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
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
treateth of contemplation and teacheth that the same without doubt is a great part of mans felicitie Wherefore this distinction shall séeme to be maimed when the third part is omitted But herevnto we will answere that vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation it selfe is contained And it is diligentlie to be noted that Aristotle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not comprehended contemplation so as the diuision is not vnperfect neither Aristotle contrarie to himselfe nor yet is he against Quintilian for although these thrée are rehearsed in the end yet is there two of them comprehended vnder one word 7 But the holie scriptures are herin more excellent than Philosophie The end of man of two sorts according to the scriptures that of men they appoint two sorts of ends whereof the one may be obtained while we liue here but the other is waited for when we shall at the length be loosed from hence which bicause it is the more perfect we will declare the same in the first place And such it is as we shall sée God present and shall fullie and most perfectlie enioie his sight which Paule writing to the Philippians did most earnestlie wish to obtaine Phil. 1 23. I desire to be loosed from hence and to bee with Christ And the same Apostle said 1. Co. 13 12 Now we see as through a glasse and in a darke speech then shall we see face to face Againe Ibid. vers 9 and 10. Now wee knowe in part and prophesie in part but when that which is perfect shall come then that which is in part shall be abolished And this excellent reward doo the gospels set foorth vnto vs which after manie labours and miseries of this life we shall haue laid before vs in heauen The cheefe good of this life But the chéefe end and principall good of this life is that we be iustified by Christ that we be receiued into grace by the eternall Father vnto whose wrath we were thrall from our natiuitie Wherefore iustlie said Dauid Psal 32 1. Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man vnto whom the Lord hath not imputed sinne Which place did Paule for good cause cite so diligentlie vnto the Romans And to conclude those are here blessed which haue Iehouah for their God and doo trust and beléeue in him with all their hart those not in vaine did Paule call blessed Neither is the blessednes of this life altogether distant from the end and principall good which with a constant faith and inuincible hope we looke for in the world to come For euen the chéefe good of this life is none other thing but the selfe-same which at the length wée shall haue Onelie a difference of degrées and perfection passeth betwéene them 8 It is demanded moreouer that bicause we brought a reason why the worke is more excellent than that workmanship whereby it is brought to passe to wit bicause it is ordained to the worke whether this be generallie true Whether that which is ordained to an end be baser than the end that whatsoeuer is directed to another thing as to an end is of lesse estimation than the same which as it may séeme is not to be granted For it is the dutie of a shepheard to looke to his shéepe that they may be in good plight This he endeuoureth to bring to passe by his cunning where neuertheles he far excelleth his shéepe For who doubteth whither a man ought to be preferred aboue shéepe Yea the angels as it is said vnto the Hebrues are ministring spirits for the saluation of the elect whereas neuertheles their woorthines and nature excelleth men And finallie Aristotle writing of generation and corruption said that the end of the celestiall bodies is that men should be begotten whereas yet none of the Peripateticks doubt but that the heauens are of more excellent nature than men Some thought to haue escaped the doubt by saieng that the ends are mentioned to be onlie of actions but not of those actions that are efficient to wit of heauen of angels and of a shepherd Howbeit this auaileth nothing For things efficient attaine not to their ends but by actions wherefore the selfe-same end is to be assigned vnto the thing efficient and to the worke thereof But we must vnderstand that as it is in Aristotles 2. booke De anima the 35. and 37. chapters there is two sorts of ends one end called that for whose cause the thing is doone and the other end is called that to the which a thing is directed The Grecians thus describe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie whereof and to which As for example The end wherefore and the end whereto a creature which dooth ingender hath the end Wherfore to wit that eternall and diuine end namelie perpetuitie which it would attaine which since it cannot absolutelie haue yet at the leastwise it claimeth the same by generation The end Wherevnto is the thing which is begotten the end of nature which is in plants is to bring foorth fruits flowers and this is the end Wherefore But the vse of men is the end Wherevnto It may then well be that the end Whervnto is of lesse honor so is referred vnto that end which is Wherefore And the end which is Wherefore is the more woorthie as matter which is directed to the forme And no man is ignorant of this that the forme is better than the matter But it happeneth otherwise when a thing is directed vnto that which is the end Wherevnto not that it should be made perfect thereby but that the same should make it perfect For then the end Wherevnto is lesse woorthie bicause it is vnto such an end So of the angels and of heauen The end of heauen Wherefore is to be resembled vnto God and to make other things perfect which is the better end For heauen in the dooing of these things is better than if it did them not Likewise in angels the end is to obtaine God and to kéepe vs in dooing wherof they be more woorthie than themselues if so be they did it not And the shepheard hath an end Wherefore euen his owne wealth and increase wherewith he is better than if he were destitute thereof and of the wealth of his familie and citie But the end Whervnto are the shéepe themselues ouer whom he is ordained to kéepe them safe and sound And that one thing is ordeined for another How the more worthie thing is sometime ordeined for the lesse worthie that it should preserue the same and withall be more woorthie than it we haue an example When as by kings and monarchs some are appointed to be chéefe rulers or deputies and are directed vnto the people that they should gouerne
dutie is sometimes doone by contemplation and then that corrupt person hath a will not to loue his neighbour hath a will not to go to the holie assemblie Wherefore we sée here that the act of will and that same action thereof which is the action of nature dooth depend of God deformitie and priuation dooth not so But sometime they be omitted bicause a man dooth not thinke of those things I meane not of a contempt Héere saie I that although there be no action there of that kind yet is there an other which contendeth with right reason He is not mindfull of the holie congregation bicause he will walke about for his pleasure or else vse some pastime and those actions be aduersaries to right working Or if that be no action at that instant yet was it a little before For example Ouer night he would féed like a glutton afterward he could not rise earlie to be present in the holie congregation Wherefore in the sinnes of omission we shall find an action either proper to that kind or else an other striuing with the good motion of the will either which is then presentlie reteined or else that went before 21 God then is the cause of all things How sin is drawn from the nature of the second causes and inferior things according to their owne nature receiue the moouing of the first cause Wherefore if sinne be drawen it is drawen by the nature of the second causes I will make the matter plaine by a similitude A similitude In liuing creatures we haue that power which hath his name locall motion and it mooueth beasts either to walke or to runne and those creatures are mooued according as they receiue their moouing from that locall motiue power but if a legge be defectiue be out of ioint or crooked that motion hath halting in that course ioined therewith but that halting as it is a moouing commeth from the moouing power of the soule as it is faultie and lame it dependeth of the faultines of the leg which was broken And thus it is as touching that continuall moouing wherewith God stirreth his creatures There is indéed a common influence and it is receiued in things according to the qualitie of them so the subiect of deformitie or priuation is of God and the moouing of God sometime passeth through the mind corrupted whervpon the fault of the action is not of God but is drawen from the next cause But what it is that God there dooth and how he gouerneth that deformitie is declared before now we treate of the act which breaketh foorth from our will Wherefore it is rightlie said that the priuation of righteousnesse followeth not the worke of our will and the motion thereof so farre foorth as it is in the kind of nature but as it is in the kind of moouing Augustine in his seuenth booke De ciuitate Dei the 30. chapter saith that God dooth so gouerne his creatures as he permitteth them to exercise and worke togither with him their owne proper motions For God dealeth not alone but as I said before the wicked men and the diuell also doo vse their naughtie endeuor in working But when we saie How the selfesame act is produced by God and by vs. that the act it selfe which afterward through our owne fault is euill is brought foorth by the chéefest cause that is by God and by vs that is by our will how shall we vnderstand this Whether that God doo it wholie or we wholie Or whether it be partlie from him and partlie from vs And héere we drawe this producement to the verie act of our will We answere If consideration of the whole be referred vnto the cause we must speake after one sort if it be referred vnto the effect after an other sort If the whole be referred to the cause so that we vnderstand our will to be the whole cause of the action that it be able by it selfe to worke without God it is not true for vnlesse God would assent thervnto it should not be able to bring foorth action So God although by his absolute power he might performe the worke it selfe by him selfe yet as the course of things is he will not deale alone but will haue the creature to be a doer togither with him by this meanes are neither the will nor yet God said to be the whole cause But if it be referred to the effect it selfe God and the will are the full cause for God and the will make the whole effect although they be ioined togither in action I will shew the thing by an example For bringing foorth of an action A similitude we haue a will and an vnderstanding and our will maketh the whole effect and our vnderstanding is the cause of the whole effect but the one is nigh the other further off How it is that the will dooth all and God dooth all And so is it of the will and of God the will dooth all and God dooth all but one is the first cause and the other is the second 22 As touching the third point the sinne which followeth is sometimes said to be a punishment of the sinne that went before How sinne is the punishment of sinne and so God is said to punish sinnes with sinnes Then if the sinnes which followe be weighed as they be punishments they after a sort be attributed vnto God not that God dooth instill new naughtines or that he driueth men directlie vnto sinning but when he hath withdrawne his gifts then dooth sinne followe whereby the mind is destroied And those destructions those wounds of minds as they be punishments they come vnto vs by iust desart Hereof we reade in the first chapter to the Romans Rom. 1 24. that God gaue them vp vnto a reprobate sense as we haue declared before And that sinne hath the respect of punishment insomuch as it corrupteth nature it is manifest Augustine saith and it is vsuallie receiued Thou hast commanded Lord and trulie so it is that euery sinne is the punishment of him that sinneth This also doo the Ethniks acknowledge Horace saith The Sicill tyrants yet could neuer find Than enuie greater torment of the mind Those euill affections doo drie vp the bones maâ—e féeble the strength doo afflict the minds yet this is iustlie doone for God is iust and righteous in all his waies But if we be depriued of grace we haue deserued the same 23 Wherefore we conclude this question of ours A conclusion of the question and saie that To speake properlie and plainelie God is not the authour of sinne neither would he sinne to be And yet is not God said to be the vnperfecter or the weaker bicause he cannot make sinne for that is not imperfection and impotencie but perfection These things cannot God doo bicause he is the chéefe good and the chéefe perfection naie rather he establisheth lawes against sins he crieth out against them and he punisheth
did make sinne To the fourth and fift he should be a sinner and if he would induce vs to sinne he should doo against his owne nature for naturall things working indeuour to make that which they doo like vnto themselues These arguments be firme Neither is the action of God and working togither of the creature that is of mans will so to be affirmed as if we our selues applie not our owne lewdnes To the sixt God might séeme to deale hypocriticallie if he should on the one part command good things and on the other part should will sinne I answere that the argument would be of efficacie if it might be said that God powreth in new lewdnes but in that he gouerneth sinne he worketh nothing against his lawe Moreouer we must distinguish as touching the will of God what respect it hath towards the commandements and towards men A distinction of the will of God The commandements written we saie are the will of God for they expresse his nature and propertie but if we marke how the will of God is towards men and doo saie that God would equallie further all men to the kéeping of his commandements and that he giueth his grace equallie vnto all men this must not so be allowed for God hath his elect hath others also whom by his iust iudgement he ouerskippeth and leaueth to sinne and destruction The Lord saith Exo. 33 19. I will haue mercie vpon whom I will haue mercie that is Vpon whomsoeuer it liketh me I will haue mercie But they saie that Men haue frée will whereby they be able to kéepe the lawe of GOD if they will themselues and that there is no difference to be put in the helpe of God and grace which is not giuen to all men after one sort But I affirme that there is frée will in God he is frée in his election and in distributing of his graces but his fréedome dependeth not of vs who shall verelie be frée if the sonne will make vs frée Wherefore in the lawe or commandements God sheweth what his propertie is and what he iudgeth to be right but as touching the fauour wherwith he fauoureth particular men to kéepe those commandements the question is otherwise It was said in the second of Chronicles God rose vp earlie 2. Par. 36 12 and sent his prophets vnto them wherefore he is no cause of sinne It is most true To the seuenth God did so but yet those suggestions which in their owne nature are good fell into men which were naughtie of nature who through their owne lewdnes were made the woorse by those admonitions for by their owne fault they were stirred vp to sinne God gaue that warning to the end he might spare his people and the warnings were such as being receiued they brought pardon with them But yet we must not saie that it was the determination of God to saue them wholie at that time for he vpon iust cause did withdrawe his grace from them and they of themselues neither could nor would obeie the admonitions of the prophets The sonne of God wept for the destruction of Ierusalem Luk. 19 41. To the right and this happened for sinne wherefore God will not that sinnes should be I grant that sinnes are not doone properlie by the will of God Why then did he wéepe He was now our neighbour and the euils of his neighbours could not choose but make him sorrowfull also he knew that sinne was against the will of God although he were not ignorant that it could not be doone without his will Ose 13 9. 26 It is written in the prophet Osea Thy perdition commeth of thy selfe ô Israel but thy saluation commeth of me To the ninth The sentence is most true for séeing that sinnes procéed from our selues as from the proper causes perdition also is of our selues The guiltines or bond to abide the punishment may be said to come from God but that as we said before is not properlie called sinne but belongeth vnto righteousnes Ioh. 8 44. Iohn the eight The diuell when he speaketh a lie To the tenth speaketh of his owne It is most true God instilleth not malice into him but yet he is woont to vse his falshood euén as he dooth other things Ier. 23 21. We read in Ieremie They ran and I sent them not To the eleuenth In that place there is no speaking of the prouidence of God but of the lewd dealing of false prophets which feined themselues to haue receiued the word from GOD their owne conscience bearing them record that God spake not vnto them They said that they had drempt dreames and they vainelie babled that God had reuealed some things vnto them when as neuertheles they lied and knew that they did lie Wherefore no reproches ought to be laid against God for this matter as though it should not be lawfull vnto him by his prouidence to vse their lies This is the condemnation of them Ioh. 3 19. that light came into the world To the twelfe but men loued darkenes more than light wherfore God is not the cause but they which loued darkenes We grant the argument The will of man of his owne proper naughtines hath in it the motion of turning awaie from light to darkenes It was said that God tempteth no man Iam. 1 13. but if he were the cause of sin he should tempt men To the 13. As touching that place vnderstand it after this maner It is not there spoken of euerie kind of temptation In what respect God tempteth otherwise the word should not be true For God somtime tempteth his people not that his owne knowledge may be augmented but that men may knowe him and that others also may sée how great things God hath wrought in them and what grace he hath bestowed vpon them Also there is a certeine kind of temptation to be desired as in the psalme Dauid saith Tempt Lord or prooue me Psal 26 1. examine my reines and my hart Neither must we forget that which we affirmed namelie that God dooth somtimes suggest inwardlie and outwardlie things which in nature be good and are receiued according to the disposition of men neither must these kinds of temptations be remooued from God But Iames speaketh of inward lusting whereby properlie are suggested euill things which prouoke vs to doo against the lawe of God Neither dooth such lusting depend on God except so far foorth as he dooth not resist it euen as also he dooth not alwaies hinder the diuell It was added To the 14. that God might séeme to deale tyrannicallie whereto we answer That he dooth not properlie stir vp men vnto sinne but yet he vseth the sinnes of wicked men and also guideth them least they should passe beyond their bounds It is added Gen. 18 25. How should he iudge the world For if he were authour of sinne he should iudge
vse of light we receiue originall vnrighteousnes be conceiued in iniquitie And he saith of Christ The sanctification of Christ It was not requisite for him in whose bodie no sinne should be to féele anie naturall contagiousnesse of generation Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature and that infections began to be in a maner before he had life The same Ambrose in his booke De arca Noe Whom then hath he now called iust but him that is frée from these bonds whom the common bonds of nature cannot hold Also vpon the gospell of Luke Through the washing of the healthfull ministerie those infants which haue béene baptised are now clensed from wickednes Ierom. Ierom vpon the prophet Ionas saith that Yoong children are subiect to the sinne of Adam And least thou shouldest thinke he onelie spake of the * Or imputation of fault guiltines of Adams fault vpon the 18. and 41. chapters of Ezechiel he saith Not so much as the child of a daie old is without sin vrging also that sentence Iob. 14 4. Who can make that cleane which was conceiued of an vncleane seed Nazianzen Gregorie Nazianzen saith The image of God shall cleanse the blemishes of bodilie inundation And afterward Reuerence the birth by which thou art deliuered from the chaines of earthlie natiuitie And intreating of baptisme he saith By this man the spots of our natiuitie are taken awaie by the which we were conceiued in iniquitie and in sinnes our parents begat vs. Augustine defendeth Basil 22 Basilius Magnus is defended by Augustine for the Pelagians would haue had him séeme to be of their parts He writeth against the Manicheis that euill is not a substance Whether euill be an essentiall thing but a conuersation which commeth onlie of the will Which saieng he ment of those which procured the infection of conuersation by their owne proper will which conuersation saith he may easilie be seuered from the will of them that be diseased for if it could not be seuered from the same euill should be a substantiall part thereof All these things Augustine affirmeth to be rightlie spoken The opinion of the Manicheis for the Manicheis decréed that euill is a certeine substance and that the same is the beginning of worldlie affaires But contrariwise Basil saith that that euill is in a good thing and that it happened through the will of the man and of the woman that sinned Euill may be separated from vs by the mercie of God And wheras he saith that it may easily be seuered from the will he ascribeth not that vnto our strength but vnto the mercie of God And in that he saith there shal be no token thereof left we also doo hope the same though not in this life A perfect separation from euill is hoped for in the life to come yet in the life to come But that he acknowledged originall sinne his owne sermon of fasting dooth sufficientlie beare witnes for thus he saith If Eue had absteined from the trée we should not haue had anie néed of this fasting Matt. 9 12. for Sound men haue no need of the physician but sicke men We became sicke through that sinne let vs be healed by repentance but repentance without fasting is vaine By these words Basil determined that we by reason of the sinne of Adam are not sound Moreouer he citeth the twelue bishops of the east which condemned Pelagius To whom we should adde Origin Origin who interpreting that sentence of Paule which we haue spoken of Death came vpon all men he said that Abel Enoch Rom. 5 12. Methusala and Noah sinned other fathers he saith he will not recite bicause they sinned all euerie one and that none is cleane from corruption though he haue liued but one daie But vpon the sixt chapter of the epistle to the Romans he speaketh more plainlie when he saith that Baptisme was appointed by tradition from the apostles to be giuen vnto infants Baptisme appointed vnto infants by the apostolicall tradition bicause the apostles knew that the naturall corruption of sinne is in all men which ought to be washed awaie by water and the spirit And Chrysostome vpon Genesis intreating of the question Chrysost Wherefore men now a daies bée afraid of beasts and be hurt by them séeing they be created lords ouer them This saith he happens by reason of sinne and bicause we depart from our confidence and honour And thereby Augustine prooueth that the naturall gift of yoong children is fallen awaie in that the beasts doo not spare them The same Chrysostome expounding that place of the sixt to the Romans saith how that sinne which remaineth through the disobedience of Adam hath polluted all things He hath also manie other places to the same effect 23 But yet the Pelagians The Pelagians indeuoured to haue Chrysostome on their side and especiallie Iulianus were not ashamed to cite this father for a witnes as though he had made for him bicause in his sermon De baptisatis he reciting manie gifts of baptisme saith that They which be baptised doo not onelie receiue forgiuenes of their sinnes but also are made the children and heires of God the brethren of Christ and ioint-heires with him the members and temple of God and instruments of the holie Ghost He addeth at the end Doost thou sée what a sort of liberalities there be of baptisme And some doo thinke that heauenlie grace consisteth in remission of sinnes and for that cause we doo baptise yoong children when as neuertheles they be not polluted with sinne that vnto them should be giuen or added righteousnes holines adoption inheritance brotherhood of Christ that they may be his members By these words Iulian thought that Chrysostome giueth not his consent that there is originall sinne It may be said that infants be innocent as touching sinnes aduisedlie committed Rom. 9 11. But Augustine saith that his words must be vnderstood concerning sinne committed vpon their owne aduisement from which sinne assuredlie they be exempt and by this reason they may be called innocent According to which meaning Paule writeth of those two brethren Before they had doone either good or euill when neuerthelesse there is none altogither exempted from that which the apostle said By the sinne of one Rom. 5 16. condemnation came vpon all men And By one mans disobedience manie are made sinners Hereof it appéereth A great warines must be in reading of the fathers how warelie it behoueth vs to be in reading of the fathers for sometimes we read in them that yoong children haue no sinne proper of their owne when neuerthelesse they especiallie acknowledge the corruption of nature Sinnes proper are two waies to be vnderstood that is originall sinne to be in them But to haue sinnes proper may be two waies vnderstood either concerning things which they haue doone of their owne will
perfect reason 39 Now let vs sée How the affects may be gouerned how those affects may be ruled and corrected The first waie is ciuill to wit through morall vertues For those doo reduce them to a mediocritie and those would suffice if we should onelie haue respect vnto the present life But in truth before God they are not sufficient neither dooth this ciuill iustice suffice before his tribunall seate And therefore another rule is yet necessarie namelie the rule of the diuine scriptures the which doo profit nothing at all vnlesse they be apprehended by faith This rule bringeth two maner of commodities with it The first is that that which is wanting vnto true righteousnes considering the morall state wherein we be is not imputed to vs and that the whole fulfilling is ascribed to vs out of Christ his fulnesse Besides this there is giuen vnto vs greater strength to withstand lusts And finallie by faith the verie actions of vertues good affects are altogither referred to God which without faith cannot be doone And therefore in men which are estranged from Christ those moderate affects how gorgious soeuer they were are sinnes not that they be so in their owne nature but they so become through our naturall corruption For we be euen as fustie vessels the which doo corrupt the wine though it be good that is powred into vs. And therefore sith God is the author of all creatures and that he made nothing but is good and made no bare substances and such as are furnished with no kind of helps but gaue vnto euerie one a pronesse and inclination vnto those things which be holsome and profitable it followeth that not onelie natures and substances be good but also the affects which are by God ingraffed in them Albeit that in those which be wicked men they drawe vnto them these two euils which otherwise of themselues are good First by reason of originall sinne nature is so corrupted and weakened that good affects are not of such efficacie as they ought to be Secondlie they are not directed vnto God as it behooueth that they should be but rather to the imbracing of pleasures and earthlie delectations Foure degrees of men Wherby we may perceiue there are foure degrées of men The first are the basest who be neither indued with morall vertues nor yet with godlinesse in these we may perceiue all things to be fraught with perturbations and disorder Secondlie there be others as yet aliens from godlinesse howbeit ciuill men who by a certeine kind of habit haue after a sort reuoked their affections to a mediocritie The third sort are beléeuers in Christ who notwithstanding they are not without sin no more than are other mortall men yet is not their sinne imputed vnto them In the fourth last place must those be put which either were made by God at the beginning or else are loosed from hence and be now with Christ They indéed haue no corrupt affections neither on the second nor yet on the third cause but they haue them altogither good absolute and perfect Howbeit in nature there be not anie affects so corrupt and so vicious but in them may be séene somwhat that is good In all affects there is som good thing For in all of them there dooth appéere some part of the institution of God For that same first beginning or as I may so saie the facultie strength of these qualities had his originall from God but the confusednesse either of imperfection or of deformednesse which commeth by reason of sinne hath corrupted the same Neither doo those euill affects hurt alone the grosser parts of the soule Ill affects hurt the will and reason but they also hurt the will and reason For so did God fasten and bind togither those powers of the mind as they might serue one another namelie that the affects should obeie reason and that reason should rule and gouerne the affects and temper the motions of the hart Howbeit it fareth otherwise and so great a féeblenesse there is of the will as being compared with the affects it may séeme to be euen a fearefull child sitting vpon a verie fierce horsse Wherefore the morall philosophers haue prefixed to themselues this end namelie to qualifie the affections by vertues and to strengthen reason being weake In what parts of the mind be the affects 40 But which be the parts of the mind that being instructed by vehement affects doo disturbe reason and make it féeble Plato declared who in the chéefe place appointed * The part that ruleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the inferiour place * The lusting part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and * The wrath full part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in these latter parts of the mind are placed the affects And these powers of the mind as it was said before he iudged to be in the head in the liuer and in the hart But Aristotle for the generall word tooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he diuided into thrée parts to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gréedie desire Affectation or Couetousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Anger or Vehemencie of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Will. Which parts bicause they are apparant of themselues there is no néed to expound them anie further Yet this neuerthelesse will I adde that according to right order the inferiour appetites ought to be mooued gouerned and ruled by that same superiour which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Will euen as the vppermost sphere doth guide the lower as Aristotle writeth in his 3. booke De anima And thus doubtlesse the case standeth the inferiour powers when they be stirred vp and compell vs to the dooing of anie thing are gouerned by the cogitation and the cogitation by reason Yea and euerie man hath experience in himselfe that when anie naturall reason is applied the disturbed affections are set in quiet euen as the winds are feined to be suppressed by Aeolus Wherefore in man the affects are obedient vnto the will it selfe whereas in brute beasts action immediatelie followeth vpon the motion of the affects But our affections do perpetuallie expect the commandement of the will vnlesse that some impediment doo oppose it selfe as in children and in mad men we sée it falleth out Here perhaps thou wilt saie Doo we not sée Whether the affects be mooued against the will that in those which are incontinent the affects are mooued euen against the will We answer that indéed they rebell against the will but that as touching the motion and actions they bring nothing to passe vnlesse that the will doo command them Indéed the affections doo resist the will and trouble it and finallie ouercome it and lead it awaie to their owne opinion which will when it shall haue giuen hir assent and shall haue ouerruled the matter actions doo followe not as it decréed at the beginning
against him which is the author of the contumelies for then it were a lie The thing which is iust must iustlie be doone But thou saiest that he himselfe dooth lie thou must not become like vnto him If in those cases which I haue expressed reproch be not repressed at the least wise we shall declare by liuing well by the déeds themselues which in words we cannot that he hath made a lie Manie haue béene content to vse a generall reason namelie that the spirit will teach vs when iniurie is to be suffered and when not and that euen at the verie push we should take counsell The Ethniks would saie that we ought to followe wisedome and reason Howbeit I thought good to open these points somewhat more particularlie 6 Come we then vnto Dauid He vsed thrée reasons The reasons of Dauid weighed the which must onlie take place in those cases wherein iniurie and reproch ought to be suffered and not generallie for sometimes they are to be suffered The first reason was Hinder ye not the counsell of God God hath commanded him to curse me c. To this we saie that in that case the reason is good not that we should conclude generallie then there should be no wickednesse punished We would alwaies saie It is the counsell of God he will take it awaie when it shall séeme good vnto him The second reason is I abide greater things at the hand of my sonne and shall I not beare these things This is a good reason to comfort our selues in affliction and to make vs circumspect what we doo but generallie it is not of force If the magistrate saie I haue borne this by reason of the necessitie of the time therefore I can the easilier beare euilles he shall leaue wickednesse vnpunished The third reason also is not vniuersall God seeth this affliction and laieth vp good for me in store This in verie déed we ought to thinke if we be compelled to suffer contumelie yet are we not alwaies bound to suffer it These things haue we spoken concerning the reasons of Dauid Whether Dauid did well in bearing of the contumelies Now must we shew wherfore he dissembled whether he did well therein In my iudgement he did well and his purpose was allowed vnto the souldiers and nobilitie which he had with him He was busied about other matters he was scaping awaie he then thought vpon his sinne and imputed it to the reuenge which God had foreshewed by the prophet that he should suffer Doubtlesse he did not vtterlie pardon the offense but deferred the punishment All things haue their time It was now néedfull for him to repent he wept and lamented Another cause which might persuade him was herein least he should be suddenlie drawne to furie and ouer-much mooued with crueltie and it was then sufficient for him to kéepe within his bounds A third reason he sawe in spirit for he was a prophet that GOD would haue him euen at this instant to suffer this reproch Thus farre haue we spoken hereof 7 Now let vs consider In 1. Cor. 4. verse 5. after what sort Paule forbiddeth iudgement séeing we must verie oftentimes iudge while we be in this life For it behooueth that euerie man doo iudge and examine himselfe yea and others also when néed shall be to the intent they maâ—e be warned and amended Iudgement in the Church in the common-weale and in a houshold are necessarie The church pronounceth sentence of iudgement against those which are to be excommunicated There be also politicall or ciuill iudgements And in houshold affaires we choose vnto vs wiues maidens seruants And in the church there be chosen deacons curats bishops which kind of election cannot procéed without iudgement Wherefore we answer that iudgements are of two sorts Iudgements of two sorts either priuate or publike And those which be publike perteine either to policie or else vnto the church Ciuill iudgements are not taken awaie by the Gospell Ciuill and ecclesiasticall iudgements are not taken awaie but rather amended and corrected as hereafter we shall perceiue when the place serueth But ecclesiasticall iudgements cannot be remooued by mans authoritie For Christ when he spake of brotherlie correction gaue commandement thereof Matt. 18 15. Matth. 7 5. From whence priuate iudgements doo spring Augustine Priuate iudgements doo either spring of charitie and right consideration or else of ill affections which are enuie and pride as Augustine hath in his second booke De sermone Domini in monte while he intreated of those words which are read in Mathew Iudge ye not that ye be not iudged By which saieng of Christ the sentence of Paule must be measured And in these iudgements which we exercise by charitie We must â—ot rashlie â—udge of oâ—her mens faults we must take speciall héed that the sinnes which either we iudge or reprooue be throughlie knowne to vs that we doo not rashlie giue credit to rumors or slanders Further we must not iudge without compassion and pitie Awaie with triumphing mocking reproches The which shall best be doone if we remember that we our selues be men and prone by nature vnto those vices and not yet assured but that we maie at sometime fall into the verie same offenses Therefore Paule said vnto the Galathians Gala. 6 1. Considering thy selfe least thou also be tempted And Augustine in his booke of Confessions wrote Augustine that we should not onelie giue thanks vnto GOD for the sinnes that he hath forgiuen but also for those which by the assistance of God we haue not committed Ouer and besides in his 15. epistle to Ierom when he had lamented for the contentions which had happened betwéene him and Ruffinus he saith that he knew not what he himselfe would haue doone if the same things that were written against Ierom had béen written against him And moreouer in iudging there must neuer be so firme a determination as though he which is fallen can not be restored againe 8 And touching those things which ought to withdrawe vs from a light rash and hastie iudgement Chrysost Chrysostome dooth make mention First séeing our owne state is verie much vnknowne to our owne selues What things shuld reuoke vs from rash iudgement we ought to know that the state of other men is verie hardlie to be knowne Furthermore there be manie circumstances wherby mens actions are defined which we cannot alwaies perceiue although we haue set before our eies the thing which is doone so as it is not easie to giue iudgment of it Againe the verie things that we sée be otherwhiles so doubtfull as we maie vnderstand them as well in the good part as in the ill Then it is better to suspend our iudgement in a thing that is doubtfull To conclude he that iudgeth must be spirituall séeing in the epistle to the Corinthians it is written The spirituall man iudgeth all things 1. Cor. 2
wedded thee vnto me with mercie and with loue And by this nation his will was to instruct the whole world at the time appointed Which was doon by the apostles when Christ was departed from the earth But that people was weake and féeble and aboue measure giuen to adulterie and idolatrie Wherefore God separated them from other nations and would haue them to dwell in the land of Chanaan apart by themselues and to bée kept in on euerie side with ceremonies rites as it were by schoole-maisters vntill this spouse was so strengthened and confirmed that hir faith was no more had in suspicion Which when husbands perceiue to be in their wiues they suffer them to go at their pleasure whither they will and to be conuersant with men neither doo they anie longer set kéepers to watch them so God when he had now by Christ giuen the holie Ghost vnto the church he remoued from it the custodie of ceremonies and sent foorth his faithfull to preach ouer all the world The selfe-same father prooueth in another place that the ceremonies and rites of the Iewes were not instituted by God of set purpose and counsell For God would haue a people that should worship him in spirit and in truth But the Israelites which had béene conuersant in Aegypt and had defiled themselues with idolatrie would néeds in anie wise haue sacrifices and ceremonies so as if these things had not béene permitted them they were readie to turne to idolatrie Wherefore God so dealt with them A similitude as the maner is of a wise Physician to doo who happening to come vnto one sicke of a burning feuer which for extreame heate requireth in anie wise to haue some cold water giuen him and except it be giuen him he is readie to run and hang himselfe or by some other meanes to destroie himselfe In this ill case the Physician compelled by necessitie commandeth a viall of water to be brought which he himselfe hath prepared and giueth the sicke man to drinke but yet with such a charge that he drinke no drinke else but out of that viall So God granted vnto the Hebrues sacrifices and ceremonies but yet so as they should not exercise them otherwise than he himselfe had commanded them And that this is true he prooueth insomuch as God prescribed not ceremonies nies vntill such time as the Israelits made the golden calfe vntill such time as he made manifest his wrath against the Israelites when they hurling in their braselets earings and rings caused a golden calfe to be made for themselues which they worshipped And séeing it is so we must grant this with Paule when he saith that the lawe is not by faith abolished although those ceremonies be taken awaie Vnto which doctrine Christ also agréeth Matth. 5 17 when he saith that He came not to take a waie the lawe but to fulfill it The sense of which words may easilie be gathered out of those things which we haue before spoken In 1. Cor. verse 8. 27 Moreouer let vs consider that in euerie ceremonie of the old lawe there were thrée things the first a commendation of anie benefit receiued secondlie a token and shadowe of Christ and lastlie a lesson of honestie and of framing a godlie life As touching the pascall solemnitie these things are most manifest First therin was a memorie of the deliuerance out of Aegypt a shadowe of Christ his death whereby we through grace be deliuered from eternall damnation Finallie by the swéete bread a purenesse of life was laid before our eies And euen the verie like may be perceiued in the rite of the first fruits therein was a giuing of thanks for receiuing new fruits and Christ was there signified to be the first fruits of the dead and the first begotten among many brethren And they were admonished that the first fruits of their actions were so due vnto God as for his sake they should order all their affaires And in euerie solemnitie through the death of the beast offered in sacrifice by faith was apprehended the sacrifice of Christ whereby they beléeuing in him were iustified There was also in them a celebration of diuine praises an holie congregation the administration of the word of God the communion of the faithfull and the confession of sinnes Such exercises as these are required to be in the whole life of christians In Rom. 10 verse 4. 28 Therefore Christ is the end of the lawe vnto righteousnes vnto euerie one that beleeueth And Christ is said to be the end of the lawe bicause he bringeth the perfection and absolution thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations But we must note the propertie of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifieth two things namelie the extreame or vttermost part or limit of things And by this meanes death is said to be the end of liuing creatures not bicause we liue to the end we should die for that which is the woorsse cannot be the cause of the better Moreouer it signifieth the perfection and absolution of anie thing which is brought to the vttermost of his motion and bringing foorth Now although as touching the first signification Christ by his comming made an end of the lawe for he tooke awaie the ceremonies and the cursse thereof yet in that place Paule meaneth not that Christ is in such maner the end of the lawe But he hath a respect vnto the other signification of this word namelie vnto perfection and absolution forsomuch as Christ finished and perfected that which the lawe could not performe Which the better to vnderstand the scope and end of lawes must be considered Lawes are made to make men good and iust The scope and end of lawes for they set foorth things that be right and honest for no other cause but that they should be put in practise But among other lawes this that God made chéeflie requireth of men righteousnesse and holinesse But this it cannot bring to passe certeinlie not by default of it selfe but by reason of our corruption Howbeit that which it can doo it dooth namelie it vrgeth vs it accuseth vs and it condemneth vs that at the least we being ouercharged with so great a burthen may thinke vpon our deliuerer and by that meanes be conuerted vnto Christ by whom as well we may be absolued from sinnes as also by his spirit and grace be throughlie able as much as the condition of this life will giue leaue to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that beléeue in him And so is he called the end that is the consummation and perfection of the lawe This did Paule in plaine words expresse when he said That which was vnpossible vnto the lawe Rom. 8 3. in as much as it was made weake through the flesh God sending his owne sonne in the similitude of the flesh of sinne by sinne condemned sinne that the righteousnes
of the lawe might be fulfilled in vs. Herevnto also had Ambrose a respect who thus interpreteth this place that Christ is called the end of the lawe bicause GOD by him bringeth things to passe which he had promised and commanded These words of the apostle teach that the principall office of the lawe is to direct vs vnto Christ and therefore vnto the Galathians it is called a schoole-maister Gal. 3 24. So then they are worthilie to be reprooued which of a schoole-maister make it a father séeking for righteousnesse at the lawe which ought onelie to be looked for at the hands of Christ Let vs therefore learne héereby to consider two things in euerie precept of the lawe namelie our sins and Christ our redéemer whom all the commandements doo set foorth for otherwise we shall vnprofitablie consider of the lawe And the Iewes for that they excluded Christ boasted of the law in vaine as they which had not the law but a shadowe of the same 29 But now let vs sée what testimonies there be out of the lawe and the prophets In Rom. 3. verse 21. of this righteousnes which Paule affirmeth was made manifest in Christ Iohn 5 39. And although Christ hath spoken generallie that Moses had written of him Luke 24 27 and that it is shewed by Luke that in the habit of a stranger while he was by the waie he talked with two disciples beginning to teach them at Moses and after by the prophets and psalmes yet is there no certeine place brought foorth in the which is expresse mention of Messias Neuerthelesse if we shall speake particularlie of Christ we read in Genesis that The seed of the woman should bruse in sunder the serpents head Gen. 3 15. And to Abraham it is said In thy seed shall all nations be blessed Gen. 22 18. Gen. 15 6. And of the same man it is written Abraham beleeued and that was imputed vnto him vnto righteousnes Héerevnto is added that which Paule saith Deu 30 12 Saie not in thy hart Who ascendeth into heauen or who shall descend into the depth The word is neere euen in thy mouth and in thy heart Rom. 10 6. Paule addeth And this is the word of faith which we preach if thou wilt beleeue with thy heart and confesse with thy mouth Againe Gen. 49 10. The scepter shall not be taken awaie from the tribe of Iuda neither a captaine out of his loins till he be come which shal be sent and he shall be the expectation of the Gentils Ier. 23 6. Ieremie writeth of Christ He shal be called God our righteousnes And in the same prophet we read Iere. 31 33. that God appointed to giue a new testament not according to that which he made with the fathers but by writing his lawe in their hearts and in their bowels Abacuk saith The iust man shall liue by faith Abac. 2 4. Esaie saith I am found of them that sought me not Also God hath laid vpon him all our iniquities Esai 65 5. and 53 6. Dauid also saith Blessed are they whose iniquities are forgiuen Psal 32 1. and whose sinnes are couered Blessed is the man vnto whom the Lord hath not imputed sinne Another kind of testimonies are the acts of the fathers Also an other kind of testimonies is had out of the acts of the old fathers which were certeine foreshewings that Christ should come to redéeme mankind For as he is said to liue in vs for we be members of him so also he both liued and was in the old fathers wherefore they were no lesse his members than we are But how the head suffereth and is recreated in his members it is most manifestlie declared in Paule Acts. 9 4. when it was said Saule Saule whie persecute thou me And in the last iudgement Christ will pronounce Matt. 23 35 that whatsoeuer hath béene giuen vnto the least of his is giuen vnto him Wherefore so often as we read that the ancient fathers were ouercome brought into captiuitie and oppressed with calamities we must vnderstand that Christ in them suffred the selfe-same things And againe when we héere that they gat the victorie and were restored and deliuered let vs thinke that Christ also was in like sort affected in them And in the one we haue a shew of his death begoonne and in the other a shadowe and beginning of his resurrection And that this is so we are taught by that which Christ said Matt. 12 14 that He should be in the heart of the earth three daies and three nights like as Ionas the prophet He also likened himselfe vnto the brasen serpent which Moses set vp Iohn 3 14. wherevpon whosoeuer looked obteined health being otherwise in danger to die of the venemous stinging And in the prophet Ose we read Osâ— 11 1. Out of Aegypt haue I called my sonne Which Oracle the Hebrues labour to wrest vnto Pharao which was destroied and vnto the people of Israel deliuered from his tyrannie Which if we should in the meane time grant then yet would I aske of them of whence that nation had the preeminence to be called by the name of the children of God That vndoubtedlie could not be proued to come by anie other meanes than by Christ which is the sonne of God being the first begotten among manie brethren By whom others also as manie as are numbred to be the children of God haue aspired to such a diuine adoption So as the apostle saith that Christ was the first fruits and pronounced 1. Co. 15 â—0 and 23 Col. 1 18. that he hath the principalitie ouer all things Wherefore not without cause hath our Euangelist cited this place of the prophet touching the Lord forsomuch as he also was by the admonishment of the angell called backe out of Aegypt Lastlie the sacrifices oblations and ceremonies of the fathers beare witnesse of this kind of righteousnesse séeing in those beasts which were slaine the death of Christ was manifest to the faith of the old fathers For euen as the thing sacrificed which otherwise had not offended at all was slaine for the sinne of another which escaped frée so was thereby shewed that Christ should be slaine for vs which were guiltie of death that by pacifieng of the heauenlie father we might escape the punishments which we had deserued 30 But some man will demand In .1 Sam. 3. verse 14. by what reason it may appéere vnto vs that the death of Christ was shadowed in the sacrifices of the forefathers I answer that first God saith that he granted bloud vnto the Iewes to the intent they should vse the same at the altar for purgings by sacrifice but not to eate the same and he added a reason namelie bicause bloud is the life So he would signifie by the rite Gen. 9 4 that sinne might not be purged by sacrifice vnlesse it were by death Séeing therefore
honour or of priuate commoditie All the rest of the yeare is spent in walking vp and downe the churches in chaunting singing and sounding of instuments In all which things not so much as the least word is vnderstood that might serue for edifieng of the people At which time those chéefe priests bishops and other prelats are occupied as they saie in great affaires as to take vpon them the administration of the common weale to examine accounts to search out the yéerelie reuenues of lands and manie times to find out new waies of gouernment I passe ouer those things that be more outragious not bicause it gréeueth them to heare such things but partlie for that I am ashamed of them and partlie bicause those things are sufficientlie knowne and manifest to euerie one If they be apostles it perteineth vnto their office to preach if they be pastors to féed if they be schoole-masters of the church to teach if they be dispensors of the treasures of Christ they ought to inrich their shéepe therewith I meane not with their pardons bulles and blessings but with the word of God with continuall admonitions and corrections by which meanes the infidels are conuerted vnto God the faithfull are stirred vp from their sloth and idlenesse and receiue comfort in the fornace of afflictions 42 These be those exquisite arts whereby the bodie of Christ is preserued vnto the which must be added the vse of the sacraments but yet whole and throughlie clensed from the deuises of men Oh thou that holie supper of the Lord how manie waies art thou here miserablie dishonoured and polluted Oh masse masse masse what remaineth sound in thée But here will I forbeare my stile séeing I write a Catechisme and not a full treatise of the sacraments which neuerthelesse I hope shortlie if the Lord lend me life to bring to passe These few things I haue written onelie to this end that I may shew how ill these things haue béene handled which did make for the increase and profit of the church I will speake nothing of baptisme séeing by the mercie of God the same hath béene somewhat lesse polluted with foule abuses And although it be not purelie and soundlie vsed yet there is lesse cause for thée to complaâ—ne herein The vse of the sacraments Wherefore the vse of the sacraments is most profitable vnto the church séeing they be as it were visible words the which consist in those euident signes of water bread and wine By which signes as it were by words all the promises of Gods mercie are effectuallie represented vnto vs. And here not onelie the promises are giuen vs but we be assuredlie partakers of the thing it selfe and therefore those sacraments are verie necessarie vnto vs and further vs not a litle vnto saluation Brotherlie correction Vnto which sacraments must be ioined brotherlie correction which in these daies is so neglected as no man will applie it either to another mans vse or will submit himselfe therevnto such profit haue we taken in the schoole of Christ Yea which is more those which are carefull but of their owne matters are counted godlie yea and in a maner holie which neuerthelesse is so vndecent and dishonest as it is not allowed no not of the heathen philosophers séeing they fréelie confesse that Man is not borne onelie to himselfe Yea and verie oxen or shéepe or asses if they be fallen downe by the waie will helpe one another And shall not we haue a care of our brethren that when they faint vnder the burdens of their sinnes to reléeue them with the helpe of holie correction But if that doo not preuaile it behoueth that excommunication follow which God hath left vs as the last remedie against obstinate persons Ecclesiasticall lawes 43 To conclude that holie bodie is preserued by equall and iust lawes by the which it must be ruled and gouerned so farre as concerneth those outward exercises Of which sort be the comming togither vnto publike praiers at places and times conuenient to sing praises vnto God to giue thanks vnto Christ and to come vnto the administration of the sacraments All which things must be doone in order decentlie and honestlie euen as Paule teacheth in the first epistle to the Corinthians 1. Cor. 14 14 These lawes must not be appointed by the will and discretion of one man neither yet must they be accounted of so great authoritie as those things which the Lord hath reuealed to vs in the holie scriptures And they must be so ordeined as they cannot be repealed and changed by one mans consent but by the consent of the whole church if anie detriment come to the church by them Moreouer let no man setle his hope vpon those things as though they can bring righteousnesse or saluation but let him remember that they be ordinances of men further that they haue not to doo with yéerelie rents with gaine or with the priuate commoditie of anie man but that they must wholie haue a respect to the glorie of God and to the profit of our neighbour Let not their number be so augmented as either they may be naughtilie comprised or else that they should oppresse the people with a more gréeuous burden Let them not despoile the people of that libertie which is giuen in Christ let them not bind mens consciences with the terror of eternall death With these conditions I saie if lawes be appointed by the church let christians imbrace them let them obeie reuerentlie submit themselues to them Where the matter so standeth that lawes be after this order appointed they cannot be contemned or little set by without gréeuous offense Hitherto we haue largelie enough disputed what that holie bodie of the church is how it may be ioined togither in one what head it hath by what meanes it is nourished augmented preserued And if so be that I haue béene induced to stand longer vpon this matter than my maner is to doo it must altogither be imputed not to anie superfiuitie of speach but vnto the nature and state of the cause which aboundeth with such plentie store of matter as I haue rather touched the principall points of things than sufficientlie expressed it according to the woorthines thereof But that which may be wanting at this time we will prosecute more largelie in another place The remission of sinnes 44 Vnto the former article of the coniunction and vnion of the faithfull into one bodie of the church now is aptlie added the doctrine of faith and remission of sinnes which is no where else to be hoped for but in the church The remission of sins is onelie incident to the church For although the same be granted vnto vs by the onelie liberalitie and grace of GOD yet can we not obteine the same but onelie in the name of Christ Whosoeuer therefore shall not come into this fellowship can by no meanes be partaker thereof séeing it is onelie granted vnto them which
predestinated are so to be taken as they are foreséene of God and by this meanes they cannot séeme to be temporall Be it so That which is the latter cannot bee the efficient cause of that which went before take them in that maner yet can it not be denied but that they are after predestination for they depend of it and are the effects thereof as wée haue before taught Wherefore after these mens doctrine that which commeth after should be the efficient cause of that which went before which how absurd it is euerie man may easilie vnderstand Further the efficient cause is of his owne nature more woorthie and of more excellencie than the effect speciallie in respect it is such a cause So then Our works cannot be of more woorthines than predestination if works be the causes of predestination they are also more woorthie and of more excellencie than predestination Ouer this predestination is sure constant and infallible how then shall we appoint that it dependeth vpon works of frée will which are vncerteine and vnconstant Things constant and certeine depend not of things vnconstant and vnterteine and may be wrested to and fro if a man consider them particularlie For men are alike prone vnto this or that kind of sinne as occasions are offered for otherwise if we will speake generallie frée will before regeneration can doo nothing else but sinne by reason of the corruption that commeth by our first parents So as according to the mind of these men it must néeds followe that the predestination of God which is certeine dependeth of the works of men which are not onelie vncerteine but sinnes also Neither can they saie that they meane as touching those works which followe regeneration for those as we haue taught spring of grace and of predestination We must not so defend mans libertie that wee spoile God of his libertie Neither doo these men consider that they to satisfie mans reason and to attribute a libertie I knowe not what to men doo rob God of his due power and libertie in election which power and libertie yet the apostle setteth foorth and saith that God hath no lesse power ouer men than hath the potter ouer the vessels which hée maketh But after these mens opinion God cannot elect but him onelie whom he knoweth shall behaue himselfe well neither can he reiect anie man but whome he séeth shall be euill But this is to go about to ouer-rule God and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason for he saith that It is not absurd to take awaie from God that power which he himselfe will not haue attributed vnto him namelie to doo anie thing vniustlie For we saie that Paule hath in vaine yea rather falselie set foorth this libertie of God if hée neither haue it We must attributed vnto God that libertie which the scripture sheweth of him nor will that it should be attributed vnto him But how Paule hath prooued this libertie of God that place which we haue cited most manifestlie declareth They also to no purpose obiect vnto vs the iustice of God for héere is intreated onlie of his mercie Neither can they denie but that they by this their opinion doo derogate much the loue and good will of God towards men For the holie scripture when it would commend vnto vs the fatherlie loue of God Rom. 5 8. affirmeth that He gaue his son and that vnto the death and at that time when we were yet sinners enimies and children of wrath But they will haue no man to be predestinated which hath not good works foreséene in the mind of God And so euerie man may saie with himselfe If I be predestinated the cause thereof dependeth of my selfe But another which féeleth trulie in his hart Loue towards God is kindled by the true feele of predestination that he is fréelie elected of God for Christ sake when as he of himselfe was all maner of waies vnworthie of so great loue will without all doubt be woonderfullie inflamed to loue God againe 23 It is also profitable vnto vs that our saluation should not depend of our works For we oftentimes wauer and in liuing vprightlie are not constant Doubtles if we should put confidence in our owne strength we should vtterlie despaire but if we beléeue that our saluation abideth in God fixed and assured for Christ sake we cannot but be of good comfort Further if predestination should come vnto vs by our works foreséene the beginning of our saluation should be of our selues against which opinion the scriptures euerie-where crie out for that were to raise vp an idoll in our selues Moreouer the iustice of God should then haue néed of the externall rule of our works But Christ saith Ye haue not chosen me Iohn 15 16. but I haue chosen you Neither is that consideration in God which is in men The same consideration is not of Gods choise that is of mans choise when they begin to fauour a man or to loue a fréend for men are mooued by excellent gifts wherewith they sée a man adorned but God can find nothing good in vs which first procéedeth not from him And Cyprian saith as Augustine oftentimes citeth him that we therefore can not glorie for that we haue nothing that is our owne and therefore Augustine concludeth that we ought not to part stakes betwéene God and vs to giue one part to him and to kéepe another vnto our selues to obteine saluation Touching saluation the whole must be ascribed vnto God for all wholie is without doubt to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this end before him to confirme our confidence and especiallie in afflictions out of which he saith that God will deliuer vs. If predestination should depend of works it wold make vs not to hope but to despaire But if the reason of Gods purpose should be referred vnto our works as vnto causes then could we by no meanes conceiue anie such confidence for we oftentimes fall and the righteousnes of our works is so small as it can not stand before the iudgement seate of God And that the Apostle for this cause chéefelie made mention of predestination we may vnderstand by the eight chapter of the Epistle to the Romanes Rom. 8 1. and 8 c. For when he described the effects of iustification amongst other things he saith that we by it haue obteined the adoption of children and that we are mooued by the spirit of God as the sons of God and therefore with a valiant mind we suffer aduersities and for that cause euerie creature groneth and earnestlie desireth that we at the length be deliuered and the spirit it selfe maketh intercession for vs. And at the last he addeth Ibidem 27. That vnto them that loue God all things worke to good And who they be that loue God
our minds for thus it is written Why art thou so heauie ô my soule Psal 42 12. Why art thou so discouraged Hope in God for I will yet make my confession vnto him my safetie is in his countenance Why God disappointeth vs of the outward aid Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world but to gather their scattered hope and not to suffer it to leane vnto too manie aids and these sundrie and manifold aids he changeth for one principall aid and the same most firme to the end we should depend vpon him By this difference of a firme hope the christians doo much differ from the Epicures and Ethniks A great difference betweene the hope of the Christians and of the Ethniks for the Ethniks if there come anie great calamitie to them straitwaie they exclame and crie out If there be a God that hath a care of these things if there be a God that séeth these things So they call not vpon God but being in despaire vtterlie discourage themselues But contrariwise godlie men most constantlie crie vnto God neither doubt they but that their praiers reach vp euen vnto heauen and that God hath a care both ouer them and also ouer all that they haue The fourth Chapter Of Iustification Vpon the epistle to the Romans at the end of the 11. chapter This place is also treated of vpon the 1. to the Cor. 1. about the end and vpon Genesis 15. verse 6. IT shall now be a profitable thing to intreat of iustification which is the scope and end of all that Paule teacheth in the epistle to the Romans Let this question be put foorth after this sort namelie whether men be iustified by works or by faith The question is put faith But first of all it shall be good to discusse the words of the question proposed and we will begin with this word iustification This verbe Tsadac The signification â—f this word To iustifie with the Hebrues in the first coniugation signifieth To be iust but if it be transferred vnto the third coniugation it signifieth To transferre righteousnes into an other and to make iust For this is the efficacie of the forme of those verbes which they call Hiphil Euen as Amad signifieth To stand so Heemid signifieth To appoint that is To make an other thing to stand Wherefore Hitsdic in the Hebrue signifieth To iustifie that is To make one iust which thing when it is done of God Two maner of waies God is said to iustifie it is done of him two maner of waies For somtimes he doth assuredlie bring foorth righteousnes in men First when God with his holie spirit frameth them againe wholie reneweth them in restoring the strength of their minds deliuering the powers of man from a great part of his naturall corruption and this is the first righteousnes which sticketh cleaueth to our minds by the benefit of God through Christ Secondlie when he hath so restored and made them new againe he giueth iust and holie workes by the vse and continuance of which works a qualitie or as they call it an habit is ingendered in our minds whereby we are made pliant to liue honestlie and godlie and we denie not but this kind of righteousnes is in the harts of the regenerate But sometimes God iustifieth in absoluing vs from sinnes and ascribing and imputing righteousnes and then this word Hitsdic is a word taken of the law which perteineth to iudgment as also this word Hâ—…schiah which signifieth To declare one to be an offender a wicked person And to iustifie in iudgement is by words testimonies and affirmation to count one for iust And forsomuch as these are the two significations of this word To iustifie namelie either in déed or in account and estimation and God is the author of either of them whether of these two shall we followe in the disputation proposed Forsooth the latter We now intreat of the latter foâ—me of iustifieng and that for bicause the renouation inspired by the spirit of God and our righteousnes as touching the habit gotten by good works are whilest we liue here so vnperfect and maimed that if iudgement should be giuen by them we might not be able to stand before the iudgement seate of God Besides that Paule disputing of this matter Rom. 4 3. after he had brought foorth the authoritie of Dauid and a testimonie of the historie of Abraham in Genesis vseth this word of imputing and by the proper signification thereof he reasoneth touching this present cause or question And this I suppose to be sufficient as touching the declaration of the first word namelie Iustification 2 Now let vs intreat of Faith Aman among the Hebrues in the first coniugation signifieth What this word Faith signifieth To be firme the verie which verbe in the third coniugation being called as I haue said Hiphil signifieth To giue constancie and assurednes to anie promise or thing Wherefore the Latines saie Fidem homini aut verbis tribuâ—re which is in English To giue faith or credit vnto a man or vnto words and it signifieth euen as much as if a man should saie To beleeue Wherfore this Hebrue verbe Heemin signifieth none other thing than To suppose or thinke a thing to be firme constant and true And as touching God he which beléeueth not him maketh him a lier for Iohn saith in his first epistle the 5. chapter He which beleeueth not God verse 10 maketh him a lier Which thing how gréeuous a sinne it is let euerie man consider with himselfe Contrariwise he which beléeueth God adorneth him with glorie honor Rom. 4 20. for in the epistle to the Romans it is written of Abraham that he staggered not through doubting through the consideration of his owne bodie or of the wombe of Sara being in a maner past child bearing but gaue the glorie vnto God being strong in faith An analogie between the two words To beleeue and to iustifie and fullie persuaded that he was able to performe whatsoeuer he would Wherefore there séemeth to be a certeine analogie or proportion betwéene this word To beleeue and that To iustifie as we in this place take it for as To iustifie is by waie of iudging accounting to ascribe righteousnes to a man and not to make him to be in verie déed iust so To beleeue is not in verie déed to make the words and promises of anie man sure and firme but to thinke and determine with our selues that so they are But this act of beléeuing whereof we now entreate hath two maner of firmnes and certeintie First of the things namelie of the words and promises of God which abide much more firmlie than heauen and earth A double certeintie of faith Secondlie as touching the persuasion it selfe which séeing it is wrought by the power of God it is also
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
righteousnesse he vnderstood the works of men regenerated forsomuch as with those works the merits of Christ are ioined for so it might be true that eternall life is the stipend of such a righteousnes Origin Further Origin goeth on and sheweth that Men are so iustified fréelie that good works are not required to go before For expounding this sentence Blessed are they whose iniquities are forgiuen Psal 32 1. The soule saith he whose sinnes are forgiuen must néeds now be in good state for it is called blessed Wherefore it hath the righteousnes which God imputeth vnto it although it haue not yet doone anie works of righteousnes but onelie for that it hath beléeued in him which iustifieth the vngodlie Out of these words we gather manie things first that God for works sake is not made debtor vnto anie man secondlie that not onelie iustification but also eternall life is giuen fréelie lastlie that righteousnes is imputed vnto the minds of them that beléeue although no good works went before in them Basilius Basil verse 7. vpon these words of the .116 Psalme Turne thou vnto thy rest ô my soule for the Lord hath rewarded thee For saith he eternall rest is set foorth vnto them which in this life haue wrestled lawfullie which yet is not rendred according to the merits of works but is giuen according to the grace of the most liberall God vnto them which haue hoped in him Seeing these things are spoken of the works of men alreadie iustified as touching eternall felicitie then are they to be counted much more true if they be referred vnto the works of them which are yet strangers from Christ Wherefore euen as those doo not merit an eternall reward no more can these merit iustification for both these things are giuen fréelie 41 Augustine in his booke De dogmatibus ecclesiasticis the .48 chapter Augustine Gala. 2 21. If by the lawe saith he commeth righteousnes then died Christ in vaine so also maie we saie If by nature come righteousnes Christ died in vaine This spake he against the Pelagians who affirmed that The libertie of man was so great that by nature onelie it could doo things acceptable vnto God And Augustine warelie transferreth that vnto nature which Paule spake of the lawe Augustine transferreth vnto nature that which Paule spake of the lawe concerning iustification and sheweth that the selfe-same absurditie followeth both the one and other namelie that the death of Christ is made in vaine For in verie déede there is no cause why the lawe bringeth not righteousnes but onelie bicause nature is corrupt and weake wherefore that which is spoken of the one maie rightlie agrée with the other the same Augustine vpon the first chapter of Iohn expounding these words Iohn 1 16. Grace for grace What is grace saith he He answereth Euen that which is fréelie giuen What is grace fréelie giuen That which is not rendred saith he as due for if it were due vnto thée then it is a reward rendred if it were due thou wast good before And also in his booke De praedestinatione sanctorum the seuenth chapter Let no man extoll himselfe as it is customablie said Therfore deserued he to beléeue because he was a good man and that before he beléeued which thing séemeth to be written of Cornelius sith that he had faith when he did good works These words are so plaine that they haue no néed of declaration Chrysost Chrysostome in his second homilie vpon the first epistle vnto the Corinthians Where grace saith he is there are no works and where works are there is no grace wherefore if it be grace why are ye proud By what reason are ye puffed vp Chrysostome according to the maner of Paule dooth so oppose grace against works that the one excludeth the other so farre it is off that he will haue grace to be giuen for works Ierome vpon the epistle to Philemon It is grace saith he whereby ye are saued that by no merits or works The same Ierome vpon the epistle vnto the Ephesians expounding these words By grace ye are made safe through faith Ephe. 2 8. and that not of your selues for it is the gift of God Paule saith he therefore spake this least that some secret thought should créepe in vnto vs if by our works we be not saued yet vndoubtedlie by faith we are saued so that in another kind it is our owne as it were commeth of our selues that we are saued All these testimonies sufficientlie declare that iustification is giuen fréelie neither can it be gotten by anie merits or works going before Now resteth to declare out of the Fathers how good works are to be estéemed Vndoubtedlie they followe iustification as the fruites thereof which spring and bud foorth out of a true faith Wherefore Origin saith in the same place which we before cited expounding these words vnto the Romans Rom. 8 4. But vnto him that worketh the reward is not imputed according to grace but according to debt Wherefore saith he the root of righteousnes commeth not out of works but works growe out of the root of righteousnes Which self-same thing Augustine affirmeth vnto Honoratus saieng From hence spring good works because we are iustified and not bicause good works went before therefore are we iustified And in his first booke and second question Ad Simplicianum Yea and works saith he if there be anie that be good doo followe that grace as it is said and go not before it And therefore he addeth If there be anie good bicause euen the works of the regenerate haue in them much imperfection and vnlesse the righteousnes of Christ which is imputed vnto the beléeuers were ioined with those works certeinlie they should not be good The same father in his .26 chapter De spiritu litera at large handleth that place to the Romans Not the hearers of the lawe shal be iustified Rom. 2 13. but the dooers and by manie reasons he prooueth that good works followe iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the .7 chapter out of the words of the Lord Matt 7 17. Luk. 6 43. that First it behoueth that the tree be good and then his fruits to be good and that the Pharisies were to be reprooued which in their dishes and cups made cleane that which was without Matt. 23 27. Make ye cleane saith he that which is within and that which is without will be cleane otherwise ye shal be compared vnto painted sepulchres which in deed without seeme beautifull but within are vncleane and full of dead mens bones 42 Now let vs come to the Councels What Councel◠are to be harkned vnto which neuertheles must be heard with choise iudgement We ought to receiue and reuerence those councels onlie which haue framed their doctrine to the rule of the holie scriptures
of this vice namelie that he dooth lesse than he ought to doo And to speake bréefelie The lawe of God considered two maner of waies the lawe of God may be considered two maner of waies either as it is giuen generallie and may be exacted of men by outward iudgement in which respect I would grant that some thing may be doone of vs besides that which in mans iudgement is exacted generallie of all men For they which be the stronger doo more than the weaker and common sort of other men vnto which things no man by externall iudgement might compell them 1. Cor. 9 15. Euen as Paule receiued no sustenance of the churches therefore he procéeded further than other teachers and pastors and for the dooing héereof he could not be compelled by anie lawe of men Againe the lawe may be considered of As touching the iudgement of God we doo nothing but that we are bound to doo according as God hath required the same of vs in his owne iudgement And then in our actions we can do nothing that we are not bound vnto for God verie well knoweth what we are able to doo séeing our strength came from him he himselfe strictlie requireth so much of vs as we are able to doo through him Which if we shall not performe we are by his iudgement accounted guiltie the which thing men cannot iudge who knowe not how much we are able to doo So then that our conscience may be quiet we must not consider what is required of vs by the rule of man but so much as our owne strength is able to beare These things if we thus determine all things will be made manifest and plaine Wherefore let vs now take in hand to confute the arguments of our aduersaries 7 Touching the place of Paule Ibidem To the first argument of the aduersaries it is manifest that he had not anie respect to supererogation for he said that it was better for him to die than that anie man should make this reioising of his in vaine But there is none that would choose to die to haue an ouerplus of good woorks And he addeth further that he in performing of this shall haue a reward as though otherwise he should want the same Which is not conuenient in works that be not due for though the aduersaries in these things appoint some reward yet as I thinke they appoint them not so as in other necessarie works it should not be hoped for Wherefore if Paule should not haue had a singular reward for this thing yet in taking of necessaries for life aswell as others when he preached he should not haue lacked his reward He added moreouer That I abuse not mine authoritie which if he had committed there is none but séeth that it had béene sinne seeing it is neuer lawfull for a christian man to abuse his authoritie Dooth he not afterward saie That I may winne manie And by the commandement of louing our neighbour euerie man is bound to his power to ingraffe as manie vnto God as he can Neither did the apostle by this his singular example indeuour anie other thing than to take awaie the occasions and offenses whereby the Corinthians might haue béene drawne backe from their saluation But the Lord commanded with great seueritie that offenses should be remooued Neither is it true that he did compare togither that which was of necessitie and that which he did of his owne accord for as we haue declared he said that it stood him in hand of necessitie to preach the Gospell and that wo should be to him if he did not performe the same But he addeth that he might doo this worke rightlie and with profit it was so to be determined that he should fréelie plant the Gospell otherwise he had giuen an offense and had abused his authoritie And bicause he was willing of his owne accord to obeie God therefore he gladlie and willinglie did that which was to be doone To the second out of Matt. 19 16 8 Touching the yoong man that came vnto Christ we haue spoken else-where and now we saie againe that he did arrogate ouer-much vnto himselfe For he was blinded in the error of our aduersaries and would doo more than the lawe had required for this cause he was reprooued by Christ This man sought righteousnes and eternall life by works for he said What shall I doo to atteine vnto euerlasting life Christ answered him vnto his demand If that saluation must be sought by works the whole lawe ought to be fulfilled Furthermore he reduced the yoong man who had an ill opinion as touching the obseruation of the lawe from the path of error vnto the waie of life to the intent he might perceiue how far he was from kéeping the commandements of GOD by that which Christ commanded him Neither dooth it hinder that bicause it is said that Christ looked on him loued him doubtles he intreated him courteouslie neither did sharpelie reprooue him as his arrogancie deserued Certeinlie he might haue said O hypocrite Why doost thou boast thy selfe as though thou hadst satisfied the lawe whereas thou art so farre from dooing the same His indeuour pleased also Christ in that he séemed desirous of saluation and so did his studie which from his childhood he bestowed in the lawe And finallie it might be that this yoong man perteined to the number of them that were predestinate touching the successe of whose life the scriptures make no mention onlie we heare that he went his waie There is no mention made of his blasphemies or contumelies vainlie spoken against Christ If he had loued Christ with all his hart and with all his strength séeing he heard that God required this by Christ that he should distribute his goods vnto the poore he would not haue lingered Therefore he learned by the words of Christ how smallie he had profited 9 It was obiected vnto vs as touching virginitie and sole life To the third out of 1. Cor. 7. 1. Cor. 7 1. 26. How Paul vnderstood this word Good according as it is intreated of these things in the seuenth chapter of the first epistle to the Corinthians We answer that Paul vnderstood good better not for a thing either more gratefull or more acceptable to God séeing there be oftentimes married folks which please God more than such as liue a sole life but he taketh those words for that which is more commodious or commodiouslie For in matrimonie there doo happen more occupations than there doo in single life not alwaies indéed yet for the most part The feigned deuise touching counsels commandements Those men feigne I wot not what of counsels as though they may be giuen of a better good thing and of that which is more than due But as it hath béene prooued whatsoeuer good thing we can deuise it is conteined in the lawe of God Yet we grant that if thou haue respect to all mankind sole
thée to indure it He concludeth that he which flieth séemeth after a sort to boast against God that he is stronger than he and able to escape his persecution But there is none of the godlie so deceiued as he will flie awaie against the will of the Lord naie rather he trusteth to his power and will For the godlie doo knowe how Dauid hath pronounced Whither shall I go from thy spirit Psal 39 7. And whither shall I flie from thy presence Besides this they vnderstand that there is no running of them that be swift and that flieng awaie is denied vnto the féet Eccle. 9 11. vnlesse the Lord be present Dauid Psal 18 34. when he fled from Saule gaue thanks that GOD had giuen vnto him Harts féet They which flie doo not boast themselues against God neither be they iniurious or contumelious but they lament they make their praiers they haue confidence and they humble themselues Another argument of Tertullian How manie notable psalmes did Dauid make when he fled awaie Further he sheweth another reason He that flieth either he is vncerteine of his fall or else if he doo tarie he is certeine If he be certeine that he will denie Christ he flieth in vaine séeing as touching the mind he is alreadie run into the crime of infidelitie But if thou wilt saie that thou art vncerteine why dooest thou not hope well and presume well of the grace of God We answere that they which flie are certeine of God but of themselues they are vncerteine Séeing in their flesh there dwelleth no good thing how can they therof promise to themselues anie good thing They know that God will helpe when they fall among their enimies but they knowe not now whether God will haue them to be taken by them naie rather they presume it is otherwise séeing the way to flie is open for them Which thing godlinesse teacheth to be doone by the will of God séeing God speaketh vnto men not onelie by outward words of the scripture and prophets but also by a facilitie and difficultie of things and occasions And then they plainlie knowe that God would somewhat when necessitie vrgeth or else something commeth to passe with singular facilitie For by these means he hath béen accustomed with the inward inspiration of the spirit and words of holie men to admonish vs of his will 25 Yet he bringeth a forked argument not much vnlike vnto these The third argument To stand stedfast in faith thou thinkest that either it is in thine owne hand or in the hand of God If thou attribute the power of this vertue to thy selfe why doest thou not continue and absteine from flight seeing thou art able to performe that which thou art desirous of But thou reposest the same in God well then thou shouldst haue trusted and hoped in him This argument also we will easilie confute We repose our saluation in God for how can we be constant of our owne selues séeing We are not able by our selues as of our selues to thinke anie thing And we doo verie well to put our trust in God according to our duetie that he I saie in time and when oportunitie serueth will helpe vs. But is should be a rash part to prescribe these things vnto him to wit that we would haue him in anie wise to be with vs either this houre or that and it might iustlie be imputed a fault vnto vs as though we dare be so bold to tempt him But he saith The 4. argument that It is an absurditie to haue diuers effects to be deriued from one and the selfe same cause Which will happen if you make GOD the authour of your flight for without doubt he sendeth persecution therefore it is not like that both flight persecution should procéed from one God But how vainlie they trauell in the argument One and the same cause may worke contrarie effects hereby thou maist perceiue in that they leane to a false ground namelie that one and the selfe-same cause cannot abide things that be contrarie when as the sunne both mealteth and also hardeneth In like maner coniunction serueth as well to make an vnitie as a dualitie Further as touching one and the same respect it might perhaps be granted but according to diuers respects the verie seats can tell that contraries may be deriued from one originall Now séeing that God both stirreth vp persecutions and permitteth flieng awaie we sée that those and the selfe-same men are not both apprehended by the persecutors and escape perill also Wherfore the subiect is not all one they that escape awaie escape from torments But remembring what we haue before spoken we saie that they which flie the sword of persecution escape not altogither frée but suffer manie things in flieng And thus we will grant that the same men haue respect Persecution flight are not things contrarie both vnto persecution and vnto flight But we affirme that these things are not contrarie séeing he that flieth hath a triall of persecution But the rule of contraries is that one subiect cannot receiue them both Now we saie that these be contraries To tarie and Not to tarie or else To suffer persecution and Not to suffer Then as touching the same persecution these cannot both togither insue And so the place before alledged hath no absurditie The fift argument 26 The aduersaries argue that If flieng awaie be granted it followeth in anie wise that the saiengs of the Lord be repugnant one to another Matt. 10 39. For he saith that He which will not loose his life shall verelie loose the same and that He Mark 8 38. which is ashamed of his name before men he will be ashamed of him before God Those things séeme vnto vs verie agréeable to our opinion yea rather the verie words of Christ séeme not to disagrée For he that flieth maketh not more account of his soule than he dooth of the glorie of God naie rather he auoideth persecution that he may serue him the more commodiouslie and with the greater fruit Neither is he led by shame as though he blushed at the name of God séeing he is readie to testifie the same with his bloud when néed shall require But by this meanes saie they GOD should nourish infirmitie and weakenes in his people who is said to strengthen them for they which flie haue a vile and base mind This followeth not of necessitie séeing it is not the part of a strong man alwaies and for euerie cause to stretch foorth his whole strength He expecteth moments and occasions yea he saith oftentimes My strength O God will I reserue vnto thée for thée doo I kéepe it to the intent it may obeie thée The sixt argument Matt. 26 52. Christ saith he refused the helps of the angels and the defense of the sword wherefore doost thou flie We fullie grant that to be doone by Christ the which thou speakest of
Scripture This did Moses first he ascended vnto the mount and there spake with God and afterwarde when he was come downe vnto the people hée shewed them what hée had heard of God Exo. 19. 3. The example of Moses and of Christ Luk. 21. 37. The verie which thing Christ séemed to doe not as though this was necessarie for him but because he might giue an example vnto ministers In the night season hée gaue himselfe to praiers vppon the mount and was conuersant with his father descēding from them in the morning vnto the Temple taught those things which hée had heard of his Father And Paul wrote vnto Timothie 1. Tim. 3. 16. that he should attend vnto reading not for anie other cause than for that he should drawe out of the holie Scriptures those things which hée was to preach and by that meanes saue both himselfe and also them which should heare him And if they bée the ministers of Christ they ought to submit themselues altogether vnto him The Ministers must be no Lords or Tyrants but Stewardes 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. Not to beare dominion ouer the Cleargie or people of God which thing Peter did expreslie forbid For they are shewed to be stewards and disposers not ouerrulers or Tyrants And Peter declared that they ought rather to bee patternes to the flocke which is to be vnderstood as touching the soundnesse of doctrine and example of life And when they heare themselues to be the ministers of Christ let them consider that they doe not their owne worke They doe not their owne worke but the Lords but the worke of the Lord. So that it behooueth that they shewe themselues to be more attentiue in those affaires than if they should deale in their owne 26 Furthermore they be called disposers of the mysteries of God 1. Cor. 4. 1. And a mysterie we distribute into the worde of God How a mystrey is distinguished What fellowships Oeconomy hath and sacraments Oeconomie or householde gouernment as appeareth by Aristotles Politikes hath three societies namelie of a husbande and Wife of a Parent and children of a Lorde and Seruants Which degrées are also founde in the Church which is the householde of Christ And whereas the gouernor of a house hath certaine instruments which be without soule and be voide of reason as be féeldes pastures vineyardes heardes of cattel and flockes of the which it behooueth him to haue a care he hath also instruments which both haue life and are capable of reason of which kinde be seruants in the instructing of whom as the learned gouernours of households haue taught a great deale of diligence must be bestowed Crassus saide in Plutarch Crassus that other things maie be gouerned by other men but the master himselfe must take héede vnto the Seruaunts that they bée righlie instructed Wherefore Crassus himselfe would bée present when they shoulde be taught But our gouernours of householde How worthy and excellent a charge the Pastors of Christs Church haue which be rulers of the familie of Christ are to care for liuing instruments to wit the seruaunts of Christ which not onelie be reasonable creatures but are also citizens of the kingdome of heauen being redéemed by the bloud of the Lord. So as it appertaineth to them to deale both verie warelie diligentlie And their actions maie thus be described First come they which are to bee adopted together into the familie of Christ The actions or workes which these men are to exercise in the household It is the part of the gouernour of the household to chastise and instruct them in the faith Further he baptiseth them which is the cognisance of the household Afterwarde he instructeth them of their vocation and teacheth that according to their state and degrée they should indeuour to be beneficiall to their brethren And he commaundeth that they should do some certaine worke least they be idle And because warres and temptations be imminēt he ministreth armour namelie the word of God and with the meate of the communion he confirmeth and strēgtheneth them to the battell Wheruppon Cyprian in his first booke the second Epistle Cyprian iudged that vnto them which were fallen and had repented them when as persecution was nowe at hand the communion shoulde be restored that so they might be the stronger to make warre And he saith Howe can we thinke them meete for the cup of Martyrs whom we shall not admit to drink the cup of the Lordes bloud Also the ministers of Christ shall minister liuelihoode vnto them that be poore Ministers must kéepe hospitalitie of the Church goods and of the store of oblations which the faithfull doe giue Hospitalitie kept néere the Temples The Elders in times past had néere vnto the Temples manie Hospitals where the poore were nourished not vnto idlenes but that they should serue to good godlie occupations 1. Thes 4. 11. The end of the Oeconomy of the Church that if their strength would serue They should labour with their hands according to the doctrine of Paul 27 The end of this householde gouernment is appointed that in them which belong vnto the familie should be restored the Image of GOD welnéere cleane defaced through sinne For which cause the Apostle wrote vnto the Ephesians Eph. 4. 22. that they should laie awaie the olde man which is corrupted according to the concupiscences and should be renued in the spirit of the minde putting on the new man which is created according to God in righteousnesse and holines of truth Neither is it otherwise which is written to the Colossians Col. 3. 8. The wise gouernour wil minister according to the capacitie of the hearers 1. Cor. 3. 2. and the wise gouernour of a household will vse his indeuour that all things maie be ordered according to the receiuers capacitie so as they which haue néed of milke may haue it distributed vnto them and they which shall haue néede of strong meate he will set the same before them Finallie His part is to exclude the vnpure liuers and vpon repentance to receiue them againe he will bée carefull that they which liue vnpurelie and naughtilie shall be excluded from his householde and that if they repent themselues he maie againe receiue thē And all things that we haue spoken of hée will doe not at his owne pleasure but according to the will of the Lorde He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb 16. who would haue nothing to be chaunged of those things that he hath prescribed Nadab and Abiu which offered strange fire were consumed by the same Core Dathan Abiron would otherwise haue doone than was appointed by God and they perished miserablie And King Ozias who against the law would administer the holie function 2. Chron. 26. 16. was taken with the leprosie He must not hinder
obserue as I said a little before which haue heads of Cattel For they haue not bin accustomed to set their burnt signe or marke vppon either horses or Oxen that belong not vnto themselues A similitude So dooth the Church baptise them whom it supposeth to belong vnto it First it behooueth to be of Christ his flocke and then to be signed with his marke Act. 10. 44. 48. and which be not strangers from the same Neither is it otherwise in a kings letters patents First we obtaine the gift and bill assigned and then we cause it to be sealed Cornelius the Centurion first receaued the holy ghost afterward was giuen water wherewith he was baptised Acts. 8. 38. The same happened vnto the Eunuch which was baptised by Philip. And finally all they which be of ripe age doe first by faith take possession of Christ before they be marked with his badge vnlesse that as we said before they come in hypocrisie vnto baptisme 14 They were woont to obiect that there is one consideratiō to be had of infants an other of them which be of ripe age because they that be of yeares may haue faith whereby they belong to the flocke of God which cannot be attributed vnto infants séeing they haue not the vse of vnderstāding and reason by which they may giue consent to the promises of God Their opinion which thought that Infants haue fayth I know it hath bin thought of some and those of no small estimation that infants haue faith as though God woonderfully beyond the course of nature worketh in them whose opinion to say the trueth I do not verie readilie imbrace not that I iudge this to be vnpossible vnto God that either he may powre in vertues into what age soeuer he wil or that he can euē bring foorth a sense of the minde or reason in the soules of Infantes by preuenting the time of nature or else bring to passe that although they themselues neither vnderstand nor know what is to be belieued yet the holy ghost apprehendeth the same in them and consenteth vnto them euen as he is sayd to doe in them that be of age in the Epistle to the Romans Rom. 8. 25. when we require thinges that we knowe not whether they be profitable or no but the spirit it selfe maketh intercession for vs when we know not of it and prayeth as it behooueth and God for so much as he knoweth his meaning heareth him And these thinges I say as touching God may easily be doone But séeing the holy scripture telleth me not that yong children doe belieue or that these miracles be doone in them neither that I doe sée this to be of necessitie vnto their saluation I iudge it sufficient to affirme that they which shall be saued It is sufficient for the saluation of Infants if they be indued with the holie Ghost for so much as by election and predestination they belong vnto the treasure of God are indued with the spirit of God which is the roote ot faith hope charitie and of all vertues which he afterward sheweth foorth and declareth in the children of God when through age it may be doone Howbeit by a certaine kinde of speach Our infants may after a sort be called faithful such yong children may be called faithfull euen as otherwhile we call Infantes reasonable not that they in very déede are able to reason but because they haue a soule the which so soone as their age shall giue them leaue will both reason and exercise them in sundrie arts and and faculties And that that age may be adorned with the holy ghost Luke 1. 15. Ierem. 1. 5. Iohn and Ieremie may witnesse who were inspired with the spirit of God euen frō their mothers womb Which thing also Ierom vnto Marcella writeth of Asella Ierom. that she was sanctifyed by the holy Ghost euen from her mothers womb which sanctification must not be thought repugnant to originall sinne For doutlesse they haue it as we aboue declared but it is not imputed If originall sin should be imputed vnto infāts those of thē which die before baptisme should be damned For if it should be imputed vnto them it would be altogether of necessitie that so many yong children of the faithfull parents as died without baptisme or circumcision should be damned séeing that none with originall sinne are admitted into the kingdome of heauen 15 But the cause why our aduersaries are so loath to allowe of this opinion is for that they attribute vnto the Sacramentes more than they ought to do For they thinke that by the power and efficacie of the worke of baptisme sinne is forgiuen Neither do they acknowledge that by the Sacraments forgiuenesse is rather sealed which they of perfect age obtaine by beléeuing and the young children of the faithfull which belong vnto election haue it alreadie by the holie Ghost and by grace And when thou shalt demaund of them Why we baptize Infants when as they vnderstand not what is said nor yet doe consent vnto the couenant wherefore they baptise Infantes knowing that they perceiue not those things which are spoken nor yet doe consent vnto the couenant which is pronounced to them in baptisme perhappes they will aunswere according to the opinion of Augustine that they bee saued by other mens faith that is by the faith of their Parentes But the Prophet saith Abac. 2. 4. that euerie one is saued by his owne faith and not by an other mans Euery one is saued by his owne faith not by others Wherefore we maie more fitlie make aunswere that as touching them which bée of ripe age we require a faith expressed and in Act but in the young children of Christians which are offered to be baptised we saie that the same is beganne I meane in their beginning and roote because they haue the holie Ghost from whence aswell faith as all other vertues doe flowe And that it maie the better appeare that young children which are baptised and not onelie they which haue bin alreadie baptised doe pertaine vnto the Church we will declare it euidentlie enough by the Epistle to the Ephesians where it is said Ephe. 5. 25 Ye men loue your wiues euen as Christ loued the Church gaue himself for it that he might Sanctifie it being cleansed by the washing of water through the worde c. By this place thou séest It is the Church that is baptized that it is the Church which is washed and baptised So then so long as yong children be baptised it is manifest that they belong vnto the Church and they cannot truelie be partes of the Church vnlesse they be adorned with the spirite of Christ Wherfore yong childrē which verily belong vnto the electiō of God before they can be baptised are instructed by the spirit of the Lord other wise as we alledged before they cannot be saued if they died before
21 But now it séemeth good to treat wherefore tyrantes be so stirred vp against godlie men and against the Gospell Paul in the 2. Chapter to the Ephesians The prince of the world saith he woorketh with efficacie in the children of disobedience euen as godlie men are mooued in the holy ghost By which place it is manifestly gathered that wicked men be instruments which the diuell vseth for the execution of his furie And moreouer vnto the Diuell is giuen power against the Saintes although the same be repressed and bridled within certaine boundes and limites according as vnto the Lord it hath séemed profitable for his For this cause dooth the Diuell rage in his owne members that he may be an hindrance vnto GOD and to the Gospell And therefore dooth God permit these thinges to the intent that the excellent victories of Martyrs may appeare and that the Church no lesse than the world may haue her excellent men So then thou vnderstandest for what ende or purpose God suffereth these thinges to be doone Assuredlie it is no maruell that the Diuell rageth against the Gospell because through it he is spoyled by Christ For the Gospell is the power of God vnto saluation to all them that beleeue Rom. 16. 1. 23 There remaineth a doubt why God doth prosper Tyrants which be altogether cruell and wicked who haue had sometime such prosperous successes as their Kingdoms haue béene aduaunced to most ample Monarchies As it is manifest by Romulus Cyrus Philip and Alexander of Macedonia which euē of Ethnick Historiographers are noted to haue béene most violent and vniust First as touching these Monarchies Why how and to what end GOD suffereth tyrants to encrease howe they haue grownne this shall be imputed the cause that in the world there is a certaine coniunction betwéene causes and effectes firmelie appointed by the institution of God which cannot easily be changed nay rather it séemes many times to take place Wherefore those Princes or people which haue attained and kept these studies and Artes of gouernment which are of force aswell to increase as amplifie dominion and Empire haue obtained this good successe For present example let vs speake of the Romans They as the histories declare and as Augustine testifieth might get themselues so great power because they had those things by which it hath bin vsually obtained First they had a desire of praise not in verie deede altogether false and counterfait namelie such as thereby they might approoue themselues sounde and iust Iudges Moreouer they were liberall of monie yea and adde if ye will that they were oftentimes contemners of the same and desirous of glorie Which glory notwithstanding they ascribed to their countrie in generall which they so loued as they would haue it for a long time to be frée but euermore to be the Ladie of other countries And by Virgill is set foorth that excellent propertie of the Romans To spare the subiects and to vanquish the proud 24 They suffered not themselues to bée weakened with delightes and pleasures neither set they their minde vppon heaping of riches Besides this there was a patient enduring of labours and also a discipline of warre They pould not their subiects but protected them They wasted not their monie vppon stage players Iesters Dicing Harlots or haunting of victualing houses They obtained not their offices by guile by deceits or by yll practises but by honest meanes whereby at home they vsed great diligence and abrode a iust gouernement They gaue counsell fréelie taking héede least their minde shoulde be subiect to lustes and vices Wherefore séeing they had so excellent studies vertues and faculties they easilie obtained by nature to beare rule ouer others For such a coniunction and linking together in the world is ordained by God as of such causes vnlesse he himselfe let it those things doe alwaies or for the most part followe Howbeit I denie not but that in the common wealth of Rome there were manie vices also séeing the people was constrained sundry times to auoide from the Tyrannie of the Fathers Albeit that euen in those times they had some excellent actiue and valiant men which tempered and corrected such vices But afterward when the Empire was obtained whē vices had excéedinglie preuailed vices were supported together with the verie hugenesse of so great a kingdome and people and nobilitie So notwithstanding that they themselues abused so great an Empire yet God did both punish the world and the infinite wickednesse thereof And the Church was woonderfully increased with witnesses and heauen with Saints There be moreouer other causes as vnto vs vnknowen so most iust for the which God suffereth these things to happen The Romane Empire at the length gaue peace vnto the Church In the Monarchie of the Persians the people of Israell was restored into their owne countrie And while Nabuchad-nezer enioyed the kingdom of the Chaldeans the name of God was published and spread abroade among the Gentiles Vnder the kings of Macedonia the holie Scriptures were translated out of the Hebrewe into the Gréeke tongue while Ptolomaèus did beare rule in Egypt And thus shalt thou euermore finde that God verie well knoweth howe to vse an euill thing The end of the fourth Part. To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen ANOTHER Collection of certeine Diuine matters and doctrines of the same M. D. Peter Martyr the titles wherof appeare in the page following necessarilie added to this volume for the greater benefit and comfort of the Christian Church At the end is placed a table of all the particulars and the Authors life at large Translated and partlie gathered by the said ANTHONIE MARTEN Meliora spero Philipp 1 verse 9. I praie that your loue may abound more and more in knowledge and in all iudgement that ye may discerne things that differ one from another Seene and allowed according to the Queenes Maiesties Iniunctions 1583. The Contents Common places of Free will Prouidence Predestination The cause of sinne The sacrifice of the Masse An exhortation to the Supper of the Lord. Three confessions touching the presence and participation of Christ in the sacraments Certeine questions and answers Diuers propositions out of Genesis Exodus Leuiticus and the booke of Iudges A disputation which D. Peter Martyr had at Oxford with Tresham Chadse and Morgan Sundrie sermons of The death of Christ The resurrection of Christ A place in the 20. chapter of Iohn Reedifieng of Christs church The profit and dignitie of the holie ministerie An exhortation to the studie of Diuinitie A praise of the word of God deliuered in the scriptures Certeine other orations Diuers and sundrie theologicall Epistles The life of D. Peter Martyr E R To hir Maiestie WHen I had now by the speciall goodnesse of almightie GOD brought to a perfect end the foure Parts of M. D. Peter Martyrs Common places and perceiued that in
of planting watering there is one thing doone in them whose outward eares are mooued by a bodilie voice an other thing in them whose inward sense God hath opened in whose hart he hath put the foundation of faith the feruencie of loue c. Those two kinds of calling could not more euidentlie be expressed Zuinglius in his book De prouidentia tome 1. leafe the 370. That appointment or ordinance wherby is decréed that a man is now called by God not onelie by this generall calling which betokeneth the outward preaching of the apostles but also by that whereby the spirit dooth earnestlie put the elect in remembrance that they desire to obeie GOD in that he commandeth or promiseth c. The same author vpon the epistle to the Romans the eight chapter tome 4. leafe 428. To them which according to the purpose who indéed were called from the beginning These words doo I vnderstand of the inward calling that is of the election not of the outward calling of the word As if he should saie I haue now said that to the saints or them which be called all things turne vnto good Which saieng I allow for all things are grounded vpon the frée election of God God which knew all things before they were determined also before hand that they should be coheires with his sonne so neuerthelesse that Christ is the first begotten that is the naturall and essentiall sonne of God and we the adopted sonnes Whom he hath so before hand appointed and ordeined those afterward he calleth by an inward calling that is he draweth inwardlie Iohn 6. that is he maketh faithfull he draweth them that their mind may cleaue fast and trust vnto him Whom he thus maketh faithfull those also he iustifieth through an assured faith that is to wit of his sonne c. The same author in his booke De prouidentia tome 1. leafe the 368. saith For they sawe that this thing is not now signified by signes but doone before the eies whereby the sinnes of the whole world were purged but as touching this outward calling there was nothing doone bicause onelie they did repent whom the holie Ghost lightened that they might knowe this man to be the sauiour and the father did drawe them that they might come vnto him and might imbrace him further to knowe that outward things are not able to doo anie thing else but signifie and shew c. Conradus Pellicanus vpon the first chapter to the Ephesians interpreting these words Ephe. 1 5. Who hath predestinated vs to the adoption of sonnes thus writeth In the which thing must be noted the order wherein election holdeth the first place next vnto that the adoption to be sonnes which is said to be the calling while the Lord draweth vnto him those which he indued with the spirit in giuing a knowledge of himselfe finallie there succéedeth an holinesse of life c. Now by these excellent and holie men appéereth these two maner of callings not deuised by me but both receiued and put in writing by them Whereof it commeth that of them which be at one and the selfe-same sermon and heare the selfe-same Gospell some beléeue some contend some imbrace and some laugh to scorne Verelie they which contend scorne and refuse doo it of their owne naughtinesse which God infuseth not into them but they which beléeue and imbrace doo this by the effectuall caling of God the which is not giuen vnto all men Wherefore Augustine De praedestinatione sanctorum chapter eight Therefore when the Gospell is preached some beléeue and some beléeue not they which beléeue the preacher speaking outwardlie do inwardlie heare of the father do learne but they which doo not beléeue doo heare outwardlie inwardlie they doo not heare nor yet learne This is as much to saie as To the one sort it is giuen to beléeue to the other it is not giuen Iohn 6 44. bicause No man saith he commeth vnto me except my father shall drawe him The same father euen in that booke the sixt chapter Many heare the word of truth but some beléeue and some speake against it That these therefore will beléeue and that those will not who can be ignorant of this Who can denie it Howbeit séeing the will of some is prepared by the Lord and of some not we are in verie déed to discerne what springeth of his mercie or what springeth of his iudgement Rom. 10 3. That which Israel sought saith the apostle it obteined not but election obteined it Acts. 2 37. But others be blinded as it is written God hath giuen vnto them the spirit of slumber eies that they might nor see and eares that they might not heare euen vnto this daie c. Wherefore verie great is the difference of hearers the which Augustine as we haue knowne noteth by the diuersitie of callings And wherefore God so tempereth and distributeth them he in the same booke the eight chapter teacheth in these words But whie he teacheth not all men the apostle hath opened so much as he thought méet to be opened bicause He minding to shew his wrath Rom. 9 22. and to make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glorie vpon the vessels of mercie which he prepared vnto glorie c. Here the reason as it manifestlie appeareth is deriued from the finall cause bicause God determined to make manifest not onelie his goodnesse but also his righteousnesse and seueritie But some man will saie If thus the case stand God shall not be vniuersall but particular The which doubtlesse in this respect cannot be denied for we sée that he ruleth at his pleasure and distributeth these two kinds of callings But of this matter we will speake afterward when we shall come vnto predestination The vse of this doctrine 14 In the meane time let vs answer them who say it is but a small matter that they desire and that the frée will which they would haue to be granted them they saie i◠but a certeine little sparke The same we doo grant so farre as godlinesse will permit namelie in those things which are subiect to the sense reason of man and which doo not excéed the capacitie of our nature Also to them that be renewed we grant it as much as mans infirmitie dooth suffer while we liue in this world But vnto those which be not renewed we cannot grant the same as touching heauenlie and spirituall good things bicause such a sparke it is as it would not bréed brightnes but smoke wherby men would soone become proud and withdraw much from the grace and mercie of God For by this little sparke they would boast that they are discerned from others but the scriptures will not haue them discerned otherwise than by the grace and mercie of God not by free will or by their owne gifts and vertues
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
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
is more to be reprooued that hath ill friends than he which hath corrupt Children 1 148 b Not all a mans Children be his heires 3 81 b The lacke or losse of them an hinderance vnto felicitie and why 1 148 b 149 a Three sorts of Children legitimate and not naturall naturall and not legitimate legitimate and naturall 2 476 b Whether the Children of Esau were legitimate or no 2 436 b Of Godlie Parents the Children haue some holinesse 2 367 a Of their imitating 4 124 a Children of the prophets and why so called 4 6 b They that abounde in good Children are gratefull to the citie and honoured of others examples 1 148 a The Children of the elect reckoned among the beléeuers 2 234. Some belong not to predestination 2 233b 238 b 239 a They be holie as touching ciuill action and howe that is ment 2 238a They may belong to perdition 4 117 b 118 a ¶ Looke Holinesse and Infants Choise Whether there can bee a Choise made in euill 2 295b Two kinds the one common the other proper 2 294 a Nor frée in all things 3 201 a In what it may take place 3 166 b Reasons proouing that it is not opinion 2 296a The Sâ—oâ—ks assured it to be an opinion Sumooned 2 294 b Whether it be of that which is pleasant and vnpleasant 2 295 a The same consideration is not of Gods Choise that is of mans choise 3 17a Euerie Choise is not alwayes an aduersarie to euerie desire 2 â—95 a What Choise is offered to young-men as the Pythagorians fay and of the Choise of Paris 2 295 b The making of Choise is not subiect to fortune 2 294 a That no kind of opinion is all one therwith 2 297 a The place which it hath in the minde 2 295 a Of thrée things that want the making thereof 2 294 a It concerneth those thinges that are in our power 2 296a Whether children and brute beastes be without it 2 294 a It is exercised about that which is good and that which is euill 2 295 b An order where by the definition thereof is found out 2 294 b It is most proper to vertue prooued 2 293 b That it and desire be diuerse prooued 2 294 b Maners are more iudged thereby than by actions 2 293 b A sounde Choise is euer more against an euill desire 2 295 a It is of those things that belong vnto the end 2 296a Frée placed in the will but rooted in the reason 2 252 b It pertaineth not to things vnprofitable 2 296 a Our will hath an affinitie with Choise yet is it not choise 2 295 b 296 a ¶ Looke Election and VVill. Choler The abundance of Choler in the tonâ—…e is the cause that all things séeme bitter 1 39 a ¶ Looke Humors Christ An interpretation of the name Christ 2 605b 615 a Howe it is meant that his horne shal be â—ealâ—ed and when 2 597 a Of his superabundant loue towardes vs. 2 610 a What his burial doth teach vs. 2 610 b 621a 608 ab Al things concerning him were certeinly determined before hand 3 6 b 7 a He tooke humane nature vpon him fréely 3 19 a 1 117 b How the fathers coulde eate him he being not then borne 2 587 b Of the vnion of his two natures 4 189b 190 a 1 115ab 2 614 a 600 b 340. 3 358 ab The reuealing of him is not commoÌ„ to all 3 27 b The first effect of predestination 3 25 b A creature 2 616 b 335 b After what manner we shoulde worship his flesh 4 177 b Whether his body be more worthie thaÌ„ his word 4 214 a Painted out by the Euangelists Apostles 2 353 b The foundation of the church 4 83 b Painted with Asses eares in despite 2 341 b Maintained by holy women 4 29 a Remaineth with vs though he be ascended 4 39 b 40 a CoÌ„municateth his things with vs. 4 83 b In him only death without sin 2 244 a How all creatures did him seruice 2 244 a In what respect he is compared with Melchisedech 1 102 a That his soule procéeded not from the virgin by propagatioÌ„ 2 244 b How with his body he could beare his own bodie 4 157 b 177 a How he is saide to be annoynted sith he was not annoynted 606 b Why God woulde haue his death to be the only meanes of mans saluation 2 619 b Why he is called the end of the law how 2 580 ab Of his image in what respects it may and may not be made 2 340 b In what respect he is not the cause of predestination 3 19 a The old fathers in the lawe called vpon him 2 582 a Peculiar testimonies of him his righteousnesse 2 581 a Of his reall presence in the Eucharist 4 144. 145. 146. His crosse death 2 619 a How he suffereth in his members 2 608 b Why his flesh is called sin 2 609 a A paterne of a holy vpright life 2 617 a Whether his body be euerywhere 4 189b His humanity prooued 4 153 b 3 314 b 315a How he is present with vs till the ende of the world 4 186 b How it is ment that he maketh intercession for vs. 3 308 b 307 a What we must call to mind in thinking of his death 2 607 b 608 ab What body he had after his resurrection 4 186 ab 1 113 b 3 362 b 2 639 ab Two things to be noted in his death 2 617 b How he is euerie day crucified 4 222 a Whether he may be said to be sacrificed in the masse 4 221 b He had natural motions 2 571 b Mediation in the legue made betwéene God and man 2 583 a His death was effectual euen before it was performed 4 104 ab Prophesies touching his kingdome metaphoricall 3 397 a Of his descending into hell 3 374. 375. 344 a The place whither he ascended 3 370 b The error of the millenarii touching his latter comming 3 358 a In what respects he may be called a plague or destruction 3 355 a The true arke and propitiatorie 3 306 a Diuerse wayes testified in old time 2 581 ab What he did in a case of contumely 2 53â— b The Pelagians make his death of none effect howe 2 299 b His natiuitie and the fruites of the same 2 617a His diuinitie prooued against the Arrians 1 101 ab 102 ab 2 603a b The Nestorian heresie which separated his diuine humane nature asunder 2 340. Onely he is head of the Church 4 36 a 2 632a b Whether the old Iewes beheld him in their sacrifices 2 582 a After what manner he dissembleth 2 541 b He and Ieptha compared 2 523 b Howe Hylarie speaketh of his body 3 297 b How it is meant that hee grew in fauour with God 2 571 b Two sorts of ministeries in him as he is Priest 3 307 b He liued at the charges of the godly 4 29 b A
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
punishment of him that sinneth 1 190 a That which in it owne nature is Sinne is neuer attributed vnto God in scripture 2 411 b Bernarde assigneth thrée degrées of men the first that cannot Sinne the seconde that cannot but sinne the thirde in whome sinne remaineth but raigneth not 1 198 a The cause of mans Sinne is the will or fréewill of our first parents and how 1 205 b A knowledge thereof hauing not his proper end is sinne 2 265 a That of the damned is of necessitie and yet sinne neuerthelesse 1 198 ab Corruption is no naturall effect of it as Pighius saith 2 220 a Sometime there is none powred from the next parentes into the children originall excepted prooued 2 240 a That God doeth not onely permitte it but also willeth it and how 1 201 b 203. all The etymologie of the worde as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chataa 2 241 b 242 a Howe it is sayde to bee a thing voluntarie and not voluntarie in vs. 1 195 a The diuell is the cause thereof but not the proper absolute cause 1 184 b The scripture sayth that it had his first beginning from the woman howe then began it at Adam 2 242 b The guiltinesse thereof is taken away after regeneration and those things which remaine are not imputed vnto vs to our destruction 2 233b Sinne is committed through want of saith 3 70 b Man could of his owne nature haue had the cause of it in himselfe though the diuell had not reuolted from God 1 184 b How it is meant that it beganne first at the diuill 2 242 b 243 a Whether in willing against Gods will it maie bee committed oâ— nor examine that place 1 204 b 205 a How Zuinglius is be to vnderstoode that men are otherwhiles by Gods prouidence prouoked vnto it 1 186 a Sinne against the holie Ghost Of Sinne against the holy Ghost 3 239 a Irremissible 2 628 a 3 206 b 207 a Not apparently knowen 4 59 a What Sinne is called actuall and from whence it springeth 2 272 b Whether the punishment remaine after the Sinne remitted 3 237 a 221 a 224 a Howe Sinne is saide to be the punishment of sinne 1 190 a Sinnes Howe Sinnes doe depend on gods prouidente 1 173 b Sinnes are punishments of sinnes 3 â— a b 286 a 26 a 23 a 22 b â—2 a 2 49â— b 493 b 1 2â—6 a 197 b 198 a 2 273 ab God vseth them to their appointed endes and how 3 41 b 42 a All Sinnes are comprehended vnder the name of Infidelitie 3 153 b Remedies for the woundes of them 3 235 b God euen out of them picketh notable commodities 3 186 a Wée must bewaile others and our owne 3 246 b Sinnes doe serue both to predestination and reprobation 3 34 a They must not be measured by space of â—ime as some say 2 539b 540 a No man can confesse all that hée hath doone and why 3 219 b Of what Sinnes wee must repent vs. â—4 204 b Of taking delight in Sinnes and that the godly maie do â—o somtimes 2 559 ab Whose Sinnes are visited vnto the thirde fourth generation whose are not 2 362 b 362 a God punisheth some for others Sinnes 2 363 b 364 a Of Sinnes doone against the first table and the seconde 2 553 b 554 a Sinnes the causes of all our afflictions 3 129 b Difference of them is to be made by the worde of God 2 553 b Whether Sinnes maie so please vs as of them we shoulde take delight 2 559 a All Sinnes are alike 3 141 a 2 555 a 247 b 32â— ab 264 a Howe they are saide to be more or lesse gréeuous 2 553 b 554a Some grosse and some moraliâ—e good 2 559 a Manifest Sinnes and secrete note the doctrine 2 533 a 562 b The weightinesse of Sinnes is to be considered by their obiectes 2 530 a Sinnes not necessarilie linked together as vertues be 2 555 a The grosser perteine to discipline 2 551 b Sinnes of committing and omitting 2 246 b Wee must neuer be lead or driuen to commit Sinnes 2 292 a From what fountaines wee must séeâ—e the causes of them and say them not vpon God 2 27â— a What bee voluntarie as the Scripture determineth 2 293 a Mingled euen with our good workes 3 54 b Thrée degrées of them that be remissible 2 272 b An examination of doctrine which openeth a wide window vnto them 2 264 ab Mens Sinnes compared vnto pitch and how 2 313 a That all haue their weight and from whence 2 322 a God is not properlie saide to reward Sins 2 263b The regenerate maie absteine from the grosser sort 2 274 ab A briefe summe of the thinges which God by his prouidence and gouernment doeth about Sinnes 1 206 b Why they that bee iustified doe still pray for their Sinnes 2 266 a We maie not excuse them by Gods predestination 3 â— a 41 b 42 a How God is after a sort saide to wil them 3 22 ab Howe and in what sort God is the cause of them 3 11 a Sinnes foreséene are not the cause of reprobatioÌ„ 3 12. How they are comprehended vnder reprobation 3 24 ab They deserue punishmeÌ„ts one good workes no rewards and why 1 209 a Young infantes whiles they bee yet sucking doe commit Sinnes 2 224 b Whether Sinnes be the cause of reprobation 3 13a They are â—uried before Gods tribunall seate and how 2 620 b 621 a That the verie actions of Sinnes that is the subiectes of sinnes are of God 1 204 a God directeth them to the performaunce of his counsels and howe 1 206 a An absurditie as some thinke that the latter men shoulde be more miserable thaÌ„ the former insomuch as they should leaue the Sinnes as well of Adam as of all their forefathers two wayes aunswered 2 24â— b 241 a The iustice of God must not bée blamed if the fathers Sinnes be powred into the children 2 240 a How priuate become publike 4 58 a God vseth them of the wicked euen to a good purpose as how 1 199 a Parents must liue purely that their procreation be not partakers of their Sinnes 2 240 a M. Bucers opinion that priuate are deriued from the parents vnto the children and how he must be vnderstoode 2 241 a Some proper and of our owne may be two wayes vnderstoode 2 229 a Priuate Sinnes of the parents deriued to the children are not of necessarie but contingent 2 241 a In considering of them what we must inquire and by what balance we must weigh it 2 239 b That those in parents as the schoolemen say doe not onely corrupt the minde of their children 2 241 a Augustine saieth that those of the next parents are communicated with the children proued 2 239 b 240 a How they do seruice vnto God prooued by similitudes 1 182 a How it commeth to passe that God imputeth not some vnto vs. 2 247 b
woorthie to be crowned but findeth much woorthie to be condemned in whom he findeth no merits of good things but deserts of punishments Hereby we sée what is the nature of humane works before iustification The same father in his first booke and 30. question to Simplicianus saith that We are commanded to liue vprightlie and that by a reward set before vs that we may atteine to liue blessedlie for euer But who saith he can liue vprightlie and worke well vnlesse he be iustified by faith Here we are taught that in men there might be a merit and deseruing of happie and eternall life if they could accomplish that which is commanded but forsomuch as that is impossible for vs to doo therefore we fall awaie from merit The same Augustine in his Enchiridion ad Laurentium the 121. chapter The end saith he of the commandements 1. Tim. 1 5. is charitie out of a pure heart a good conscience and a faith vnfeined The end of euerie precept is charitie and hath relation vnto charitie whatsoeuer is done without such charitie is not done as it ought to be doone Wherefore if it be not done as it ought to be it cannot be denied but that it is sinne Chrysostome Rom. 10 4. 39 Chrysostome expounding these words of Paule The end of the lawe is Christ If the end of the lawe saith he be Christ if followeth that he which hath not Christ though he séeme to haue the righteousnes of the lawe yet hath he it not in verie déed By these words we gather that he which is without Christ may doubtlesse haue works séeming to be good which yet in verie déed cannot be iust And straitwaie he saith Whosoeuer hath faith the same also hath the end of the lawe and whosoeuer is without faith is farre from either of them Hereby we gather that they which haue not faith are strangers not onlie from Christ but also from the righteousnes of the lawe which herein consisteth euen to doo that which is commanded And straitwaie For what doth the lawe tend vnto To make a man iust But it cannot for no man hath fulfilled it But bicause a man might obiect Although a man not regenerate cannot fulfill the lawe yet if he take paines therein and indeuour and trauell he may atteine vnto righteousnes This obiection also Chrysostome excludeth And a little before when he expounded these words Rom. 10 3. Being ignorant of the righteousnes of God willing to establish their owne righteousnes they became not subiect vnto the righteousnes of God Thus saith he he calleth the righteousnes of God which is of faith bicause it is altogither of the heauenlie grace wherein we are iustified not by our labours but by the gift of God This selfe-same thing also writeth Ambrose Ambrose Psal 32 1. when he expoundeth these words of Dauid Blessed are they whose iniquities are forgiuen and whose sinnes are couered He calleth them blessed saith he of whom God hath decréed that without labour or anie obseruation shall be iustified by faith onelie And vpon these words of Paule Being iustified freelie by his grace Rom. 3 24. They are iustified fréelie saith he bicause by the gift of God they are iustified by faith onlie they themselues working nothing nor making anie recompense The same Ambrose also vpon these words of Paule Rom. 5 14. Wherefore death hath reigned vpon them which haue not sinned after the similitude of the transgression of Adam He wrote this saith he bicause it is impossible for a man not to sinne which thing séeing peraduenture he spake of men regenerate what is it to be thought of men that are strangers from Christ Cyprian also d A Quirinum Cyprian We ought saith he to boast in nothing bicause we haue nothing of our owne I suppose it sufficientlie now appéereth that the same which we affirme is true namelie that men before iustification can not frame their works to the prescript of the lawe therefore are they sinnes and cannot merit iustification But if our aduersaries will saie that they affirme not that those works which they call preparatorie doo merit iustification but onlie are certeine preparations whereby men are made apter to atteine to iustification we may thus answer them If they merit not why doo you falslie attribute to them that your merit of congruitie Further why call ye them good séeing as we haue taught they neither please God nor are doone according to the prescript of the lawe Lastlie forsomuch as they want their end and not onlie are but also are of good right called sinnes how teach ye that men by them are prepared vnto righteousnes when as they are much rather by them prepared vnto punishments Wherefore let them once at the length cease to adorne them with these goodlie titles For though peraduenture God sometimes by these works bringeth men to saluatiō he doth it bicause of his mercie towards them which mercie is so great that he will vse sinnes and works also which are euill vnto the benefit of them 40 Now let vs sée if iustification be not attributed vnto works how the same is then giuen It is giuen fréelie it wholie dependeth of the méere grace of God for it no maner of waie dependeth of merits Which thing Origin sawe for he Origin vpon the epistle to the Romans expounding these words Vnto him which worketh the reward is not imputed according to grace Rom. 4 4. but according to debt But I saith he when I desire excellencie of speach whereas he saith that vnto him that worketh is rendred a debt can scarselie persuade my selfe that there can be anie worke which can of dutie require a recompense of God forsomuch as euen this that we can doo or thinke or speake anie thing we doo it by his gift and liberalitie What debt then shall he owe vnto vs séeing his grace hath preuented vs A little afterward he rendreth a reason of his saieng which reason Augustine oftentimes vsed for he bringeth that place of Paule Rom. 6 23. The wages of sinne is death but the grace of God is eternall life For here the apostle said not But the stipend of righteousnes is eternall life which yet the nature of the Antithesis required How eternall life maie be called the stipend of righteousnes For Paules meaning was to declare that our wicked works doo of dutie deserue death and that euerlasting death but eternall life is not giuen but onelie by grace wherefore in the second part he left out the name of stipend and of righteousnesse and in stéed of them put in the name of grace Neither doo I greatlie passe that Augustine in another place writeth that Paule might haue said The stipend of righteousnesse is eternall life but yet would not saie so least he should haue giuen occasion of erring For vndoubtedlie I sée no cause why Augustine did thinke that Paule might haue said it vnlesse peraduenture by