherwise they séeme to haue taken the name out of the holie scriptures In the 51. psalme it is read Psal 51 19. A sacrifice to God is a troubled spirit a contrite hart In the 147. psalme verse 3. Who healeth them that be broken in hart and bindeth vp their contritions Esaie in the 66. chapter saith Esai 66 2. that God will haue respect vnto them that be of an humble and contrite spirit They acknowlege it to be a metaphor and they saie that the man which is a stranger from God is as it were stiffe and obstinate in his purpose for obteining of saluation they saie that it behooueth him that his hart after a sort should be broken and that he should vse this contrition Howbeit bicause they make it a part of a sacrament they adde that therein must be the purpose both of confessing and satisfieng how trulie it shall afterward be declared The difference betweene contrition and attrition Here they abiding in the same metaphor haue put a difference betwéene attrition and contrition for some hard things are so broken as they be sundred into small péeces and some so
him that sent me shall not come into iudgement but hath life euerlasting passeth out of death vnto life If Christ saie that they which beléeue passe foorth out of death vnto life how is it decréed by these men that they which die in faith doo passe into paines and torments I knowe they be woont to saie that therefore it is spoken that a man shall passe into life bicause at length he shall haue it albeit he must in the meane time be somewhat punished in purgatorie But how much this exposition serueth to the purpose it is shewed in the 14. chapter of the Apocalypse Blessed be they which die in the Lord. verse 13. They will answer that they are therefore blessed which die in Christ bicause they be sure of felicitie although those fires remaine for a certeine time But admit it were so let vs looke vpon the sequele it appeareth that they are therefore called happie bicause they may rest from their labours but to burne with fire is not to rest from labours It is added also Bicause their works followe them Wherefore séeing that they were the seruants of God that they liued well and suffered manie things while they liued as of necessitie it must happen to all godlie men it is méete that they should haue a reward and as the scripture there sheweth that they should rest from their labours But if that they will in anie wise contend that they which haue liued rightlie haue yet some blemish and corruptions that must be purged Luke 23 41. was not the theefe suddenlie receiued into eternall felicitie what answere I beséech you will they make as concerning the théefe Did not he behaue himselfe ill euen vntill the end séeing of his naughtie demeanor aswell the publike iudgement as the holie scriptures doo giue an euident testimonie Yet did Christ saie vnto him This daie shalt thou be with me in paradise And these things be spoken against them which would haue purgatorie to be a doctrine or opinion that must of necessitie be beléeued and an article of our faith 16 Now let vs deale with them who are led by opinion to beléeue the same And albeit they may pretend manie causes whie they should suspect the same to be Plato and the Poets for Plato among the Ethniks and togither with him manie notable Poets haue ordeined a purging of soules by manie kinds of paines after this life yet verie likelie it is that they were chéeflie driuen to thinke thus through ecclesiasticall satisfactions wherein in we ought to beware least we diminish the merit of the crosse and death of Christ by ascribing vnto our works that which speciallie and solie is granted vnto him to wit that he should forgiue sinnes and redéeme vs from eternall damnation We grant that the church Why ecclesiasticall satisfactions were inuented Looke before pl. 8. article 32. euen from the beginning vsed satisfactions which were onelie inuented to the intent that they which fell into gréeuous sinnes should be proued by the Ministers and by the whole church whether they earnestlie repented or no of their offenses committed For such men being excluded by reason of their sinnes from the communion of the faithfull bicause they might redéeme the ignominie and be reconciled did sometime dissemble a repentance and deceiued the expectation of the godlie For to the great offense of the brethren they were perceiued to be againe admitted vnto the sacraments being not amended as they which still cleaued vnto their wickednesse Wherefore satisfactions being added Satisfactions were not vnprofitable to the worker Augustine both they were tried and though God were not satisfied yet the church after a sort was edified the which they by their wicked acts had both hurt and dishonested Which thing Augustine in his Enchiridion vnto Laurence in the 65. chapter testifieth for the repentance and gronings of one man séeing they perteine vnto the mind are not knowne and made euident vnto others wherefore tokens of repentance are required for satisfaction of the church And it is a common saieng that satisfaction is an occasion to cut off sinnes so that men thereby should haue no more recourse vnto them by reason whereof it brought some fruit not onelie vnto the church but vnto him also that was penitent How the penitents by these meanes obteined remedies for the wounds of their sinnes And it is sometime read among the Fathers that the penitent persons vsed to obteine remedies for the woonds of their sinnes by the meanes of such ecclesiasticall satisfactions namelie in this sense bicause in stéed of ill actions they did put good in place and they which offended the church did by their wholsome example make amends and they which had béene accustomed to manie sinnes envred themselues to doo well Cyprian in his sermon De lapsis Cyprian calleth satisfaction the confession of the thrée children which they made when they were put into the fire and also the confession of Daniel Dan. 6 9. which we read in the sixt chapter of his booke And the same martyr séemeth to drawe satisfactions out of the prophet Ioel when as he exhorteth men Ioel. 2 12 that they should turne vnto the Lord in all their hart in fasting in moorning and wéeping so as they should not rent their garments but rather their harts And it is to be thought that the incestuous man which by the commandement of the apostle was excommunicated 1. Cor. 5 3. shewed such tokens of repentance in so much as the apostle 2. Cor. 2 6. in the latter epistle to the Corinthians cōmended him vnto the church least perhaps he should be ouerwhelmed with too much sorrowe Howbeit all these things at this daie are taken awaie séeing the discipline of the church is almost vtterlie lost which thing neuertheles I would not haue so to be restored as they should become an intollerable yoke should at length be drawne to superstition 17 In the Nicene and Ancyran Synod in certeine others mention is made of these satisfactions and there are specified diuers degrées of repentance The customs of satisfactions degenerated into a lawe We may obserue that those laudable customs degenerated by little and little into lawes so as in the decrées and especiallie in Brocard there be extant penitentiall canons and in such sort extant as they are growen into an excéeding multitude whereby they are become so intollerable They became at length an intollerable yoke that they lie contemned neither could men indure them anie longer Yet they being led by a false persuasion as though they might not obteine saluation if those satisfactions were intermitted they desired that the bishops might release them of the same Frō whene pardons had their beginning And from thence had indulgences their beginning which also began to be redéemed for monie And superstition tooke so déepe root as he that had not by this means while he liued either abidden punishment
it shall be said else-where But admit we should grant these scourges of God to be punishments yet doo they nothing further our aduersaries For so much as they shall be called temporall punishments the which God hath not put vnder the power of the keies that they should be ordered by them séeing God hath distributed them at his owne pleasure and dooth oftentimes turne them awaie or mitigate them according as he is called vpon by the saints and as he séeth them to be conuerted vnto him earnestlie and with true repentance as it may plainlie appéere in Ezechias and in the Niniuits In which sense that may be vnderstood which is written in Daniel Dan. 4 24. Redeeme thou thy sinnes with almes A place of Daniel declared that is to saie thy punishments which remaine by the seueritie of Gods iudgement Or else vnderstand the same on this wise Euen as thou hast afflicted the poore and hast oppressed them that be weake so on the other part God puniâ—…eth not the godlie as a reuenger take thou pitie vpon them So that To redeeme is To put that which is good in the place of that which is euill God punisheth not the faithfull sort like a reuenger iudge but he chastineth them as a father Neither dooth hée alwaie of all men exact punishments after sins be forgiuen for he hath forgiuen manie sins to manie without laieng those punishments vpon them For vnto the théefe he said Luke 23 43 This daie thou shalt be with me in paradise And the Publican which praied Haue mercie vpon me a sinner Luke 18 13 went his waie iustified And Peter when he had forsworne Christ onelie wept Luke 23 62. and was receiued into grace Wherevpon as touching his repentance Ambrose wrote Ambrose I read of the teares of Peter but I read not of his satisfaction Also it was said vnto the man sicke of the palsie Sonne thy sinnes are forgiuen thee Matth. 9 5. neither did the Lord require anie other thing of him 20 They are woont to obiect that the woman which was a sinner Luke â— 37 and 48. did therefore obteine remission of sinnes bicause shée washed the Lords féete with hir teares and wiped them with the haires of hir head and annointed him with pretious ointment They crie out that all these things were satisfactions for sinnes Howbeit these men ought to consider The woman was forgiuen hir sinnes in two respects that our Sauiour shewed how sinnes were forgiuen to that woman in two respects First when he said vnto hir Thy faith hath made thee whole and this waie was a right waie as an effect procéeding from the causes namelie from the mercie of God which that woman comprehended by faith Further vnto the Pharisie which could not perceiue the faith that laie hidden in the womans mind he shewed that hir sinnes were pardoned and forgiuen hir for another cause to wit that séeing he loueth most to whom most is forgiuen and that the Pharisie sawe that that woman loued Christ more than he did he might thereby knowe that she was no longer a sinner but a true iustified woman And he sheweth by tokens of charitie that she most loued him the which tokens she did at his féet The effects of charitie do followe iustification not go before it in the sight of all men Wherefore it is certeine that these effects of loue which these men call satisfactions are not doone before iustification but doo rather followe after the same 21 And whereas these men feigne that soules doo satisfie through paines and torments in purgatorie after this life they are verie repugnant vnto the saieng of Cyprian who in the end of his booke against Demetrianus writeth When we shall passe from hence there shall neither be place for repentance neither yet effect of satisfaction The aduersaries are woont to pretend vnto this their opinion an indeuour of pitie bicause they will not estéeme them to be damned which are departed in the confession of Christ when as neuertheles they should be deteined in some blemish of their sinnes But it is a foolish pitie which dooth driue vs to decrée those things which we are ignorant of whether they make to the glorie of God and cannot be shewed out of the holie scriptures Further we are bound to loue God with all our strength and with all our soule And we ought neither to appoint nor beginne anie thing which we knowe not to be alowed by him or that shall make to his glorie But purgatorie maketh manie to be negligent of liuing well Purgatorie maketh manie negligent of liuing well bicause they suppose that by their riches they may easilie purchase men to praie for them when they be dead The verie which inconuenience followed the opinion of Origin wherein he affirmed that the punishment of damned soules should at one time or other finish Whereby appéereth that this opinion of purgatorie neither edified the church neither yet prouoked men vnto godlie life Manie other inconueniences by the opinion of purgatorie and therefore it was not prudentlie deuised And further by this deuise manie poore folkes are defrauded of iust almes and an intollerable market of Popes pardons breake foorth Also by this abuse is mainteined the slothfulnes of Moonks popish priests who that they may be well mainteined and that through their praiers they may release the paines of mens soules in purgatorie the right heires in vndutifull testaments are skipped ouer so as all things in a maner are giuen to the fat panches of these men Here are all things vncerteine They which iudge that the soules of them that be departed in the faith of Christ be not foorthwith admitted into the heauenlie rest how can they knowe that such persons be tormented by fires Vnto whom also if thou shouldest grant that they are afflicted with flames how will they prooue that they can be holpen by our praiers and sutes 22 But and if we should suffer the suspicions of men to take place perhaps some will be found which for purgatorie will appoint as I may saie an eruditorie or instructing place wherein the soules of infidels which in this life hard nothing of Christ or the soules of rude persons and of infants which were neuer taught may yet there at the least wise learne and obteine an occasion of beléeuing For vnto some it will séeme an vnméet thing that either ignorant men should be damned eternallie or else that those which be not yet adorned with the knowledge of God should be brought into the kingdome of heauen And manie other such things séeing there be an aboundance of errors may be feigned Now haue we séene that purgatorie is no opinion necessarie to be beléeued Further if by suspect opinion it be receiued it hath weake and slender reasons to cleaue vnto and it rather hindereth godlinesse than furthereth the same Wherefore they which be of an opinion that there is
speake nothing of saint Benedict Benedict commanded the Eucharist to be giuen to a dead woman that commanded the Eucharist to be giuen vnto the dead woman And I should want both spéech and time if I would reckon vp all those things that are found among the Fathers which are neither to be receiued nor yet at this daie would be admitted by them which speake against vs. But while I repeat these things I would not be accounted as C ham the sonne of Noah which laughed at the discouerie of his fathers nakednes That the errors of the fathers are not rashlie to be defamed vnlesse necessitie doo vrge and brought his brothers to laugh at the same I would gladlie haue said nothing of these matters but I am constrained by the importunitie of our aduersaries which perpetuallie crie out The fathers The fathers The fathers as though they would consent to althings that the fathers haue spoken or doone Whie doo they not rather vnderstand and consider that they also were men and that they erred sometimes as men for they did not alwaies build vpon the foundation that is Christ siluer gold and pretious stones No antiquitie of opinion can prescribe against the truth Neither ought anie antiquitie of opinion or custome to prescribe against the truth for errors began in the church euen in the time of Paule And there is mention made by Paule of ill builders And there wanted not some which at the verie same time iudged that Baptisme should be admitted for the dead 1. Co. 15 2◠And the supper of the Lord was handled among the Corinthians with so great an abuse as the apostle was constrained to saie 1. Co. 11 20. This is not to eate the supper of the Lord. Cyprian Custome without reason is the mother of error And Cyprian admonished that custome without reason is the mother of error 33 And this also is woont to be obiected against vs namelie that the church hath alwaies praied for the dead which in verie déed I denie not but I affirme that for the dooing thereof it hath neither authoritie out of the word of God nor yet anie example that can be taken out of the holie scriptures Men are easilie persuaded being mooued through a certeine naturall charitie and loue that they beare towards the dead We must beware that our affection towards the dead be not against faith and godlinesse so as they wish well vnto them and breake out into some praiers for them But we must beware that this vehementer kind of affection be not against faith and iust godlinesse And there may be an other cause besides purgatorie whie praiers should be made in the church for them that be dead for they would not haue the name and memorie of them that were departed to be soone forgotten but they indeuored to preserue the same among the faithfull so long as was possible Further those praiers tended to this end that they would giue thanks vnto God who had called vnto him those that were departed out of this miserable life Ambrose Wherefore Ambrose in his funerall praiers made at the death of Theodosius and at the death of Valentinianus two emperours reioiseth for their sakes that they had alreadie obteined eternall felicitie bicause they alreadie reigned with Christ and yet neuerthelesse he added praiers that God would grant them the desired rest The which saiengs séeme to disagrée in themselues vnlesse thou vnderstand them as we haue now declared Further the church thought good to exercise hir office towards the dead as if so be they had yet liued notwithstanding indéed it considered that they had alreadie receiued that which it praied for Iohn 11 41. For Christ also praied for the resurrection of Lazarus the which neuertheles he doubted not but that he had obteined euen before he made his praier and therefore he said that hée praied for their sakes that stood by The prelate in making praiers for them that were departed was séene to instruct and teach the people what good things he which died had receiued those things I meane which they had heard the church to wish for These words are taken out of Dionysius in his treatise of Ecclesiasticall gouernement Dionysius Epiphanius Also Epiphanius added another reason against Arrius namelie that that thing which is perfect should be distinguished from other things Vndoubtedlie Christ is so perfect and absolute as it shall not be méet to praie for him But others although they be holie when they be compared with him be vnperfect and therefore it is not vnfit for their state to haue praiers to be powred out for them Wherefore the ancient fathers praied both for martyrs and for saints This cause haue I rehearsed out of Epiphanius not that I doo thinke the same to be true for the praiers which the ancient fathers made for patriarks prophets apostles and martyrs were thanks-giuing but that it may be vnderstood that there cannot be one cause onelie assigned why the church praied for the dead And séeing there may be manie sundrie causes appointed they deale not Logiklie who would obtrude onelie one cause vnto vs namelie to the intent that the soules of them that be departed should be eased in purgatorie But they make much adoo that the church expresselie praied for the dead that they might be succoured and be in better case Indéed I knowe that manie of the fathers doo admit this cause also but it is vncerteine The church in ancient time praied that the dead might be deliuered from hell whether the church began first for that cause to praie for the dead Naie rather if thou wilt behold the forms of the most ancient praiers in the church thou shalt perceiue that it praied that the soules departed might be deliuered from hell-fire from eternall death and from hell where there is no redemption 34 Lastlie I néed not bring manie things to defend the iustice of God which our aduersaries saie that we abolish by taking awaie of purgatorie séeing for them which sléepe in the Lord Christ suffered punishments enow and what good works and righteousnesse was wanting vnto them is added by the death and merits of Christ Further there is repentance the which hath infinite sorrowes ioined therewith especiallie when we conuert vnto Christ from our hart as we are to beléeue of them which wrestle at the last houre and labour to breake foorth vnto saluation Then commeth death whereby when the flesh is dissolued the infirmities also and corruptions of the same doo perish And bréeflie our righteousnes must not be measured by our works neither must the iustice of God be weighed by mans authoritie for the Lord saith Esaie 55 9. Looke how much the heauen is distant from the earth so much are my waies from your waies Matt. 20 15. c. Is thine eie euill bicause I am good And for the remoouing of purgatorie these things may suffice The tenth Chapter
great euils but also hearing them reported of from all parts of the world yet doo they not praie vnto God neither are they therewith anie thing touched in mind 11 But perhaps some man will saie that fastings bicause they be partlie Iewish and partlie Heathenish may séeme to be farre from our purpose Fastings commended in the new testament verse 2. But that it is not so it may easilie be prooued by the new testament In the Acts of the apostles the 13. chapter the church being admonished by an oracle that Paule and Barnabas should be chosen to visit the cities townes where the Gospell had béene preached first decréed a fast then did laie their hands vpon them verse 23. And in the 14. chapter when they returned home after the accomplishment of their busines in Iconium Lystria and Antiochia they ordeined a fast and created ministers and elders in euerie citie Augustine Augustine in his epistle to Cassulanus saith that When Peter was to talke with Simon Magus at Rome vpon the saturdaie the church of Rome vpon the sabboth daie proclaimed a fast which custome was alwaies afterward reteined Ierom. Ierom in his prolog vpon Matthew saith that Iohn being desired of the churches to write the Gospell against Ebion and Cerinthus who denied the diuine nature of Christ answered that he would doo it if the whole church would first proclaime a publike fast which also Eusebius in his Ecclesiasticall historie dooth testifie Eusebius Paule in like maner in the first epistle to the Corinthians verse 5. the seuenth chapter admonisheth those that are ioined togither in matrimonie not to defraud one another but with consent to giue themselues to fasting and praier In which place I thinke he meaneth publike praiers and also publike fast for fellowship of marriage nothing letteth but that they may be priuatelie vsed But whether he ment publike fasts or priuate it forceth not greatlie Moreouer Christ being asked of his apostles Why they could not heale the dumbe and cast out the diuell He answered Matt. 17 19. Bicause of your vnbeleefe and he added This kind of diuels is cast out onelie by fasting and praier That place is somewhat darke and therefore it shall not be vnprofitable bréeflie to expound it Is it to be thought that by the merit of fasting and praiers diuels are woont to be cast out as they vse to speake for the worke sake it selfe that is wrought Not so What then signified those words of Christ First he said Bicause of your vnbeleefe for if ye had faith as the graine of mustard seed and should saie vnto this mountaine Take vp thy selfe and cast thy selfe into the sea it should obeie you And togither with faith is necessarie a vehement and feruent praier and also fasting bicause a fixed earnest praier not onlie draweth the mind from meat drinke but also from all other humane pleasures and cogitations Wherefore Christ by the effects describeth the cause namelie faith by praiers and fasting And he speaketh of those diuels to whom God gaue a little of their will as though hée should haue said Ye must not liue easilie or idelie if ye will cast out this kind of diuels ye must haue a sure and strong faith which thing he expressed by the effects I meane by praiers and fastings 12 By these reasons testimonies fastings are also commended in the new testament But in them we must beware of faults which verie oftentimes doo happen therein both manie and gréeuous First The faults which are to be auoided in fasting bicause in Poperie are obserued fasts vpon certeine appointed daies without consideration of persons or occasions as a yéerelie ceremonie which at this daie as though it were Iewish is of little force Moreouer euerie man hath added and heaped vp of his owne whatsoeuer pleased him Fastings are brought in without measure and not that which the calamities of times and the more feruenter praiers would require For one brought in seuentie daies fast another sixtie daies fast another fiftie daies fast another fortie daies fast another brought in rogation daies another the ember daies another the éeues of the apostles another brought fridaies fast another saturdaies and another The multitude of fastings haue brought in questions and contentions fasting vpon the wednesdaie But of so manie fasts what profit hath there followed at the length Forsooth a great manie of questions and contentions for a man will scarselie beléeue how manie questions of fastings haue béene euen among the fathers Augustine vnto Cassulanus writeth that We ought therfore to fast vpon wednesdaie bicause Christ was sold vpon that daie and on the fridaie bicause he was that daie crucified But on the saturdaie he much doubted For they of Milane and of the East part affirmed that vpon that daie we should not fast bicause Christ that daie was at rest in the sepulchre Contrariewise the Romans and Affricans and certeine other doo earnestlie affirme that bicause Christ was so debased as to lie in a sepulchre therefore the saturdaie should be fasted Monica the mother of Augustine The mother of Augustine when she came out of Affrike vnto Milane and sawe that the men there fasted not vpon saturdaie began to maruell at the vnaccustomed maner Wherefore Augustine which was not yet baptised came to Ambrose and asked on his mothers behalfe what was best to be doone Doo saith Ambrose that which I doo Ambroses answer to Augustine By which words Augustine thought that he should not fast bicause Ambrose fasted not But what he ment he himselfe more manifestlie expressed I saith Ambrose when I come to Rome doo fast bicause the saturdaie is there fasted but when I returne vnto Milane bicause it is not here fasted I fast not De consecratione distinction 5. in the chapter De esu carnium It is decréed that fridaie and wednesdaie should be fasted saturdaie is left frée And in the same distinction in the chapter Sabbato vero Innocentius Innocentius hath added that the saturdaie must also be fasted But he alledgeth an other cause farre differing from that which we spake of before for séeing the apostles saith he were in great moorning and sorrowe as well on the fridaie as on the saturdaie therefore we must fast In the same distinction in the chapter Ieâ—unium Melchiades decréed that we must not fast on the sundaie nor yet on the thursdaie and he giueth a reason bicause the fasts of the christians ought to be on other daies than are the fastings of heretikes and Ethniks Epiphanius held that Christ ascended vpon a Wednesdaie Matt. 9 15. 13 Epiphanius bringeth a reason whie we should fast vpon wednesdaie namelie bicause Christ was that daie taken vp into heauen for it is written that when the bridegroome is taken from them then they shall fast And this he affirmeth to be the tradition of the apostles where as notwithstanding at this daie we
hot which commeth néerest to the fire And we are ioined with God not by place or naturall touching but by faith and godlines But rich men doo oftentimes put their trust in their riches they haue manie things whereby they may be pulled from GOD. And trust the more that it is placed in riches the lesse it is reposed in God The third cause is that God dooth by this meanes chéeflie shew his wisdome and power For euerie man can extoll him that is mightie but to ouerthrowe him is onelie in God To oppresse a man of lowe estate it is no difficult thing but to extoll him and place him in authoritie it is a certeine point of diuine power Wherefore we ought not to be terrified with the greatnes and power of enimies Let vs be assured that our works be ioined with the will of God God causeth the armour of one enimies is beecome ours then let vs commit the euent vnto him Whatsoeuer shall happen it will fall out well and happilie for GOD will helpe vs and will so helpe vs as he will make the armour of our enimies to become ours This wisedome of God will be the more euident if we consider of the same by particularities Against the church of Christ did tyrants in the first times arme themselues such were the Neros the Domitians the Maxentij and the Dioclesians Howbeit these weapons were afterward deriued vnto the church when God had giuen Constantine Valentinian Theodosius Charles the great and other godlie and iust princes The philosophers armed themselues against the church with all kind of doctrine and eloquence But the verie selfe-same weapons did the church afterward vse against the philosophers For here might I reckon vp manie fathers both most eloquent and most thoroughlie furnished with all kind of knowledge At this daie also the Papists doo arme themselues with the Fathers Councels Canons Decrées finallie with the Decretals Howbeit euen with this selfe-same armor they are become doutfull and vncerteine for in euerie one of these there be in a maner things innumerable the which doo vtterlie confute them And in verie déed it is scarslie the hundred part that they will obserue yea rather they will crie out that those things are now abrogated that they are abolished that they be not now in vse that they belong not vnto these times The wicked vse against vs the holie scriptures Matth. 4 6. but yet so as did the diuell against Christ They shall bere thee in their hands saith he least thou shouldest hit thy foot against a stone But Christ wrested that armor out of the diuels hands Ibidem 7. Deut. 6 16. Matt. 4 4. Ibidem 10. as none of his It is written saith he Thou shalt not tempt the Lord thy God Man shall not liue by bread onelie Thou shalt worship the Lord thy God These darts doo vtterlie cut off their heads Whie the enimies weapons serue vs. These weapons are made by God wherefore they ought to serue the glorie of God and albeit that they are sometimes stolen by the enimies yet in verie déed they are alwaies ours In Iudge 1. 14. Looke In Iudg. 9 19. 20 This perhaps will séeme a maruell vnto some that God hath béene accustomed to punish his people by other nations farre woorse than they Sometime the Ammonits Amalekits and Moabits were idolaters and nations which were ouerwhelmed with excéeding great sinnes Vnto this would I saie that such is the prouidence of GOD the which so punisheth sinnes with sinnes as by vngodlie men he punisheth others that deale vngodlie Further by this meanes he sheweth that these things although they be euill cannot escape but that they shall doo some maner of seruice vnto his will But whie he deferreth to punish those nations Whie God rather punisheth his owne than strangers which otherwise be wicked but straitwaie punisheth his owne people the cause is insomuch as these perteining to God doo sinne against a knowne lawe So that there is no cause whie the Turks and Papists if they sometime preuaile against vs for the reuengement of our sinnes should please themselues therewith as though they were farre better than we or as though their superstitions should excell our religion For if it be not granted to the Moabits Caananits and Assyrians that they should be better than the Iewes whom they ouercame no more shall it be granted vnto the Turks and Papists if at anie time they afflict the professors of the Gospell when God will haue it so Therefore God quicklie punisheth his owne for his woord sake bicause it is spred among them he dooth not easilie suffer that when it is receiued and knowne they should escape vnpunished which contemne the same Vndoubtedlie there were verie manie liers and vnfaithfull men in Ierusalem yet did God forbeare them when as he foorthwith destroied Ananias and Saphyra Acts. 5 for he minded to adorne the Gospell and the holie Ministerie And while that the Ethniks perceiue how seuerelie we are handled by our God they may easilie coniecture what punishment remaineth for them according to the saieng of Christ Luk. 23 31. If this be doone in a greene flourishing land what shall be doone in a withered This if they vnderstand not by reason of their blindnesse yet we must not forget it for our owne comfort In Ieremie the 49. chapter verse 12. we read that the people of God which séemed least to deserue it dranke of the cup of the Lord wherfore the Edomits ought much rather to haue looked that the punishments prouided for them should at the length be paied verse 5. Also in the ninth chapter of Ezechiel God exhorteth the nations which were enimies vnto the Hebrues that they should slaie and spare none but should begin at his sanctuarie And Peter in the first epistle verse 17. the fourth chapter It is time saith he that iudgement should beginne at the house of God And whie he saith that now is the time this I thinke to be the cause namelie that all those things which the prophets foreshewed of chastising the Israelits rather than others he perceiued to take place most of all among Christians For those things which happened to the Iewes through a shadow and figure perteined speciallie vnto vs. Wherefore Christ being reuealed and his faith spred abroad Peter thought it would verie soone after be fulfilled that iudgement should begin with the Christians which are the house of the Lord. Furthermore in the congregation of Gods people there are yet some saints alwaies which are tried while torment is most sharpe and become more excellent euen as gold dooth in the fier Which thing the heauenlie father will haue to be doone with all spéed possible Besides this the chosen which haue fallen being warned by chastisements and aduersities haue béene accustomed to returne againe into the right waie And this dooth God who is most louing vnto them fauorablie prouide that this may come
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
Hierom Augustine The corne that is to be purged in the Lords flower is borne by the stalke A similitude The stalkes and husks are profitable although the huskes bée vnprofitable yet they doe the Wheat good euen so the vices of the ministers doe not so hurt the beleeuers in Christ that the Sacraments distributed by them the word ministred by them shoulde become of no force The mightie simplenesse of the Ministerie 41 And whereas Paul teacheth that our faith is not of the wisedome of men In 1. Cor. 2. verse 5. but of the power of God this doeth chiefelie commend our faith The roote of our faith is not vpon the earth but in heauen whose roote is not in the earth but in heauen Whereby thou maist gather for perswading vnto faith that there is no néede of those things which agrée with humane iudgement our sense and reason whereas rather the things which men iudge likelie to be true are not without suspicion The faith of Christ is not to bée taught by mans wisedome This is verie greatlie against them which will therefore confirme humane traditions and rites inuented by men because our wisedome liketh well of them Which the Apostle hath manifestlie reprooued in his Epistle to the Colossians Col. 2. 23. when he saith According to the doctrines traditions of mē which verilie in words haue a shew of wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A place to the Colossians expounded in a will worshipping that is inuented of men the nature whereof he expoundeth a little after as touching the mind vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Often times they speak of their inuentions that they make the mind humble and lowlie and for this cause they commend their clothing and apparell Hée also addeth The not sparing of the bodie not in any honour to the satisfying of the flesh Hitherto belongeth the choise of meats the sléeping vppon the ground and vnprofitable consuming of a mans selfe vnder a shew of the worshipping of God in such sort as neither is honour doone vnto the bodie neither yet is the flesh nourished as it ought to be That our faith must not rest vpon humane wisedome and why The Apostle confesseth in these words that there is a shewe of wisedome wherein neuertheles our faith must not rest although they séeme things goodlie and godlie It cleaueth fast to the onelie foundation of the word of God For as it is vnto the Romanes Faith commeth of hearing Rom. 10. 19 and hearing by the word of God But and if so be that our faith should cleaue vnto mans wisedome it might easilie be dissolued séeing that godlie things profitable things and true things are not euermore accounted all one And it maie oftentimes come to passe that the things which did please be cast awaie Wherefore not without a cause did Christ say vnto Peter Mat. 16. 17 Blessed art thou Simon the sonne of Iona because fleshe and bloud hath not reueiled vnto thee but the spirite of the father which is in heauen And this constancie and stedfastnesse of faith as Chrysostome saith in his seconde Homelie vppon Matthewe is that rocke vppon the which Christ builded his Church But if that mans wisedome cannot be the cause of our faith Faith is not of workes the verie same is not to bée expected of our workes séeing that wisedome doth a great deale excell all other workes Why the wisedome of God pleaseth the perfect and not others In 1. Cor. 2. 6. Which is the wisedome of the world 42 And this is a cause why the wisedome of God pleaseth perfect men but vnto others it is not acceptable because it is not of this worlde It is called the wisedome of the world which is attained vnto by natural power and light which is able to gouerne defende and administer the things of the world as thinges pertaining to medicine things ciuill Logike Rhetoricke and such like The wisedom of this world shall end with the world These faculties we haue néede of in this world the which also shall haue an ende therewith For in the world to come there shall be no place for those thinges Nowe doe wee teach that the wisedome of this world must not bee shunned so it kéepe it selfe within her owne boundes for so hath it commodities belonging thereto Onelie this is not permitted thereunto that by the guiding thereof it should presume to bring man vnto Saluation Also it must bee terrified from aduenturing to measure diuine thinges with the reasons which it hath Yea that must bée reiected which manie doe falselie thinke namelie The wisedome of the Gospel doth not take away the wisedome of this world that the wisedome of Paul and of the Gospell doth either take awaie or weaken the wisedome of this world Manie haue saide that through the receiuing of the Gospel the Romane Empyre was after a sort destroyed and that Christian discipline greatlie hindered publike affaires Augustine against thē that say that common weales are destroyed by the Gospel And Augustine in an Epistle vnto Marcellinus doth excellentlie wel resist these errours and slaunders and sheweth that these euils of which these men complaine happened not through fault of the Euangelicall wisedome and he saith that the Calamities must bée ascribed to the faulte either of the Emperours or of them without whom the Emperours can doe nothing Salust declareth frō whence came the ruine of Empires Salust ascribeth the ruine of the Romane Empyre vnto Ryot and lust for that the Romane host beganne to be amorous to fall to drunkennesse to maruell at miracles to pill and poule prouinces And the same man writeth O Citie set foorth to sale and shortlie to perish if it finde a chapman Iuuenal And Iuuenall complained that nowe riote reuenged the conquered world The Gospel is against those euils which destroy commō weales Wherefore the wisedome of the Gospell bringeth not in these euils but doeth rather redresse them What doeth more serue to confirme the state of Cities Prouinces and kingdomes than peace and concord The same doeth the Euangelicall doctrine both commaund and preach A mercifull prince is wanting which forgetteth iniuries such a one as Cicero commendeth Caesar to be But this clemencie is no where more perswaded than in the Gospell Also for the preseruation of a common weale nothing is more worth than godlinesse obedience chastitie temperance iustice fortitude and vertues of this sort which the Gospell doth not driue out of the world but doeth rather conueie them into the worlde with the Chariotes of the spirite The Gospel bringeth in vertues driueth thē not away So that it is manifest that the wisedome of the Apostle whereof we now speake doeth not take awaie the wisedome of this world séeing it rather furthereth the same maketh it better For there be no ciuill vertues which hauing godlinesse added vnto them
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
vnto the Romans it is written Beware of them which bring discordes and offences among you Ro. 16. 17. besides the doctrine which ye haue learned and shun ye them Gal. 1. 8. It is also said vnto the Galathians He that shall preach any other Gospell than that which wee haue preached let him be accursed Vnto Titus After one or two admonitions auoide an Hereticke Tit. 3. 10. The selfe same thing also hath Iohn 2. Ioh. v. 10 whom we alleaged a little before that for false and corrupt doctrine sake we shoulde not saie vnto him that coÌ„meth vnto vs God speede And vnto this haue all those vices respect of the which Paul saieth 1. Cor. 6. 10 They that doe such things shall not possesse the kingdome of Heauen of the which thou hast a particular enumeration aswell to the Corinthians Ephe. 5. 3. Col. 3. 5. as also vnto the Ephesians and Colossians and else where And when thou hearest reckoned vp euill speakers drunkardes couetous c. Vnder these names vnderstand them who are not penitent at all but be of an obstinate minde neither will amend those things which they haue committed but rather make vaunt and boast of these vices But in the Epistle which is written vnto the Thessalonians when he had spoken of them which labour not with their handes but be idle and deale curiously he added a generall particle when he saieth And euerie man walking inordinatelie 2. Thess 3. ver 10 11 And he is said to walke inordinatelie which dealeth against the word of God Howe one must not be excommunicated for an other Neither must it be suffered that one should be excommunicated for another vnlesse perhaps he also haue offended and is intangled in the same vice or gaue his consent vnto him that offended Augustine Augustine in an Epistle vnto Auxinus a Bishop wrote The whole house must not be comprehended within the curse for the sinne of the goodmaÌ„ of the house as the same Auxinus vnwiselie did Gal. 6. 5. Vnto the Galathians it is said Euerie man shall beare his owne burthen 6 Now presently will we shew from what things he who is seuered from the Church by excommunication is excluded From what things the partie excoÌ„municated is excluded This if we shall expresse in a worde is the fellowship of the faithfull among whom there is a coniunction forsomuch as company is not eschued in respect of Religion But it is méete that we distinguish what fellowship is CoÌ„mâ—…al distinguished One is inward and as touching God vnto whom we are coupled by our spirit in faith hope charitie and all vertues together with all the beléeuers in Christ But an other is outward whereby we are partakers aswell of the Sacraments as also of the conuersation with the members of the Church ExcommunicatioÌ„ doth not separâ—te vs from God but declareth vs to be separate From that first coniunction excommunication doeth not cast vs out as the first and principall cause but from thence euerie man falleth awaie by his owne sinne while he doeth against faith is enemie vnto charitie and resisteth other vertues But from the latter excommunication driueth vs least we should be partakers of the Sacraments and fellowship of the faithfull and the latter dependeth altogether of the first For a man is excommunicated for no other cause but that he is now for some grieuous sinne that is knowen and manifest declared a straunger from God and from the charitie of his neighbours But because Paul wrote 1. Cor. 5. 10 For then ye should goÌ„e out of the world he signified that all fellowship with excommunicates is not taken awaie Excommunication taketh not away all fellowship because it is lawfull to communicate with them in those things without which we cannot liue For if by chaunce a Magistrate should be excommunicate and something in the meane time shoulde happen wherby there ought to be treating dealing with him we must not refuse to deale with him least the Common weale should be troubled And the verie same must be iudged if a father or a husband shall be excommunicated The wife or children are not for this cause set a part from liuing with him neither be they excommunicated by reason of the conuersation with him vnlesse they consent and be partakers all in one crime Neither is it to be otherwise iudged of the buying of Marchandise of them that be excommunicate if that necessaries vnto life cannot otherwise be had for if all euill men should be auoided in bargains and ciuill contracts we shoulde of necessitie goe foorth of the world Albeit I confesse that séeing at this daie the Churches be most large we are not so greatlie vrged with this necessitie For that which we cannot get of some we shall easilie attaine of others 7 And when we be demaunded to what purpose the excommunicats be driuen foorth We will aunswere not doubtlesse to the intent they should despaire or think themselues to be without remedie of saluation For while we be in this life we must neuer laie awaie the hope of saluation vnlesse the sinne against the holie Ghost shall happen Sinne against the holie ghost which séeing it is not vnderstood vnles it be shewed by a certaine priuate reuelation hope must not be cast away In auncient time the Church had the gift of trying of spirites The gift of tryall of spirits sealed in the Church whereby peraduenture this kinde of sin was knowen But at this daie séeing we haue no tryall when anie man is detained therewith we must hope well of all men And albeit that the excommunicate man as touching himselfe is deuided from the Church yet the Church is not destitute of that which it should deale towards him The dutie of the Church towards the excommunicate For it will exhort him comfort him and pray for the conuersion of him And finallie as being desirous of his saluation doth beare great charitie towards him The causes of excommunication But the degrées of them which be renewed from the Sacraments are found sundrie and manifolde among the Fathers Abstinents Cyprian maketh mention of Abstinentes For so he calleth them which for a certaine time are driuen from the Sacraments They also be excommunicate who doe not yet repent vnto whome the Sacraments are forbidden not for a definite time as to the abstinents Thirdlie there be those which be accursed of whose saluation there is no more hope Chrysostom of a man accursed Chrysostome wrote an Homelie of the accursed and shewed that neither the liuing nor the dead shall be punished with this kinde of punishment That the dead stand now at the tribunall seate For of the liuing we must perpetuallie hope well and the dead stande nowe at the tribunall seat of God It is lawfull saith he to curse opinions but not men A part of this saying we willinglie allow wherein it is
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
which sometime applie those words of the Lord vnto Peter as though the Church were builded vppon him Augustine Augustine in his first booke of Retractations maketh mention particularlie of both expositions namelie as touching Christ and Peter and leaueth the opinion frée vnto the reader although he incline more willinglie vnto the former interpretation touching Christ Erasmus and that as it séemeth to me not vnlearnedlie excuseth them after this manner namelie that they accepted not of Peter otherwise than as hée was the figure of the Church and also of his owne faith and confession Cardinall Poles opinion confuted 30 Reginald Pole a Cardinall of England endeuoureth to confute the latter exposition which hath respect to the faith and confession of Peter because it appointeth accidents without a subiect and vppon those would haue the Church to be founded But these things belong rather vnto shifting sleightes than vnto sound arguments We know indéed that the nine predicaments differ from the predicament of substance but we are not ignoraunt that those also haue their proper natures and essences so as of them are sometimes spoken those things which cannot be affirmed of substance Knowledge vndoubtedlie being an accident cannot bée founde anie where but in the minde of man which neuerthelesse is certaine infallible Whereas man notwithstanding is a thing inconstant féeble deceiuable Cogitation in like manner is in man who in the like sort cannot be in all places at once What let is there then but that the trueth faith and confession which was in Peter maie be called the foundation of the Church and that Peter himselfe being otherwise a fraile and mortall man should be denied to be this foundation Assuredlie Peter did sometimes doubt and wauer whenas neuerthelesse that faith and trueth which he professed remaineth firme and vnshaken Ierom. Christ communicateth his thinges with them that be his Ierom expounding this place saith that Christ doeth liberallie communicate his properties with his Apostles and members He said on a time that he is the light of the world but the very same he pronounced of his Apostles Iohn 8. 12. Matt. 5. 14. 1. Pet. 2. 6. And wheras in very déed he himselfe is the stone he also calleth them stones Whereby it commeth to passe that séeing he himselfe is truelie and properlie the foundation of the Church it is not absurde that he will also haue his Apostles after that manner to bée the foundations of the Church 1. Cor. 3. 11 namelie because they be liuelie and great stones who haue cleaued vnto him in the first place in the building of the Church 1. Pet. 2. 5. Peter himselfe also in his first Epistle willeth vs to be such liuelie stones who should be builded in Christ So manie as are the more excellent in faith and doe the more constantlie professe Christ doe the more néerelie cleaue vnto that foundation of the Church Apo. 21. 14 In the Apocalips the heauenlie citie is fitlie and magnificallie described A place of the Apocalips touching the twelue foūdations of the Church whose wall is saide to stand vppon twelue foundations and there the names of the xii Apostles are written not that they are truelie and properlie the foundation of the Church but because by their doctrine word and preaching they shew the same vnto all the faithful I my selfe was sometimes of the opinion that whereas it is saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What strength the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath that the Gréeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the cause I meane not of the principal but of the instrumentall cause that it might be signified that Christ determined to build the Church by Peter by the Apostles and such like who should professe the true faith and confession which Peter made Neither is it dissonant from the Hebrewe What strength the preposition Aal is of that the particle or preposition Aal which they haue translated Vpon is nothing else than By that it might signifie a meanes and instrument But this interpretation I dare not so seriouslie affirme because I verie little fauour mine owne deuises I note besides that that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ioyned to a datiue case is seldome vsed by the Gretians in this signification wherefore I will not depart from the other interpretations of the fathers Neither doe I thinke it méete to bée suffered that the Church should be said to be builded vpon the Popes Yet is their impudencie so great as they not onelie call them selues heades of the Church but they will be called the spouses thereof whereas Paul saide vnto the Corinthians 2. Cor. 11. 2 I haue betrothed you to one man to present you a chast spouse vnto Christ Iohn 3. 29. And Iohn Baptist testified that he in déede was not the bridegroome but the bridegroomes friend 31 But passing ouer this place now let vs turne to another Ioh. 21. 15. which they oftentimes obiect lewdlie against vs. Christs words Peter louest thou me c. expounded We haue in Iohn that Christ asked Peter that thrise whether he loued him and that when he had affirmed it the Lord thrise commaunded him to féede his shéepe as though it shoulde bee all one thing to féede the shéepe of Christ to beare rule ouer al the Churches in the world Why doe they not consider that there be also other Apostles sent to féede the flocke of the Lord Vndoubtedlie Christ said vnto them all Ioh. 20. 21. Ibid. ver 22 As my father sent me so I send you He breathed vpon them all Luk. 24. 45. He gaue the holie Ghost vnto them all And finallie he opened all their minds that they might vnderstand the scriptures which as a spirituall foode they should offer vnto all mortall men Mat. 28. 19. Also he gaue commaundement vnto them all that they should goe into all the world and preach the Gospel vnto euerie creature Verse 1. Yea and Peter himself in his first Epistle and v. Chapter saieth I doe exhort the Elders who am also a fellowe Elder so he speaketh neither doeth he name himselfe a Prince or head but equall to them that they feede the flocke which is among you While our aduersaries abuse this place we should replie vpon them by a rule verie much vsed of the Lawiers and Canonists A rule of the Lawyers expounded A benefite is giuen for doing a duetie Which proposition if wee turne on the contrarie part we maie verie well prooue that a benefite is not bestowed vppon them that doe not their duetie Let them therefore cease to boast that they be Pastors Bishops and Popes séeing they nothing at all féede the Lordes flocke At this daie their Popedome or Bishoprick standeth onely in leade Waxe Buls Writs Oracles of liuelie voyce proper motions the cheste of the brest Indulgences Dispensations and such like gawdes 32 They boast also
1. Cor. 5. 30 through all and in all He saieth also that wee be one bodie of the flesh and of the bones of Christ that we be most néerelie conioyned vnto him and the giftes which wée haue are deriued vnto vs by God through the flesh of Christ giuen for our sake vppon the Crosse and so by the flesh of Christ we be coupled and vnited vnto God And in the 17. Chapter of Iohn Christ prayeth the Father for the Apostles Ioh. 17. 20. and all that doe beléeue and shall beléeue Cause thou that they maie be one euen as I am in thee and thou art in mee Wherefore he would that they should be one by communicating I meane of one and the same spirit The vnitie of the Church therefore by the places alleaged consisteth in the spirit in the worde of God in the Sacraments and in a most néere bond with Christ who is the head of all the members of the Church Such a vnitie haue not we broken but we wish euerie manner of waie that it maie be maintained safe and sound Much more might be brought for the deciding of this controuersie but those things which are alreadie spoken I thinke are sufficient vnto godly mindes to confirme and comfort themselues against the cauillations of the Papistes What is to be done of theÌ„ which haue departed from the Papists 51 Lastlie this remaineth that séeing we haue departed from that congregation which persecuteth true godlines let vs shew that we haue done the same in good earnest least we should séeme onelie to be absent from them in bodie Therefore let vs with our whole heart and with all our indeuour imbrace sound and true godlinesse and shewe forth plentifull and manifest fruites of our faith In this vocation of ours let vs auoide the offences by which the course of the Gospell maie be hindred and they called backe from the going forwarde in Christ who as yet be somewhat tender therein Let vs rather labour to edifie the brethren and driue them so farre as we are able to the purer religion And let vs remember that it is not sufficient to haue put our hand to the plough we must perseuere vnto the ende Luke 9. 22. And since we stand in the right waie we must take verie diligent héede of the furie and sleightes of the Diuell Let vs not suffer our selues by peruerse opinions and erronious sectes to be led awaie from that trueth which we perceiue by faith This if we shall doe we shall purge our selues both to the godlie and to the wicked but if we behaue our selues otherwise we shall be verie much hated of both not for the cause sake but through our owne fault The seuenth Chapter Of Sacramentes and namelie of Circumcision THe worde which signifieth a Sacrament in Hebrew is Sod and Razi In Rom. 4 ver 11. Looke In Gen. 17. Look Epist 18 vnto the brethren of Polonia Verse 16. The first of these wordes is common vnto all secretes and hidden things is more in vse And the other Esaie vsed in the xxiiij Chapter when he said Razi-li Razi-li that is a secret vnto me a secret vnto me Daniel also in his second Chapter setting downe the interpretation of a mysterie vseth the selfesame word Such is the nature and condition of Sacramentes that they containe things hid knowne yet vnto some but not vnto all And from this Etimologie the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth not much which is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because wée ought to kéepe things close inwardlie After such a sort were the mysteries of Ceres Eleusina in the Countrie of Athens The mysteries of Ceres of Eleusis which were opened vnto none but those who had bin first instructed And they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whose secresie these things are committed Chrysost Rom. 11. 25 Chrysostome when he interpreteth the xj Chapter of the Epistle of Paule to the Romans where Paul saieth that he writeth a mysterie of the Israelits partlie blinded and partly to be restored saith that a mysterie signifieth a thing vnknowen and vnspeakable which hath in it much admiration and which is aboue our opinion The same father when he interpreteth the second Chapter of the first Epistle to the Corinthians 1. Cor. 2. 7. where it is sayd We speake wisedome in a mysterie thus writeth It should be no diuine or perfect mysterie if thou shouldest adde anie thing of thy selfe Vnto diuine mysteries must nothing bee addâ—… By which wordes it is manifest howe much they are to be blamed which at their owne pleasure and iudgement ordaine Sacraments and from that which Christ himselfe hath ordained plucke awaie what they will Those wordes of Chrysostome doe manifestlie reprooue them Neither let them thinke themselues to be anie thing relieued by saying that he speaketh of that mysterie which is found in the holie scriptures whervnto he saieth nothing must be added nor taken awaie Forsomuch as the Sacraments whereof we intreate are of no lesse weight than the holie Scripture The sacraments of the same weight that be the holie scriptures For they as Augustine verie aptlie saieth are the visible wordes of God Furthermore Chrysostome expounding the place before alleaged saieth that we in the Sacraments sée one thing beléeue another thing beholde with our sense one thing vnderstand in our mind another thing The faithful and the vnfaithful are not affected both after one maner towards the sacraments Whereof it followeth that all are not after one and the selfe same maner affected towardes these mysteries For an Infidell when he heareth that Iesus Christ was crucified thinketh it to be a thing foolish and of no value But the faithfull man acknowledgeth in that mysterie the most high power and wisedome of God If an Ethnick heare that Christ was raised from the dead he will thinke it to be a fable But a Christian not onelie beléeueth that the same was done but also will not doubt but that he himselfe as a member of Christ shall one daie be raised vp from the dead Afterward Chrysostome commeth to the visible Sacrament and saith If an Infidel sée Baptisme he wil iudge that there is but water onely but the faithfull beholdeth the washing of the soule by the bloud of Christ And in the Eucharist by the senses is knowen onelie the bread and wine but the beléeuers referre their minde to the bodie of Christ Hereunto he applyeth a similitude of a Booke A similitude For if an vnlearned and rude man that cannot reade a worde should light vpon a Booke he onelie may behold and woonder at the prickes figures and colours but the sense and vnderstanding of them he cannot finde out but he which is learned draweth from thence either Histories or else other things pleasant and worthie to be knowen Now that we haue declared the interpretation of the Gréeke and Hebrew worde there
guiltinesse whereby God imputeth these things vnto sinne and vnto death Wherefore the first part all our children vndoubtedly haue when they be borne but the other part I meane guiltinesse imputation vnto death vnto euerlasting damnatiō those which not only are born of their parents according to the flesh but also appertaine to the election promise of God haue not because it is takē away by the mercie of God by the holy ghost and by the grace of Christ neither is that corruption imputed to them vnto death They therefore which be so borne of Christians are called holy because they are iudged to belong vnto grace and election séeing nothing perswadeth otherwise Now then the Church doth seale these thinges vnto them in Baptisme as to these which belong vnto the promise and alreadie haue the giftes of God I meane the remission of sinnes and grace of Christ Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes 10 But one thing séemeth to make héere against which is written vnto the Romanes the 4. Chapter That it was giuen vnto Abraham to be the father of Circumcision and not onelie of Circumcision but of them also that walke according to the steppes of the faith which he had when he was vncircumcised Whereupon it is concluded that the Ethnicks which are ioyned vnto the stocke of Abraham haue not that by the séede of the flesh but by the power of faith which séeing the Infants haue not they shall not be vnderstoode to be ingraffed into the stocke of Abraham But we must vnderstand that the Apostle spake there of them which be of ripe age and of the first graffing in of the Gentils whereby they were coopted into the stocke of Abraham which none of vs doubteth to be done by faith But when as nowe that the Gentils our families or Churches be grafted vnto that stock all the priuileges are communicated with them that were graunted vnto Abraham among which this was the chiefe that God woulde be both his God the God of his séede So as it is graunted in like maner both vnto vs and ours in maner and forme alreadie declared Verse 6. Further it is written in the ix Chapter of the same Epistle A place of the 9. Chapter to the Romanes Not all they which be of Israel be Israelites nor all they which be of the seede of Abraham be all children but in Isaac shall thy seede be called That is not all they which be the children of the flesh be the children of God but they which be of the promise Whereupon it séemeth to be gathered by these wordes of the Apostle that the generation of the flesh bringeth nothing at all to passe that our children be called holie But vnto this we haue sufficiently answered For wee haue declared at large that this must not be attributed to the generation of the flesh as to the proper and chiefe cause when as our saluation as Paul saieth consisteth onely of the grace of God and of the election or promise But because the reason of this election is hidden and that the first token which we haue thereof is if children belong vnto them that be holie and be offered by them in the sacrament of regeneration therefore doe we call them holie although as it hath bin said this token may deceiue euen as also the confession of faith which is expressed in wordes by them that be of ripe age when they are to be Baptized may lie and procéede of hypocrisie Moreouer the Apostle would by that place call backe the Iewes who disdained the Gentils vnto the first and principall cause of our saluation which he had propounded vnto them not to be the workes of ceremonies or our merites or the stocke according to the flesh The electiō and predestination of God cannot be deceiued which they alwaies boasted of He set before their eies the election of God and the promise which cause is of that kinde that it cannot be deceiued but that it hath perpetuallie an effect Yet his minde was not to make voide all these second instruments or meanes and also tokens which God vseth as he would vtterly saie that they were nothing The linage of the flesh is not sufficient of it selfe vnto righteousnesse and true holinesse For sometime the children of holie men maie belong vnto perdition When they be growen to rype yeares they may degenerate from their good and goodlie bringing vp They may also depart from religion which they séemed to receiue from their childhood as we knowe the Iewes did which haue denied Christ and haue no more to glorie of concerning the holy séede although the promise of God in that stocke shall neuer be vtterlie voide For afterward in the xj Verse 16. Chapter the same Apostle most plainlie sheweth that he tooke not from the Iewes the gifts of kindred and progenie when he saieth If the roote bee holie the branches are also holy if the first fruites be holie so is the whole lumpe 11 Neither doeth Christ shew these promises to be vaine when as in the séede of Abraham according to the flesh he became man Rom. 15. 8. Although it were no certain signe yet no vaine signe to be borne of the Saints and was so conuersant in that nation as in the Epistle vnto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers This vndoubtedlie had not the Iewes by their merites that Christ vnto them before others ministred the word of life but they had it by the promise which was made vnto their stock whereby it appeareth that it is not altogether a vaine and néedelesse thing to bée borne of a godlie kindred And in the Actes of the Apostles Peter saide vnto the Iewes Acts. 2. 39. that vnto them speciallie pertained the Gospell by the right of the couenant as it is in the second Chapter Further in the next chapter Acts. 3. 25. they be called children of the Testament And euerie where in Paul thou readest First to the Iewe Rom. 1. 16. 2. 9. 10 and then to the Greeke And the Apostles obserued this that they went not to preache vnto the Gentils vnlesse they had first ministred the worde of saluation vnto the Iewes An excellēt promise of God And more than all these things thou hast in the ten Commandements an excellent promise of God Exod. 20. 6. that God woulde doe wel vnto those that feare him and vnto their posteritie vnto a thousand generations Although we denie not but that oftentimes ill children haue succéeded in the place of good parents because such promises as I haue saide be not common vnto all the séede but onelie vnto that séede wherein euen the election of God and predestination doe méete together the which oftentimes as we faithfulfullie beléeue hath place in the séede of the Saints God doeth not so binde his
couenaunt adopted by God and iustified there is no cause but that they be iustly and of good right baptized In 1. King Cap. 8. 20 Wherefore many are deceiued which throughly perswade themselues that the Infants of Christians which perish without baptisme are vtterly damned In déede Christ saide Mar. 16. 16. He that shall beleeue and bee baptized shall be saued And further added He that will not beleeue shall bee damned But did not there put He that shall not bee baptized For it maie well be that some man beléeueth and by some occasions is let that he cannot be baptized Yea and Augustine himselfe somewhat harde in this matter acknowledged a baptisme aswell of the spirit as of Martyrdome namelie when anie man dieth of Martyrdome before he be baptized And Ambrose in his funerall sermon made at the death of Valentinian who was slaine being * Catechumenus newlie conuerted and not yet baptized affirmeth that he raigneth with Christ in heauen For albeit that he were not baptized yet did he therefore trauell into Italie that he might be baptized of Ambrose a Catholick Bishop Wherfore he affirmeth that he was iustified by faith Therefore looke what faith bringeth to passe in men of rype age before they be baptized that doth the spirit of Christ and the promise worke in yong children Whether al the children of the Christians belong to the Couenant But here some men demand whether all the children of the Christians belong vnto the couenant Which if it be auouched then that is obiected which vnto the Romans is written of the two twins of whom being not yet borne when as they had doone neither good nor yll it was saide Iacob haue I loued Rom. 9. 13. but Esau haue I hated Neither is it any doubt but that Isaac was a faithfull father and a holie man whose sonne Esau notwithstanding is knowen to haue bin out of the couenant Vnto this we answere that those which be of the couenant of God are considered either as they are before God or else in such sort as they maie be knowen of the Church God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie But the promise of the couenant with the stock of Abraham is not of any number certaine and it expressely shutteth forth none of his successors And so when the children of the beléeuers are offered vnto the Church to be Christened the same hath respect vnto the promise according as it is vttered But if there be anie prerogatiue or exception in the secret counsels of God the Church staieth not for that séeing no such matter belongeth vnto it Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie And so it circumcised Esau and such like It is said of some that regeneration is not to be graunted but by the word which is the séede of God Verse 23. Howe it must be vnderstoode which is saide regeneration is not to be graunted but by the word For Peter saith in his first Epistle the first Chapter That wee are borne anewe not of a corruptible seede but of an incorruptible which is the word of God But vnto this we answere that this must be vnderstoode as touching men of rype age but that the case standeth not so with infants vnlesse we will make the children of the Hebrewes to be in better state than the children of the Christians For those coulde not be circumcised if they had died the viij daie Whom notwithstanding to exempt from the couenant of God would be wicked Also it might be lawful to affirme that yong children bée borne againe by the worde of God but yet by the inward word that is by the comfortable power of Christ and his holie spirit Lastlie is obiected that which is written in the 3. Chapter of Iohn Iohn 3. 3. Except a man shall be borne againe of the water and the spirit How must be vnderstoode that saying the 3. of Iohn Vnlesse a man be borne anew of water and the spirit c. he shal not enter into the kingdome of heauen Vnto this maie be first said that Christ would teach Nichodemus a newe regeneration and that the same is doone by the spirit Which he expressed by two wordes namely by water and the spirit neither is it against the maner of the scriptures that the grace it selfe of God should be signified vnder the name of water For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull Yea and Iohn Baptist ioyned together the spirit and fire when he saieth He that commeth after me Matt. 3. 11. shall baptize with the spirit and with fire In which spéech he vttered one and the selfe same thing vnder two maner of wordes Or if ye had rather referre these words vnto outward baptisme the saying may be drawen vnto them which neglect the receiuing of baptisme whē they haue no let to the contrarie For if a man refuse this sacrament he vndoubtedly sheweth himselfe not to be iustified Then séeing the matter thus standeth that iustification dependeth not of baptisme but goeth before it there shall bee no néede of exorcismes and exsufflations For the word of God teacheth not that these thinges shoulde be vsed Also there appeareth not in vs at this daie this grace of healings neither are the Infants which are offered to be baptized such as these men haue imagined But perhaps thou wilt say Whether men hauing the spirit grace before Baptisme are therfore baptized in vaine To what ende then is Baptisme deliuered vnto them if they had the substance of baptisme before Is the labour spent there in vaine No verily First because we obey God who commanded vnto vs the worke of baptisme Secondly wée seale the promise and gift which we haue receiued Moreouer faith is there confirmed by the holie Ghost through the word and outward signes And when we thinke with our selues of this visible worde or sacrament the spirit of God stirreth vp faith in our hearts whereby againe and againe we imbrace the diuine promises and so iustification is amplified while faith is increased in the beléeuers Verily God doeth assist the signes ordained by him For they are no prophane or emptie things Wherefore the fruite of baptisme is not momentanie but it indureth all our whole life For which cause they that are baptized spend not their labour in vaine neither doe they an vnnecessarie worke An answere to the reasons of the Fathers 21 Now these thinges being declared and expounded it remaineth that I answere the iudgement of the Fathers and the reasons which the fauourers of exorcismes doe bring The fathers that were of the greater antiquitie and purer age spake of those exorcismes with which the men taken or possessed of ill spirites were healed by those faithfull which had the grace of healings giuen them by God And therefore they
of Iayes Againe the same father vppon Matthew the 26. Chapter Homilie 83. They were about to iourney frō Egypt into Palestina and therefore they did weare the habit of a traueler thou from the earth must ascend into heauen And in the 3. booke De Sacerdotio Doost thou thinke to dwell among mortal men and to stay and be in the earth And doost thou not rather thinke that thou shalt foorthwith be translated into heauen And in casting away all cogitation of the flesh doest thou not with a single heart and pure minde consider those things that be in heauē 73 Augustine vnto Boniface hath all these things after the same order and sense The time of Easter being at hand hee saith As this or the next day saue one Christ dyed and on the Sonday This day Christ rose againe Baptisme is faith and the Sacrament of the bodie of Christ is the bodie of Christ And wee sée that in all the sayings which we haue reckoned The thing absent is really spoken of the thing present Acts. 9. 4. that which is absent is really pronounced of that which is present The same Father vpon the 54. Psalme The head was in heauen and he saide Why doest thou persecute mée Wee are with him in heauen by hope he is with vs in the earth by loue And in the 119. Epistle to Ianuarius Wherefore to that persecutor whom with his voyce he slue and translating him into his bodie after a sort hath eaten he sounded frō heauen Saul Saul why persecutest thou mee Vpon Iohn the 30. Treatise and we haue it in the Title de Consecratione distinction the 2. yet the first in déede The Lord is aboue but here also is the truth of the Lord For the Lords body wherin he rose againe ought to be in one place his trueth is euerywhere spread Also vpon Iohn the 50. Treatise For according to his Maiestie according to his prouidence according to this vnspeakeable inuisible grace is fulfilled that which was spokē by him Behold I wil bee with you vntill the ende of the world Mat. 28. 20 But according to the flesh which the word tooke vpon it according to that which was borne of the Virgin according to that which was taken holde of by the Iewes which was fastened to the trée which was taken downe from the crosse which was wrapped in cloathes which was buried in the sepulchre which was made manifest in the resurrection Ye shall not alwaies haue mee with you Mat. 26. 11. Wherefore after he had béene conuersant as touching his bodilie presence fourtie daies with his Disciples they leading him foorth while they saw him but not followed him he ascended into heauen and is not here for there he sitteth at the right hand of his Father and is héere for he departed not with the presence of his Maiestie we haue Christ alwaies As touching the presence of the flesh it was rightlie saide vnto the Disciples Mat. 26. 11 Me ye shal not haue alwaies For the Church had him but a fewe daies as touching the presence of the flesh Nowe it houldeth him by faith it séeth him not with the eyes And the same Father vpon the Epistle of Iohn at the end Wherefore our Lord Iesus Christ did for this cause ascend into heauen on the fortie daie hee in this respect commended his bodie because it was to be left on the earth in his members for that he sawe that many would honor him for that he ascended into heauen and perceaued that their honoring is vnprofitable if they tread downe his members vppon the earth And that none might be deceaued nor when he should woorship the head in heauen should oppresse the séete vppon the earth he tould them where his members should be For when he was about to ascend he spake the last wordes after these wordes he spake no more vppon the earth The head being about to ascend into heauen commended his members vppon the earth and so departed Thou shalt not now finde Christ to speake vppon the earth Thou findest him to speake howbeit in heauen and out of heauen it selfe Wherefore because the members were ouertrodden vppon the earth For vnto Paul the persecuter he said Saul Saul why persecutest thou me Acts. 9. 4. I ascended into heauen but I lie still vpon the earth Here I sit at the right hand of the father there I still hunger thyrst and am a straunger After what sort then commended he his bodie vpō the earth being about to ascend Acts. 1. 6. When his disciples had demaunded of him Lord if thou wilt at this time be presented when wilt thou restore the kingdome of Israel He aunswered vpon his departure It is not for you to know the time which the father hath layd vp in his owne power but ye shal receaue the power of the holy spirit comming vppon you ye shall be witnesses vnto me in Ierusalem Behold in what respect he spreadeth out his bodie behold when he wil not be trodden vppon ye shal be my witnesses in Ierusalem and ouer all Iury and Samaria and vnto the endes of the earth Behold I lie which doe ascend For I ascend because I am the head my bodie yet still lyeth In what sort dooth it lie Ouer the whole earth 74 Vnto Augustine Cyrillus dooth consent who saith vppon Iohn the 6. booke and 14. Chapter Here must we note that although he tooke from hence the presence of his bodie euen as he promised that he would be away from his disciples yet in the maiestie of his Godhead he is alwayes present Behold I am with you alwayes euen vntill the end of the world And the same father in the 9. booke vppon Iohn the 21. Chapter And Christ said that he would be with his disciples a little while not because he would vtterly depart from them for he is with vs alwayes euen vntill the end of the world but because he would not liue together with thē as he did before For the time was now at hand that he should goe euen into heauen vnto the father And the faithfull ought to beléeue that although he be absent from vs in bodie yet that we and all thinges are gouerned by his power and that he is alwaies present with all men which loue him Therfore he said Mat. 18. 20 Verilie verilie I say vnto you that wheresoeuer two or three be gathered in my name there am I in the middest of them For euen as when he was conuersant vppon the earth as man he then also filled the heauens and left not the fellowship of the Angels after the same manner now he being in the heauens filleth not the earth with his flesh and yet is with them that loue him And it must be obserued that although hee should be absent onely according to the flesh for he is alwayes present by the power of the Godhead as we haue said yet he said he would be a little while with
his foreknowledge doo erre excéedinglie For the scriptures doo put his will betwéene Matt. 10 29 A sparowe falleth not without the will of the father the will I saie not new but eternall Iere. 25. 11. Esaie 3â— 5. To the captiuitie of Babylon were seuentie yéeres prescribed And vnto Ezechias life were added 15. yéeres Christ saith Mine houre is not yet come Iohn 7 6. Exo. 33 19. Acts 13 â—8 I will haue mercie on whom I will haue mercie They beleeued so manie as were ordeined Christ was crucified according to Gods determinate counsell Predestination Diuers iudgments touching predestination some saie is a preparation of grace or a foreknowledge or a preparation of the gifts of God whereby they which are deliuered are certeinlie deliuered but others are left in the lumpe of perdition Some saie that it is a purpose of taking mercie others a preparation of grace in the time present and of glorie in the time to come But I saie that it is the most wise purpose of God whereby he constantlie decréed before all ages to call those whom he loued in Christ vnto the adoption of children vnto iustification by faith and at length vnto glorie by good works that they may be conformable vnto the image of the sonne of God and that in them may be declared the glorie and mercie of the Creator Predestination is vnchangeable 2. Tim. 2 19. The foundation of God remaineth sure The Lord knoweth who are his Hereof commeth the certeintie of saluation Wherefore Paule when he had spoken of predestination said Rom. 8 32. Who shall accuse vs Who shall condemne vs Who shall separate vs from the loue of God I am the Lord Mal. 3 6. and am not changed Reprobation what it is Reprobation is the most wise purpose of God whereby GOD constantlie decréed before all worlds without anie iniustice not to take mercie on them whome he loued not but passed them ouer to the intent that by their iust condemnation hée might declare his wrath towards sinnes and to shew foorth his power and glorie Sinnes are not the cause of reprobation forsomuch as some are excepted from the loue of God and are forsaken albeit they are the causes of damnation Wherefore if the fathers doo sometime saie that sinnes are the cause of reprobation that they vnderstand as touching the last condemnation the which is altogither laid vpon men for sinnes God predestinateth vs to this end that while we liue we should worke well for it is said vnto the Ephesians Ephe. 2 10. that He hath ordeined good works that we should walke in them But yet good works or else faith cannot be the causes of predestination bicause they be the effects thereof For whome he hath decréed to blesse vnto them he hath predestinated to giue faith and good works In the epistle to the Romans as touching the two twins when they had as yet doone neither good nor euill Rom. 9 11. it is said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Not of works but by him that calleth Ibid. ver 16. It is not in him that willeth nor in him that runneth Exo. 33 19. but in God that sheweth mercie I will shew mercie on whome I will shew mercie He hath mercie on whome hee will and whome he will he hardeneth The arguments of Paule should be of none effect if the predestination of God depended of faith and of works that were foreséene 1. Cor. 7 25 I obteined mercie of the Lord to bee faithfull I did not therefore obteine mercie bicause I was faithfull Act. 13 48. They beleeued so manie as were ordeined to eternall life They beléeued bicause they were ordeined not that they were ordeined or predestinated of God bicause they beléeued Our iustification dependeth of the election or predestination of God Rom. 8 29. Whome he predestinated them he called whome he called them he iustified But if predestination should depend of frée will then should we be iustified by frée will The election of God and men are diuers Men doo loue and choose them in whome they find vertues or anie good thing But God cannot find in men anie good thing that he himselfe hath not put in them Wherefore if he choose whome he will in Christ they haue it not of themselues that they be in Christ they are to haue that of God himselfe wherefore to be in Christ is not the meanes or cause of predestination but the effect Christ is the chéefe and principall effect of predestination GOD gaue him That Christ is the cheefe effect of predestination that by him he might saue them that were predestinate By him as by a conduit other effects of predestination are deriued vnto vs by the mercie of God If election should depend of works foreséene it had not béene so hard with Paule that he shuld crie O the deepenesse of the riches c. Rom. 11 33 By the doctrine of predestination there is not opened a window vnto idlenesse but rather vnto carefulnesse and indeuour of right liuing For when we beléeue that we are predestinate we know that we are predestinate to liue well and therefore let vs studie to make our calling certeine and to liue according to the disposition of men predestinate At the first vew it séemeth an absurd thing that some should be created of God to perish Yet dooth the scripture saie this Rom. 9 21 that The potter dooth make some vessels vnto honour and some vnto dishonour Ibid. ver 17 vers 22. and that God ordeined Pharao that he might show his power in him It is also said that Hee to shew his wrath suffered with much patience the vessels of wrath prepared vnto destruction Also Pro. 16 4. He maketh the vngodlie for the euill daie Not all men which be called are predestinated For Christ said Manie be called Mat. 20 16. but few are chosen But they affirme that the calling is vniuersall 1. Tim. 2 4. And that God would haue all men to be saued If it be vnderstood an vniuersall calling bicause it is propounded to all and no man by name excluded it is true If also it be called vniuersall bicause the death of Christ and his redemption is sufficient for the whole world that also is most true But if this vniuersalitie be ment that it is in all mens power to receiue the promises I denie it bicause vnto some it is giuen to others it is not giuen As though also we sée not that the verie preaching of the Gospell for a long time was not giuen to manie places ages and nations God would all men to bee saued * He meaneth onelie all those that doo beleeue Mat. 20 15. yet beléeuers But faith he giueth to whome it séemeth good to him for he may iustlie doo with his owne what he will Hereof dependeth the certeintie of our saluation For
while we sée our selues both to be called and to beléeue we haue an earnest pennie or certeine pledge of our saluation Rom. 8 16. The spirit of God bearing witnesse with our spirit that we be the sonnes of God But yet the féeling of our calling and of our faith is a token of predestination not a cause thereof As prouidence so also dooth predestination bring in no constraint or violence to mans will for whatsoeuer we doo we doo it willinglie and of our owne accord Whether the Masse be a sacrifice THat the Masse is a sacrifice there is no lesse variance at this daie than was in old time betwixt the Troians and Graecians for Helen And they which defend the Masse would haue the Eucharist to haue a double respect first that it is an oblation and sacrifice that is offered vp by the priest secondlie that it is distributed vnto the faithfull for a communion And in the sacrifice of their Masse they indeuour to comprehend these two things For there the Masse-priest as they themselues with full mouth testifie not onlie sacrificeth and offereth vp the Lord Iesus Christ but also eateth and drinketh and that alone whatsoeuer he had offered vnto God before as well for himselfe as for others But that thou maist know what error superstition is conteined in this opinion Two kinds of sacrifice propitiatorie and gratulatorie we must bréefelie sée what is the nature of a sacrifice Which that we leaue not the iust method of a treatise we will diuide it calling the one propitiatorie the other thanks-giuing or as the Graecians speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These parts of the distinction are concluded vnder a certeine common and generall definition The definition of a sacrifice wherein we saie that A sacrifice is nothing else but a worke in which we offer some thing vnto God according to his will that we may honour him And maruell not that I haue added that particle According to his will séeing by the godlie nothing should be offered vp vnto God but that he himselfe hath required and declared to be acceptable vnto him This doo we obserue when we would present anie man with a gift for honour sake we speciallie learne to knowe with what things he is most delighted But betwéene a propitiatorie sacrifice and a gratulatorie this difference we note that we saie A propitiatorie hath power to pacifie God being angrie and to deserue forgiuenesse of sinnes for all men for whom it is offered But the sacrifice gratulatorie or of thanks-giuing hath not this power to reconcile vs vnto God but of those which are alreadie receiued into fauour It is offered to the intent they may giue thanks as well for the reconciliation which they haue obteined as also for innumerable other benefits which they perceiue themselues dailie to obteine And this diuision is sufficientlie taught vs in the old lawe Leuit. 1. For as it appéereth in Leuiticus the men of old time had sacrifices for sinnes and burnt offerings which are said to haue made God mercifull and fauourable to them Whereof they rightlie gather this first member of our diuision Moreouer they had peace offerings for they offered first fruits tenths and manie other such kind of things which must be referred to the other kind to wit the sacrifice of thanks-giuing Wherefore we will prooue that the Masse is no propitiatorie sacrifice that is to wit that the priest can offer our Lord Iesus Christ the sonne of God vnto the father and by such a sacrifice can make him well pleased and mercifull also that he can of him obteine remission of sinnes vnto them for whom he saith he dooth offer or as they rather would haue it dooth sacrifice And this being shewed we shall sée whether the Masse may be called a sacrifice of thanks-giuing And that we may performe that which at the first we determined to shew we will begin with that wherein we knowe our aduersaries doo agrée with vs which is this that the supper of the Lord or the Eucharist is a sacrament Which if it be as they fréelie grant it followeth that the same can be no propitiatorie sacrifice for the nature of a sacrament altogither differeth from the nature of a sacrifice Which that it may be perceiued I will define a sacrament A sacrament is a worke The definition of a sacrament whereby God exhibiteth that which is there signified by the word of promise with an outward signe added therevnto as a seale of the promise made For two things doth a sacrament conteine first the word whereby the promise is expressed and offered of God secondlie it hath the outward element whereby is sealed the promise that we may the more firmelie take hold of the same Therefore so great a difference there is betwéene a sacrament and a sacrifice as is betwéene giuing and receiuing bicause in a sacrament we receiue of God that which he promised in a sacrifice we giue and bring that which he requireth of vs. Wherefore if we will speake properlie the supper of the Lord séeing it is as they will haue it a sacrament it cannot be a sacrifice except we would that to giue and to receiue should be all one Neither shall this shift vantage them to saie that the Masse hath hir name of a propitiatorie sacrifice bicause it is a remembrance of the oblation which Christ offered vnto his father vpon the altar of the crosse And no man will denie but that that was the true propitiatorie sacrifice and it séemeth agréeable that signes should be called by the same names that be the things which they expresse Wherefore Augustine in the 23. epistle vnto Boniface Was not Christ once offered vp in himselfe and yet not onelie in all the solemne feasts of Easter but also euerie daie is offered vp in a sacrament vnto the people and yet vndoubtedlie he lieth not which being demanded answereth that he is offered vp For if sacraments should not haue a certeine similitude of those things whereof they be sacraments they should in no wise be sacraments and of this similitude the signes oftentimes take euen the names of the things signified These things haue they béene accustomed to obiect for their opinion therefore did I saie that our aduersaries haue gained nothing vnder this pretense bicause we doo not here dispute what the supper of the Lord by a certeine similitude may be called but what properlie it is and ought to be estéemed indéed For Augustine which is cited dooth not grant this name but by translation or the figure Metonymia There is another reason which proueth the same thing Christ offered himselfe therefore it is not our part to offer him againe otherwise we must néeds confesse that that sacrifice of Christ was not perfect and sufficient Which is contrarie to the epistle vnto the Hebrues in sundrie places of the ninth and tenth chapters Howbeit here also are they woont to alledge that Christes sacrifice vpon
of the blessed resurrection and of eternall life Wherefore I admit not neither can I acknowledge a â—haâ— or a substantiall or a corporall presence of the bodie of Christ neither 〈◊〉 the signes nor yet in the communicants themselues when as neuerthelesse I doubt not but doo affirme that there is a spirituall communion and participation of his bodie and bloud giuen vnto the communicants which neuerthelesse is had euen before the eating of the sacrament but is increased by an exercise of faith in eating of the mysterie For vnlesse that before the receiuing of the Eucharist we be made partakers of the flesh and bloud of Christ we should be strangers from him we should want faith and approch vnwoorthilie vnto the table of his spirituall feast They which be destitute of a true faith in Christ although they come to receiue the signes That the vnfaithfull are onelie partakers of the signes the bread I meane the wine yet are they not made partakers of his bodie and bloud except so far foorth as those signes are indued with the name of the Lords bodie and bloud For such a knitting togither there is betwéene the holie signes and the things which are signified as the holie scriptures doo easilie change one name of them for another For both the flesh of Christ is called bread Iohn 6 51. as it appeareth in the sixt chapter of Iohn and bread in the holie supper is called Christs bodie Matt. 26 26. So likewise the Lord and the Iewes said that they did eate the passouer Matt. 26 17. when as they did eate the lambe it selfe whereby the passouer that is the passing ouer was signified I might therefore affirme that the wicked doo receiue the Lords bodie bicause they receiue the signes thereof And euen as in the wildernesse the murmurers did eate Manna and did drinke water of the racke who for all that had not anie communion with Christ that was looked for so on the otherside the holie and godlie Iewes while they did eate and drinke togither with them Iohn 18 28. were partakers of the spirituall meate and drinke with vs. And least we should doubt what meate and drinke that was which they had common with vs Paule in the first epistle to the Corinthians the tenth chapter expoundeth it saieng They dranke of the spirituall rocke verse 4. which followed them and the rocke was Christ Wherefore the wicked which are destitute of that instrument whereby the bodie and bloud of the Lord are receiued namelie faith doo for that cause not receiue the things themselues which are signified but doâ— onelie receiue the signes of those things Howbeit they which are prepared with faith as with the mouth of the bodie they eate and drinke the signes so by saith and the mouth of the mind they trulie receiue the bodie and bloud of Christ Those words This is my bodie Matt. 26 26. are spoken by the LORD altogither figuratiuelie The words of the institution For when he had taken bread in his hands and had shewed the same vnto his apostles sitting at the table he could not affirme of it that it was his bodie if it cease not to be bread For who will in proper spéech call bread a mans bodie Certeinlie no man that is wise For those forms and natures are altogither distinct and seuerall so that one of them cannot be another Wherefore since that a figure must be vsed that ought to be chosen which may most agrée with sacraments And the receiued definition of sacraments is that they be signes of holie things Wherefore Matt. 26 17. euen as the sacrifice of the Hebrues was called the passouer bicause it signified the passing ouer Gen. 17 10. and circumcision the couenant of God bicause it was a signe thereof neither was the rocke whereof the forefathers dranke for anie other cause called Christ so the bread of the Eucharist is called the bodie of the Lord bicause it signified the same not vndoubtedlie by a common signification and such as is vsed vpon a stage or theatre but effectuall Forsomuch as the holie Ghost vseth that instrument for the stirring vp of faith in vs whereby we may apprehend the promised participation of the Lords bodie I might also grant that the bread in a certeine maner thereof is and is called the verie bodie of Christ namelie that it is a sacrament thereof For both the scriptures and the fathers doo manie times so speake of the sacraments But they which defend the contrarie opinion both they themselues perhaps will grant that there is a figure in the words alledged yea and being constreined of necessitie doo thus expound that saieng This is my bodie that is With this bread vndoubtedlie is giuen my bodie Which interpretation I would not sticke to receiue if they ment that the bodie of Christ is giuen without a substantiall or corporall presence Which bicause they will not admit therefore for auoiding of ambiguitie I absteine from that kind of figure and staie my selfe vpon the common and receiued kind of signification and which the fathers in times past vsed That we be partakers of the bodie of Christ although it be absent In this point is the state of our controuersie that of manie it is not thought that the bodie of Christ can be trulie communicated except it be as I may saie reallie and corporallie present Howbeit these men in my iudgement haue not sufficientlie perceiued the force of faith For they doo not consider that things which otherwise be most far distant are by it present vnto vs. Also the forefathers so manie as were godlie 1. Cor. 10 3. receiued as Paule testifieth the selfe same spirituall meate and drinke that we doo that is to wit the bodie and bloud of the Lord as vnto the Corinthians it is said Neither was the great distance of times anie lett wherein Christ being now borne these things began to haue their being to the spirituall and true communion hereof for by faith they were made present vnto them Therefore what impediment shall now the spaces of places be which are betwéene heauen where Christ abideth and vs here in earth but that we may haue the true fruition of his bodie and bloud and be quickened thereby Surelie nothing at all if we haue faith whereby our minds being assisted by the word of God and by the sacraments may be carried vp into heauen and there be refreshed with the spirituall meate and drinke of the bodie and bloud of Christ and be restored vnto eternall life And whilest I now and then name heauen I vse no metaphor but I verelie vnderstand those celestiall places whereinto Christ was receiued when he departed from vs Luke 24 51 as the holie scripture testifieth Euerie faithfull man since he is the member of Christ wheresoeuer he be hath him for his head and is trulie and most néerelie ioined vnto him so as from thence he draweth life
and spirit which doo so flowe from the diuinitie as by the flesh and bloud of Christ giuen vnto death they are deriued vnto vs. For GOD dooth not giue anie celestiall gifts vnto mortall men but by one mediator of God men 1. Tim. 2 5. the man Christ Iesus as Paule saith vnto Timothie Whereof it commeth that our bones and our flesh Regeneration of the bodie forsomuch as they be partakers of the heauenlie regeneration and of eternall life be of his flesh and of his bones Ephes 5 30. as the apostle hath taught vnto the Ephesians For vnlesse they did depend of them and spirituallie cleane therevnto they could not deriue vnto themselues from GOD by them either regeneration the spirit or eternall life Wherefore although betwéene vs and the bodie of Christ there be great distances of places yet doo we depend of him and vnto him are maruellouslie ioined And séeing this coniunction is spirituall secret and diuine there is not required a substantiall and corporall presence of his bodie and bloud and therefore we doo not admit the same bicause it is against the truth of the Lords humane nature and dooth euidentlie disagrée with the testimonies of the scripture In things perteining to man A similitude a husband happeneth vpon some occasions to iournie into a far countrie he leauing his wife for a time at home ceaseth not therfore with hir as the scripture speaketh to be one flesh Wherefore their true proper and lawfull coniunction remaineth perfect although the one be neuer so far absent from the other How much more dooth Christ Ephes 5 23. who as the apostle saith is the husband of the church remaine with all his members wined togither although he be gone awaie into heauen and departed bodilie Wherefore vnto this vnion which we haue with the Lord that is with his bodie bloud and bones there is no néed of a naturall touching neither of places conioined continuall or close togither onelie there must be spirit and faith wherby we may be most néerlie copied to whole Christ our spouse and sauiour But they which denie that there becommeth such a coniunction with the flesh of Christ without his substantiall and corporall presence séeme to attribute but little to the mightie power of GOD whereas they in the meane time doo perpetuallie warne vs to haue regard vnto it when we iudge that the bodie of Christ can neither be euerie where nor in manie places at once Let they themselues vse that remedie which they offer vnto others and let them grant that power of God which the truth and our godlie iudgement requireth and the same being granted there shall be nothing taken awaie from the humanitie of the Lord the nature of the sacrament shall remaine found and we shall agrée togither in the wisedome of the holie scriptures In the confession made at Augusta there is nothing so farre as I can perceiue but may agrée with the opinion which I haue now set foorth But bicause both in word and mind as it manifestlie appeareth we agrée not among our selues therfore what I beléeue and vnderstand out of the word of God I ment to declare that none may afterward iustlie complaine that they be deceiued And these things haue I comprehended in verie few words touching which I can no longer with a perfect and safe conscience hold my peace from teaching disputing and writing Wherefore I beséech you that when oportunitie shall serue it may be frée for me to intreat plainlie and manifestlie in word and writing what I iudge as concerning that substantiall and bodilie presence of the bodie and bloud of Christ in the supper and of the other things which I haue rehearsed Which if it may not séeme good to be granted I desire to be dismissed by your authorities with good licence and fauour The opinion of D. Peter Martyr Vermillius as touching the presence of the bodie of Christ in the Eucharist propounded by him in the communication that was had at Poissy YEe reuerend Prelats and most learned men séeing there séemed to be in a maner a consent as touching the presence of the bodie of Christ in the vse of the supper yesterdaie I professed to you what my opinion faith and iudgement should be thereof Which as I then expressed in words so am I now minded to rehearse it by writing whereby I may make the same more certeine and more euident vnto you Wherefore I iudge that the reall and substantiall bodie of Christ is onelie in the heauens but yet that the faithfull in communicating do◠spirituallie and by faith truelie receiue his verie bodie and verie bloud which was giuen for vs vpon the crosse Wherefore I allow no transubstantiation and consubstantiation in the bread and wine of the supper Further I affirme that the distance of places is no let to our coniunction with the bodie and bloud of Christ bicause the supper of the Lord is a heauenlie thing and although that with the mouth of the bodie we receiue vpon the earth bread and wine being sacraments of the bodie and bloud of the Lord yet by faith and by the helpe of the holie spirit our minds wherevnto speciallie belongeth this spirituall and heauenlie food being carried vnto heauen doo inioie the present bodie and bloud of Christ And therefore I affirme that it is not néedfull to determine the bodie of Christ to be truelie substantiallie and corporallie present either to vs or in the signes by a presence not locall I saie moreouer that the things signified are no otherwise ioined vnto the outward signes than sacramentallie forsomuch as by them they are not prophanelie and lightlie but effectuallie signified by the institution of the Lord. This is the summe of my faith which I hold in this opinion And therefore the consents brought in writing I doo admit in this respect as they are referred or may be applied vnto the sense now declared against which if anie man doo either wrest them or interpret them I professe that I dissent from him And whereas in these spéeches there is mention made of the substance of Christs bodie I vnderstand no other thing by that name or word but the true bodie of Christ For our faith is not directed vnto a feined thing or phantasie but vnto the true humane and naturall bodie which the word of God tooke of the blessed virgine and gaue for vs vpon the crosse Wherefore there is no cause whie by that word we should be thought to beléeue that his reall presence is else-where than in heauen I Peter Martyr Vermillius a Florentine borne haue written these things with mine owne hand and haue professed them with mine owne mouth before the reuerend and honourable personages of this Conference Questions question I WHether the lawe in the. 22. of Exodus of maids deflowred to bee married of such as had deflowred them should be reteined in a christian common weale question II IF the magistrate shall thinke
concerning Christ through the persuasion of the holie Ghost vnto saluation proposition 7 Besides the righteousnesse of Christ imputed vnto vs through faith we grant that there is yet giuen vnto those men that are iustified another certeine inherent righteousnesse and that the same is gotten by good works and holie exercises proposition 8 We grant that there is an inherent and gotten righteousnesse and such as is acceptable vnto God and necessarie vnto saluation proposition 9 By an inherent and obteined righteousnesse men though they be holie cannot stand in the iudgement of God proposition 10 To the obteining of Christs righteousnesse and remission of sinnes which by faith we apprehend works doo not concur as part of the causes of them Probable proposition 1 THe ceremonies of the lawe which conteined Christ apprehended by faith may be granted to haue iustified proposition 2 When we saie that we be iustified by faith we iudge that faith must be vnderstood for the disposition and power whereby we be made capable of the remission of sinnes and righteousnesse of Christ proposition 3 We grant that a man is iustified by works howbeit that is touching inherent righteousnesse and reward by the which righteousnes we first obteine a good and holie life of God Propositions out of the xvi and xvij chapters of the booke of Genesis Necessarie proposition 1 THe couenant of the fathers and that which we now haue after the comming of Christ is all one as touching the foundation thereof which is Christ although there be some difference in rites and ceremonies proposition 2 Circumcision and baptisme as touching the matter of the sacrament be all one notwithstanding the difference of the ceremonie proposition 3 The infants of christians when they be borne doo no lesse belong vnto GOD than did in old time the children of the Iewes therefore must they in like maner be baptised with water as those were circumcised proposition 4 A sacrament is an outward signe instituted by God to signifie and exhibite grace to them that rightlie receiue it proposition 5 Sacraments in the old testament not onelie signified but also did exhibite the grace of God proposition 6 Sacraments are no cause of grace but they are instruments which God vseth while he sanctifieth them that be his proposition 7 Sacraments are not so necessarie instruments as God hath altogither tied his power vnto them as though without them he were not able to giue saluation proposition 8 As sacraments cannot without a verie gréeuous crime be neglected so are they receiued with excéeding great commoditie proposition 9 Circumcision is a sacrament deliuered vnto the fathers by God to signifie and exhibite regeneration to those which rightlie receiued it proposition 10 The children of the Iewes although they died before the eight daie vncircumcised yet they were saued and no lesse are the children of the christians if they die before baptisme Probable proposition 1 THe Iewes which at this daie resist Christ by their infidelitie belong not to the couenant of God made to the fathers proposition 2 The promises of GOD are not yet fulfilled in the Iewes so far as concerneth their generation according to the flesh therefore the nation of those men is not altogither strange from the couenant of God proposition 3 When Abraham laie with his handmaid therein did neither himselfe nor his wife sinne proposition 4 Those handmaidens which certeine of the patriarchs married for wiues were not through that matrimonie exempted from the state of bondage Propositions out of the xviij and xix chapters of the booke of Genesis Necessarie proposition 1 THe bowing of the bodie which for honour sake Abraham shewed vnto the angels is not to be accused as belonging to idolatrie proposition 2 It is not necessarilie gathered by the number of those angels or spéeches had betwéene them and Abraham that there be thrée persons in one diuine nature proposition 3 Although the measure of sinnes be certeine beyond which GOD deferreth not his vengeance yet dooth not our naturall knowledge perceiue the same proposition 4 God dooth otherwhile for his elect sake spare countries and cities but he dooeth it not alwaies proposition 5 There can be no lawe set vnto the iustice of God that we should appoint that bicause there are found iust men in place therfore God should spare it proposition 6 A recompensing of sinnes must not be allowed that a man may commit a lesse sinne least another fall into a greater or by anie meanes be vexed proposition 7 Lies though they be officious ought to be auoided proposition 8 God dooth communicate with his ministers the properties of some of his actions proposition 9 The ouerthrowing of the Sodomits dooth shew vs an example of the last iudgement proposition 10 The infants which perished in the destruction of Sodom were not vniustlie punished Probable proposition 1 THey which were interteined of Abraham in a banket and went to ouerthrowe Sodom were angels not the thrée natures which we worship in the holie Trinitie proposition 2 Hope is so much the more increased in godâ—… men as by the diuine grace they are adorned with manie gifts proposition 3 If there be anie place longer spared by God where much wickednesse reigneth we must thinke that God hath there his elect although they be secret Propositions out of the 19. and 20. chapters of the booke of Genesis Necessarie proposition 1 THose things which were not rightlie doone by the fathers we cannot rightlie excuse them vnder this title as to saie that they were no sinnes bicause they were shadowes of the new testament proposition 2 Ignorance dooth not altogither excuse the daughters of Lot from sinne when they laie with their father proposition 3 It becommeth not a godlie man to séeke for comfort in droonkennesse when he is pressed with aduersities proposition 4 Droonkards must be excommunicated proposition 5 In the vice of droonkennesse the alienation of the mind is not sinne but the punishment following immoderate drinking which in verie déed is sinne proposition 6 The obseruation of dreames is not generallie forbidden by God but onelie a vaine and superstitious obseruation proposition 7 It is lawfull to obserue dreames either bicause men by them are otherwhile warned of God or bicause by a naturall consent they shew some things vnto vs. proposition 8 The prophesie which in the holie scriptures is allowed is the power to discerne secrets through the light of God granted vnto men by the holie Ghost without the addition of the doctrine of men proposition 9 There is no necessarie affinitie betwéene prophesie and faith that iustifieth proposition 10 It is proper vnto godlinesse to refer all things vnto a diuine cause Probable proposition 1 THe euils which are committed by droonkards must be ascribed or not ascribed to them according as they haue willinglie or vnaduisedlie béene droonken with excesse proposition 2 Bicause lust doth lesse oppresse the reason than wine dooth therefore droonkards if they commit anie thing amisse are more to
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
WHatsoeuer iustice is found in the lawes of men is conteined either in the Ethnike writers or else in the table of the ten commandements proposition 2 All iust and vniust actions maie be reduced vnto the table of the ten commandements euen as all things which be are to the ten predicaments proposition 3 In the table of the ten commandements are taught in few words those things which be most plaine for principles should both be bréefe and euident proposition 4 All things which be commanded in the table of the ten commandements doo verie well agrée with the light of nature proposition 5 The table of the ten commandements is vnderstood of all those which be indued with reason concerning those things which are laid before vs in it at the first vew but those things which it hath in secret are not perceiued except of them which are lightened with the spirit of God proposition 6 In both the tables there are handled thrée kinds of actions namelie of the heart of the toong and of the worke proposition 7 Certeine precepts of the ten commandements were not then first commanded by God when he gaue the lawe vpon mount Sina but long before but in the lawe they are repeated and plainlie set downe for the better expressing of them proposition 8 There are two causes alledged why the sabboth was commanded whereof the one is of the whole commandement and the other is of a part proposition 9 Although that these words Thou shalt loue the Lord thy God with all thy hart c. And thy neighbour as thy selfe be not expresselie had in anie of the ten precepts yet are they the forme and measure of them all proposition 10 Albeit that he which loueth his neighbour hath fulfilled the lawe yet are not so manie commandements of the table superfluous Probable proposition 1 IN the first table we place foure precepts first that he which is the true God should be alone accounted for God The second precept that no other gods or anie images should be placed togither with him The third that his name should be accounted holie The fourth that the sabboth daie be kept But in the second table there are taught six precepts namelie Thou shalt honour thy parents Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust proposition 2 The last precept wherein is spoken of concupiscence is to be comprehended in one not to be diuided into two proposition 3 Onelie two kinds of coueting are recited therein bicause those be the grosser kind and doo more commonlie happen proposition 4 The first commandement and the last doo after an excellent maner answer one to another for both of them giue precept as touching the spirituall motions of the mind for the first requireth good motions and in the last we are forbidden euill motions proposition 5 He that offendeth in one is made guiltie of all for no lesse are the commandements of God ioined one with another than are the vertues of the philosophers Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 IN the holie scriptures there séemeth contrarietie attributed to the lawe of God according as it is taken either by it selfe or by the accident or else as it is considered perfect whole or otherwise maimed and vnperfect When it is taken by it selfe and perfect that is not without Christ and faith then it is said to be spirituall quickening and comfortable but contrariewise if it be vnderstood as it dooth happen and not whole that is without faith and Christ it is said to bring damnation death the wrath of God and such like euils proposition 2 The works of the lawe must not be vtterlie denied to be the causes of our righteousnes and saluation but it must be denied that they be the principall and whole causes of these good things the mercie of God in verie déed is the chéefe and verie true cause of our iustification proposition 3 The works of the lawe yea and faith it selfe when it is vnderstood by it selfe that is seuerallie from Christ and the mercie of God as they procéed from vs they haue alwaies sinne ioined with them yea and they be sinnes proposition 4 If we take the lawe without Christ there shall we sée commanded vs things vnpossible and such as stir vp ill affections proposition 5 Séeing God ioined the Gospell with the lawe it behooueth vs that we receiue the same in such wise as it is giuen vs by him so that we separate not the one from the other proposition 6 Albeit that the lawe cannot be fullie kept of anie mortall man in this life yet must not the promises of the lawe be accounted vaine proposition 7 The works of the lawe declare righteousnesse by that which followeth that is by an argument which bringeth in the cause by the effect and by the continuall vse of those works we obteine righteousnesse whereby nature is restored and made perfect but yet are we not iustified before God with it by it selfe proposition 8 Albeit that the works of the lawe are said to iustifie by another thing that is by faith annexed therevnto yet is it not accidentallie bicause the knitting togither of faith with works is of it selfe proposition 9 The ciuill and morall lawes of the old people be abrogated not as touching the substance but as touching the maner obseruations or circumstances but the morall part remaineth simplie in his owne strength yet may it in some respect be said to be abrogated bicause it condemneth not the faithfull secondlie bicause it is not gréeuous vnto them séeing willinglie and of their owne accord they bend themselues therevnto proposition 10 Euerie faithfull man according to the proportion of his faith is partaker of this deliuerance from the lawe proposition 11 Such is the vse of the lawe among the faithfull as they preach the same vnto the vnbeléeuers further that by it they stir vp themselues to repentance and renew themselues to good works and to a better life proposition 12 The law of God requireth thrée maner of perfections in our works First that what we doo outwardlie it be honest secondlie that we doo this willinglie and of our owne accord lastlie that by a good and spirituall motion we refer all this vnto God proposition 13 We must by the discretion of the law of God not by our owne iudgement determine of that which is honest and that which is dishonest or of the goodnesse and naughtinesse of our owne actions Probable proposition 1 THose before God are counted the dooers of the lawe which hauing faith in Christ doo earnestlie exercise themselues in the obedience of his commandements proposition 2 In that sentence of Daniel Thou shalt redeeme thy sinnes with almes he meaneth the punishment and paine which is due for sinnes proposition 3 They which by their owne iudgement not by the word and lawe of God will
things putting my trust in him which promiseth to the professours of his name Luk. 21 14. saieng Laie it vp in your hearts that ye cast not before hand what ye shall answer for I will giue you a mouth and wisdome which all your aduersaries shall not be able to wrest and gainesaie Now then most learned Peter I arme my selfe to examine your conclusions The first whereof is this In the sacrament of the Eucharist there is no transubstantiation of the bread and wine into the bodie and bloud of Christ The second is that the bodie and bloud of Christ is not substantiallie and naturallie in the Eucharist vnder the formes of bread and wine Vnto which conclusions as I giue no credit at all euen so I certeinlie persuade my selfe as I will alwaies saie that they be false most strange from christian religion And that thus it is as I haue said I will not refuse in due time to declare and shew most euidentlie by the holie scriptures and by manie testimonies of the fathers So likewise haue I this day taken vpon me to defend and confirme the truth hitherto receiued by the church plaine contrarie and as they speake by a right diameter line repugnant to your conclusions This disputation haue I taken in hand not to the intent I would supplie the roome of D. Smith being absent of whose purpose without doubt I was not priuie but I haue doone it onelie to extoll the glorie of Christ the veritie of the faith And let not anie man thinke that I am led to like of this my opinion of a certeine light credulitie but through great and most vrgent causes Whereof the first is the agréement and vniforme consent of the holy Euangelists and of Saint Paule the apostle which make for our assertion from whence a consent of the whole world and perpetuall vse of the thing hath flowed euen to vs. The second cause is the great authoritie of our holie mother the church the which euen by publike edicts decréed as touching the certeine truth of this sacrament against Beringarius Wickliffe and such as were of their opinion Thirdlie there be most euident testimonies of the right catholike fathers which vnlesse they be otherwise expounded than those fathers ment they make most chéerlie for our assertion The fourth and last cause is for that the edict of our most noble prince king Edward the sixt and the act of his maiesties Councell dooth not a litle warrant me the verie which causes séeme vnto me sufficient for to beléeue as I doo Wherefore most learned Peter whatsoeuer force of arguments you haue to vtter and alledge against me speake and declare them all at your owne pleasure it is lawfull for you I haue said and you sée how I answer your conclusions D. Peter Martyr THe praises which you attribute to me I acknowledge not your good wil towards me I imbrase And whereas you saie that you were chalenged of me that is nothing so for I rather am drawne foorth by others to dispute as it is knowne vnto all men And as for the causes which you saie moued you to dispute against me I doo not much passe for of what importance they be I will then acknowledge when it shall be your part to oppose Onelie of the last namelie as touching the kings edict since I vnderstand no English this I saie that I know nothing at all thereof but I hope that in proceeding of the disputation if it shall make anie thing against mee I shall vnderstand the same Wherfore omitting these things I come vnto the arguments Heere beginneth the disputation D. Peter Martyr FOr the first question the Scriptures are on my side which doo very plainlie acknowledge bread and wine in this sacrament Mat. 26. Mark 14. Luke 22. It is said in the Euangelists that the Lord tooke bread blessed it Bicause the scriptures acknowlege bread in the Eucharist therefore it must be receiued brake it and gaue it vnto his disciples And Paule hath the verie same in the first epistle to the Corinthians the tenth and eleuenth chapters where if you will diligentlie consider it he maketh often mention of bread Wherefore we also must togither with the scripture reteine the natures of the symbols or signes D. Tresham It is also found in the holie scriptures that man is called earth or ashes Eue a bone a rod a serpent and water wine where yet they were not these things but were so called Moreouer the argument is reciprocall and may be returned vpon your selfe for euen in the scriptures it is oftentimes called the bodie of the Lord and that therefore by the verie selfe-same reason the bodie of Christ is trulie present in this sacrament which you denie in the second question and therefore your argument is returned vpon your owne head D. Martyr As for the former part of your answer you affirme that the saieng of the holie scripture when it nameth bread is figuratiue bicause the things reteine the names of their natures from whence they were turned Wherein I maruell verie much that you so readilie flie vnto figures the which ye so greatlie abhor when we are in hand with this sacrament But this I let passe and I answer that in the places alledged the holie scripture dooth expresselie put vs in mind of the conuersions of those things for it plainelie sheweth that mans bodie was fashioned out of the earth that Eue was made of Adams rib that the râ—d was turned into a serpent that the water was made wine Wherefore we are forced to admit these figures Now then prooue ye vnto vs out of the holie scriptures that the bread is turned as touching substance into the bodie of Christ and so we will grant your figure that is to wit to call bread not that which is now bread but that which was so before And moreouer those things which ye bring in haue so cast awaie their old substance as they reteine not the accidents of them And that which you haue added in the other part of the answer that it maketh against me that the bodie of Christ is reallie present sith the holie scripture calleth it the bodie as also bread how much it maketh against me I will answer when my turne of answering commeth if you shall obiect the same vnto me D. Tresham I was determined that we should vse short arguments but you interlace manie things Howbeit as touching conuersion which you denie to be had in the holie scripture that doo I prooue out of Matthew where Christ saith Matt. 26 26. This is my bodie It is no indicatiue or significatiue saieng of God but an effectuall actiue and working spéech For Augustine saith vpon the 73. psalme The sacraments of the old lawe promise a sauiour but the new giue saluation and therefore I prooue the bread to be turned into the bodie of the Lord. D. Martyr I vse both now and hereafter will vse bréefe arguments so far
than from the soule the which if it happen to depart the bodie straightway becommeth a horrible deade carcase which stinketh and with wormes and putrefaction is dissolued on euerie side which euerie man doth auoide So the holy scriptures when the spirit is absent from him that readeth them they be loathsome dead carcases they offende they displease and doe marueilously alienate from the reading of them the minds of those which vse them Wherefore let vs desire God that euen as hee sent out his worde at the beginning when he made the worlde yea and that he sent it downe into the bowels of the earth whereby there sprang out so great an abundance of grasse herbes springs plants and fruits hee will in like manner penetrate our heartes whereby we may execute thoughts words and déedes worthie of our calling Neither maruell yée if I so greatly perswade you to pray for the fruite of the worde because this is the state of the worde of God that it doth not continually fall after a happie sort For as it is taught in the parable of the séede which is set foorth in the Gospell a part falleth vpon the way a part in stonie places a part among thornes and finally that which is committed vnto good grounde doeth not bring foorth fruite generally after one manner but a part thyrtie folde a part sixtie fold and a part an hundreth folde A Prayer Wherefore I beséech God that he will so prepare you and me with his spirite that we receiue not the diuine séede like vnto the high way or the thornes or stonie grounde Let euen he himselfe who is able make our heartes good grounde which may bring foorth fruite an hundreth folde vnto eternall life Amen A prayse of the worde of God taught in the scriptures and an exhortation to the study of them IF after manie daies silence I shoulde take in hande againe to declare the wordes of Paul as I beganne and shoulde not after my accustomed manner exhort you to renew your studies intermitted you might not onelie maruell at my determination but also finde iust fault at the breach of custom Howbeit since I haue this doone euerie yeare it is to be doubted least I shoulde bee constrained to vtter againe the same thinges among you which I haue at other times declared vnto you or else to digresse vnto those things which are not much pertinent to our purpose Yet doth it much comfort and refresh me that I vnderstande ye are so manifolde and sundrie wayes stirred vp to the knowledge of the holie Scriptures that I hope although my wit be slender and my eloquence small I shall not depart from the laudable and receiued custome neither yet digresse vnto those things which be not of much force to cal backe your minds to the studie of diuinitie And to holde you with proheme no longer than Christian synceritie requireth it shall not bee amisse this to thinke speciallie with our selues that there was not a man created by God the father of our Lord Iesus Christ As man â—as made by the word so he is restored by the word but through the worde of God and therefore wee must not looke that he being falen and ouerthrowen can be restored by anie other meanes thaÌ„ by the same worde Hereunto was Adam the prince of man kinde created by God that he shoulde bee a faithfull Scholer of Gods word From which excellent institution hée so farre swarned Gen. 3. 6. that he gaue credite to the perswasion of the serpent not to the worde of God And looke what the diuell did then worke in Paradise by the wordes of the serpent he nowe doeth the same in the Church through superstitions and wicked traditions of men Wherefore he that will beware of death and destruction let him not giue eare vnto the inuentions of men but let him faith fullie beléeue the holie Scripture onelie Let vs set Adam before our eyes so long as hée was obedient to the worde of God we shall perceiue hee was Lorde of all thinges Gen. 1. 28. and the husbandman of most pleasant Paradise But on the otherside we shall acknowledge that the same man when hee mistrusted the worde of God became the seruant of death and sinne subiect to the curse of God a laborer in the continual sweat of his face Gen. 3. 17. striuing with thornes thistles The selfe same daunger remaineth doubtles to so manie as neglecting the worde of God followe the promises of knowledge wronglie so named as though they might be Gods and Masters of their owne selues O woulde to God that that happie garden had not had a serpent and that at this daie there were not in the Church such as woulde call men awaie from the holie scriptures vnto the wisdome of the fleshe And not onelie maie we learne by the bringing foorth and originall of mankinde howe wee ought to be studious in the worde of God but the mysterie also of our redemption doth most plainelie testifie the same For when the natures of God and man were distant an infinite space one from an other yet were they coupled together by the worde into one and the selfe same person Wherefore wée also are to hope of a returne vnto the father if we shal with great indeuor of faith imbrace his word What I beséech you do you thinke of the bookes of the holie Scriptures They are nothing else in verie déede than schoolemasters of the elect giuen most profitablie vnto them by God God vseth weake instruments And séeing they bee instrumentes of our saluation we must not frowardlie looke vppon the nature habit and ornament of them séeing al the worthinesse and excellencie of them must be measured by the power which God vseth in them What more vanitie is there in the nature of thinges than dreames Dreames And yet when God vseth them he instructeth in most weightie matters Gen. 41. 1. c. Dan. 2. 1. Gen. 37. 5. Iud. 7. 13. Dan. 7. 1. Pharao and Nabuchadnezar being the mightiest Monarches of the worlde and confirmeth the faith of Ioseph Gedeon and Daniel Hereby is knowen the excellent power of God whenas by abiect and vile instruments he sheweth foorth incredible actes Euen as a Carpenter should for that cause be counted famous and notable A similitude if he coulde with a corde thréede or haires hewe or cut in sunder most harde wood So Christ with claie healed a blinde man and God in the signes of water and in the outwarde elements of bread and wine stirreth vp the faith of those that be his Iohn 9. 6. and sealeth the promises of heauenlie things The vse of the holie scriptures Therefore the holie Scriptures which be full of dignitie and maiestie being more inwardlie beheld wheras at the first sight they may séeme rude and barbarous weigh thou with thy selfe that they be the instrumeÌ„ts of the holy ghost and looke not for a pleasantnesse of
Fraunce and of other regions woulde be diminished and scattered if so many should flie away and that therefore they shoulde doe better if they tarie that the Churches may be preserued and increase Verie wel in déede doe these men admonish if they which tarie in the Churches would afterward abide constant but since that manie doe fall into abiuration they doe more hurt to the Church thereby than if they had fled away for in flying after such a manner as I haue saide they giue some testimonie vnto the trueth declaring by the selfe same thing that superstitions and Idolatries are in no wise to be suffered for neither would they flie if with a safe conscience they might consent vnto the Papisticall rites But they which take a false othe first doubtlesse doe cast themselues into destruction secondly by their ill examples they make desolate and subuert the Churches If these two I meane flying awaie and abiuration should be compared together many perhaps will graunt that flying is the lesse euill But I answere these men as I did also before that to denie the knowen trueth is a most grieuous sinne but to flie vppon iust causes is a good thing pleaseth GOD and is allowed by the holie Scriptures Moreouer what manner of Churches these men feigne to themselues in Italie in Fraunce What maner of Churches were in Fraunce Italie c. in the lowe Countries and other Regions I knowe not This in déede I will not denie that in those places are founde manie brethren which be true members of Christ and are of his Church but that in those Regions bee appointed visible Churches founded with good ordinaunces wherein is set foorth the pure doctrine of Christ the Sacraments rightly ministered and some forme of discipline had I sée not why I shoulde graunt it For the brethren doe verie seldome méete together doe in a manner neuer minister the Sacraments in such sort as they ought to be Ordinarie Pastors they haue not Sects doe there increase without measure The obstinate are not punished by any forme of Euangelicall Censure Wherefore rightlier may we say that they which flie from thence doe ioyne themselues to Churches than doe forsake Churches For they which for religion sake doe flie goe for the most part thither where preaching is dayly had where Sacraments in their due times are ministred where GOD by the faithfull congregation is praised where good Pastors be placed where by order it is lawfull to liue with other of the faithfull finallie where they that bee well disposed cannot pretend that the way of liuing well is denied them Wherefore they must néedes laie all the blame vppon themselues But wée sée will some say many brethren which remaine not yet fully instructed in those places which we by flying away forsake who being feeble and weake might by vs be instructed confirmed and established in the waie of the Lorde but if we flie away wee forsake these brethren and omit the duties of charitie towardes them These I thinke ought to bee helped as much as may be aswell with doctrine as with good Counsell Howbeit if we our selues afterwarde be in ieopardie wee in flying away cannot properly be saide to forsake them because we first warned them by our spéeche afterwarde by our example of flying we declare what they also should doe to wit shun idolatrie as much as is possible Sometimes moreouer the Lorde hath certaine of his in those places whom he so strengtheneth with his spirit as they without feare defende the trueth of the Gospell being by him assured that there is no daunger of taking a false othe by which persons they that be weake in faith and of the ignoraunter sort may be lifted vp and strengthened by comfortable spéeches For the precept of flying away doeth onely belong vnto them which are in daunger which haue proofe of their owne infirmitie which by inwarde motion of the spirit are not mooued to tarie perceiuing in the meane time a waie to escape and being not yet brought into the handes of the Magistrates Neither in verie déede is it to be feared that they will al wholie goe their waies there shall not want at any time some which will remaine But it is the part of them that flie awaie to pray for those which tarrie at home For they haue for the most part vnfortunate successe Of vocation not to be forsaken From this let vs go to them which thinke that no man may forsake his owne vocation for they will haue euery man to continue still in his owne calling Whose opinion if it shoulde be admitted certainely it should not be lawfull for any man to depart from his owne natiue country which would be counted for a certaine intollerable seruitude For séeing that all lawes doe permit citizens about many honest causes to trauell into straunge countries I knowe not whie it ought so generally be denied vnto Christian men But if it be lawfull vnto them for manie iust causes to depart out of their natiue countrie why shall it not also be lawfull for the better preseruation of faith Isaac being compelled by hunger became a stranger in an other countrie Gen. 26. 1. Noemi also for the same cause left her countrie Ruth 1. 1. Dauid for the safegard of his life fledde from the persecutions of Saul 1. Sam. 19. c. Exod. 2. 15. So Moses from the persecution of Pharao went into the land of Madian And all these were onely in perill of their bodilie life and yet were they neuer accused as forsakers of their vocation Further it séemes not to be true which these men put for a sure principle that no man is so frée and at libertie but that hee is tyed to some vocation which suffereth him not to flie What vocation I beséech you doe they follow which lead their life in a monasterie where they may in no wise remaine vnlesse they pollute themselues with a thousande superstitions their own conscience continually striuing against them If these men flie away they leaue no other but the deuils vocation neither doe I sée what shoulde kéepe them backe What shall let a widow which hath no familie but that she may goe thither where shee shal be better instructed inioy the sacraments and liue in Churches well ordered After this sort many honest matrons in olde time followed Christ when he preached the Gospell through the regions of Iudaea Luke 8. 2. neither was their enterprise euer condemned by any Nay rather as it is reported many other women being drawne by their example followed the Apostles What an innumerable sort of Citizens Craftesmen and noble men are there founde cléere at libertie which liue either of their hādie works or of their rents What should let these men but that they together with their families may repaire thither where the trueth of the Gospel doth florish and is published of all men It liked the Quéene of Saba to come from the
Ministerie and purpose so to continue Wherefore I will séeke and maintaine peace as you admonish me yet so neuerthelesse that when occasion is offered not a snatched or sought occasion but that which is iust and necessarie I will teach and speake that which I iudge true cōcerning that matter wherein I know they disagrée from me and that with such moderation and temperance as I will not gréeue or bitterlie taunt anie man that is of an other iudgement But as for commaunding me to silence or recantation neither haue I hitherto suffered it neither will I now suffer it For I iudge that to be most vnwoorthie for a godlie man and him that publikelie teacheth the holie scriptures so long as out of the word of God it cannot be shewed to be otherwise than I beléeue For when that should appeare and I might know it so to be I would not for anie cause delay to testifie the trueth and openlie to confesse it These thinges woorthie Syr and as you write my most néere ioyned brother in Christ I speake familiarlie to you as you sée and doe sincerelie open my minde and thought euen as it is affected For I haue such a confidence in your iustice and equitie as I neuer will or can séeme to refuse your owne selfe for a right and indifferent Iudge Fare you well and liue you happilie to Christ and his Church I would to God I might once at the length sée you and talke with you according to my earnest desire From Strasborough the 26. of Iune 1554. To Master Iohn Caluin I Am gladde that the little booke of defence of the consent of our Churches as touching the controuersie of the sacrament A consent of the Heluetian churches with the Church of Geneua is nowe come foorth and I wish that the same may bring abundance of fruit And I doubt not but for the Godlinesse and instruction wherewith it shewes it selfe to be furnished it will bring commoditie vnto the weake comfort vnto the learned and much stomacke and hatred to them that be obstinate Neither will this be any newe thing because such is the condition of the word of God That none of those things whereof I gaue counsell is chaunged I vnderstanding the reasons which you haue made in your Epistle do not only take it wel but in verie good part But yet this haue I marueiled at and I woulde with a gladde minde heare it if it were so that N. hath allowed of those things which you wrote For I loue the man because of other his goodlie giftes but in this controuersie which we are nowe in hand with he hath alwayes séemed vnto me to bee more than ynough a right Saxon and to carie a contrarie minde vnto the trueth which we defend Of what iudgement our men will be I knowe not Wée thought good to send both letters and a booke vnto Marpachius Marpachius For you did write nothing but that which may and ought to be taken in good part of mē which be of a sound iudgement But maruell not that there was some slacknesse in the answering of your letters For there were assemblies had after your letters were deliuered and Marpachius him selfe was absent a whole moneth which returned fower dayes since He went into his owne countrie and in returning made his iourney by Zuricke and saluted mee in the name of all those ministers In talke he is gentle and curteous ynough but excéeding obstinate in his opinion Thus much hath he profited that he includeth not the bodie of Christ in the breade but saieth that the presence of the flesh and bloude of Christ to the communicants is most truely and in verie déede to be affirmed and that such a presence as wicked men and the vnworthie eaters doe féede thereon Which plainely sheweth that hée doth not attribute the receiuing vnto faith vnlesse we speake of a liuely wholsome receiuing as though there were a certaine other true and reall eating as they call it of the bodie of Christ which the wicked also do vse But héereof I speake too much and especially with you which in one worde vnderstande the state of the controuersie As touching N. N. which you write of I also doe both know and sorowe that it is so He doth not sincerely admit the doctrine of predestination And as I can perceiue he agréeth altogether with Philip yea and he expresseth many things which euen Philip woulde not subscribe vnto him which I iudge méete at this time to be kept in silence But I see no iust reason that can bee alledged why he should denie the breade and wine to be the elements of the bodie and bloude of Christ Which reason although he could shewe yet would I iudge that we ought rather to giue credite vnto the diuine scriptures than vnto him whereby as well the breade as the cup are commended as Symbols or figures of the bodie and bloud of the Lord. Yet woulde I graunt vnto him that the verie action it selfe that is the eating and drinking is a figure of the most swéete foode of soules and of the whole restoring of our nature which figure we receiue by communicating in the Eucharist And whereas he saith that the naturall bodie of Christ is not giuen to be meate I so vnderstoode him as though in speaking this he stoode against them which vainely bable that the bodie of Christ is let passe into the belly by the mouth of the body by the téeth tongue roofe of the mouth and by the Iawes but if he meane any otherwise let him take héede Verily this am I most assured of that whatsoeuer nourishment or spirituall foode is receiued of vs by the bodie of Christ that is had by his true and naturall bodie which heeretofore was nailed vpon the crosse for our sake and nowe fitteth in heauen compassed about with the highest glorie For whatsoeuer foode there is as doubtlesse there is verie much drawne vnto vs by faith who wil say that that faith is caried vnto a feigned or phantasticall bodie Truly none that regardeth the truth and honour of faith will so affirme For faith apprehendeth things euen as they bee Wherefore séeing the body of Christ is not vnclothed of his nature neither heretofore vpō the crosse nor yet nowe in heauen it is by faith receiued of vs a naturall bodie as it is But while I write vnto you these things of N. N. beholde another thing commeth to minde whereof I am mooued for iust cause to demaunde and also to write what I my selfe iudge of it which as I doe boldly so it shall be frée for you when you be at leasure to shew what you iudge thereof For I doe not vrge an answere knowing that you are ouerpressed with profitable businesse As touching the communion which wee haue with the bodie of Christ and with the substance of his nature all men are not of one opinion and I thinke you shall heare the cause why It is a
Ianuarie I answered not before because I receiued them in the Calends of March neither haue we any store of conuenient cariers at Tigure Now must you perswade your selfe of this that those things which gréeue you and such as you be do also very much gréeue me my brethren To answere againe vnto your questions I thinke it not much néedeful because I thinke that all my letters came vnto you whereunto I haue answered as I coulde not perhaps so much as the matter required or somuch as you your selfe desired yet I said that which séemed then to serue to the purpose That which you feare wee cannot turne away from you otherwise than by prayers which beléeue me we carefullie doe and will doe Finallie to come to your last question The Image of the Crucifix namely to haue the signe of the crucifix vpon the holie table while the Lords supper is ministred I do not account it among things indifferent neither would I aduise any man to distribute the sacraments with that rite Howbeit you that are in the verie conflict looke not for counsell from hence for we bée farre from you consult vppon your owne grounde a vocation is not lightly to be cast off nor yet to be taken in hand with iniury of the truth To be briefe the worshipping of images must in no wise be suffered neither doth master Bullinger nor I account such for indifferent thinges nay rather we refuse them as thinges forbidden Howebeit except you be compelled to these things doe not you refuse the ministerie which is fréelie offered to you As concerning the writing of letters to the Quéene about this matter this much vnderstande that I am nowe so ouerwhelmed with businesse as though I haue neuer so much minde to doe it yet I cannot For these two moneths together I alone teach in the schoole and I iudge that the cause is not to bee committed vnto letters And besides this I thinke that my letters will be of no great weight Truely I haue written twise publiklie and priuately neither coulde I vnderstand whether the things that I wrote were well accepted Furthermore if it be the determination of your men as it is reported that they will imbrase the confession made at Augusta and that they couet the league of the Protestants you your selfe may consider of what credite my letters and the letters of such as I am will be accounted That one thing which I can I will not faile to doe namely to praie that your kingdome and Church together with your most mightie Quéene may most happilie liue in Christ Notwithstanding as you willed me I haue delt in the cause with master Bernardine Hee is sicklie both by reason of age and through the diseases that come vpon olde men yet he refused not the labour of writing but promiseth to doe it when he shal be able I doubt not of Bullinger but that hee will write for he is verie well incouraged in this matter Although he haue read your letters hee hath not yet shewed me any thing whereof I may giue you to vnderstand Fare you well Bullinger all the fellow ministers my wife and Iulius with his wife salute you A sonne was borne vnto me the 2. of March and died the 10. day of March. Salute in my name all your friends and cease not to loue your Martyr The 20. of March 1560. To a certaine friende of his 42. I Verie well knowe by your letters my godlie and learned friende and my most beloued in the Lorde that you throughlie vnderstande my meaning as touching the supper of the Lord. Wherefore I shall the lesse neede to make aunswere to your most courteous learned Epistle The state of the question as you rightlie gather is whether according to the increase of faith which both of vs agrée to be giuen vnto the faithfull in the vse of the Eucharist Whether we by the increase of faith be the more incorporated into Christ we bée more vnited or incorporaâ—… vnto Christ our Lorde and by him vnto God which I affirmed but you denied as thinking that although our faith increase yet that coniunction which wee haue wish Christ is not for that cause increased thereby But I minding to confirme my opinion That our coniunctioÌ„ in Christ is encreased thought it verie requisite to bring foorth places of the Scriptures by which our increase in Christ is most manifestlie declared Paul vnto the Ephesians the 3. Chapter saith Ephe. 3. 19. That ye maie be filled with all fulnesse of God By these wordes of the Apostle is opened and taught that vnto the faithfull belongeth euerie daie to be fulfilled and perfected But the same Apostle testifieth that it is Christ alone by whom we be fulfilled and perfected yea it is he who is both fulfilled and perfected in vs. For we read in the verie same Epistle that the Church is the body of Christ and fulnesse of him that filleth all in all thinges Ephe. 1. 23. that while one member of this bodie is augmented Christ maie be saide to be increased in it that is become greater and more néere vnto it In the 4. of the same Epistle to the Ephesians it is saide that there are giuen vnto the Church Apostles Prophetes Euangelistes Pastors and teachers who in verie déede doe not deale but by the worde of God and Sacramentes for the restoring of the saintes into the worke of the administration into the edifying of the bodie of Christ Eph. 4. ver 11. 12. 13. 14. vntill we all meete together into the vnitie of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of age of the fulnesse of Christ that hence foorth wee maie be no more children Hereunto therefore maie these Ministeries of the Church and Sacramentes bee saide to pertaine that euerie man maie bee strengthened in his vocation ministerie and that hee doe not alwaies liue an vnperfect age but be increased in the bodie of Christ and be made at the length of full age and perfect stature that hee be not a babishe and childishe member of the perfect and manlie heade I meane of Christ Neither is there anie other augmentation of the members to be appointed than that Christ himselfe shold be amplyfied and made greater in euerie of his members and this is doone if the faithfull be euerie daie made more partakers of him And streight way after the same Apostle saith But we following the trueth in loue let vs in all thinges growe vp vnto him who is the heade that is Christ And hee addeth In whom al the bodie being coupled and knit together by euerie ioynt for the furniture thereof according to the effectuall power in the measure of euerie part receiueth increase of the bodie vnto the edifying of it selfe in loue In this place also we heare of an increase of the bodie as touching each part according to the measure thereof and the manner of
appointed vnto vs we long by continuall faith to attaine indeuoring as Paule sayde vnto the Philippians Phil. 3. 13. and I before cited to apprehende so farrefoorth as we are apprehended by Christ Iesus Wherefore the ende of the augmentations of our faith shal be that it may come so farre forwarde as Christ appointed that it shoulde come and by the increases thereof wee more and more apprehende Christ although not beyonde the boundes and limittes of apprehending wherewith he himselfe imbrased vs when wee were enemies and before the foundations of the worlde were layde You defende also your opinion by this argument That the weakenesse or faith letteth not our coniunction with Christ Our faith is not verie perfect it is weake and oftentimes wauereth why therfore will wee that our coniunction with Christ should depend of the increasing thereof And séeing that fulnesse of faith which is required of ech one of vs can neuer be hadde we shall expect in vaine that Christ shoulde more and more be vnited vnto vs by the increasinges and augmentation thereof Further indéede I will not denie the weakenesse of faith as I doe iudge and you doe obiect Howbeit this infirmitie thereof is no cause at all but that faith should be accounted the meane and instrument whereby we apprehende Christ eternall life forgiuenesse of sinnes and other such promises as it most euidently appeareth out of the holie scriptures Wherefore if that faith so it be a true faith bee it neuer so litle obtaineth these thinges I sée not howe it can be but that afterwarde the selfe same also shoulde bee iudged to apprehende dailie more and more when it hath greater and more increasinges as you your selfe confesse it hath Nor in my iudgement is it a firme argument Faith is neuer had of vs full and perfect therefore by the increasinges and augmentations thereof we are not more fastened and vnited vnto Christ Let vs borowe a similitude of charitie the same is alwaies vnperfect while we liue heere and no man doubteth but that wee are ioyned thereby vnto our neighbour dooth it not therefore followe that charitie of this or that man hath an increase therefore he is more vnited and ioyned to his neighbour I thinke it followeth no man that is wise will reiect that kinde of argument Furthermore the profite which you declare that comes by the exercises of faith namely that it may be a helpe for our infirmitie least in verie déede we should fall therefrom by suffering the same to lie idle and vnoccupied this I willinglie imbrase yet so neuerthelesse as to this of yours I will also ioyne an other commoditie to wit that the exercises of faith are not onelie auailable to the retaining therof but do also make it stronger greater and the same the more it is strengthened increased the more it serueth to the apprehending of Christ so as we are thereby more vnited vnto him when it is increased than we are by it when it is féeble and lessened And if you shunne The words of vniting incorporating as you say you doe the wordes of vniting or incorporating I doubt not but you haue a good meaning therein For why shoulde I suspect the contrarie of you whom I sée to be so clearely instructed by God in pietie learning and holinesse Howbeit as I thinke it shall not be amisse to declare why I on the other side doe not mislike of those wordes for besides that they verie well serue to the opening of this matter it hath this withall that they are not strange from the holy scriptures For we haue vnto the Ephesians the thirde chapter Verse 6. That the gentiles might be coheirs and of the same bodie As if you would say If they might be incorporated namely one with another into Christ they might also be copartners of the promises of Christ And in the seconde chapter of the same Epistle Verse 15. That hee might make of twaine one newe man in himselfe making peace and that he might reconcile both vnto God in one bodie by the crosse so foorth Wee heare the Apostles teach that Christ brought two sorts namely the Gentils the Iewes into one and that in himselfe because they cannot be one in themselues but in respect that they bee vnited and coupled together in Christ And he addeth that they be reconciled together but yet in one bodie that is to wit of Christ himselfe for he addeth By the Crosse By which thinges I gather that the wordes of vniting and incorporating are agréeable to the holy scriptures and therefore I refuse them not as straunge wordes and inuented of late dayes but and if any doe abuse them they doe not well But what If the Heretickes will abuse the holy Scriptures shall the faithfull abstaine from the vse of them I trowe not wherefore it is better to correct the abuse than to auoide the lawfull profitable vse of these wordes But héere maie euerie one abounde in his owne sense How our vniting with Christ is augmented by the vse of the Sacraments whatsoeuer Paul or I say And whereas you write at the last that I say wée are the more vnited vnto Christ by the vse of the Sacraments I denie not but this I said so it be not laide to my charge that I attribute any thing to the elements or as they speake to the worke wrought but to declare in fewe wordes this is my opinion that euen as by the holy wordes while they bee either heard or read our faith is stirred vp waxeth feruent and is increased so doeth it also happen while we receiue the Sacraments which be the wordes of God but yet visible wordes that our faith is made more firme and increaseth by the benefit of which increasing because in very déede it is of God we are become more more ioyned incorporated vnto Christ In déede you say that wee first had this vnion or incorporation with Christ but that the same in receiuing of the Sacraments is sealed Which I denie not for the holie scriptures teache vs the same but mée thinkes that that must also be affirmed besides which doeth follow vppon the sealing For euen as déedes in writing if they be sealed doe the more cause credite to be giuen to the trueth of that which is contained in them so Sacraments being ioyned to the giftes of GOD doe make them to bée more certaine and manifest So as by the light and brightnesse which is added by the sealing the minde is stirred vp so that it beléeueth the more and the more it beléeueth the more earnestly it apprehendeth Christ and both commeth and ioyneth néerer vnto him These were the things learned sir that I had nowe to answere you by writing And I am verie well assured that you will take them in good part since I perceiue you to bée endued no lesse with humanitie than with other giftes of God Fare you well and doe not
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
opinion Therefore since wee be most desirous of the vnitie of the church we would maruelouslie wishe that the controuersie which is sprong vppe amongest you should be pacified which wee suppose might bee doone if yée will deliuer your children heereafter to be baptised vnto those churches with whome ye agrée in faith and doctrine For if it could be doone after this manner Baptisme must be receiued of none but such as be of a right faith aswell they which thinke this kinde of baptisme whereof we dispute to be vnlawefull would greatlie reioyse to haue their conscience satisfied they on the other side which thinke the same to bee right and allowed would not for that cause defile their faith or conscience in anie point Beside this in doubtfull causes it most of all becommeth godlie men to imbrace those thinges which they may doe with most safetie The matter which ye propounde we reade not to be defined by the worde of God extant and pronounced in plaine and expresse wordes Wherefore wee must dispute thereof according to that which we may cōiecture by that which we gather out of the holie scriptures Which proofes and conclusions when all men admit not thereof commeth a difficult and dangerous handling of these thinges Howbeit forasmuch as you hauing asked our opinion we cannot kéepe secret our iudgement as touching the question propounded we wil alleage in fewe wordes those thinges which for the present time séeme most fit And if they like you you shall take it thankefully But if they doe not Christianitie being kept safe and inuiolate embrace yée those thinges which yée shall else where finde better Wherefore it séemeth good first of all that all faithfull men should be warned That Baptisme must not be reiterate that they doe not renewe the baptisme which is receiued by the Lutherans euen as wee doe not reiterate that which the Papistes haue ministred vnto vs. But whereas afterwarde you demaunde whether it be lawefull for men that professe the gospell to receiue baptisme of the Lutherans we say that this can not be doone of them without fault Not in verie déede that wee denie their churches to be any churches at all neither doe we thinke that baptisme it selfe is to be denied because of the crueltie which their ministers exercise against vs but wee thus thinke for other causes and those as it séemeth most iust First we affirme that Baptisme is a certaine sealing of the faith of him that is baptised or else if for want of age hee be not yet indued with faith we vnderstande that faith to bee sealed which the offerers of the partie to be baptised doe professe Insomuch then as there is a difference betwéene our faith and the faith of the Lutherans we cannot deliuer our faith to be sealed of them séeing they doe verie much detest the same so farre is it off that they will séeme to allowe it by the signe of baptisme Wherefore in doing of this wée shall séeme rather to consent vnto their faith and that we haue nowe changed our minde and opinion vnto their Church and faith Moreouer we thinke not that the Church of N. doth baptise into anie other faith than into that which flourisheth and is taught in the same But that baptisme is a sealing of the faith Rom. 4. 3. 9. Ib. ver 11. Paule sheweth when he saith vnto the Romans that Abraham first beleeued and that was imputed vnto him for righteousnes Afterwarde he receiued the seale of the righteousnesse of faith that is circumcision Neither can the faithfull doubt but that our baptisme succéeded circumcision Yea and the Iewes would not for anie other cause haue circumcised a stranger vnlesse hee being become first a proselite had professed their religion and faith And they of our religion did not baptise men of perfect age vnlesse they had instructed them fourtie daies before But perhappes ye thinke that the controuersie about the Eucharist is a certaine smal dissent which is not so séeing in it there is strife about the principall pointes of religion Further if the thing be of small importance why do wée so eagerlie contende for the same why doe wee not hide the smalnesse of the difference But if it be as we teach it to be of verie great weight why doe wee not auoide the shewe of a silent consenting with those churches which we knowe for certainetie to be in an ill opinion Why doe we not rather imitate the Lutheran ministers which would not commit their children to be baptised of our ministers Moreouer if in deliuering of your children to bee baptised you should testifie vnto those ministers that you would haue them to be baptised in that faith concerning the Eucharist which yee retaine and professe they vndoubtedly woulde not baptise them Also the godlie Iewes in olde time would not haue giuen their children to be circumcised of Ieroboams priests which worshipped the golden calues together with Iehoua Also we are not a litle mooued by the examples of our forefathers For that same great Theodosius as Socrates wrote in the 5. booke the 6. chapter when hee beganne to waxe gréeuouslie sicke at Thessalonica and would be made partaker of baptisme called vnto him the bishoppe of the Citie asking him first of all what faith that church professed whether the Arrian or the right catholike faith and when hee harde that it confessed Christ to be one substance with his father and that it was contrarie to the Arrians then he with a chéerefull and glad minde required himselfe to be baptised Yea and Valentinian the yonger when he might haue béene baptised in Fraunce yet for the suspicions of heresies wherewith the churches were then infected hee went to Millaine that hee might be there baptised by Ambrose which Church he knewe did followe the sincere and true professed faith To these I will adde Satyrus the brother of the selfe same Ambrose who when hee hadde escaped a most dangerous shipwracke and would not differ baptisme any longer most carefully shunning the churches of the Arrians repaired with all spéede to the catholike Church where hee might be baptised why would famous men so greatlie haue vsed this caution if it had béene all one matter to bee baptised of them which were of a right opinion and of them that erred in the chiefest pointes of faith Moreouer they that be baptised with the signe of baptisme are saide to be visiblie ingraffed into the church and especiallie into that Church in wich the sacramēt of baptisme is dispensed vnto them Therfore since ye wil not and that rightlie in verie déede consent with the Church N. why shoulde you offer vnto it your children to be baptised And herein further my déere brethren in my iudgement you are much deceiued that you thinke those ministers to agrée with you as touching the sacrament of baptisme Verelie it is farre otherwise The opiniō of the Lutherans as touching Baptisme for they attribute vnto the
him or at the the least wise forbidden him for a time This to tell you the trueth for so much as I so greatlie estéeme him I take verie grieuously And since it cannot sinke into my minde that ye being of so great wisedome and gentlenesse as ye are you would haue descended into so harde and extreme remedies except verie great necessitie had constrained and againe I cannot perswade my selfe that so singular a man coulde translate his minde from the syncere doctrine which he alwayes embraced vnto straunge and wicked opinions Wherefore I knowe not whither to turne mée or what to imagine vnlesse perhaps there be some other third matter from whence so bitter an accusation of this man did begin and that is the enuie of those that striue to excell him I will not say his ill willers where through it may come to passe that he striueth for the right as it is woont otherwhile to happen vnto those men that be straungers especiallie when they excell in any indeuour and learning and that there happen in the meane while any diuersitie of iudgement and opinion For this cause am I herein perswaded to pray and beséeche you for godlinesse and iustice sake which two things are verie deare vnto you that his cause maie not be left vndiscided but bée verie diligently examined that the man who is godlie and of great learning bee not oppressed by the partiall iudgements power of men in fauour And as touching his doctrine while I was yet at Strasborough hée conferred diuers times with mée yea and that verie fréelie and friendly those things which he spake I did héedefully and diligently marke and I perceiued that of predestination and diuine election of the perseuerance of Saintes in the faith and of taking vppon vs Christian profession of frée will of the cause of sinne and such like questions which I nowe heare to be laide against him he was of no other iudgement than the holie Scriptures doe set foorth than Augustine doeth teach and then Luther and Bucer haue written Wherefore the matter must bée well considered least by condemning of him you séeme to disallowe those opinions which at another time in your Church and schoole ye haue iudged to bée sound godly firme Let I beséeche you one eare bee kept for him that he be not condemned till he be diligently and throughly heard Furthermore what the opinions of your Church were in the good and first times that the Gospell reuiued yee may aske of the elder sort of your ministers This assuredly I am able to affirme that our Zanchus hath alwaies bin a verie diligent obseruer of the doctrine of Bucer the most excellent Diuine of our Age and hath bin of the minde that so long as he did treade in the steppes of his doctrine and followe the thréed of his Ariadne in the Labyrinth of the greatest questions he shoulde be profitable and very much welcome both to this Church and Schoole But if that nowe the face of the Churche and forme of doctrine in some things howe iustlie or howe vniustly I will not say be changed I woulde not haue this to bee imputed to Zanchus fault or to his cause And therefore I had rather that this matter were debated by spéedie counsell and by a quiet and peaceable disputation than by promised reasons and a number of dilatorie pleas and accusations Againe as concerning the man this right woorthie Sir would I haue you to consider in your minde that he is of such learning and of so graue yéeres that he may bring verie much profite to the Churches and Schooles the hope whereof will vtterly perishe if he shall bée discredited by your sentence and ill opinion of him For an vniust blemish especially if it come by your Censure cannot easilie be blotted out Howbeit as you are wise and godlie this I trust will not come to passe yet I thought good to giue him great cōmendation to shew that in helping of him I suppose iustice is not shunned but contrariwise the necessitie of Churches that which in this our age haue an incredible want of good teachers and Ministers is no small deale relieued Besides this I thought good to signifie vnto you that the courtesie fauour which you shall shewe vnto him I account it to bee doone to mine owne selfe Fare you well worshipfull Sir who is euen a pillar of the Senate of Strasborough God kéepe you manie yéeres safe and in health to the profite of the Churche and Common weale and vouchsafe by your prudent moderation to asswage the floudes of this trouble From Zuricke the 13. of Aprill 1561. To the reuerende Father in Christ Iohn Parkhurst by the grace of God Bishop of Norwich his very good Lorde 49. I Will not write at large Right reuerende Prelate because the manifolde businesse wherewith I am pressed doeth suffer me to haue verie small leasure Yet thus much will I signifie that your letters deliuered me by Iulius were for many causes verie acceptable Howbeit it did not a little gréeue me that I vnderstand for both your letters you onlie receaued one of mine whereas I am assured that I wrote an aunswere vnto both of yours But what shall I here doe Letters doe oftentimes either stray or else by the negligence of them whose care shoulde haue béene to sende them thither lie vnoccupied in some coffer or deske Which thing sometime happened both vnto my letters and to the Letters of our reuerende friende Maister Iewell Wherefore I heartilie desire you that you will not thinke anie such thing to be doone vppon contempt since as méete it is I reuerence and honour your Lordship verie much I would to God I had once occasion to make the same manifest Nowe that which I can I doe Peter Martyrs dialogue against the vbiquitie of Brentius I sende vnto you the Dialogue which I wrote against the vbiquitie of Brentius For a few monethes past hée set foorth a little booke wherein he indeuoureth to defende with all his power that monsterous opinion Wheruppon I was here required of the brethren that I woulde aunswere him which thing as I coulde I haue doone Howbeit you right reuerende Prelate together with other learned men shall iudge howe throughlie I haue performed it Pantachus in the Dialogue sustaineth the person of Brentius and Orothetes of mee Nowe when I am an olde man and might iustlie be discharged my labours are increased and I am called into France to deale in conference as touching religion Safe conduct is brought hither in the name of the king and of the Quéene mother both subscribed and sealed And through the letters of the king of Nauarre I am called with great intreatie so as it hardlie séemes that my iourney can be differred And séeing the matter is great and full of daunger I heartilie desire your Lordship that ye will commende the same and my selfe earnestlie in your prayers vnto God Further I giue you most great
them and places together 3 373 b Whether mens Bodies haue decreased euer since Noahs floud hitherto 1 130 b 131 a What manner of ones we shall haue at our resurrection 2 637 b 638 ab Whether naturall Bodies ca. bée without a place or in diuerse places 3 363 ab What kinde of Bodies spirits or demons are saide to haue 1 80 b 81 a Of Bodies assumed and what actions are sit and not fit for them 3 113 b 114 a In what respects it is meant that celestiall Bodies shal be quite abolished 1 120 a Bolde Who is Bolde and the nature of such a one 3 270 b Boldnesse Boldnesse doth affect a good thing that is hard to be had 2 410 a Bonde Of the guiltinesse of sinne and the Bonâ— vnto punishment and whence they both arise 1 188 a Bondage Bondage of two sortes 3 163 a It is a thing against mans nature 4 314 a Mitigated by Gods lawe 4 316 b Cato slewe himselfe because hee woulde not come into it 2 281 b Why it is to be counted a punishment 4 314 a This of Christians greater nowe than was that of the Iewes 3 172 a Why it must not be reiected 4 314 a For debt determined by lawe 4 315 a.b ¶ Looke Seruitude Bondmen Diuers kindes of Bondmen 4 316 a.b Who bee Bondmen according to Aristotle that such haue somwhat in them apt to bondage 2 218 a ¶ Looke Seruants Bookes Manie Bookes of holy Scripture perished and that their losse is profitable and to whome 1 51 b 52 a Howe the Bookes of God are saide to bee sealed vp 3 353 b Christ left no written Bookes behinde him of his owne doings but his disciples were his registers 1 52 a Whether all the Bookes that Enoch wrote were authenticall 1 129 b Salomon wrote not his Bookes â—nd they were receiued and set downe as he spake them 1 52 a Howe the Bookes of the Machabees haue béene receyued of the Church 3 238 b A kings opinion touching written Bookes and the same misliked 1 52a Socrates and Pithagoras wrote no Bookes themselues but their Disciples in their names 1 52 a ¶ Looke Scriptures Borders The meaning of the Borders which the Iewes ware sowed to their garment 2 314 a ¶ Looke Garments Bosome What is meant by Abrahams Bosome 3 325 b 373. 374. 375. 376. 378 Br. Breath The worde Breath hath a double signification 1 121 b 122 a Howe God is saide to breath séeing hee hath neither mouth nor nosethrels 1 121 b 122 ab Brethren In the scriptures they which by any meanes were ioyned in bloud were called Brethren as howe 1 452 b Of the loue that ought to bee betweene Brethren and who be such 2 556 b 557 a Christ calleth the Apostles Brethren 3 81 a Brightnesse Of the splendent Brightnes of our bodies at our resurrection 3 358 b ¶ Looke Resurrection Bu. Building Building signifieth doctrine and fier the triall thereof 3 239. 240. 241. 242. ¶ Looke Doctrine Burdens Of vile Burdens and personall burdens 4 239b Ordinarie and extraordinarie 4 240 ab Burial Whether Buriall auaileth the dead 3 320 a 321 a 319 b Why it must not be contemned 3 322 a Howe it belongeth vnto them that be aliue 3 320. 321 a Regarded in the time of the Patriarches 3 234 b The lacke thereof is a punishment 3 321 b Whether to be in one place more than another is materiall 3 322b 323a Whether it be lawfull for vs being aliue to choose our selues a place for it 3 323 b Places for that purpose set foorth to sale 3 323 a What Christes Buriall doth teach vs. 2 620 b 621 a With what pompe the Cardinall of Yorke prouided for his Buriall 3 321 b Ca. Calamities Calamities hinder not felicitie proued by scripture 1 153 b 158 a ¶ Looke Miserie Calling Gods Calling of two sortes 3 29 a 44 b 4 12 a It goeth before faith 3 45 a The power thereof 3 45 b To what endes it is directed 3 44 b The honour of the same 3 45 b The forme thereof differeth and how 3 44b Whether the gift of effectual Calling be common to all 3 198 b It is of Gods frée mercie 3 45 a Good works are not the cause therof 3 15 a 14b Of the time of the same 3 45 b The difference of beleeuers and vnbeléeuers dependeth thereupon 3 18 b Of two kindes thereof the one generall the other effectuall and to whom they befall 1 196 b Howe it may be said to be common to all men 3 51 a It is without repentance interpreted 3 207 a How to determine whether it be effectuall or no. 3 47 b 48 a What things make it certeine 3 48 a One effectual and another not effectuall 3 45 a The outwarde is common to the predestinate and reprobate 3 30 a Much spoken to fro of that which is vniuersall 3 31. 32. 33. The names of gift and Calling vsed in scripture 3 202 a A Calling must not be condemned by a hard successe 4 9 b That we ought to be content with our estates and Calling 3 188 b A Calling ordinarie and a calling extraordinarie to the ministerie 4 11 b 12 a Lawfull and vnlawful 4 9 b c. Diuine and humane 4 10 a ¶ Looke Vocation Callings That in the Church shoulde bee ordinarie Callings 4 10 b 11 a Argumentes of such as confounde them 4 11 ab Hinderances to our Callings procured by the diuell 4 9 b Candels Waxe Candles added to baptisme 4 127 b Lighted at hie noone in poperie 4 127 b ¶ Looke Light Canons The Popes supremacie taken away by olde Canons 4 79 b What they haue determined touching the celebration of episcopall councels 4 55 b Vnto whome they giue the making of lawes 4 41 b Of them that are Apostolicall 3 252 a Whether they are all to be receiued 4 55 a They are but fained 4 56 a A iudgement touching them 4 55 a Captiues Of redeeming Captiues with Church goods 4 32 b 33 a A lawe for such as are redéemed at other mens costes 4 316 a Whether beeing taken in warre they should be slaine or saued 4 300 b 301. 302. Carcase Whether a Carcase be the bodie of a man 3 135 a Care Fleshly Care of the bodie must bée reiected 2 638 b Carefulnesse What kinde of Carefulnesse God forbiddeth in saying care not for to morowe 2 480 b 3 69 b Carnall The condition of Carnall men of two sortes 2 564 b Castels Whether Castels are to bee fensed 4 296 a Catechumeni Who be Catechumeni and conceiued sonnes of God 2 261 b Being baptised they may seeme more perfect than one being vnbaptised though he beléeued 2 262 a Of their dismissing by the Deacons from the Communion 4 217 a They ought not to stay in one degrée of faith and grace 2 262 a Catholike What Catholike signifieth and why it is ascribed to the Church 2 631 a Whether the Churche of Rome
Euen in ciuill works is hindered 3 41 a Ph. Melanchthons opinion thereof of prouidence 1 200 b Of Adams first whereby it was possible he should sinne and his last that he shal not possibly sinne 2 156 b Why God gaue him it in his first creation 2 253 b How grace preserueth Free-will is preserued 1 199 b Man hath not lost it after his fall contrarie to Augustine and howe both Bernard and Augustine be reconciled 1 199a Howe wee haue and haue not Freewil 3 41 ab 13 ab 14b 96 b Fu. Fugitiue What infamie it was counted to be a Fugitiue 3 292 a The end of such 3 279 a Fuke An interpretation of the worde Fuke called in latine Fucus â— 502 b 508 a ¶ Looke Painting Functions The holy scripture hath vnder it most noble Functions as howe 1 10 a Funerals Funerals regarded in the time of the Patriarches 3 234 b Epitaphes at them 3 312 a Furies Three kindes of Propheticall Furies meÌ„tioned by Plato 1 19 a The Furies of the Poets their effects 3 166 a Ga. Game Of the ancient Game of swordplay vsed among the RomaÌ„s 2 390 b Games What kinde of Games by ciuill lawes are abolishable 4 309 b Reasons dissuading vs froÌ„ them 2 527 b In what things lost are recouerable by law 2 526 a To what intent the ciuill lawe forbad them 2 527 b No rule in holy Scripture concerning them 2 525 a What is to be iudged concerning them 2 527 ab Games of actiuitie bodily exercise allowed 2 527ab Of chesse-men tables 2 526 b The cause of delighting in them 2 525a What kinde of Games Iustinian others allowed 2 526 b Whether al kinde are to be misliked 2 524 b A distinction or distribution of them 2 â—25 ab ¶ Looke Plates Garland Why Iulius Cesar did alwaies in a manner weare a laurell Garland 2 509 a Garments For whom soft and sumptuous Garments are meete not meete 2 513 b 514a The meaning of the borders which the Iewes ware sowed to their Garments 2 314 a Garments are neither good nor euill of themselues 2 607 a The Garments of the Baalits in their sacrifices weâ—… peculiar 2 540a Limits appointed by God for Garments 2 506 b 507 a Ge. Gedeon Why Gedeon stirred vp his own son to kill his enemies 4 264a Gelous How in what sort God is said to be Gelous 1 207 a 2 344 b Gelousie The lawe of Gelousie the order thereof 2 482 b 4 129 a An â—ll imitation of the water of Gelousie 4 309 b Generation Of the Generation of the godly and their inheritance 2 612 b 613 a Why Generation was appointed 3 330 a 2 637 b The causes thereof 3 337 b Defined or described 4 156a Generatio shal haue an end 3 365 b Seed and generation are the foundation of mans motion 2 233a A difference betweene proceeding and generation though it bee hard to finde 1 107 b Generation of one thing is the corruption of another 3 355 a Why the Scripture talking of Gods visiting of sin mentioneth the fourth generation 2 365 b 366 a 362 b 237 a Originall sinne is spred in men by seede and generation 2 233 a Gentiles Whether the Gentiles bee more abiect than the Iewes 4 313 b They had some ministers of the worde before the Apostles 4 4 b Gentlemen A difference betweene Gentlemen and well borne men 4 312 a Gi. Giant Of a woman giant in Rome mentioned by Augustine 1 129 b Giants Giants by their stature were nothing furthered to saluation 1 131 a The Moabites and Israelites draue such out of their borders 1 132a They did scarcelie at any time take a good or godlie cause in hand 1 131 a Berosus saith that Adam Seth Noah and their sonnes were such 1 130 a Fowlie vanquished in battels that by weake men 1 131 a What time they began to bee as faith Augustine 1 128 b The cause why God wold that they should otherwhile be borne 1 131 a By how many names they are called in the holie Scriptures 1 128 b What Plinie and other Ethnikes haue spoken in a manner incrediblie of them 1 130 ab Whether Og was the last since the scripture saith that he onlie was left of the giants 1 131b 132 a How it is answered that in the booke of Enoch giants are said to haue had not men but Angels for their parents 1 129 b Why giants in old time did and mightie men nowe do resist God 1 131 b The reasons that mooued some to think that they came not of men 1 129 b A naturall cause of their tall stature 1 â—30 a Whether Angels or men were the parents or begetters of them 1 128 b Before the floud and after the floud 1 130 a Giue How God saith he wil not giue that which he wil giue 3 301 b Gift The names of gift and calling vsed in Scripture 3 202 a Each first gift of God deserueth not the latter gifts 3 â—1 b Of the gifts of the holie Ghost giuen by Christ 2 624 a Gifts of God and man The vse of such gifts as GOD hath bestowed vpon men is lawfull 2 341 a Many free whereby the goolie cannot be discerned froÌ„ the wicked 3 52 a Three considerations why God deferreth theÌ„ 2 332 a They doe not make vs acceptable vnto GOD. 3 52 a Chrysostome by a similitude teacheth how the wise Ethnikes abused them 1 11 a Why the holie Ghost in the distribution of theÌ„ vseth an inequabilitie 1 72 a Naturall gifts are sometimes called grace 3 52 a How they be knowen in temptations 3 202 b Which shal be abolished in the life to come 3 393 a Certaine giuen vs of God without any meanes of ours 1 155 a Howe they are without repentance 4 306 b 1 208 ab Franck and tree 4 3â—6 a What gifts we must bring vnto God 3 176 a What belong only to the saints 3 52 a How many of the holie Ghost their properties 3 66 b 67 a Of gifts without gift and the end of such gifts 2 596 a What may be reuoked by Law 4 306 a Whether Ministers may receiue gifts and rewards 4 28. 29. Whether it be lawfull for priuate men to giue them one to another 4 31a Of the free gifts of the Ecclesiasticall ministers 4 8 b Gifts betweene the husband and wife prohibited by the ciuil laws 2 456 a Whether it be meete for subiectes to receiue gifts of straunge Princes 4 31 ab How gifts satisfie the ambitious and couetous 3 175 a ¶ Looke Revvards Gl. Gladnesse Howe Aristotles doctrine touching Gladnes standeth with the holie scriptures howe they exhort godlie men therto 1 141 a How it worketh in their heart 1 406 a How it may be commendable and howe it becommeth a vice with a definition of the saint 1 134 b The place thereof in mans bodie how it worketh 2 411 a Ciceroes opinion of
173 ab Of the Carpocratians touching coÌ„fession 3 263 a Of Cerynthus touching Christes kingdome with his saintes in this life 3 396 a Of the Donatistes touching the Church 4 70 b 33 b 63 b Of the Ebionites that Christ is a méere creature â— 166b Of the Enchates touching prayer 4 166 a Of the Luciferians touching repentance 3 208 a Of Mahomets doctrine 4 6 a Confuted 2 600 b Of the Maâ—…chtes touching the beginning of all things 4 â—30 ab Concerning meates vncleane 3 190 b. 191 a 1â—9 b Of the Martionites touching the Eucharist 4 153 b The Heresie of the Martionites and Valentinians that Christ had no true bodie 2 354 b Touching two beginnings of all thinges 3 328 b Of the Messalians touching prayer 3 3â—… a The Heresie of the millenariâ— touching Christes kingdome 4 166 a 51a The Heresie of the Montanists Eucâ—atistes touching meats and fasting 3 170a 253 b 254 a Of the Nestorians which separated Christs diuine and humane nature a sunder 2 340 b 183 a Of the Nicodemites for the Masse 3 266b Of the Nicolaits touching the commonnesie of wiues and how it sprang 2 470 b Of the Nouatians and puritans touching repentance 3 206 ab Of Paulus Samosatenus touching the Trinitie 3 364 a Of the Pelagians in baptising their children 4 108 b In saying that wee haue sole life in our choise 3 2â—… a Touching iustification without grace 3 107 a For ascribing righteousnes to nature 3 120 b Touching originall sinne 4 136 a Controlled by generall Councels 3 121 b Of Pighius in the doctrine of iustification 3 138 b 139 ab Of Pope Iohn the 22. touching mens soules 4 75 b 76 a Of the Priscillianists 4 299 b 300 a Discouered by guile 2 â—40 a Of the Sabellians touching God the Father and the Sonne 4 160 a Of the Seruetians 3 340 a Of Swenkfieldes about Christes bodie 2 602 b The Heresie of the Valentinians touching Christes bodie 3 166 ab 2 354 b Heresies Heresies the cause why doctrines were more diligently discussed 3 3 b From whence all that euer were haue flowed 2 631 a The rising of them must not hinder the reading of the scriptures and why 1 47 a The Heresies of Nestorius Macedonius 4 36 b and Manicheus Nestorius confuted 2 601 ab 603 b How Arrius with Heresies troubled the Church 4 63 a ¶ Looke Error Errors Heretike The definition of an Heretike out of S. Augustine 3 330 ab Against an Heretike which refused Moses his testimonie and why 2 609 a Iohn the Euangelist would not wash or bathe with Cerinthus the Heretike 2 330 b Heretikes Whether faith must bee kept with Heretikes 2 538 a Whether they returning to the Church should be baptised againe 3 244 a Punishments are to be executed vpon them 2 446 b Of the mischieuous marriages contracted and made with Heretikeâ— 2 445 b Heretikes opinions are not alwayes to be disallowed 3 251b In what cases they are not in the Princes power though they bee in their dominion 2 538 b Manie haue liued godly in shewe 4 46 a Why they beleeue not the scriptures 4 â—4 b Of communicating with Heretikes in outwarde things 2 330 b Whether they and such as are not resolues in the tâ—…eth may be compelled to diuine seruice and sacraments 2 325 ab Augustines opinion touching the punishment of Heretikes 4 245 a How the Papistes punish both parents and children being Heretikes 2 367 b Of certeine Heretikes which published and gaue out themselues to be the holy ghost 1 109 a Hi. Historie The rules of a true Historie 1 49 a The definition of an Historie out of â—…tilian and Augustine 1 48 a Praised 1 45 a Historie was not deuised by man but God was the author thereof 1 49 a Whether the narration of Diues and Lazarus be an Historie or a parable 3 325 b A pleasant Historie of a deformed man that had a fowle wife and yet would haue faire children 1 50 b Histories Histories before the time of Moses 1 49 a Difference betwéene them and Chronicles 1 48 ab 49a Written by men scarse true 1 49 ab What commodities are reaped by the reading of them 1 49 b 50 a The Latine of more credite than the Gréeke 1 49 a The Histories of the scriptures most true 1 49 b The Prophets mingled Histories with their Prophesies 1 49 a Holie Whatsoeuer is Holie is iust but not contrarie 3 175 b Holie daie A Holie daie besides the Sabboth may bee appointed by the Church 2 375 a Holie ghost Certeine visible formes wherein the Holie ghost visibly appeared 1 109 a The Holie ghost shewed himselfe in a doue 1 26 a What became of the doue 1 115 a Origens error noted about the ignorance of the Holie ghost in heauenly things 1 108 b A distinct person from the father the sonne prooued by 7. reasons 1 103 ab 2 627 b Neither begotten nor vnbegotten prooued by a reason ab absurdo 1 107 b 108 a Signified by oyle 4 14 a Dependeth not vppon ceremonies 4 23 b Whether infantes may bee endued therewith 4 120 a How he maketh intercession for vs. 3 307 b 1 103 ab 1 107 a When he is giuen vnto men 3 141 a Not effectuall in all alike 3 141a The beginning of faith 3 140 a They that haue the Holie ghost do not all that they do by him 4 207 b His two effects 2 594 b His chiefest worke 2 628 b 629 a The state of such as are void thereof and of such as haue it 2 628a Why he is called by the name of spirite 2 627 a How manie bee his giftes and their properties 3 66 b 67 a What benefites we obteine by him 2 628 ab Howe we haue him in vs. 2 628 b How he is knowen 3 87 b How to knowe that wee are quickened by him 2 629 a Howe wee haue him by faith seeing it goeth alwayes before faith 2 578 a Why in the distribution of giftes hee vseth an inequalitie 1 72 a Hee was not togither of one substance with the doue though it was a verie doue wherein hee descended 1 117 ab What the cause shoulde bee that the Holie ghost is not called a sonne seeing he hath not beginning of him selfe 1 107 ab Why the Holie ghost is powred into the heart when wee bee regenerate 4 114 a The Holie ghost promised in baptisme 4 113 b The Holie ghost is Christs vicar 4 157 a Of the action of the Holie ghost in the communion 4 196 a Howe hee is in men not regenerate 3 140 b Why hee was giuen vs. 2 628 b Reasâ—ns obiected against the Godhead of the Holie ghost 1 107 a Whether the Holie ghost knowe the Father and the Sonne some say nay 1 108 b Whether the Holie ghost be God prooued by reasons 1 103. and so forwardes Whether the Doue wherein hee appeared were a verie Doue or no. 1 115 a The Holie
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
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
to choose them and Bishoppes of the churches 1 104 b Of too much and too little attributed vnto them 4 22 a An admontioÌ„ to the weaker sort of them 4 27 b Of their sole life that it was forced and what Hosâ—ensis faith of the same 1 97 b In what cases obedience to them is to bee preferred before obedience to parentes 2 380 a They bee publike persons 4 19 b It is a thing perpetuall that they shoulde haue maintenance 2 375 b In what sense conuersion of hearts is attributed vnto them 3 383 a Against Ministers non residentes 4 2â— b ¶ Looke Cleargie men Pastors and Preachers Ministerie The worthinesse of the Ministerie 4 2 b Orders therein acknowledged by Scripture 4 55 b Why a continuall outward Ministerie is néedfull in the Church 3 49b A notable abuse in the Ministerie 4 24 b What a tender care God hath ouer it and howe hee reuengeth the wronges doone vnto it 2 386 ab The contempt thereof is a iust cause why curssinges may bee vsed 2 398 b 399 a Whether bloudshede debarre one from it 4 265 a Of the efficacie thereof 4 21 b Whether it bee a function for euery man at his pleasure 4 10 b 11 12. Of the mightie simplenesse of the Ministerie 4 25 b A calling ordinarie and a calling extraordinarie lawfull and vnlawfull 4 11 b 12 a 9 b 10 Men of themselues are vnwilling to receiue it 4 23a Whether wee want a iust succession therein 4 16 b Why they were excluded from it that had done solemne penance 3 308 a whether bastards are admittable thereto 2 477 b 478 a It must not be obstinately refused 4 23 b Howe it worketh together with God for our saluation 3 50 a Ministeries Why the publike Ministeries of the Church be called frée giftes 4 8 b Miracle What it is to refuse a Miracile offered by God 1 71 a A Miracle of a Iewe that came by night into the temple of an Idoll 2 349 b Myracles A full and absolute definition of true Miracles 1 63 a Miracles must not be iudged méete for to confirme faith why 1 67 b Why and wherefore they doe cause admiration 1 62 b God oftentimes giueth them vnto vnbeléeuers 1 68 b Some done and yet neither by prayer nor by commandment how then 1 64 a Proofes why wee ought not lightly to giue credit vnto them 1 67 b Not done alwayes for faiths sake 3 134 a What manner of faith is to be confirmed by them 1 61 a Diuerse artificiall made famous by writers 1 62b They are after a sort like vnto Sacraments 1 67 b They were as trumpets whereby the gospell was commended 1 71 b The difference betwéene signes them shewed out of diuerse writers 1 71b Why they are vtterly taken away from the Church 1 72 a The power of doing them maketh not men either better or worsse 1 66 b The diuerse names whereby they are called in Hebrue Gréeke and Latine and why 1 62 b With what faith those be indued by whome God doth them 1 69 a Whether it be lawful for godly men to aske them of God 1 69 b Two kindes of instruments which God vseth to worke them by 1 65 a That they winne credit to the worde of God and how 1 63 b Not alwayes done at the prayers of euil men 1 69a To worke them is graunted both vnto the good the bad 1 65 b 66 ab In the primitiue Church they were signes of faith 1 71 b How God vseth Angels and men to doe them 1 65 a Cautions to be vsed in the asking of them 1 70 a Some don neither by publike iustice nor the signes thereof but onely of a certein priuate compact 1 64 b Two things are specially to be considered in them 1 62 b Of some that be miracles by reason of the meanes that is vsed in the working of them 1 64 a What reasons some vse to proue that for the working of them they may vse the helpe of the diuell 1 66 b Of some which bring punishment and harme to offenders 1 64a That they doe confirme faith proued by scripture 1 63 b Whether God directly helpeth men by the Miracles of euil Angels 1 65 b They consist not in the greatnes of workes 1 63b 64 a All that Paul shewed were signes and whereof 1 71 b Of some that moue admiration onely 1 64 a Whether we should beléeue them 3 62 b By what meanes they may be done by wicked men 1 68 b 69 a Of some vnto whom they were offered and of them reiected 1 70 b Whether they be prophesies or no. 1 22 b Why they were wrought in the time of the Gospell 1 23 b 24 a The asking of them reprehended in some why 1 70 a Why Christ charged that they should not be published seing they are so profitable to confirm faith 1 67 b 68a For what causes they are desired of godly men at God 1 70 a Done for the confirmation of faith how that is proued 1 67 ab 68 b After what maner one may craue them yet tempt not God 1 70 b A generall description of them which be false and which true 1 62 b Some are obteined by prayer and some are wrought by commaundement and authoritie 1 64a Some done by publike iustice and other some by the signes of this iustice as how 1 64 b Some wonderful in déede and why they be so 1 64 a Of some that beside their admiration do bring a present coÌ„moditie vnto men 1 64 a Their reasons and proofes which thinke that they ought not in any wise be asked but not refused when god offereth them 1 71 a Craftinesse and false Miracles wrought about images 2 336 b Why God suffereth the diuell to worke them 2 349 a Diuerse wrought by art Magicke 1 85 a False Miracles for the credite of ydolatrie may not bee painted 2 341 b They be not verie Miracles wherin the diuel hath dealing 1 64 b Why they that are don by Antichrist be called lyes 1 65 a False Miracles may be done thrée manner of wayes 1 62 b 63 a Of two causes for the which Achaz considered that Miracles are to be refused 1 70 b 71 a Wrought by the diuell and two causes noted in the scripture why God will haue the diuel and Antichrist work wonders 2 308 b 309 a Obiected for the defence of ydolatrie 2 348 b They haue béen wrought by the signe of the crosse 2 349 a For howe many causes they might be done about the Eucharist 4 185 ab Wrought by Elias 2 387 a Why they haue béene wrought 4 160 ab Of Christes infancie painted of some whereof there is no mention 2 341 b Of the faith of Miracles 3 132 ab 133 a The saints to confirme it sometime required them 3 62 a ¶ Looke Signes VVonders Mirth At what times Mirth is not conuenient 2 499 a God is desirous
pray for vs. 3 308 b Howe Christ is saide to pray for vs to his Father 3 307 a Howe the holie Ghost is saide to pray for vs the same being an impeaching of his godhead 1 107 a Prayer Impediments vnto prayer 2 565 a Whether for the dead they be lawfull 3 322 b 323 a What is to be auoided therein 3 304 ab Why it is to bee vsed of Gods children 3 300 a Of a forme thereof and what the same teacheth vs. 3 81 b It must be importunate 3 304 ab Howe the bodie should bee setled while we be therein 3 305 ab In the Church in a strange tongue 3 309 b 310 311. Of looking to the East and West therein 3 306 b It and thankesgiuing ioyned together 3 309 a The error of the schoolemen touching the same 3 305 a For other mens sakes besides our owne 3 248 b 249 a Of what minde we should be therin 3 304 a 300 b For the dead spoken to and fro 3 244 b 245 a When much babling is said to be vsed in it 3 304 b Wee are not tied to any certaine place thereof and why 3 305 b 306 a Whether the voice should be vsed therin 3 304 b Whether that of Samson touching reuenge vpon his enimies were good or ill 2 418 a Hippocrates woulde haue vs vse prayer when wee haue dreames either good or bad and why 1 35 a In defence of Common Prayer looke what is saide Page 2 376 b What houre the Iewes appointed for it and howe Cornelius obserued the same 2 259 b What this prayer Forgiue vs our trespasses teacheth vs. 3 102 a Prayers What order we ought to obserue in our prayers 3 300 b Those are counted vaine that leane not vpon faith 1 58 b Of the godlie of two sorts 3 300 a In what respect they shal be heard 3 116 a Why God heareth the prayers of wicked Priests and euill Ministers 2 260 a Whether hee heareth the prayers of sinners 4 224 b 2 260 a The publike prayers of the minister are the prayers of the Church 4 224 a They begin at Gods omnipotencie as howe 3 62 b Without faith are fruitelesse 3 93 a Meete sacrifice for christians 2 348 a How godlie men should come vnto God with them 2 266 a Not in vaine though the euents of things bee defined 3 6 b They must be importunate vnto God 3 300 b 301 a 302 a In what respect they ought to be either long or short 3 304 b What we must take heede of when wee are present at publike prayers 4 224 b Canonicall houres for them 3 300 a To what ende the Papists inioyned prayers 3 224 ab They bee no causes of Gods benefites 3 301 a What things must be desired therein 3 303 b The whole trinitie is present thereat 3 306 b To the dead Saintes disallowed and that they bee the sacrifices of Christians 2 343 a 3 243a Whether being ioyned with weeping be alwayes effectuall 3 245 b What prayers God doth heare 3 112 ab Origens reuerent iudgement of them of the godlie 2 348 ab A distinction of them and fastings 3 193 a The difference betweene Christes ours 3 308 a Prayers to Angels forbidden and why 3 308 b 284 a Whether they offer vp our prayers vnto GOD as the Scripture faith 1 118 b Praise Humane praise inconstant and of small force 3 277 a It commeth from God and so doeth disprayse 2 383 a Companion of chast lite and howe the Ethnikes esteemed thereof 2 382 b The loue and desire thereof driueth men sometimes to madnes prooued 2 383 a It doeth not alwaies followe the suffering of grieuous things 2 284 a What actions the holie Scriptures determine to deserue it 2 291 ab From whom the godlie are to expect it 2 382 b Howe it is lawfull for them to praise themselues 2 383 a A double remedie to bee vsed when we heare men praise vs. 1 382 b 383 a Precepts Common precepts cannot bee performed if particular be neglected 3 259 a ¶ Looke Commandements Preachers Howe and in what respect preachers must bee hearde 3 173 a What counsell Augustine giueth them touching the scriptures 1 42 a How they should order their doctrine to the learned and vnlearned 3 4 b Crimes laide to their charge 4 16 a Vices of ill preachers 4 28 a Preaching Preaching a principall worke of the office Apostolicall 2 633 a Faith cannot continue without it proued 3 63 b Indifferentlie set foorth to all men 3 32 b Why it is common sith grace is not common 3 30 a The certaine number of the elect hindereth it not 3 2. 3. 4 a Of preaching vppon the house top and howe that is meant 4 234a The maner of papisticall preaching 2 633 a Predestinate Outward calling common to the predestinate and reprobate 3 30 a They haue neuer perished 4 91 a Whether they can withdrawe themselues from Christ 3 27 ab They may for a while fall into most grieuous sins 3 34 a ¶ Looke Regenerate Predestination The names and definition of predestination 3 7 b 9 b The effects 3 25 b 17 b Who they bee that canot brag of it 3 10 b It is not common vnto all 3 30 b 31 ab Before all eternitie 3 9 b 10 a 7 a Sinnes are not excused thereby 3 41 b 42 a 6 a Christ the first effect thereof 3 25b A distinction thereof 3 7 b It hindereth not praying 3 6 b Before the predestinate 3 10 b Pighius reasons against it 3 5 b 6 ab 246. 25 a Wherein it consisteth 3 10 b The end thereof 3 18 b 10 ab 11 b 12 b It is perpetuall 3 10 a 16 b Howe Augustine defineth it 3 9 a Predestination prooued by reasons 3 7 ab The cause of our predestination 3 18 a 12 a Vnto what principall points it is reduced 3 14 a Faith foreseene is not the cause thereof 3 12 b 13 a 14 a 15 b It belongeth not to the reprobate 3 11 a The vse thereof 3 20 b 21 a Workes foreseene cannot be the cause thereof 3 16 b 17 ab 18 a 12 b 13 a 14 a 15 b In what respect Christ is not the cause thereof 3 19 a Nothing excluded from it 3 7 b 8 a The principall and chiefest effect thereof 3 19 a Whether it stand with pietie to dispute thereof 3 1 b The Newe Testament doth oftentimes make mention of it 3 2 b The schoole Diuines wil haue it proper to the elect onelie 3 3 a Loue toward God is kindeled by the true feele thereof 3 17 a Originall sinne goeth not before it 3 24 ab To whom the doctrine thereof is profitable and howe 3 3 b Among what relatiues it is 3 10 b Reasons of absurditie if it should depende of workes foreseene 3 16 b 17 ab Finall causes thereof 3 12 b How it is called Gods foreknowledge 3 11 a The materiall cause thereof 3 12 b
21 b 22 a His diuerse names in Hebrew and in Latine and who is one 1 18 a The names vsed in holie Scriptures for an interpretor as for example 1 23 ab 18 a What he is called in the Hebrewe tongue 1 17 b and what it signifieth ibidem 18 a Wherein hee and a priest doe differ 1 18 a About what things he is occupied 1 18 a The olde Israelites were neuer without a Prophet 1 23 b Two sure argumentes or tokens of a true Prophet 1 20 b Who he is that must bee reputed and taken for one 1 22 a Prophets true and false Tokens to discerne True Prophets and false 4 6 b 1 20 b They must not diminish the worde nor adde to of their owne 1 20 a Difference betwéene them and Doctors 4 6 b Degrées of them that they were not inspired all alike from heauen 1 19 b Of God and of the Diuel 4 6 b A rule in reading of them 3 354 ab Of the tribe of Leuic 4 6 b They were to the hie Priestes as the Apostles are to the Bishops 4 4a The authoritie of them is constant 3 38 a Howe they cease to bee prophetes and become diuiners 1 20 b Why God doeth sometimes vse the euill Prophetes 1 37 b God reuealeth to the Prophetes the thinges that hee will doe 3 38 a In that they were Prophetes they coulde not erre 1 8 a How they applie their doctrine vnto Christ 2 596 b What visions they bee that make not Prophetes 1 36 b Why Paul saith that the spirits of the Prophetes are subiect to the Prophetes 1 21 b Howe and in what cases spirites maie be called Prophetes 1 81 b 82 a Schooles of them and wherefore they were appointed 1 22b Whether God doeth compell them or no. 1 21 b By their life they must winne credite to the word 1 20 b Whether they do surely knowe those thinges to be true which they foretell 1 22 b They are not nowe so necessarie as in former times and why 23 a There be some still in the Church although not so famous as in times past 1 24 a There were many Prophets in the primitiue church 2 23 b Being in sundrie places did write the selfe-same wordes in their Prophesies 2 363 a They may be a certeine occasioÌ„ not a cause of the ouerthrow of kingdomes 4 237 ab Whether being inspired of God they knowe not what they say 1 21 b The spirites that stirre them vp are sometimes good sometimes euil 1 19 a The cause of this prouerb What is Saul among the Prophets 3 20b Prophets do somtimes see things printed in their imagination and sometime sée them outwardly 1 25b They must not be corrupted for fauour or rewarde 1 20 b They to whome are shewed only the signes of things to come are not in verie déede accounted Prophets why 1 26 a By what thing it was that God spake to the fathers and Prophets 1 26 b 27 a The children of the Prophets and whose disciples they were 1 23 b 4 6 b In what respects Paul and Peter were Prophets 1 23 b More Prophets when the church began than nowe and why 1 18 b That the Prophets of Idols had two certeine tokens to bee knowen by 1 21 a A general rule to know true Prophets by 1 22 a Sometimes their predictions happen not as howe 1 20 b 21 a Of certeine women Prophets expressed by name 1 20 a Which did openly teach the people 4 7 a How it is to be vnderstoode that Samuel was the chief of Prophets that like to Moses there was neuer any Prophet and that among the children of women there arose not a greater than Iohn Baptist 1 â—9 ab The diuels Prophets fare like mad men 1 21 a That wicked men may bee Prophets and yet no friendes to God 1 23 a What Gods law determined touching the punishment of false Prophets 2 389 a Propitiatorie What was the Propitiatorie or mercie seate 2 356 b 339 a The place thereof 3 306 b No more among the Iewes 2 577 b Propositions Generall Propositions are to bee restreined 3 26 b 27 a 30 a 31 ab 32 a 33 ab 145 ab 132 b 133 a 389 ab 380 b 397 b 398 a 1 193 b They make their particular true 3 143 b Conditionall resolue not into categoricall 3 133 b Of particular are ill inferred vniuersal 4 30 a Two negatiue are not woont to conclude affirmatiue 3 239 a Prouidence A definition of Prouidence 3 9a 1 170 b 167 a Why it is perpetuall 3 9 a Diuerse notable points touching it 3 35 b The Epicures denie it and why so 1 170b What commodities and comforts we reape by a liuely faith therof 1 168 a How it predestination agree differ 3 8b Why the same is said to be common to all things 3 8 b It worketh orderly by causes effects read how 2 26â—a The Philosophers yelded not theÌ„selues thereto 1 11 b Too too contumelious a thing to exempt man from it and who do so 1 172 a The opinion of the Peripatetiks touching the same 1 154b To bee acknowledged of vs by the example of creatures 1 12 a Whether it doe bring any changing in Gods as in men 1 168 a Whether it take away chaunce fortune 1 168 b Nothing is to be excepted from the same 1 200 b That there is such a thing proued substantially 1 170ab Whether the same be vnchaÌ„geable 1 173 b 174 a Whether it can admit any thing touching chance 1 174 a 171 b Why the Greeks named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 175 b A firme and strong argument as some think against it 1 169 a Whether things that bee of necessitie are vnder it 1 172 b Whether all things be ruled thereby 1 167 b That euen Tyrantes are but instrumentes thereof and that they are limited 1 172 b Whether counsels admonitions be taken away thereby as may be obiected 1 176 a Things happening by chance are vnder it â— 173 a Howe sinnes doe depend thereupon 1 173 b How Zuinglius is to bee vnderstoode that men are otherwhiles thereby prouoked to sinne 1 186a By what tokens Cicero teacheth that it may bee knowen from naturall reason 1 167 b What things some referre thereunto and what thinges not 1 167 b A briefe sum of the thinges which God thereby doeth about sins 1 206b A generall opinion to be retained in the church that without it nothing is doone in the world be it good or bad 1 199b That the same as touching his decrees is as the iron and adamant and what is obiected against it 1 197 ab Plato and others seemeth to streiten it into a narrow roome and how 1 200 a What things some doe exempt from it 1 171 b 169 b Things that come by chance serue thereunto 1 182 b Cicero calleth it an olde soothsaying wife of the Stoikes 1
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
Looke Imprecation Witch Who it was that appeared at the call of the Witch 1 72 ab It was not Samuell saieth Augustine 1 75 a Witches Witches haue no power ouer the godly 1 76 b 77 a Lawes of Princes against them 1 19a And such as repaire vnto them 1 84 b 85 a Witcherie Of the force of Witcherie the cause thereof in olde women and vpon whom it worketh most 1 79 b Witnesse These wordes there be three which beare Witnesse in heauen the father the worde and the spirit expounded 1 105 a The thre things which beare Witnesse of Christ 4 113 a How many wayes God is called to Witnesse 2 372 a What wee are taught by being forbidden to beare false Witnesse 2 553 a Witnesses Two famous Witnesses of the Church in the last age 3 382 b VVo. Woman The state of the Woman farre worse than of the man 2 460 b That she is and is not the Image of God and after what maner 1 124 a Why it is not meete that one Woman should be both a wife and a seruant to any man 2 379 ab Why Paule willed the Woman to keepe silence in the Church 2 242 b Whether before sinne the Woman were subiect to the man 2 379 a Women Whether Women may bee in warrefare 4 288 a They taught the people openly 4 7 ab They must haue their head couered in the congregation and why 2 481 b What Women labour to please men 2 510 a Why Women were commaunded to be silent in the Church 4 7 b Women indued with the spirit of prophesie 4 7 a Women circumcised among the Egyptians 4 111 a Why the Women that prophesie are commaunded to couer their heades 4 8 a Whether Women may teach in the Church 4 7 ab What ornaments Women may vse and not vse 2 513b Looke Women what is spoken concerning painting of the face 2 508 ab and so forward Holy Women maintained and releeued Christ 4 29 a Why we be called men why Women as Augustine allegorically saieth 1 124 a Wooers What kinde of emulation is betwixt wooers 2 417 b Woonders The difference betweene signes and woonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes together 1 71 b ¶ Looke Miracles Word of God The difference of Gods worde and Philosophie 1 58 a The preaching thereof hath all men subiect vnto it 4 230 b Howe miracles win credite to the worde of God 1 63 b. The same thing is offered by the worde that is doone by the sacraments 2 635 a Neither youth nor any other is excepted from hearing the worde of God 1 57 b Of the worde of God and hearing of the same reade all the 7. Chapter of the first part The force of Gods worde in the hearers of the same 1 58 a The difference of Gods worde specially in the Eucharist 4 196 ab 187 b It was the worde or Christ that God spake by to the fathers and Prophets 1 26 b The force of the inwarde worde of God in the minde 3 176 b God vseth the inwarde worde and the outwarde and in whom 2 233 a Whether the outwarde or visible signe of Baptisme be altogether necessarie to regeneration 2 233 a Of the word vnwritten and the word written with the antiquitie of both 1 42 b And how to beleeue it 3 70 a Whether it were written before Moses time 4 72 a Whether Christes bodie bee more worthie than his worde 4 214 a ¶ Looke Scripture Wordes Wordes are partly naturall and partly after the minde of the namers 2 590. 591 a Wordes are the principal signes thereof 2 542a b What they be 3 342 b Aristotles definition of them and who abuse them 2 544 b The vse of them 3 304b 4 144ab Certaine Hebrew wordes receiued into the Church 4 215 ab Worke of God How is it true that God rested from worke the seuenth day since he worketh dayly and hourely 2 374 b How it is a strange worke vnto God to punish euils 3 44a That God doeth worke nowe also and by what meanes and how 1 122b That which the holy Ghost calleth euill is no worke of God as Pighius saith 2 218 a Worke of man Howe the selfe same Worke is produced by God and by vs. 1 189 b 190 a Howe it may bee both of God of the deuill and of euill men 1 183 a Howe it can be the end of an action when it is after the action 1 7 b Sometime that which remaineth is more excellent and sometime the action and why 1 4 b An habite in the minde is no Work though it come of frequented actions 1 4 b Whether there may be any Worke of man found that should throughlie please God 2 572 a None good saith Augustine without faith 2 259 a To the goodnesse thereof it is not enough that the same in his owne nature be not euill what then 2 311 b A Worke cannot be made good by an habituall intent 1 93 b 95a The rule whereby it must bee directed 3 118 a How the conscience may make a Worke good or euill 3 165 a A Worke seeming acceptable vnto God may be sinne prooued 2 267 b Of a Worke of man which is in man and yet breaketh not out from his owne strength 1 132b Howe men are saide to Worke together with God 3 13 b 14 a Faith as it is a Worke cannot iustifie 3 60. Of the Worke wrought which is supposed to merite saluation 4 106 b 194 b Whether an Infidell can doe a Worke pleasing God 3 118a A charitable Worke of an Infidell namelie to cloath the naked is sinne prooued 2 267 ab Works of God Howe and after what sort wee must iudge of the workes of God 1 13b Three sortes of them about his creatures 1 181 b 182 a 184 a They doe helpe one an other 2 599 a Of the particular and common workes of the Trinitie ◠599 b Workes of men No place for good workes in the worlde to come 3 368 a Whether it bee lawfull to doe them for rewardes sake 2 573b 574 a What are turned into sinnes 3 152 b 153 a 26 a Faith goeth necessarilie before them 3 154 ab Faith perfecteth and formeth them 3 149 b Whether true faith and they can bee separated 3 131 b 132 ab How the old Fathers of the Church esteemed them 3 121 a They doe serue both to Predestination and Reprobation 3 34a They bee the effects of Predestination not the causes thereof 3 14b What they that defende merites doe thinke of them 3 54 a They after iustification doe profite 3 144a An ill comparison made betweene them and sinnes 3 22 ab They are not the causes of our calling 3 15 a They depend of GOD yet must we not cast away all care of liuing well 3 3 a Whereof good woorkes are signes and seales 3 95 b In whome they are a beginning to
eternall life 3 56 a Gregories opinion that faith is the entrie whereby wee come to good workes but not contrariwise 2 260 ab Many ioyned with faith prooued 3 72 b Whether they are the cause of eternall life 3 35 b The Pelagians opinion that they come from our freewill c. 3 50 b Pelagius and the schoolemen affirme good workes but not such as further to the kingdome of heauen 2 268 a Why they that are foreseene be not the cause of predestination 3 13 a 15 b 16 b 17. 18 a 19 b Before regeneration there are none 3 118 a They are not sacrifices propitiatorie 3 101 a They are ingendred of faith 3 74 b Whether good workes auaile to the certainetie of hope 3 86 b They are meanes not causes to eternall life 3 13 a Sinnes are mingled euen with our best 3 54 b Good workes after iustification are sacrifices of thankesgiuing 3 101 a Whether good woorkes are giuen to the regenerate by grace 3 54 a What God hath respect vnto in our workes 3 278 a What kind of works are sinnes yea most grieuous sinnes 2 263 b Our workes by a good intent cannot be meritorious 1 93 b Whether free in iustification may concurre with them 3 156 b Why God promiseth many things vnto them 3 223 a How those of the penitent doe satisfie God 3 222 b Those of Christians are not better than the working of them and why 1 8 b Holie workes depend vppon two principles namely knoweledge and appetite 2 254b Augustine accuseth the meane workes which hee did before his conuersion 2 265 b In what respects woorkes may be saide to bee good 2 258 a Augustine confesseth that the works which followe faith bee of God but denieth that faith is of our selues as some hold opinion 2 260 b Blasphemie to say that without the grace of God wee can doe workes acceptable vnto GOD. 2 258 ab Why the libertie of the godlie to doe them is not perfect 2 270 b In such strangers from Christ haue no freedome at all 2 254 b What become christian Churches 4 66. â— In what respect God commendeth the workes of certaine men not good 2 572 b Howe God accepteth of them they being naturallie euill 2 567 b That neither before nor after iustification they doe make righteous 3 97 a They giue iudgement to vs who be saued who not 4 115 b Why faith rather than they iustifieth 3 137 a Whether works before iustification deserue 3 101 b Workes follow iustification 3 100 b Of their nature before regeneration 3 9â— b 97 a Howe God rendereth to euerie man according to them 3 113 a Augustines rule touching righteousnes of them 3 113 b Whether faith can consist without them 3 60 b By what sort some say righteousnesse is recouered 3 105 b Why Christ in the last iudgement will make mention of outwarde Workes 3 113 a Howe the Workes of men may please God 3 113 a God rewardeth those oâ— the faithfull 2 521 b Whether God hath respect to their worthinesse 3 390 b 391a They are no cause of our felicitie 3 52 b Augustines diuision of theÌ„ and of what works we may iudge and not iudge 2 533 a God refuseth them though they seeme godlie and deuout as how 2 265ab Workes be sinnes if they be destitute of their due end 2 265 a Whether those of charitie hope be iust 3 156 b Whereunto Workes without faith are compared and that they cannot saue 3 150 b Who seeke God by faith and who by them 3 142 b They cannot properlie be called merites 3 52 b 53 a In what respects good mens are good and euill 2 562 b Whether God attributeth more vnto them than vnto faith 3 146 a Of actions which followe after them alreadie brought to passe 1 4 b Without faith can neuer saue such as bee the woorkers of them 2 262 b Howe God by them bringeth vs vnto life eternall 3 â—2 b Whereupon the goodnesse of them dependeth 2 389 a Howe they make fayth perfect 3 75 a A distinction of them 3 93 a 55 b Of iudging men according to them â— 48a Whether they shal be called necessarie or contingent 3 35b 36 a Our saluation dependeth not of them 3 17 a The godlie can attaine vnto Workes acceptable vnto God proued 2 270 a 265 b 266 a Of Cornelius and his Workes and whether he were regenerate or no when he wrote them 2 259a 263 a The intent that men ought to haue in forbearing wicked Works 2 573 b Of the Works of the regenerate 3 46 a A distinction of them 3 55 b Of those before and after 3 â—6 b Whether Workes doe iustifie 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 117 b 155 b 156 a 143 b 103. 104. 105. Howe Iustification is granted vnto them 3 147 a How the Fathers are to be vnderstood when they attribute righteousnes vnto them 3 148 ab Why we take from them the power of iustifying 3 136 b Vnto what Workes the merits of congruitie and worthinesse are due 1 108 ab 119b 120 a Of Workes due and not due vnto God 3 236 b Howe those of dutie and those of supererogation doe differ 3 227 b Whether Workes ceremoniall doe iustifie 3 156b 157 b Of Workes morallie good and superstitious and whereto some ascribe iustification 3 102 b They iustifie in no case 3 103 ab 104 ab 105 a Euen they are signes and seales of righteousnes imputed 3 95b 96 a Though in shewe neuer so good before God they are sinne â— 257b How we ought to bethinke our selues considering the good morall Workes of men not regenerate 1 96 a Whether penall Workes iustifie 3 157 b Of Workes Preparatorie and in whom they bee 2 264 b 1 95. 3 121 b 141 ab Slenderlie prooued 3 111b 112. 113. 114. 115 116. 1â—7 Whether they doe merite 3 1â—… b 224 b Iustifie not 3 126 ab â— 556 b Woorkes of satisfaction reduced to three points 3 221 b Workes of Supererogation proued and disprooued 3 227. 228. 229. 230. 231. Answeres to the reasons brought for them 3 230b 231. 232. What maner of ones they be 3 230 a Whether Workes wrought doe iustifie 3 116 b Whether the Workes of Infidels bee sinnes 3 106 a 243 b 244 a 2 263 b How they please God 3 111 b That their Workes are sins 2 269 b Whereto Chrysostome compareth such 2 262 b Whether they please GOD. 3 299 a Counted glistering sinnes 3 277 ab Against them that say the wicked may doe good Workes and such as please God and through them can deserue as they say of congruitie 2 264 a Of the notable Workes of the Romanes recompensed of God inferred by way of obiection 2 263 a All the good Workes of the not regenerate are but a robberie to Gods grace 2 264 b How farre they are from them 2 267 a What those bee which the aduersaries so highlie
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
against an ill feare 17 Against such feares Seneca hath inuented remedies namelie that we should liue vprightlie and commit nothing that is wicked But who can by this meanes be secure at anie time For who is he that sinneth not But we much better repose our selues in the faith of Christ put all our confidence securitie in his mercie onelie This maner of waie Paule teacheth vs Rom. 5 1. Being iustified saith he by faith we haue peace with God This medicine hath vertue against all diseases Also carefulnes which séemeth to be contrarie vnto securitie Carefulnes is not alwaies to be praised is not alwaies to be praised bicause therein are two vices to be taken héed of The first is that being mooued with it we séeke not by vniust meanes to remedie an euill that commeth vnlooked for as the Iewes did when they said Ioh. 11 48. If we suffer this man to liue the Romans will come and othrowe our place and nation wherefore they decréed to destroie him Furthermore we must beware that we be not so mooued for temporall things as we should cast awaie our hope and confidence of the goodnesse and prouidence of God Wherefore the true securitie is that Which is a true and laudable securitie Rom. 8. 31 which is receiued by faith and consisteth of the promises of God Paule did put vs in mind hereof when he wrote to the Romans If God haue giuen his sonne vnto vs how shall he not also giue vs all things with him Who shall laie any faults against the elect of God It is God which iustifieth who shall then condemne It is Christ which died yea and which rose againe who also sitteth at the right hand of God and maketh intercession for vs. Who shall separate vs from the loue of God Shall affliction Shall trouble Shall persecution Shall hunger Shall nakednes Shall danger Shall the sword I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor anie other creature can separate vs from the loue of God which is in Christ Iesus our Lord. Now it sufficientlie appéereth as I thinke what maner of securitie is allowed and which is condemned VVhether true Faith may be seuered from Charitie 18 But now let vs propound thrée things to be inquired the first In 1. Co. 13 verse 3. whether true faith may be seuered from charitie as our aduersaries persuade themselues that it may another is whether charitie be the forme of faith according as the Schoole-men teach lastlie Wherein charitie and faith excell one another let vs sée wherein charitie is more excellent than faith and likewise how faith dooth excell charitie Concerning the first it shall be conuenient before all things that we by some certeine definition set foorth the nature of faith for then we may easilie discerne how much it is ioined with charitie Let vs rip vp the matter throughlie first let vs make a difference betwéene supposing and beléeuing The difference betweene supposing and beleeuing When anie man dooth giuen his assent vnto one side of a controuersie he is said to suppose or haue opinion which thing is not without suspicion and a doubtfull mind least peraduenture the matter should be otherwise But we are not said to beléeue vnlesse we doo alreadie giue a firme and assured consent vnto the one side so that we suspect nothing at all of the truth of the other side Wherefore to beléeue according as serueth to our purpose What is to beleeue is by the inspiration of the holie Ghost to giue a firme assent vnto the word of God and that by the authoritie of God himselfe We saie that the inspiration of God is required bicause humane reasons in those things doo faile and The naturall man perceiueth not those things which be of God for he thinketh them to be but foolishnes and he cannot giue credit vnto them And that a firme assent is required in a true faith Augustine Augustine declareth in his 109. treatise vpon Iohn when he saith We must beléeue immooueablie firmelie stedfastlie and couragiouslie least a man wander about his owne affaires The word of God of two sorts and abandon Christ And we must giue our assent vnto the word of God which is of twoo sorts written and not written For those things which God spake vnto the prophets the prophets beléeued yet were not those things written by others before them Gen. 15 6. Abraham beléeued that he should be blessed so as all nations should obteine blessing in his séed also he beléeued that God was to be obeied Gen. 22 3. when his sonne was demanded for sacrifice and yet had he not read anie thing written thereof Wherefore that which we haue spoken of faith maketh nothing against them which saie that faith is an assent giuen to the Gospell of Christ or to the mercie of God giuen vs through Christ or else offered vnto vs by him for the remission of sinnes Forsomuch as these be the most high and principall things in the word of God vnto the which the lawe the prophets the threatenings promises and histories how manie soeuer be found in the holie scriptures be directed Wherefore I agrée with them and what they imbraced in the Gospell but as touching remission of sins through Christ I also doo affirme to be conteined in the word of God Heb. 11 1. The definition of faith which is in the epistle to the Hebrues 19 The epistle to the Hebrues the eleuenth chapter hath a most plaine definition of faith where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The ground or being of things which are hoped for in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And surelie in this respect faith comprehendeth the Gospell eternall life the fellowship of Christ and thereby the remission of sinnes for these be the things which wée hope for But séeing those things cannot appéere by naturall euidence neither yet sticke fast in our minds or can firmelie abide by the industrie of our owne reason or by the helpe of humane knowledge they haue néed of faith as a prop or ground-worke vnto the which surelie they may leane Afterward is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is An euident token or argument of those things which appeere not For those things which be taught vs in the scriptures vnlesse they be admitted by faith will not séeme of themselues verie likelie to be true vnto our reason And whereas there is mention made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A being or euident token that firme assent is declared the which we saie we haue néed of in beléeuing Wherevnto there is no let that we being compassed on euerie side with the flesh are oftentimes put to trouble by wauering and infirmitie If at anie time wee wauer in faith that is not faiths fault but ours
the godlie and famous stock of the Assamonites Also Christ Iesus our Lord inflamed with a godlie wrath made a whippe of cordes whereby he not onelie ouerthrewe the chaires of them that soulde Dooues and the tables of the monie changers but with an incredible authoritie cast out of his fathers Temple the shamefull Marchantes Wherefore since the Church of Christ which is the true house of God hath a long while lien broken downe and almost subuerted through the doctrine of externall thinges and idolatrous superstition and hath bin foulie abused by the filthie gaine of couetous Ministers it is without controuersie the part of godlie men together with Christ Iudas Machabaeus Nehemias Esdras Aggeus and Malachie the same house being famous and holie to build it vp againe Which that it may be doone of vs the more readilie and with greater diligence seeing I am appointed this day to preach I haue determined by the fauour of God to handle before you the first Chapter of the Prophet Hagge And that such fruite may succeed hereof as is to be desired I think it good that before we beginne with the doctrine which we haue in hand we repaire vnto the Lord with our prayers First we giue thée most heartie thankes O most gratious and almightie God that thou hast giuen vs leaue safelie and without danger to assemble together in thy name within this holy place We iointlie desire thée that thou wilt inspire our heartes with the holie ghost that aswell I may vtter thy holy mysteries as also that the brethren which be here present may faithfullie receaue those thinges which shall be spoken to the glorie of thy name and saluation of their owne soules through our Lord Iesus Christ thy most deare beloued sonne Amen I haue noted foure speciall things which we finde in the distinguishing of this Chapter First that the sinne of them which were returned out of Babylon whē they neglected to build vp the house of the Lord is for iust cause blamed Secondlie are reckoned vp the punishmentes which GOD laid vppon the people for such an haynous sinne Moreouer the holie ghost sheweth by his Prophet what was néedefull to be doone Fourthlie lastlie is shewed howe profitable and fruitfull was the Sermon of our Prophet As concerning the first art of building who so will call it to minde from the ofspring and first originall shall perceaue it to haue had this manner of beginning In the olde time men after a brutish and wilde manner dwelled here and there abroad in the fieldes And to auoid the heate of the sunne stormes and other distemperatures of the heauens they digged the ground and by woorkmanship made to themselues Caues and Dennes others made coueringes of leaues vnder which they saued themselues from the heate of the sunne and from stormes others were more ingenious who set vp forkes and wound in réedes daubed them with claie to the intent that the walles might be the stronger Finallie was applyed the aduise of wise men whereby the forme of those walles being drawen they ioyned their habitations together they compassed them about with a trench and thereof beganne Townes and Cities And when they dwelled together wisedome increased Counsels and imitations beganne to haue place and there increased a maruelous plentie of goods riches and other helpes Whereupon houses beganne to be builded partlie of stone and partlie of timber which although they had no glorious shewe and trimme decking yet had they frugalitie with great profit ioyned therewith And to conclude they to our great harme waxed puissant with inuasions ouer great power excesse arrogancie and intollerable pride and men being pricked foreward by these pestilent thinges beganne to waxe madde in building They raysed excéeding great Piramides Theaters woonderfull circuites arches triumphant of infinite woorke All which buildings since they brought verie small profit or none at all they onelie made the beholders to woonder be amazed and yet was it so farre from making the Cities of the longer continuance as we reade alwayes in the Histories that these monsterous buildinges were most manifest signes of the ruines néere at hand After this manner dooth it happen in the Church before the calling of God commeth by reason of the sinne which came by Adam Men liue together being instructed after a worldlie manner and by ciuill wisedome Then commeth the wisedome of Christ and doctrine of the Apostles and Prophets whereby they being called vnto Christ are gathered into one congregation of the Church wherein the first fathers at the verie beginning were contented with meane and moderate building for they were onelie ledde by the rule of the holy scriptures Which kinde of building though it wanted ornamentes and was farre from oftentation yet did it bring vnto the Christian Citizens a rich and plentifull fruite of the spirit After this manner did the forefathers liue a long while But in processe of time peace was giuen vnto the Churches in a great time of quietnesse mens deuises were added vnto them Whereuppon pride vanitie ambition such kinde of pestilent vices crept in by little little And then the building beganne no longer to be made of the diuine oracles but of mens traditions decrées of Councels and Decretals of Popes in processe of time these thinges were gathered together into so great a heap that they haue oppressed euen the word of GOD and the forme of the Church and due comlinesse in all things fell away and such a pompe of outward rites and ceremonies haue so farre foorth preuailed at the last as while they haue made oftentation of humane thinges diuine thinges haue béene vtterlie obscured Wherefore the iust and godlie buildinges being fallen downe all men by the Prophet are called to the Lord to the building againe of the Church of Christ with a sound and lawfull building But least we doe amisse in the worke I thinke it méete first of all that by a rude and plaine definitiō it should be laid before our eyes that we be not ignorant what is to be reedified Moreouer it shall be verie good to determine in what thinges the generall consideration of our building must be placed The newe repairing of the house is a spirituall building whereby the liuelie stones are ioyned together vppon Christ the foundation to receaue the testimonie of God and to confesse his name Since this building of ours is called spirituall it is distinguished aswell from the outward temple which is builded of stones and timber as also from euerie societie of this world That we be liuelie stones Peter testifieth in his first Epistle the 2. Chapter And that Christ is the foundation the Apostle taught in the first Epistle to the Corinthians And that we be the Temple of God he taught most aptlie in the selfesame Epistle The liuelie stones are drawen vnto this building by faith which springeth from the word of God and are compact together by the power of the holie ghost which holdeth more surelie
than anie lime or pitch And why they be vnited two causes may be yéelded First that they should receaue the testimonie of God and the other is that they should confesse his name The testimonie of God we haue not elsewhere than out of the scriptures of God for in them God testifieth how much he hath loued vs which hath chosen vs before the foundations of the world and hath giuen his sonne vnto the crosse for our sake He testifieth moreouer what he would haue vs to doe when he teacheth vs his comfortable preceptes as touching manners and good life Finallie he testifieth what he hath determined to doe with vs if we please him and obey his sayinges He is minded to blesse vs euerlastinglie but if we shall be obstinate and rebellious he will destroy vs with the euerlasting destruction of hell fire Wherefore these testimonies are perpetuallie exercised betwéene the preacher and them that be hearers Which when they be heard perceaued it straightway followeth that we confesse the name of God for we acknowledge these to be the benefites of God and that excéeding great benefites and as méete it is doe giue him thankes And further we doe then chieflie perswade our selues that these be the true testimonies of God when we receiue the Sacramentes Seales and holy bondes of them And it is a noble kinde of confession to communicate often in the Sacramentes of Christ Also we confesse the strength and power of God when we acknowledge our owne weakenesse and that those thinges which the Lord would haue vs to doe are so hard as vnlesse he bestowe the gift we are not able to performe the same And hereof ariseth inuocation whereby we labour in verie deede that our actions may be conformeable to the will of God And we confesse the testimonie of God to be true when we willinglie helpe the poore with our substance and doe liue a pure and godlie life And that the congregation is gathered together to this ende Dauid in the 122. Psalme testifieth when he saith Thither went vp the tribes of the Lord for a testimonie vnto Israel to confesse vnto the name of the Lord. Now of building of the house we haue said enough Now the manner of the building we finde in Vetruuius namely that in building wee must regard the strength profite and comelinesse If we will make Christ to be the foundation as the Apostle commandeth vs there shall want no strength also the walles will be sounde thicke and well compact together when wee indeuour to bring thereunto a great abundance of liuely stones But herein standeth the profite of building that wée bestowe not the time in disputations such I meane as be light and of no importance for it is a foolish thing to contende for trifling matters Let vs teache most rightly of iustification and of the Sacramentes and that purelie and aptly This doe they chiefely at this day to the intent that the Church may be cleansed from her filthinesse Also there must be vsed comelinesse that aswel in manners as in Ceremonies such decensie and blamelesse conuersatiō may be vsed as none but by his owne fault may be offended therwith Vnto this holie building of the temple of God doeth the Prophet stirre vs vp and since he reprooueth the Iewes that they ceased from so godlie a worke it shall bée necessarie to sée what causes they were that stayed them The first is that they alleaged that the time was not yet come wherein the house of God should be builded Wherin they bewrayed their negligence and vnskilfulnesse of the Scriptures The Lorde had decréed by Ieremie that after seuentie yéeres his temple should be reedified which yéeres being passed ouer they shewed them selues to be vnmindfull of this Oracle But by the same reason the Scribes and Pharisées receaued not Christ for if they had diligentlie made a computation of Danielles wéekes and had considered the prophesie of Iacob who foretolde that the Scepter should not be taken away from the Iewes except Messias were come they might easilie haue knowen that the Sauiour of the world was euen at the doore And therefore Christ béewailed them that they knewe not the time of their visitation And we also at this day if we would apply our minde to the Scriptures should not be ignoraunt that the Church must be perpetuallie builded Christ saith that it must not be builded as the fooles build vpon the sande but as wise men build vppon the sounde rocke Paule saith that vppon the foundation which is Christ we must not build chaffe nor heye nor stubble but golde siluer and precious stones Vnto the Romanes it is saide Let euerie man please his neighbour Rom. 15. ◠in that which is good to edification Verily the Apostle saith vnto the Corinthians that power is giuen not for destruction but for edification 2. Cor. 10. ◠And in the first Epistle to the Corinthians he writeth that we are Gods building 1. Cor. 3. 9. 1. Pet. 2. ◠And Peter sheweth that euerie one of vs as liuelie stones are builded into the house of God And this doth the Scripture euerie where teach but our dull hearts will not be persuaded An other cause stayed the Iewes from the holie building that they beheld not the verie fitte occasions which the Lorde had giuen to the intent his house shoulde be restored King Cyrus had giuen leaue to the people to depart into Iurie he restored vnto the Iewes the precious vessels which Nabuchad-nezer had taken awaie and commaunded that the house of God should be builded againe at Ierusalem At the same time flourished Edras Nehemias Zorobabel Iesus the sonne of Iosadec Hagge and Zacharie the Prophetes All which things were of great moment to repaire the Temple but since the Iewes did not consider of them they did profite nothing at all In like manner Christ when he came wrought great myracles signes and woonders innumerable which shoulde haue mooued euerie man to imbrace Christ Moreouer he spread abrode the world most wholsome and swéete doctrine but yet such as in all respects is agréeable to the foreshewings of the Prophets and to those things which are contained in the Lawe touching Messias wherewithall the Lorde ioyned an innocent life pure and holy manners which iustly did become the Lorde Christ But they omitting all these thinges persisted in the ignorance of their darkenesse There happen also at this day many things which should stirre vp our mindes to restore the temple of God First of al the face of the Church is so to be lamented and pitied as it may mooue any hard heart to take pitie thereof There was neuer so great a light of the scriptures since the Apostles time as is at this day There be verie many skilfull in languages and good Artes which if they would they might excéedingly further this restauration The kings Maiestie desireth nothing more the Magistrates pretend a great good wil hereunto the tyrannie of
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
b God requireth more than it of vs 3 157b It grieueth the godlie that their Faith is not strong enough to resist their corrupt natures 3 267 a Why Paul ioyneth Faith and confession together 3 262 b Howe it is ioyned with repentaunce 3 213 a Of such as haue abiured it 3 206 b 207 a It was exercised by Ecclesiasticall satisfactions 3 236 a Without it there is no good thing 2 262 b Whether grace and a weake Faith haue the power to iustifie 2 261 b Whether it be a part of repentaunce 3 213 a In what cases it waxeth feeble 3 60 b and a remedie there against 3 62 ab 71 a Whether it can consist without works 3 60 b How it is made perfect by workes 3 75 a It applieth those thinges which it beleeueth vnto him in whom it is 3 84 a What is required for the triall thereof 3 87 b It is the correlatiue of Gods promises 3 126 a 128 b The meaning of Paul in saying Whatsoeuer is not of Faith is sin 2 269 ab Sinne is committed through the want thereof 3 70 b 71 a How it commeth to passe that about it there is doubting 3 59b Of that whereby we please God 3 106 ab Howe hope and charitie are ingendred of the same 3 74 b Whether it taketh place in things assuredlie knowen 3 59 b 60 a What thinges striue therewith 3 91 a Thereby we denie the best part of our selues 3 60 a It extinguisheth not the nature of man 3 61 a Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof and whereto it is referred 3 91 b The end of the same 3 60 a In what kinde of promises it hath to do 2 549 b How many wayes it is taken and distinguished 3 57 b It is the rule and direction of a good intent 1 93 a Of comprehending the creation of the worlde thereby 1 16 b How farre forth it gathereth a knowledge of God and from whence 1 30 b The lawe and Faith helpe one another 2 578 b What shoulde be the forme thereof if any forme be 3 75 b What is a manifest falling away from the same 3 57 a By it we first answere vnto the calling of God 3 77 b The proper notes and colours thereof 3 142 b How it excelleth charitie and so contrarie 3 75 b By what meanes it is nourished and confirmed 3 63 ab Whether it be a trust 3 92 b Why it must not rest vpon humane wisedome 4 25 b It is not of workes 4 26 a The roote thereof in heauen 4 25 b It is no true kinde which breaketh not out into actions agreeable 2 316 b It cannot be tyed to fathers and Councels 1 93 ab A most notable confirmation thereof in the vanquishing of Giantes by weake men 1 131a b When it shall cease 3 76 a Whether the true and right kinde is to bee yeelded to the persecuters of the Church 4 33b What Paul intendeth by saying that the righteousnesse of Faith hath testimonie both of the lawe and the Prophetes 1 99 a Who haue a shewe of Faith but no true faith 3 73 b Whether it be in Infidels or no. 3 106 ab It draweth with it all good motions of the minde 1 106 b The apprehending thereby taketh nothing away from the trueth of thinges 3 77 b Whether it signifieth the conscience 3 98 b Two thinges necessarily required therein 2 634 b A comparison thereof vnto wisedome 3 74 a Where the fault lieth if wee wauer therein 3 70 b Whither hope or charitie bee the forme thereof 3 74a b Not perfect in vs in this life 3 72 b The force thereof in the beléeuers 3 71 ab Of the great conuinction betwéene it and workes 3 151 a It expelleth feare 3 65 a How farre foorth it agréeeth with feare 3 63 b The difference betwéene it and opinion 3 69 b and suspicion 3 57 b Howe it is harmed by a lie 2 544 a Errors in matters thereof is deadly sinne 1 95 a Whether infantes haue it 4 119 b 120 a 163 a Howe it is increased by good workes 3 135 b Manie more thinges reuealed vnto vs by the Scriptures than wée knowe by it 1 16 a It goeth necessarily before all good workes 3 154 ab Whether it maie bee separated from iustification 3 131 a 312 ab It formeth pertecteth al good works 3 149 b Whether ours to iustification and the fathers were al one 3 153 b 154 a 2 87 b What kind was necessarie to saluatiō til the Gospel was published 2 262 b 263 a Gregories opinion that it is the entrie whereby wee come vnto good workes but not contrariwise 2 260 ab To be with out it and without grace in Augustines iudgement is all one 2 259 a If I haue all Faith so that I can remoue mountaines expounded 3 132 b 133 a Prophesie and true Faith are not of necessitie ioyned together 1 23 a That of the Iewes commended by examples 2 588 ab A newe signification thereof that it is the persuasion of the conscience 2 269 ab Whether it goe before or follow myracles 1 68 ab The saintes to confirme it sometime required myracles 3 62 a It springeth not of myracles but is confirmed by them 1 63 b 67 b In whome it goeth before myracles as P. Martyr saith 1 68 b Faith foreséene mooueth not God to predestinate vs. 3 16a Diuers kindes of Faith 3 92 a Of the articles 3 144 b 145 b Of Doctrine 3 132 a Of myracles 3 26 b 199 a 132 a 1 69 a 6◠a Graunted euen to the wicked 3 92 ab A Temporall 3 92 b In the reprobate 3 34 a How to determine whether it be but temporall 3 47 b 48 a Formed and vnformed 3 71 b Effectuall and historicall 3 141 b 142 a Vnfeined and temporall 3 204 b Dead and liuely 3 71 b 134 b 135 a 92 a True Faith and counterfete 3 87 b 73 b General Faith and particular 3 132 a 133 a 106 a 107 a And whether by the particular euerie man is sure of his saluation 3 145 a 2 318 a Of opinion or persuasion of inspiration of myracles 1 69a Of a certaine humane Faith not inspired by God 3 134 b What kinde of Faith the Turkes haue 3 106 b Whether the Diuell bee indued with a true Faith 3 137 b 62 b What Faith driueth men to desperation 3 92 b Faith Ciuill Diuers definitions of Faith to wit ciuil faith 2 549 b In what respectes it is to be violated 2 538 a It comprehendeth in it all the partes of mans life 2 549b The necessitie thereof of truth among men 2 539 a Whether it must be kept with heretikes 2 538a Whether it must be kept with him that breaketh promise 2 548 b Whether it is to be kept with our enemies 2 537 a 371 a The Faith of Attilius Regulus to his enemies 2 539 a 282 b Faithfull The state of the Faithfull
after death 3 235 a 1 144 a It is proued that they are in Christ by all kinde of causes 3 78 b Faithfulnesse Faithfulnes required in Ministers and how they swarue from it 4 19. 20. Fall A temporall Fall and an eternall fall and what the godly doe in either of them 1 212 ab Adams miserable Fall described by way of comparison 2 253 b 254 a Whether it did any way depend of Gods will 1 204a b It was by Gods sufferaunce why 1 187 b It was voluntarie 1 205b The miserable Fall of Priamus described 1 158 b Of Solomon 3 268 b 269a Of the godly temporall and hath an happie issue 1 211 a Fast The Fast of a manichie and a Christian compared 3 353 b The exercise of them that vse it truely 3 248b A religious Fast defined with al the causes thereof 3 248 b Of proclaiming a publike Fast and sanctifying it 3 249a Fastes Of the foure quarterly Fastes called Ember dayes 3 251 b What the Councels and Apostolicall Canons haue decreed touching publike Fastes 3 252 a Fastes abused touching yâ— choise of meates 3 253 a Abused as touching the space of time 3 252 b What verie heretiks haue thought of the superstitions kind 3 251 b Of the Ethnikes religions Fastes 3 249 b 250 a. Of the Encratistes and Montanistes 3 170 a Fasting Diuerse kindes of Fasting in Lent 3 171a Auailable to cast out diuels 4 130 ab None betweene Easter and Pentecost why 4 45 a Iewish in the time of the lawe 3 171 a 252 b 253 a 247 a 249 b Certaine times and dayes appointed for it 3 172 a To what ende it was ordained the continuance thereof 3 171a In what cases the Church the Magistrate may sometime bring it in 3 173 ab Whether a holinesse consist therein 3 255 ab Whereupon rose Fasting vppon the sabboth day 3 173 b On Thursday and Friday 4 45 a Whether soules are deliuered out of Purgatorie thereby 3 255 b For other mens sake beside our own 3 248 b Whether it be a part of satisfaction 3 255 b What hath beene thought touching diuerse dayes for it 3 250 b 251a Ouermuch attributed thereunto 3 255 a Commended in the new TestameÌ„t 3 250 ab Whether wee shoulde imitate Christ therein 3 254 ab 256 a 252 ab 273 ab Whether men may consume themselues therewith 3 257 b Diuerse formes thereof vsed of the fathers 3 253b What kinde is commended and the commodities thereof 3 247 b 248 a What faults are to be auoided therein 3 250 b Abused by mens misdemeanour at Shrofetide 3 255 b Who was the first that wrote lawes thereof 3 254a A distinction thereof 3 247 b 248 a That it is thirstie why 3 247 b Diuerse causes for the which publike Fasting must be vsed 3 252 a Religious Fasting distinguished 3 248 b This kinde of diuels is cast out onely by Fasting and prayer expounded 3 250 b Fastings A distinction of prayers and Fastings 3 193 a What do please God and why 3 248 b Whether being rightlie commaunded by Princes they are to bee obeyed 3 252 a Howe they are said to be free or not free 3 252 b To what end the Papists inioyned them 3 224 ab Brought in without measure 3 250 b Father The power of a Father defined 2 431 b It is not a name vsurped or challenged of men 2 381 a Howe much the ciuill Lawes esteemed his authoritie 2 432 a 436a His duetie to his children notablie set downe 3 259 a What we are taught by calling God Father 3 81 b Christ is no where in the Gospel called so 2 381 a Whether a sonne placed as a Magistrate ought to giue place to his Father being a priuate man â— 377 b Fathers in the time of the Lawe Causes of the long life of the Fathers 1 126 b 127 a Where they were before Christs ascension 4 104 a Why it was so long before they did beget children 1 127 b Howe they were perfect hauing so many imperfections among them 2 425 ab They are not to be followed in all pointes 2 148b Howe we and they are both in one stocke and roote 4 101 b They as well as we were iustified by faith onlie 2 5â—4a b They entred into couenant with God for their posteritie 2 585 a Howe they did eate the flesh of Christ he being not then borne â— this concerneth the Sacrament 2 58â— b Whether they were ignorant of Christ c. 3 339 b 340 341. It is prooued that they wanted not Gods spirit 2 592 b 593a Chrysostomes error in diuerse points touching them and vs. 2 593 b 594 a They had both temporall and eternall felicitie promised them 2 592 a 593 b They are called litle ones and seruants and why 2 595b They and â—e haue one saluatioÌ„ 3 336 b 340 a Fathers according to the flesh Howe Christs words are to be meant in forbidding vs to be called Fathers vpon earth 2 380 b 381 a Howe God punisheth the sins of the Fathers vpon the children 2 236 b ¶ Looke Punish Sinnes Fathers of the Church The Fathers at contradiction with themselues 3 151 b 250 b 251 a 183 ab 2 380 b 381 a 4 49 a 50 b 51 ab 102 a Howe we must interprete all their sentences 3 151 b What they say of Iepthas vow 3 183 ab 200 a 1 4. 3 b Whether wee must alwayes iudge of the scriptures by them 4 50b 51 a Rules for the vnderstaÌ„ding of theÌ„ speaking of the Eucharist 4 172 b 173a b 174 a How they are said to be spirituall 4 53 a They doe erre 4 50 a 72 b 3 149 a 243. 244. The inconstancie of certaine of them the schoolemeÌ„ 1 67 a How Pighius esteemeth of them is shewed by similitudes 2 229 a In what cases they are to bee receiued 4 49 a The most auncient were not subiect to the Romane bishop 4 80 a No appeale from the scriptures to them admitted 4 48 b 49 ab They extenuate the sacraments of the old lawe 4 102 a What they haue saide touching the choise of meates â— 170a b What they meant by the word sacrifice 4 19 a If Peter erred much more they and why 1 44 a Whether they are to bee allowed when they all agree 4 50b The later the corrupter 2 434 b In what respect they are to be reiected 4 54 a Why the aduersaries sticke so close to them 4 52 a Which of them taught superstitions 3 240 b The greater number of them graunt that there is a purgatorie 3 243 b A rule as touching their writing 3 158 a A rule for reading of them 3 362 a 2 229 a Fatherhood Two kindes of Paternitie or Fatherhood in the sonne and the father 2 377 b 378 a All Fatherhood dependeth of Christ and who deserue not that title 2 381a Fault By what things a Fault is aggrauated or lightened 4 300b What