followe in that chapter you shall sée that the apostle draweth those things Vnto what principall points the predestination of God is reduced Rom. 9 21. Ephes 1 9. Rom. 9 18. Ibidem 16. which he teacheth of predestination to these principall points namelie vnto power for he saith Hath not the potter power Vnto purpose or good pleasure for vnto the Ephesians he vseth both words Vnto will for he saith He hath mercie on whom he will and whom he will he hardeneth Vnto mercie or loue for he saith It is not of him that willeth nor of him that runneth but of God that hath mercie Ibidem 13. Also Iacob haue I loued but Esau haue I hated Séeing Paule what cause soeuer either here or in anie other place he giueth of predestination reduceth the same to these foure principall points can we doubt of his meaning Or shall we take vpon vs to giue sentence otherwise But as touching works hée speaketh not so much as one word wheresoeuer he intreateth of this matter but onelie to exclude them Further consider this If election should depend of works foreseene then iustification should come by works that there is nothing more against the scope and meaning of Paule than to put works foreséene to be the causes of predestination for by that meanes works should be the causes of iustification but that doctrine the apostle dooth by all maner of meanes oppugne And hereby I prooue this reason to be firme Predestination the cause of vocation and vocation the cause of iustification bicause the apostle maketh predestination the cause of calling and calling the cause of iustification Wherfore if works be the causes of predestination they shall also be causes of iustification For this is a firme rule among the Logicians Whatsoeuer is the cause of anie cause is also cause of the effect Further no man can denie but that good works procéed of predestination for We are said to be predestinate Ephes 1 4. that we should be holie blameles And God by predestination hath prepared good works Ephes 2 10. in which we should walke And Paule himselfe confesseth that He obteined mercie 1. Cor. 7 25. to the end hee should be faithfull Wherefore if works be the effects of predestination how can we then saie Works be the effects of predestination not the causes thereof that they are the causes thereof and chéeflie those kind of causes which are called efficient causes For that vse of frée will is nothing woorth which they so often brag of as though we haue it of our selues and not of the mercie of God For Paule saith that It is God which worketh in vs both to will and to performe Phil. 2 13. And God in Ezechiel saith Eze. 11 19. I will take awaie from them their stonie hart and will giue them a hart of flesh We cannot saith Paule thinke anie good thing of our selues as of our selues 2. Cor. 3 5. And if we had in our selues that good vse which they speake of what should let but that we might glorie thereof Vndoubtedlie the Lord saith No man commeth vnto me Iohn 6 44 vnlesse my father drawe him And Ierom against the Pelagians verie well writeth that they which are said to be drawne are by that word signified They which be drawne were before vnwilling to haue béen before froward resisting and vnwilling but afterward GOD so worketh that he changeth them This selfe-same thing also dooth the nature of grace prooue for Paule saith that The remnants might be saued Rom. 11 5. according to the free election of grace which is to saie according to frée election for so is the genetiue case after the Hebrue phrase to be resolued 19 Further in the definition of predestination in the first place we haue put this word purpose which séeing it signifieth nothing else as we haue taught out of the epistle vnto the Ephesians but the good pleasure of God Ephes 1 9. thereby it euidentlie appéereth that we may not elsewhere séeke the cause of predestination Moreouer Good works are not the cause of our calling works cannot be the causes of our calling and much lesse of our predestination for predestination goeth before calling And that works are not the causes of calling it is declared by the epistle vnto Timothie God hath called vs saith Paule with his holie calling 2. Tim. 1 9. not by our works but according to his purpose the grace which we haue in Christ before the world was Hereby it most manifestlie appeareth that works are not the causes of our calling Yea neither also are works the causes of our saluation which yet were far more likelie for by good works God bringeth vs to felicitie Titus 3 4. If we should be predestinated by good works the exclamation of Paule were to no purpose Rom. 11 33. But Paule to Titus saith that God hath saued vs not by the works of righteousnes but according to his mercie Further what néeded Paule after this disputation to crie out O the depth of the riches of the wisedome and knowledge of God! How vnsercheable are his iudgements and his waies past finding out For if he would haue followed these mens opinion he might with one poore word haue dispatched the whole matter haue said that some are predestinate and othersome reiected bicause of the works which God foresawe should be in both of them Those men Augustine in mockage called sharpe witted men which so trimlie and so easilie sawe those things that Paule could not sée But saie they The Apostle in this place assoileth this question But it is absurd so to saie especiallie séeing that he brought it in of purpose and the solution thereof serued very much vnto that which he had in hand The questi is assoiled when it is brought to the highest cause Exo. 19 13. And how in Gods name can he séeme not to haue assoiled the question when he reduced that euen vnto the highest cause namelie vnto the will of God and therewithall sheweth that we ought not to go anie further When God had appointed limits at the foote of the mount Sina if anie man had gone beyond those limits he was by the lawe punished Wherefore let these men beware with what boldnes they presume to go further than Paule would they should But they say that the apostle here rebuketh the impudent Be it so but yet this rebuking is a most true solution of the question for Paule by this reprehension prohibiteth vs not to inquire anie thing beyond the mercie and will of God How the question may be said to be assoiled and not assoiled If these men vnderstand such a solution as mans reason may resolue vpon I will easilie grant that the question is not so assoiled but if they séeke that solution which faith ought to imbrace and to rest vpon they are blind if they sée not the solution 20 But let
other side he saith Iohn 14 1. Iohn 6 44. that No man can com vnto him but he whom the father shall drawe Matt. 13 9. He also saith He which hath eares to heare let him heare And yet God saith in the scriptures Deut. 30 6. that He would giue them an hart from aboue to vnderstand eies to see eares to heare Wherefore these things are not repugnant one to the other namelie that the appointment of good works lieth in God and that the gift of them is to be hoped for at Gods hands onelie and that we also must put our care and endeuor to liue vprightlie and godlie for as we haue before said the holie scriptures teach both Moreouer As well the fore-knowlege of God as predestination is certeine if for this cause we should denie predestination séeing after the selfe-same maner the fore-knowledge of God is certeine and can not be deceiued shall we therefore denie that God fore-knoweth all things if peraduenture there be some which may be offended with this doctrine An example brought by Augustine And in his booke De bono perseuerantiae the 15. chapter he bringeth an example which happened in his time He saith that in the same monasterie that he was in was a certeine man of a loose life who when he was admonished of his fault was accustomed to saie Such a one shall I be as God hath fore-knowne me And when he so spake saith Augustine he spake indéed the truth but although his iudgement was true yet became he euerie daie woorse woorse at the last also he saith that he returned to his old vomit howbeit saith he what maner of one he shall in time to come be God onelie knoweth Though this man abused the truth A thing is not made euill by the abuse thereof yet will not therefore anie godlie man denie that God fore-knoweth all things And that this fore-knowledge of God is no let vnto good works Christ declared when he commanded his disciples to praie Matth. 6 9. when as yet in the meane time he plainlie told them Ibidem 32. that God knew right well what they had néed of So then The fore-knowledge of GOD ought not to call vs backe from the indeuor of praieng fore-knowledge of God dooth not call vs backe from desire to praie for the things profitable and necessarie which God hath decréed to giue vs he hath decréed to giue them by this meane They also are deceiued which thinke that this doctrine is an vnprofitable doctrine yea their sight is but small and they vnderstand not the profite thereof Vnto the godlie it is verie profitable to the end they should not put anie confidence either in themselues or in anie other men but should fixe all their whole hart and confidence in God alone Which thing vndoubtedlie none can trulie and from the hart doo but those which are fullie persuaded both that their saluation and also their good works depend not vpon themselues but of God No We cannot acknowlege the gifts of God without wee knowe frō whence they spring we cannot acknowledge the gifts of God except we vnderstand from what fountaine they spring But that fountaine is the frée purpose and mercie of God giuen vnto them whom he hath elected before the constitution of the world He which séeth not this séeth not the goodnes of God towards him By this doctrine may men be brought What that fountaine is not to glorie in themselues but in the Lord which they cannot doo that ascribe vnto their owne frée will that little whatsoeuer it be for the which they saie they are chosen of God for they haue in themselues whereof to glorie Ouer this the scriptures will haue vs to be mortified and to behaue our selues lowelie which thing nothing more easilie bringeth to passe than dooth this doctrine The certeintie also of saluation which we defend is by no other means made more manifest And in the latter epistle to the Thessalonians 2. Thes 2 13 Paule willeth vs for this cause to giue thanks vnto GOD We are willed to giue thanks for our election that we are elected of God but this can we not doo vnlesse this also be wholie made plaine and knowne vnto vs. Neither without this doctrine can the grace of God be sufficientlie defended against the Pelagians for they taught that the election of God commeth by our merits Predestination confirmeth the doctrine of iustification It is no new doctrine seeing it is set foorth in the holie scriptures Heresies the cause why doctrines were the more diligentlie searched out Frée iustification also should perish except we be rightlie taught of predestination Séeing therefore this doctrine being soundlie vnderstood is vnto so manie things so profitable no man ought to count it vnfruitfull and sithence it is set foorth in the holie scriptures it cannot vndoubtedlie be called a new doctrine 4 But if the fathers before Augustines time haue not so diligentlie spoken of it it ought not to be maruelled at for the occasions wherefore doctrines were the more diligentlie discussed and searched out were new heresies which often sproong vp in the church And for that before Pelagius time no man had spoken against the grace of God there was no néed that anie man should defend it but when there arose vp a new error it was necessarie that this doctrine should the more diligentlie be examined And yet did not the fathers which were before Augustine alwaies leaue this thing vnspoken of The Fathers before Augustines time taught this doctrine For Augustine himselfe prooueth that in the 19. chapter of his booke De bono perseuerantiae Ambrose vpon Luke saith that God could if he would of vndeuout persons make deuout And againe he saith that God calleth them whom he vouchsafeth and whom he will he maketh religious These things writeth he vpon that place wherein it is written that the Samaritans would not receiue Christ He citeth also Gregorius Nazianzenus who saith that God granteth that the faithfull both beléeue the blessed trinitie and also confesse it But whereas they quarell that this doctrine is verie obscure and cannot be vnderstood but rather bringeth men to be vncerteine of the will of God he answereth that indéed it is an obscurenes vnserchable How predestination is obscure and how not obscure if anie man go about to séeke out reasons of the iudgements of God why other men being reiected this or that man is chosen But if so much be taught of predestination as the holie scriptures doo set foorth vnto vs those things are not so obscure but that they might be manifest inough vnto our faith When we will do anie thing we must not haue an eie to predestination but to the scripture The certeine number of the elect hindreth not preaching Neither counsell we that when a man dooth anie thing he should deliberate with himselfe of predestination but rather
that God hath purposed that he will not haue mercie howbeit they are the cause of damnation which followeth in the last time but not of reprobation which was from the beginning The last end of reprobation is the declaration of the mightie iustice of God as Paule hath taught Rom. 9 17. namelie that These vessels are prepared vnto wrath bicause GOD would shew in them his power And God answereth of Pharao Exod. 9 16. Euen vnto this end haue I raised thee vp that I might shew in thee my power A néerer end is damnation which as it is iust so also is it allowed of God And yet the néerest end are sinnes Esaie 6 10. for God commanded that the people should be made blind that they should not vnderstand that they should not heare Least peraduenture saith he they may be conuerted and I should heale them For sinnes although as they are sinnes they are by God in his lawes condemned yet as they are iust punishments they are by him laid vpon the vngodlie for their ill deserts But we must not staie in these néerer ends we must go further that we may at the length come to that end which Paule hath set foorth namelie that The iustice of God should be declared And thus much hitherto as touching the first article 16 Now let vs come to the second wherein must be sought the cause of predestination The cause of predestination Forsomuch as predestination is the purpose or will of God and the same will is the first cause of all things which is one and the selfe-same with the substance of God it is not possible that there should be anie cause thereof Of the will of God may somtime be giuen a reason but neuer anie cause Howbeit we doo not therefore denie but that sometimes may be shewed some reason of the will of God which although they may be called reasons yet ought they not to be called causes especiallie efficient causes But that in the scriptures are somtimes assigned reasons of the will of God may by manie places be gathered The Lord saith that He therefore did leade about the children of Israel through the desert Exo. 13 17. rather than through shorter passages through which he could haue lead them bicause they should not suddenlie méet with their enimies Gen. 2 8. Adam also was placed in paradise to husband it kéepe it And God testified Gen. 15 16. that He would not then expell the Cananites out of the land of Canaan bicause they had not as yet filled the measure of their sins Howbeit although as we haue said the scriptures vse sometimes to bring reasons of the will of God yet no man ought to take vpon him No reasons to be giuen of gods will but out of the scriptures to render a certeine reason of that certeine will of God but that which he hath gathered out of the scriptures For as we are dull of vnderstanding so we might easilie vsurpe our owne dreames in stead of true reasons But that there are finall causes of the predestination of God we denie not There is a finall cause of predestination for they are expreslie set downe by Paule and especiallie when he citeth that of Pharao Euen to this end haue I stirred thee vp Rom. 9 17. that I might shew vpon thee my power but of the elect he saith that God would in them shew foorth his glorie Ibidem 23. The materiall cause also may after a sort be assigned The materiall cause of predestination may after a sort be shewed For men which are predestinate and those things which God hath decréed to giue vnto the elect by predestination as are these calling iustification and glorification may be called the matter about which predestination is occupied This moreouer is to be noted The end thereof is taken two maner of waies that the end may sometimes be taken as it is of vs in mind and desire conceiued and then it hath the consideration of an efficient cause for being so conceiued in the mind it forceth men to worke Somtimes also it is taken as it is in the things and as we atteine vnto it after our labours and then properlie it is called the end bicause the worke is then finished and we are at quiet as now hauing obteined the end of our purpose But we therefore put this distinction that if at anie time we should be asked Whether God doo predestinate men for works or no We should not rashlie either by affirming or by denieng giue hastie sentence for the ambiguitie is in this word For how it is to be vnderstood It may be both true and false that we be predestinated by woorks Ephes 1 4. and 2 10. For if good works be taken as they are in verie déed and are wrought bicause God predestinateth vs to this end that we should liue vprightlie as we reade in the epistle vnto the Ephesians to wit that We are elected to be holie and immaculate and that God hath prepared good works that we should walke in them As touching this sentence or meaning the proposition is to be affirmed But if that word For be referred vnto the efficient cause as though the good works which God foresawe we should doo are as certeine merits and causes which should mooue God to predestinate vs this sense is by no meanes to be admitted It is possible in déed that the effects of predestination may so be compared togither that one may be the cause of the other but they can not be causes of the purpose of God One effect of predestination may be the cause of another but they can not be causes of the purpose of God For calling which is the effect of predestination is the cause that we are iustified iustification also is the cause of good works and good works although they be not causes yet are they means whereby GOD bringeth vs vnto eternall life Howbeit none of all these is the cause or the meane why we are chosen of God As contrariwise sinnes are indéed the causes why we are damned but yet not why we are reprobate of God If sins were the cause of reprobation no man might be elected For if they were the cause of reprobation no man might be chosen For the condition and estate of all men is alike since we are all borne in sin And when at anie time Augustine saith that Men are iustlie reprobate for their sins he vnderstandeth togither with reprobation the last effect thereof namelie damnation But we may not so speake if by reprobation The purpose of God not to haue mercie is as free as the purpose to haue mercie Why the good works foreseene are not the cause of predestination A place out of the second epistle to Timoth. 2. Tim. 2 20. we vnderstand the purpose of God not to haue mercie for that purpose is no lesse frée than the other purpose of
their works or merits sake but I will doo it saith he for my name sake From this reason Paule departeth not for he sheweth that God by predestination will make open the riches of his glorie that all men might knowe how little the Iewes had deserued this election of God that the nations being ouerhipped they alone should be counted for the people of God Which thing Steuen expoundeth in the Acts of the apostles when he saith that They had euer resisted God and had bin alwaies stiffe-necked What good works then did God sée in them to prefer that nation before all other nations Ezechiel notablie describeth how God looked vpon the people of the Iewes at the beginning Ezec. 16 3. namelie as vpon a naked damsell and on euerie side polluted and shamefullie berolled in bloud I passed by saith the Lord and when I sawe thee in that case I had compassion of thee What must be doone in iudging of controuersies 25 Further let vs remember what is the scope of the apostle in the epistle to the Romans for if we will iudge vprightlie of controuersies we must not cast our eie off from the scope The indeuour of the apostle was that he might by all maner of meanes commend the grace of Christ And this purpose can nothing more hinder than to affirme that the predestination of God that is the head and fountaine of grace commeth of the works of men And if it be counted a fault in Orators if in their oration they perchance reherse things which would much hinder the cause that they tooke in hand how can we suspect that the holie Ghost persisteth not in that which he began but speaketh things strange from that which he purposed Neither can we make anie other reason of the members than of the head which is Christ Iesus The sonne of God did freelie take vpon him the humane nature Séeing therfore that no man can doubt but that the sonne of God did fréelie take vpon him mans nature for if the question shuld be asked why rather he than anie other man tooke flesh of the virgin Marie There can no other reason be giuen but that it so pleased him For as touching works anie other man borne of anie other virgin might haue had them no lesse than he which was borne of Marie For whosoeuer had had the Godhead as Christ had trulie he should haue doone the selfe-same works which Christ did Séeing therefore that that humanitie was taken of the sonne of God fréelie and of the pure and méere mercie of God euen after the selfe-same maner whosoeuer are the members of Christ As iustification is not of works so likewise is not predestination are chosen fréelie and without anie merits of works Finallie all those reasons which prooue that iustification consisteth not of works the same also prooue that predestination dependeth not of works Now resteth to declare whether Christ and his death may be said to be the cause of predestination Here we answer that Christ and his death is the principall and chéefe effect of predestination Christ and his death is the principall effect of predestination For amongst those things which are of God giuen vnto the elect is Christ himselfe the fruit of his death For whatsoeuer is giuen vnto vs by this waie and by this conduit as it were is deriued vnto vs from God And forsomuch as it is certeine that the effects of predestination may so be cōpared togither Christ as touching his humane nature and death is not the cause of predestination as one may be the cause of the other but vnto none of them agréeth to be the beginning of predestination therefore we denie that Christ as touching his humanitie or death is the cause of our predestination although he be the beginning and cause of all good things which come vnto vs by the purpose of God 26 I am not ignorant that there haue béene some Sentences of manie of the fathers agree not togither as touching this doctrine which haue gone about to reconcile togither the sentences of the fathers with this most true doctrine which we haue now by manie reasons prooued For they saie that the fathers when they write that predestination is of works foreséene by the name of predestination doo not vnderstand the worke or action of GOD whereby he electeth or predestinateth anie man but rather the end and certeine meanes and that as touching them nothing can let but that works may be causes For it is without all doubt certeine that the last damnation commeth of works as the cause and good works spring of faith as from their head or fountaine I sée indéed that the intent of these men is not to be discommended which labour to applie the sentences of the fathers vnto the truth as much as is possible but yet that which they auouch to be true cannot I affirme For there are certeine sentences of the fathers so hard that they can by no meanes be drawne to this meaning It is not true that they saie that all wholie is not of God for they to defend the libertie of our will will not haue all things to depend of the predestination of God and of purpose saie that all wholie is not of God but somewhat also is required of vs. And they expresselie write that God electeth some It is not true also that God electeth bicause of faith foreseene for that he foresawe that they would beléeue They haue also here and there manie other such like saiengs so that I by no meanes can sée how their sentences can agrée with our doctrine in this point Howbeit Augustine fullie agréeth with it Ierom also disagréeth not from it although oftentimes in manie places he agréeth with Origin and others but against the Pelagians he highlie commendeth the sentence of Augustine touching this matter and excéedinglie alloweth his writings against this heresie Séeing therefore that Augustine oftentimes vsed this argument against the Pelagians it must néeds be that the same verie well pleased Ierom now being old And Cyprian as we haue before said manifestlie writeth that There is nothing ours wherefore it followeth of necessitie that it is all of God But howsoeuer it be there is no néed that we should now dispute much as touching the fathers As in all other things which belong vnto faith We must giue sentence according to the scriptures not according to the fathers so also in this question we must giue sentence according to the scriptures not according to the fathers And this selfe-same thing euen the fathers themselues required at our hands which I in alledging of arguments haue performed to my power 27 Amongst the latter writers Pighius being forced by the vehemencie of the scriptures granteth vnto vs that works are not causes of predestination For he confesseth that it consisteth fréelie and of the méere mercie of God with a respect saith he to works I thinke
Looke Imprecation Witch Who it was that appeared at the call of the Witch 1 72 ab It was not Samuell saieth Augustine 1 75 a Witches Witches haue no power ouer the godly 1 76 b 77 a Lawes of Princes against them 1 19a And such as repaire vnto them 1 84 b 85 a Witcherie Of the force of Witcherie the cause thereof in olde women and vpon whom it worketh most 1 79 b Witnesse These wordes there be three which beare Witnesse in heauen the father the worde and the spirit expounded 1 105 a The thre things which beare Witnesse of Christ 4 113 a How many wayes God is called to Witnesse 2 372 a What wee are taught by being forbidden to beare false Witnesse 2 553 a Witnesses Two famous Witnesses of the Church in the last age 3 382 b VVo. Woman The state of the Woman farre worse than of the man 2 460 b That she is and is not the Image of God and after what maner 1 124 a Why it is not meete that one Woman should be both a wife and a seruant to any man 2 379 ab Why Paule willed the Woman to keepe silence in the Church 2 242 b Whether before sinne the Woman were subiect to the man 2 379 a Women Whether Women may bee in warrefare 4 288 a They taught the people openly 4 7 ab They must haue their head couered in the congregation and why 2 481 b What Women labour to please men 2 510 a Why Women were commaunded to be silent in the Church 4 7 b Women indued with the spirit of prophesie 4 7 a Women circumcised among the Egyptians 4 111 a Why the Women that prophesie are commaunded to couer their heades 4 8 a Whether Women may teach in the Church 4 7 ab What ornaments Women may vse and not vse 2 513b Looke Women what is spoken concerning painting of the face 2 508 ab and so forward Holy Women maintained and releeued Christ 4 29 a Why we be called men why Women as Augustine allegorically saieth 1 124 a Wooers What kinde of emulation is betwixt wooers 2 417 b Woonders The difference betweene signes and woonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes together 1 71 b ¶ Looke Miracles Word of God The difference of Gods worde and Philosophie 1 58 a The preaching thereof hath all men subiect vnto it 4 230 b Howe miracles win credite to the worde of God 1 63 b. The same thing is offered by the worde that is doone by the sacraments 2 635 a Neither youth nor any other is excepted from hearing the worde of God 1 57 b Of the worde of God and hearing of the same reade all the 7. Chapter of the first part The force of Gods worde in the hearers of the same 1 58 a The difference of Gods worde specially in the Eucharist 4 196 ab 187 b It was the worde or Christ that God spake by to the fathers and Prophets 1 26 b The force of the inwarde worde of God in the minde 3 176 b God vseth the inwarde worde and the outwarde and in whom 2 233 a Whether the outwarde or visible signe of Baptisme be altogether necessarie to regeneration 2 233 a Of the word vnwritten and the word written with the antiquitie of both 1 42 b And how to beleeue it 3 70 a Whether it were written before Moses time 4 72 a Whether Christes bodie bee more worthie than his worde 4 214 a ¶ Looke Scripture Wordes Wordes are partly naturall and partly after the minde of the namers 2 590. 591 a Wordes are the principal signes thereof 2 542a b What they be 3 342 b Aristotles definition of them and who abuse them 2 544 b The vse of them 3 304b 4 144ab Certaine Hebrew wordes receiued into the Church 4 215 ab Worke of God How is it true that God rested from worke the seuenth day since he worketh dayly and hourely 2 374 b How it is a strange worke vnto God to punish euils 3 44a That God doeth worke nowe also and by what meanes and how 1 122b That which the holy Ghost calleth euill is no worke of God as Pighius saith 2 218 a Worke of man Howe the selfe same Worke is produced by God and by vs. 1 189 b 190 a Howe it may bee both of God of the deuill and of euill men 1 183 a Howe it can be the end of an action when it is after the action 1 7 b Sometime that which remaineth is more excellent and sometime the action and why 1 4 b An habite in the minde is no Work though it come of frequented actions 1 4 b Whether there may be any Worke of man found that should throughlie please God 2 572 a None good saith Augustine without faith 2 259 a To the goodnesse thereof it is not enough that the same in his owne nature be not euill what then 2 311 b A Worke cannot be made good by an habituall intent 1 93 b 95a The rule whereby it must bee directed 3 118 a How the conscience may make a Worke good or euill 3 165 a A Worke seeming acceptable vnto God may be sinne prooued 2 267 b Of a Worke of man which is in man and yet breaketh not out from his owne strength 1 132b Howe men are saide to Worke together with God 3 13 b 14 a Faith as it is a Worke cannot iustifie 3 60. Of the Worke wrought which is supposed to merite saluation 4 106 b 194 b Whether an Infidell can doe a Worke pleasing God 3 118a A charitable Worke of an Infidell namelie to cloath the naked is sinne prooued 2 267 ab Works of God Howe and after what sort wee must iudge of the workes of God 1 13b Three sortes of them about his creatures 1 181 b 182 a 184 a They doe helpe one an other 2 599 a Of the particular and common workes of the Trinitie ◠599 b Workes of men No place for good workes in the worlde to come 3 368 a Whether it bee lawfull to doe them for rewardes sake 2 573b 574 a What are turned into sinnes 3 152 b 153 a 26 a Faith goeth necessarilie before them 3 154 ab Faith perfecteth and formeth them 3 149 b Whether true faith and they can bee separated 3 131 b 132 ab How the old Fathers of the Church esteemed them 3 121 a They doe serue both to Predestination and Reprobation 3 34a They bee the effects of Predestination not the causes thereof 3 14b What they that defende merites doe thinke of them 3 54 a They after iustification doe profite 3 144a An ill comparison made betweene them and sinnes 3 22 ab They are not the causes of our calling 3 15 a They depend of GOD yet must we not cast away all care of liuing well 3 3 a Whereof good woorkes are signes and seales 3 95 b In whome they are a beginning to
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
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
verie much deceiued for vnles they deuise some new Grammar vnto themselues vndoutedlie this word According signifieth not the cause But Christ saie they in his last iudgement séemeth to expresse these to be as it were causes for the which the kingdome of heauen is giuen vnto them for thus will he saie I was hungrie Mat. 25 35. and ye fed me I was thirstie and ye gaue me drinke But Christ doth not in verie déed rehearse these things as causes but rather those things which went before Why Christ in the last iudgment will make mention of outward works Come ye blessed of my father possesse the kingdome which was prepared for you from the beginning of the world For the true cause of our felicitie is bicause we are elected and predestinate of God to the eternall inheritance for they which are in this number are in their time adorned with faith whereby they being iustified haue right vnto eternall life But bicause this faith is hidden neither can it be séene and that Christ will haue all men to vnderstand that none but the iust are receiued into the kingdome of heauen therfore reherseth he these outward works that by them it might plainlie be perceiued that righteousnes is giuen vnto men by faith For there is no man which can be so ignorant There be two manie of principles of things 1. Sam. 2 3◠but that he knoweth that there are two foundations and principles of things the one wherby they are the other whereby they are knowne Againe they obiect out of the first of Samuel Those that honour me I honour and those that loue me I loue Here saie they the promise is made vnto the worke But if they would make a distinction betwéene the promise of the gospell and the promises of the lawe they should easilie vnderstand that that place is nothing repugnant vnto our saieng For if we could of our selues satisfie the commandements of the lawe then might it be the cause why the promise shuld be giuen vnto vs but forsomuch as no man is able to performe it all men flie vnto Christ and are through faith in him iustified Then by a certeine obedience begun we begin to worke which although it be not exactlie done according vnto the rule of the commandement yet it pleaseth God and he of his méere liberalitie performeth the promise which was adioined vnto that worke And so those conditions which are adioined vnto the precepts are not vnprofitable for they that are iustified atteine vnto them Neither are these men ashamed to cite these words out of the 25. psalme verse 18. Looke vpon my humilitie my labour and forgiue me all my sins as though our labours and afflictions are the causes of the remission of sinnes But in this place Dauid being in most gréeuous calamities desireth of God to forgiue him all his sins that if he were angrie for his sinnes the cause of punishments might be taken awaie For here is not intreated of labours which a man taketh vpon him of his owne voluntarie will but of punishments laid vpon men by God A similitude We sée also that children whilest they are beaten of their maisters doo desire forgiuenes and pardon If thou giue an almes vnto one that is leprous the leprosie cannot properlie be called the cause of thy compassion or mercie for otherwise all that passed by the leper should doo the same but the true cause thereof is the louing affection in thy mind 32 But they saie moreouer that in the holie scriptures much is attributed vnto repentance which thing we denie not But we on the other side would haue them to vnderstand that repentance is the fruit of faith and that no man can profitablie repent him of his sinnes vnlesse he first beléeue They also boast of manie things touching confession A distinction of confession But thereof we make a distinction for either it is separated from hope and faith as it was in Iudas which confessed that he had sinned Matt. 27 4. in béetraieng the iust bloud and that confession is so farre off from bringing anie profit that it is a preparatiue vnto desperation and also to destruction Or else it is ioined with faith and hope as it was in Dauid and Peter and so it is not the cause but the effect of iustification for it followeth faith Auricular confession and goeth not before it The auricular confession also of the papists is altogither superstitious wherefore we vtterlie contemne it for they obtrude it as a thing necessarie vnto saluation and a cause why sinnes should be forgiuen which they are neuer able to prooue by anie testimonie of the holie scriptures They violentlie wrest this also out of the Lords praier Matt. 6 12. Forgiue vs our trespasses as we forgiue them that trespasse against vs. verse 14. Againe Forgiue and it shal be forgiuen you Ergo saie they the forgiuenesse of iniuries is the cause why our sinnes are forgiuen vs. Forgiue vs our trespasses expounded This their reason as the cōmon saieng is with the one hand stroketh the head with the other giueth a blowe For if the forgiuenes of iniuries should as these men would haue it deserue remission of sinnes then that remission should be no remission for after thou hast once paid the price there is nothing can be forgiuen thée but then hath remission place when the price is not paid And as touching that place we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued men are incouraged to hope that they shall receiue other greater benefits therfore this is the meaning of that sentence O Father which hast of thy fatherlie goodnes giuen vs grace to forgiue iniuries vnto our trespassours forgiue vnto vs also our sinnes Now by these words is not signified a cause but a similitude although that similitude be not perfect absolute For none that is wise would haue his sinnes so forgiuen him of God as he hath forgiuen his neighbour the iniuries that he hath doone vnto him For euerie one by reason of the flesh and that infirmitie which it carieth about forgiueth much lesse vnto his brother than he ought for there sticketh alwaies in his mind some offense which although it burst not foorth yet his owne conscience is a sufficient witnesse vnto himselfe that his mind is not verie perfect and entire towards him by whome he hath béene hurt But the former exposition teacheth that the similitude is to be referred not vnto remission but vnto the liberalitie of GOD that euen as he hath giuen the one so also he will vouchsafe to giue the other But whereas it is said Forgiue and it shal be forgiuen that is a commandement and therefore it perteineth to the lawe But thou wilt obiect that this sentence was writen in the Gospell and not in the lawe That maketh no matter The lawe and the Gospell are not separated by
righteousnesse he vnderstood the works of men regenerated forsomuch as with those works the merits of Christ are ioined for so it might be true that eternall life is the stipend of such a righteousnes Origin Further Origin goeth on and sheweth that Men are so iustified fréelie that good works are not required to go before For expounding this sentence Blessed are they whose iniquities are forgiuen Psal 32 1. The soule saith he whose sinnes are forgiuen must néeds now be in good state for it is called blessed Wherefore it hath the righteousnes which God imputeth vnto it although it haue not yet doone anie works of righteousnes but onelie for that it hath beléeued in him which iustifieth the vngodlie Out of these words we gather manie things first that God for works sake is not made debtor vnto anie man secondlie that not onelie iustification but also eternall life is giuen fréelie lastlie that righteousnes is imputed vnto the minds of them that beléeue although no good works went before in them Basilius Basil verse 7. vpon these words of the .116 Psalme Turne thou vnto thy rest ô my soule for the Lord hath rewarded thee For saith he eternall rest is set foorth vnto them which in this life haue wrestled lawfullie which yet is not rendred according to the merits of works but is giuen according to the grace of the most liberall God vnto them which haue hoped in him Seeing these things are spoken of the works of men alreadie iustified as touching eternall felicitie then are they to be counted much more true if they be referred vnto the works of them which are yet strangers from Christ Wherefore euen as those doo not merit an eternall reward no more can these merit iustification for both these things are giuen fréelie 41 Augustine in his booke De dogmatibus ecclesiasticis the .48 chapter Augustine Gala. 2 21. If by the lawe saith he commeth righteousnes then died Christ in vaine so also maie we saie If by nature come righteousnes Christ died in vaine This spake he against the Pelagians who affirmed that The libertie of man was so great that by nature onelie it could doo things acceptable vnto God And Augustine warelie transferreth that vnto nature which Paule spake of the lawe Augustine transferreth vnto nature that which Paule spake of the lawe concerning iustification and sheweth that the selfe-same absurditie followeth both the one and other namelie that the death of Christ is made in vaine For in verie déede there is no cause why the lawe bringeth not righteousnes but onelie bicause nature is corrupt and weake wherefore that which is spoken of the one maie rightlie agrée with the other the same Augustine vpon the first chapter of Iohn expounding these words Iohn 1 16. Grace for grace What is grace saith he He answereth Euen that which is fréelie giuen What is grace fréelie giuen That which is not rendred saith he as due for if it were due vnto thée then it is a reward rendred if it were due thou wast good before And also in his booke De praedestinatione sanctorum the seuenth chapter Let no man extoll himselfe as it is customablie said Therfore deserued he to beléeue because he was a good man and that before he beléeued which thing séemeth to be written of Cornelius sith that he had faith when he did good works These words are so plaine that they haue no néed of declaration Chrysost Chrysostome in his second homilie vpon the first epistle vnto the Corinthians Where grace saith he is there are no works and where works are there is no grace wherefore if it be grace why are ye proud By what reason are ye puffed vp Chrysostome according to the maner of Paule dooth so oppose grace against works that the one excludeth the other so farre it is off that he will haue grace to be giuen for works Ierome vpon the epistle to Philemon It is grace saith he whereby ye are saued that by no merits or works The same Ierome vpon the epistle vnto the Ephesians expounding these words By grace ye are made safe through faith Ephe. 2 8. and that not of your selues for it is the gift of God Paule saith he therefore spake this least that some secret thought should créepe in vnto vs if by our works we be not saued yet vndoubtedlie by faith we are saued so that in another kind it is our owne as it were commeth of our selues that we are saued All these testimonies sufficientlie declare that iustification is giuen fréelie neither can it be gotten by anie merits or works going before Now resteth to declare out of the Fathers how good works are to be estéemed Vndoubtedlie they followe iustification as the fruites thereof which spring and bud foorth out of a true faith Wherefore Origin saith in the same place which we before cited expounding these words vnto the Romans Rom. 8 4. But vnto him that worketh the reward is not imputed according to grace but according to debt Wherefore saith he the root of righteousnes commeth not out of works but works growe out of the root of righteousnes Which self-same thing Augustine affirmeth vnto Honoratus saieng From hence spring good works because we are iustified and not bicause good works went before therefore are we iustified And in his first booke and second question Ad Simplicianum Yea and works saith he if there be anie that be good doo followe that grace as it is said and go not before it And therefore he addeth If there be anie good bicause euen the works of the regenerate haue in them much imperfection and vnlesse the righteousnes of Christ which is imputed vnto the beléeuers were ioined with those works certeinlie they should not be good The same father in his .26 chapter De spiritu litera at large handleth that place to the Romans Not the hearers of the lawe shal be iustified Rom. 2 13. but the dooers and by manie reasons he prooueth that good works followe iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the .7 chapter out of the words of the Lord Matt 7 17. Luk. 6 43. that First it behoueth that the tree be good and then his fruits to be good and that the Pharisies were to be reprooued which in their dishes and cups made cleane that which was without Matt. 23 27. Make ye cleane saith he that which is within and that which is without will be cleane otherwise ye shal be compared vnto painted sepulchres which in deed without seeme beautifull but within are vncleane and full of dead mens bones 42 Now let vs come to the Councels What Councel◠are to be harkned vnto which neuertheles must be heard with choise iudgement We ought to receiue and reuerence those councels onlie which haue framed their doctrine to the rule of the holie scriptures
conuersion is also required the helpe of God And by this meanes they diuide the whole matter betwéene GOD and man But Augustine and manie other of the fathers ascribe the whole act of our iustificaon vnto GOD onelie But as touching this place of Zacharie it may be expounded two maner of waies first that those are the words of the lawe commanding and yet by them cannot be prooued An exposition of a place in Zacharie that a man may be conuerted vnlesse God conuert him For of it Augustine thus writeth Lord giue that which thou commandest and command what thou wilt Another exposition is this In iustification are two inward motions whereof the one perteineth vnto reason which as we haue said hath néed not onelie to be taught What are the inward motions of iustification but also to be persuaded and to be forced to yéeld to the intent of the holie Ghost the other motion perteineth vnto the will that the same may be bowed to receiue all those things which the holie Ghost promiseth and offereth And this is the faith by which we are iustified and whereby our sinnes are forgiuen vs. But forsomuch as these things were doone secretlie in the inward parts of the mind the prophet speaketh not of them but rather spake of those that followe for man after he is once iustified beginneth to be conuerted vnto good works Wherefore he which before liued dissolutelie and wickedlie now behaueth himselfe well and orderlie and being renewed with grace and the spirit worketh togither with the power of God Of this conuersion the prophet speaketh when he saith Be conuerted vnto me And God promiseth to heape vp great benefits vpon them which is signified by this And I will be conuerted vnto you For before when he withdrew from them his benefits and afflicted them with captiuities and other miseries he séemed to be turned awaie from them Wherefore the prophet spake not of the inward iustification but of the outward conuersion vnto good works But Ieremie when he said Conuert vs Lord and we shall be conuerted had a respect to this inward motions of the mind which we haue now described But our men of Trent when they thus saie although they feigne that they differ from the Pelagians yet in verie déed they can neuer prooue it They saie that they denie not grace but in verie déed they meane such a grace as the Pelagians would neuer haue denied Degrees of iustification appointed by the Syned of Trent 46 But let vs sée what degrées and what preparations these men appoint to iustification First saie they a man which is to be iustified called and stirred vp by the grace of God beginneth to beléeue those things which are written in the holie scripture then is he both smitten with the feare of sinnes which he hath committed afterward looking vpon the mercie of God he beginneth to hope well this hope being conceiued he loueth God which loue bréedeth in him a certeine detestation of sinnes and a purpose to liue well lastlie he receiueth baptisme or the sacrament of penance and herein saie they consisteth iustification For other things which went before were onelie preparations But these men sée not that we ought far otherwise to iudge of baptisme For the holie scriptures doo teach Rom. 4 10. that Abraham was first iustified by faith in vncircumcision and then he receiued circumcision as a seale of righteousnes alredie receiued This selfesame consideration according to the analogie must be kept in baptisme for our baptisme answereth vnto the circumcision of the fathers of the old testament A confutation of these degrees When these men say that faith the feare of God hope charitie detestation of sinne a new purpose of honest life are onelie certeine preparations vnto iustification they decrée that a man may be perfect before he be iustified Then they adde the causes of our iustification and begin at the finall cause What causes of iustification they of Trent assigne and that saie they is the glorie of God and our saluation The efficient cause they saie is God himselfe of his méere mercie The meritorious cause as they call it they adde to be Christ Iesus by his death vpon the crosse and the shedding of his bloud and hitherto indéed not amisse The formall cause they saie is the iustice of God not that iustice wherby he himselfe is iust but that which he communicateth vnto vs whereby we trulie both are counted iust and also are so indéed By which words they vnderstand the renewing of a man now regenerate his new forming by grace and the holie Ghost The which things that they are doone in a man alreadie iustified we denie not but that iustification consisteth therein we cannot grant Rom. 3 4 and .6 For Paule hath affirmed it to stand in this point that Our sinnes are forgiuen vs and that they are no more imputed vnto vs. And to confirme this Psal 32 1. In whom properlie iustification consisteth Gen. 15 6. he citeth a testimonie out of Dauid Blessed are they whose iniquities are forgiuen And also that saieng in Genesis Abraham beleeued God and it was counted vnto him for righteousnes And to the end he might expresse the thing more plainelie he oftentimes in the selfe-same place vseth this word Imputation And therfore we saie that in that righteousnes instauration wherby we are fashioned anew by God cannot consist iustificatiō bicause the same through our corruption is vnperfect so that we cannot stand therewith before the iudgement seate of Christ Further they saie that this righteousnesse wherby they wil haue vs to be iustified is distributed vnto euerie man by the holie Ghost as it pleaseth him This indéed may be for the holie Ghost is the disposer as it were th'administrator in the distribution of the gifts of God Iustification consisteth not in that righteousnes which cleaneth in vs. But they go on further and saie According to the measure of the preparation but this can by no meanes be borne withall For we haue before shewed out of the fathers and chéefelie out of the holie scriptures that all those things which are doone before iustification are sinnes so far is it off that they can merit and prepare vnto iustification Further these men doo teach that if iustification be receiued men can neuer be sure and certeine of the same but must néeds be euermore doubting and full of care And when we obiect that this is to derogate from the truth of the promises of God the dignitie of grace they denie that to be true For they saie that they doubt not of the promises of God but when they looke vpon their owne indispositions as they call them then at the length they begin of necessitie to doubt Certeinelie this is not to be maruelled at for if a man haue a regard to his owne vnwoorthines he shall not only doubt of the promises of God but also shall be
26. Ye are all the children of God by the faith of Iesus Christ For what is it to be the sonnes of God but bicause we haue alredie obteined adoption which we obteine onelie by regeneration or iustification And in the fourth chapter Rom. 4 28. Brethren saith he we are after the maner of Isaac children of the promise But to be children of the promise is nothing else but to beléeue those things which God promiseth whereby we are made his children according as he hath promised we should be For so was Isaac borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the fift chapter he writeth Rom. 5 5. We in the spirit looke for the hope of righteousnesse by faith In this place are two things touched the spirit of God whereby we are new fashioned and renewed vnto saluation and faith whereby we apprehend righteousnes Wherefore in this matter of our iustification although there be in our minds manie other works of the holie Ghost yet none of them except faith helpe to iustification Wherevpon the apostle concludeth Circumcision is nothing Ibidem 6. and vncircumcision is nothing but onelie faith which worketh through loue Hereof onelie dependeth iustification of this faith I saie not being dead but liuing and of force And for that cause Paule addeth Which worketh by loue Which yet ought not so to be vnderstood as though faith should depend of loue or hath of it as they vse to speake hir forme but for that when it bursteth foorth into act and will shew foorth it selfe it must of necessitie doo this by loue So the knowledge of anie man dependeth not hereon for that he teacheth other men but by that meanes it is most of all declared But if anie perfection of these actions of louing and teaching redound vnto faith and knowledge that commeth of another cause and not for that they depend of it or thereof haue their forme as manie Sophisters haue dreamed Ephes 2 8. 52 In the epistle to the Ephesians the 2. chapter it is thus written By grace ye are made safe through faith and that not of your selues for it is the gift of God And after that in the third chapter Eph. 3 16. That according to the riches of his glorie he would grant you that ye may be strengthened with might in the inward man by the spirit that Christ may dwell in your hart by faith He that hath Christ in him the same hath without all doubt righteousnes for of him Paule thus writeth vnto the Corinthians in the former epistle 1. Cor. 1 30. and the first chapter Who is made vnto vs wisedome righteousnes holines and redemption Here therefore it is shewed by what meanes Christ dwelleth in our harts namelie by faith Againe Paule in the third chapter to the Philippians Phil. 3 9. That I might be found saith he in him not hauing mine owne righteousnesse which is of the lawe but that which is of the faith of Iesus Christ Here that righteousnes which is of works and of the lawe he calleth His but that which is of faith and which he most of all desireth he calleth The righteousnes of Iesus Christ Heb. 11 33. Vnto the Hebrues also it is written in the eleuenth chapter The saints by faith haue ouercome kingdoms haue wrought righteousnesse and haue obteined the promises These words declare how much is to be attributed vnto faith for by it the saints are said not onelie to haue possessed outward kingdoms but also to haue exercised the works of righteousnesse namelie to haue liued holilie and without blame and to haue obteined the promises of God verse 5. And Peter in his first epistle and first chapter By the power of God saith he are ye kept vnto saluation through faith In these words are signified two principall grounds of our saluation the one is the might and power of God which is wholie necessarie for vs to obteine saluation the other is faith whereby as by an instrument saluation is applied vnto vs. Iohn in his first epistle and fift chapter verse 1. Euerie one saith he which beleeueth that Iesus is Christ is borne of God but To be borne of God is nothing else than to be iustified or to be borne againe in Christ If followeth in the same chapter Ibidem ◠This is the victorie which ouercommeth the world euen our faith By which testimonie is declared that the tyrannie of the diuell of sinne of death and of hell is by no other thing driuen awaie from vs but by faith onelie And toward the end of the selfe-same chapter it is said And these things haue I written vnto you verse 3. which beleeue in the name of the sonne of God that ye might knowe that ye haue eternall life and that ye should beleeue in the name of the sonne of God 53 Now let vs gather out of the euangelists as much as shall serue for this present question Matthew in his eight chapter saith Mat. 8 19 That Christ exceedinglie wondred at the faith of the Centurion and confessed that he had not found such faith in Israel and turning vnto him said Euen as thou hast beleeued so be it vnto thee Here some replie that This historie and such other like intreate not of iustification but onelie of the outward benefits of the bodie giuen by GOD. Howbeit these men ought to consider that sinnes which are in vs are the causes of the gréefes and the afflictions of the bodie For onelie Christ excepted who vtterlie died an innocent all other forsomuch as they are subiect vnto sinne doo suffer no aduersitie without iust desert And although God in laieng of his calamities vpon vs hath not alwaies a respect herevnto for oftentimes he sendeth aduersities to shew foorth his glorie and to the triall of all those that are his yet none whilest he is so vexed can complaine that he is vniustlie dealt withall for there is none so holie but that in himselfe he hath sinnes which are woorthie of such like or else of greater punishments And where the cause is not taken awaie neither is nor can the effect be remooued Wherfore Christ forsomuch as he deliuereth man from diseases of the bodie manifestlie declareth that it was he which should iustifie men from sinnes And that this is true the selfe-same euangelist teacheth vs in the .9 chapter verse 2 for when he that was sicke of the palsie was brought vnto Christ to be healed he saith that Christ answered Be of good cheare my sonne thy sinnes are forgiuen thee At which saieng when as the Scribes and Pharisies were offended to the end they should vnderstand that the cause of euils being taken awaie euen the euils them selues are taken awaie He commanded him that was sicke of the palsie to arise and take vp his bed and to walke Wherefore it manifestlie appeareth that Christ by the healings of the bodies
Pighius bicause our aduersaries count him for their Achilles or chéefe champion and thinke that he onelie by his subtill sharpe wit hath pearsed euen into the secretest mysteries of the truth And this man vseth this cauillation A Cauillaton Ye are not iustified by that from which this iustification maie be separated for it is not possible that the causes should be pulled awaie or separated from their effects But faith is separated from iustification Whether iustification maie be separated from faith for manie that beléeue doo notwithstanding liue most shamefullie so farre is it off that they séeme to be iustified But bicause he thinketh that this maie be denied he bringeth a reason to prooue that it is not against the nature and definition of faith but that iustification maie be separated from it And he maketh an obiection out of the 13. chapter of the first epistle to the Corinthians verse 3. If I haue all faith so that I can remooue mountaines and haue not charitie I am nothing By these words he concludeth that faith maie be separated from charitie and therefore from all good works He citeth this also out of Matthew Matt. 7 22. Manie shall come in that daie and shall saie Lord in thy name we haue prophesied and haue cast out diuels and haue wrought signes But vnto them shall answer be made I knowe you not These signes saith Pighius can not be doone without faith Wherefore séeing that they are shut foorth from the kingdome of heauen which doo yet these things it is cleare that they were not iustified wherefore in them faith was separated from righteousnes But this he thinketh is much more plainlie confirmed by Iohn for he saith That manie rulers of the priests beleeued in Christ Iohn 12 4◠which yet durst not openlie professe him But they which flie from the confession of the name of Christ are farre from saluation for Christ himselfe saith Mark 8 28. He that is ashamed of me before men of him will I be ashamed before my father These arguments although at the first sight they séeme to haue some shew yet if a man more narrowlie examine them he shall sée that that well agréeth with them The iudgement of Epictetus touching his owne books which Epictetus pronounceth of his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is These are but sights or ghosts of the dreames of hell Wherfore we must diligentlie ponder these reasons and not iudge of them by the first sight And euen as in coines of monie we vse not so much to haue a regard vnto the inscriptions A similitude or images as to the goodnesse and weight of the matter so also in arguments ought we to weigh and regard not so much the shew and colour of them as the thing it selfe and the strength of them We first denie that faith can be separated from iustification And whereas Pighius saith That that is not repugnant vnto the nature and definition of faith we in no wise admit it for against that opinion are all the holie scriptures and the true sense of the definition of faith and also the Fathers For as touching the scriptures Iohn saith He that beleeueth that Iesus is Christ 1. Iohn 5 1. the sonne of God is borne of God and he which is borne of God sinneth not For so long as faith beareth swaie in our harts we commit not those sinnes which destroie the conscience and alienate vs from GOD. How then saith Pighius that it is not against the nature of faith to be separated from iustification and from good works especiallie séeing Iohn saith Iohn 3 6. He which sinneth knoweth not God This thing also sawe the Fathers for Cyprian Cyprian De simplicitate praelatorum where he complaineth of the vngratiousnesse of his time for that charitie feare good works and such like were waxen verie cold thus writeth No man thinketh vpon the feare of things to come no man considereth the daie of the Lord and the wrath of God and that vpon the vnbeléeuers shall come punishments and that euerlasting torments are appointed for the vnfaithfull of which things our conscience would be afraid if it beléeued but bicause it beléeueth not therefore is it vtterlie without feare and if it beléeued then also would it beware and if it did beware then also should it escape These words declare that with true faith is ioined the feare of God and the eschewing of eternall punishments and auoiding of sinnes Now let Pighius go and saie that true faith can be separated from holie motions of the mind and from good works This selfe-same thing doth Ierome togither with Cyprian affirme against the Luciferians Ierome And if saith he I beléeued trulie I would cleanse that hart wherewith GOD is séene I would with my hands knocke my brest I would with teares water my chéekes I would haue in my bodie a horror I would be pale in mouth I would lie at the féete of my Lord and would wash them with wéeping and wipe them with my haires I would vndoubtedlie cleaue fast vnto the stocke of the crosse neither would I let go my hold thereof before I had obteined mercie Hereby also it is manifest that with true faith are ioined good works and repentance The definition of faith declareth that it can not be separated from iustification A similitude 56 But as touching the definition and nature of faith it may easilie be prooued that it can not be separated from iustification and from good works that is from his effects For faith is no common but a firme and vehement assent and that procéeding from the holie Ghost And if a poore caitife being condemned to die should receiue a promise onelie at the hand of a man that he should be deliuered and should giue credit vnto those words straitwaie his mind would wholie be changed to mirth and would begin inwardlie to loue the man that promised him such things and would pleasure him in what thing so euer laie in his power How much more is to be attributed to the true faith which is giuen to the word of God and is inspired by the spirit of God Wherfore if that humane faith doo drawe with it woonderfull motions of the mind how can we saie that the true and christian faith is naked without good works and destitute and alone Wherefore we now plainlie sée both by the holie scriptures and by the fathers and by the definition and nature of faith that it cannot be separated from righteousnes from godlie works Now let vs come to Paule he saith 1. Cor. 13 3. If I haue all faith c. But how knoweth Pighius that Paule there speaketh of that generall faith which cleaueth vnto the promise of God and iustifieth and not rather of a particular faith whereby are wrought miracles and which is a frée or gratious gift of the holy Ghost This faith is not applied to all things
maner of historicall faith we vnderstand For if saith he they call all those things which are written in the holie scriptures an historie The difference betweene an historicall faith and a faith of efficacie will they bring to vs another faith wherby we may beleue those things which are not written in the holie scriptures But we reiect not an historicall faith as though we would haue some new obiects of faith besides those which are set foorth in the holie scriptures or are not out of them firmelie concluded But we require not a vulgar or cold assent such as they haue which are accustomed to allow those things which they read in the holie scriptures being thereto led by humane persuasion and some probable credulitie as at this daie the Iewes and Turkes doo confesse and beléeue manie things which we doo but an assured firme and strong assent and such as commeth from the moouing and inspiration of the holie Ghost which changeth and maketh new the hart and the mind and draweth with it good motions and holie works In this maner we saie that that faith which is of efficacie differeth verie much from an historicall assent And that we are by that faith How it appeereth that we are iustified by a faith of efficacie Rom. 8 16. which we haue now described iustified we haue thrée maner of testimonies the first is of the holie Ghost Which beareth witnesse vnto our spirit that we are the children of God the second is of the scriptures the third is of works But contrariewise they which hold and crie that a man is iustified by works haue no sufficient testimonie for the holie Ghost testifieth it not the holie scriptures denie it onelie works are brought foorth those without godlines and faith such as were in times past the works of the old Ethniks are at this daie the works of manie which beléeue not in Christ and be strangers from God But it is woorthie to be laughed at that he hath cited also a place out of the 66. chapter of Esaie verse 2. by which onlie though there were no more places than it his cause is most of all ouerthrowne Vnto whom saith God shall I looke but vnto the poore man vnto the contrite hart and vnto him that trembleth at my words By these words Pighius thinketh are signified those works whereby God is drawne to iustifie vs. But the matter is far otherwise for the scope of the prophet was to detest the superstition of the Iewes for they neglecting th' inward godlines of the mind trusted onelie to outward ceremonies Wherefore this did God by the voice of the prophet condemne and declared how odious it was vnto him Heauen saith he is my seate and the earth is my footestoole Ibidem 1. As if he should haue said I nothing passe vpon your temple which ye so much boast of for Heauen is my seate such a seate as you cannot frame to make And the earth adorned with all kind varietie of plants liuing creatures hearbes and flowers is my footestoole Where then shall be that house which ye will build for me And where shall be my resting place And straitwaie to declare that it is not the temple built with hands All these things saith he hath mine hand made and all these things are made saith the Lord. By which words we learne that God delighteth not in these things and in outward ornaments sumptuous buildings for their owne sakes but chéeflie requireth faith inward godlinesse of the minds that he may dwell in them And who be indéed faithfull and godlie is declared by their certeine and proper notes Whosoeuer is poore and séeth himselfe to want righteousnesse and whosoeuer is contrite of hart that is to saie afflicted in this world whosoeuer is of a mild and humble spirit and not of an arrogant and proud spirit whosoeuer with great reuerence and feare receiueth the words of GOD he most iustlie may be numbred amongst them These are sure tokens and as it were the proper colours of faith and true godlines Afterward the prophet declareth how much God estéemeth the works of men that beléeue not and are not as yet regenerate though these works be neuer so goodlie to the shew He which killeth an oxe saith he it is all one as if he should kill a man and he which sacrificeth a sheepe as if he cut off a dogs necke he that offereth an oblation as if he offered swines flesh and he that maketh mention of incense as if he blessed iniquitie All these kinds of oblations and sacrifices were commanded and appointed in the lawe of God which yet being doone of an vncleane hart and one that is estranged from God were counted for most gréeuous sinnes Wherefore Pighius hath nothing out of this place whereby to defend his error but we by the selfe-same place doo most aptlie and most trulie confirme our owne sentence Now this is a notable and sharpe disputer which bringeth for himselfe those things which make so plainlie and manifestlie against himselfe 69 But he snatcheth at this also out of the epistle vnto the Hebrues Heb. 11 ◠that He which commeth vnto God ought to beleeue that there is a God that he rewardeth them which seeke vnto him By these words it séemeth that he would conclude that iustification is giuen vnto them who séeke God by good works Two sorts of them that seeke God But he ought to haue made a distinction of them that séeke God which thing Paule also did to wit that some séeke him by works other some by faith This distinction Paule sheweth neither leaueth he vnspoken what followeth of it for thus he writeth vnto the Romans Israel Rom. 9 30. and 10 3. which followeth after righteousnes atteined not vnto the lawe of righteousnes bicause they sought it of works and not of faith Wherefore they which séeke God to be iustified of him by faith as the apostle teacheth doo atteine vnto that which they desire but they which will be iustified by works doo fall awaie from iustification And that God rewardeth works which are doone of men regenerate and by which they hast forward to the crowne of eternall saluation we denie not But that perteineth not to this question for at this present the contention is not about this kind of works but onelie about those things which are doone before regeneration Those Pighius laboureth to prooue that they haue their reward and to be merits after a sort of iustification Neither dooth this anie thing helpe his cause when he affirmeth that this kind of merit redoundeth not vnto God or maketh him debtor vnto vs or is equall vnto that which is rewarded for these things although vnto him they séeme to serue onelie to extenuate the dignitie of merits yet doo they vtterlie take awaie all the nature of merit For whatsoeuer good thing men doo yea euen after iustification the same is not properlie theirs for God
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
Abraham obteined these things What is then here that Pighius should boast of What new thing is here promised What couenant not heard of before or new oth is here set foorth Nothing is héere rehearsed which was not before made mention of For the couenant which is héere made was before ordeined partlie when circumcision was appointed and partlie in that sacrifice wherein it was commanded that the beasts should be diuided partlie on the right hand and partlie on the left as though they which should sweare and make the couenant should passe through the middest For that maner to touch it by the waie was also vsed among the men of Athens A custome of the Atheniens as Demosthenes declareth in his oration against Aristocrates Further we can not denie but that Abraham was iustified before for euen before it was said Abraham beleeued God and it was imputed vnto him vnto righteousnes And séeing the matter is so although afterward were added some promise yet will that make nothing against vs for we denie not but that those works which followe iustification are both good and also doo please God and are of him although fréelie yet with great and ample gifts recompensed Now resteth onelie to declare another waie how to vnderstand this cause Bicause thou hast doone these things c. And this perteineth vnto the certeintie whereof we before made mention which as we haue said is from the effects and as they vse to speake A posteriori that is From the later The which that you shall not thinke to be of mine owne inuention go read Augustine in his questions vpon Genesis for he diligentlie peiseth these words Now I knowe thou fearest God Gen. 22 12. Was God saith he ignorant of this before Had he anie néed of this triall when as he is the searcher of the reins and of the hart Nothing lesse saith he for here this word I knowe is nothing else but I haue made thee to knowe or I haue made plaine and manifest Wherefore here is not rendered a reason of the promises by the cause but after the selfe-same maner vndoubtedlie by which it was said of the sinfull woman Manie sinnes are forgiuen hir Luk. 7 48. bicause she hath loued much of which place we haue so largelie before intreated that now there is no néed at all of anie repetition 75 Pighius hath scraped an other obiection out of the 18. chapter of Ezechiel If the wicked man saith the prophet vnder the person of God shall repent him of all his iniquities and shall doo all my commandements I will no more remember all his iniquities Here saith Pighius we sée that iustication which is the forgiuenes of sinnes is not promised vnto faith but vnto perfect repentance and vnto the obseruation of the lawe of God And here his bristles so arise as though we must néeds giue place An explication of a place in Ezechiel 〈◊〉 18. chap But this argument if it be more narowlie considered is both vaine and trifling for we easilie grant that if a man perfectlie repent him of all his iniquities and doo all the commandements of God he shall haue iustification by works None of vs euer denied this But here lieth all the matter here were a hard worke to find such a one who being not yet iustified hath performed this And where I praie you maister Pighius is that your interpretation wherein you said before that God required not that we should performe all the commandements but that he of his mercie remitteth manie things For here you haue brought a most manifest testimonie against your selfe But to returne to the matter forsomuch as man neither performeth nor also can performe those things which are set foorth both of the prophet and of the lawe what resteth there then but that he should come humblie vnto Christ and hauing through faith fréelie receiued iustification of him should by grace and the spirit now giuen vnto him perfectlie repent so much as this life will suffer and with an obedience such as in this life we may begin to obeie the lawe of God Intreating of this argument there came to my remembrance the old Philosopher Antisthenes Antisthenes for when a certeine glorious yong man which was one of his scholers boasted that he had a ship laden with excellent merchandize and when it were arriued he would giue vnto him an excellent gift This song was common euermore in his mouth that he was troublesome to him who heard him insomuch that Antisthenes brought him foorth into the market place and in a certeine shop asked a few elles of cloth Which cloth when Antisthenes had in his hand not hauing paid the monie he made a proffer to go his waie the Merchant called him backe againe Ho good fellowe saith he before thou depart paie me my monie Then Antisthenes shewing him the yoong man This man said he will paie you so soone as his ship is arriued Euen so will I answer vnto Pighius When you shall shew me one which being not regenerate by his owne strength repenteth him of all his iniquities and obserueth all the commandements of God we will saie that he is iustified by his works But when will this ship arriue Wherefore let him cease to boast of the words of the lawe for those words whatsoeuer they be whether they perteine vnto promises or vnto precepts we will after this maner interpret But he saith moreouer that Christ also said Mat. 7 21. He that dooth the will of my father shall enter into the kingdome of heauen but the Lord said not saith he He which beleeueth Yea but I saie that in another place he did and maketh no mention of anie worke Iohn 6 40. for This saith he is the will of my father that he which seeth the sonne and beleeueth in him hath eternall life Let not Pighius then from hencefoorth denie that the Lord euer spake this But least any man should thinke that the scriptures speake things contrarie I answer that these two sentences are not repugnant but agrée verie well togither Pighius by the will of the father vnderstandeth a great heape of good works but Christ saith This is the worke of God that ye beleeue Ibidem 29. And after this action of beléeuing doo followe manie other good works wherefore the holie scriptures are not repugnant one to another And Pighius his argument is left weake and of no efficacie But Pighius for that he séeth himselfe vrged with Gods word bicause so oftentimes is read in the holie scriptures that Man is iustified by faith he therefore saith that that is to be vnderstood of a liuelie and strong faith which hath other vertues ioined with it as though we euer spake of anie other faith That we be iustified by an effectuall faith If he spake this from the hart he beléeueth the selfe-same thing that we beléeue wherefore laie aside the contention and the controuersie
affirme not that that faith whereby we are iustified is in our minds without good works though we saie that the same onelie is it which taketh hold of iustification and remission of sinnes A similitude So the eie cannot be without a head braines hart liuer and other parts of the bodie and yet the eie onelie apprehendeth colour and the light Wherefore they which after this maner reason against vs Faith as ye say iustifieth But faith is not alone Ergo faith alone iustifieth not they commit the fault of a false argument As if a man should thus conclude A false argument A similitude Onelie the will willeth But the will is not alone in the mind Ergo not the will alone willeth Here euen little children may sée the fallace or deceit which they call Of composition and of diuision And is it not a foule thing that so great Diuines should not sée it Smith But here Smith the light forsooth of diuinitie setteth himselfe against vs. He of late cried out euen till he was hoarse that we falselie affirme that those places of the scripture which testifie that we are iustified Gratis that is fréelie should signifie all one with this to be iustified by faith Onelie for this word Gratis is not all one with Solùm Of the adâ—erbe Gratis that is freelie that is Onelie O dull Grammatians that we are which without this good maister could not vnderstand this aduerbe so much vsed Howbeit this Grammaticall Aristarchus least that he should séeme without some reason to plaie the foole It is written saith he in Genesis that Laban said vnto Iacob Gen. 29 15. Bicause thou art my kinseman shalt thou therfore serue me Gratis Here saith he put this word Onelie and thou shalt sée what an absurd kind of speach it will be And in the booke of Numbers Num. 11 5. The people said that in Aegypt they did eate fishes Gratis and in the Psalme They haue hated me Gratis Psal 69 4. Here saith he cannot be put this aduerbe Onelie Wherefore we rashlie and verie weakelie conclude that bicause in the scriptures a man is said to be iustified Gratis he is therefore straitwaie iustified by faith Onelie But this sharpe witted man and one so well exercised in the concordance of the Bible should haue remembred that this word Gratis signifieth without a cause or without a reward and price and therefore we rightlie saie that iustification consisteth of faith Onelie bicause it is said to be giuen Gratis For if works were required there should be a cause or a reward or a price to the obteinement of righteousnes But forsomuch as Gratis excludeth all these things of that word is rightlie and trulie inferred Onelie faith And those places which this man hath alleadged are not hard to confute for Laban saith Shalt thou serue me Gratis that is without this couenant that I should giue thée some thing which is onelie to take and nothing to repaie And the Israelits when they said that they did eate fishes Gratis meant that they did eate them without anie price paid And that saieng They haue hated me Gratis is nothing else than without a cause or without anie my desart So that if this word Gratis take awaie price and merit forsomuch as Paule saith that we are iustified Gratis we must néeds vnderstand that it is doone without anie our price or merits which doubtlesse might not be true if works should be required as causes and merits And bicause we once brought a place out of the epistle to the Galathians Gala. 2 16. But seeing we knowe that man is not iustified by the works of the lawe except it be by the faith of Iesus Christ and of this particle Except concluded Of the aduerbe Except that iustification consisteth of faith Onelie this man therefore according to his wisedome rageth and saith that this word Except is not all one with Onelie For he saith Gene. 43 5. that Ioseph in Genesis said vnto his brethren Ye shall not see my face except ye bring your yoongest brother and Christ saith he saith Iohn 6 53. Except ye eate the flesh of the sonne of man ye shall not haue life in you Who saith he will saie that life is had onlie by eating of the sacraments Wherefore saith he these things cannot be expounded by this word Onelie Yes doubtles but they maie for in Genesis what other thing meant Ioseph than to admonish his brethren that they should vpon this condition onelie come againe into his sight to wit if they brought their yoongest brother with them And Christ in the sixt of Iohn intreated not of the eating of the sacrament for he had not as yet instituted it wherefore by this word To eate he signifieth To beléeue And he saith that they which are of full age herein onelie haue life if they eate his flesh and drinke his blood that is if they beléeue that the sonne of God was deliuered for them for the remission of their sinnes and that this is the onelie waie whereby they maie be saued 84 But Smith addeth that from iustification is not to be excluded hope charitie and other good works I grant indéed that those are not to be excluded from a man that is iustified howbeit I doo not attribute vnto them the power of iustifieng For that which Paule saith Rom. 3 20. that A man is not iustified by works should not be true if we should be iustified by anie kind of works for if a man should saie A similitude that an artificer worketh not with his fingers and afterward should grant that he to that worke which he dooth vseth his fingers he were woorthie to be laughed at although being conuict he would saie that he excepted onelie the little finger and not the thumbe forefinger or middlefinger for he which vseth thrée fingers vndoubtedlie vseth fingers But why dooth this man saie that hope and charitie are not excluded Bicause saith he euen ye your selues will haue vs to be iustified by a liuelie faith which certeinlie is not without these We grant that these vertues are alwaies ioined with true faith but yet in them we put no part of our iustification before God A fallace of the accident In this argument is a fallace or deceit of the accident for vnto those things which are adioined is attributed that which is proper to the same wherevnto they are ioined As if a man should saie The sunne is round and high Ergo the roundnes and hight of the sunne doo make vs warme What works then dooth Smith exclude from iustification when as he includeth hope and charitie I suppose surelie that he excludeth outward works fastings almes and such like But with what face can he so saie or teach séeing he appointeth and defendeth works preparatorie But this sharpe witted man thinketh that he hath trimlie escaped for that he saith that these things are not of necessitie required
it trulie then make they on our side And why dooth this man so much impugne it But if falselie this good end nothing helpeth them to represse the insolencie of men Rom. 3 8. For euen as Euill must not be committed that good may insue so false doctrine must not be auouched to supplant other false doctrine But this man vndoubtedlie is so farre besides himselfe as he saith that this was lawfull for the fathers to doo For in his booke De votis which not manie yéeres ago he set abroad he saith that Augustine De bono viduitatis wheras he writeth that Their matrimonies which had vowed a vow of virginitie or of sole life are true marriages and not adulteries wrote the same for no other end but to persuade Iuliana the widowe vnto whom he wrote the booke that marriages in generall are not euill And so a Gods name he confesseth that Augustine setteth foorth one false doctrine to ouerthrowe another false doctrine And with the like wisdome in the same booke he feigneth that Clement Alexandrinus wrote that Paule had a wife which he thinketh to be most false onelie to prooue that marriage is good and honourable And if it be lawfull so to mingle true things with false and to confound all things when then shall we beléeue the fathers What thing can at anie time be certeine vnto vs but that we may be deceiued thereby Further he feigneth that Paule excluded from iustification onelie the works of the lawe But this we haue before abundantlie confuted and haue taught that the reasons of Paule are generall Yea the fathers sawe euen this also Augustine for Augustine in manie places affirmeth that Paule intreateth not onelie of ceremoniall works but also of morall works But bicause the authoritie of Augustine is I knowe not how suspected vnto our aduersaries let vs sée what Ierom saith He vnto Ctesiphon against the Pelagians vpon these words Rom 3 20. By the works of the lawe no flesh shall be iustified thus writeth Ierom was of the opinion that not alone the ceremoniall works are to be excluded from iustification Rom. 7 16. Bicause thou thinkest this to be spoken of the lawe of Moses onelie and not of all the commandements which are conteined vnder this one name of the lawe the selfe-same apostle saith I consent vnto the lawe of God There are others also of the fathers which teach the same but I now ouerpasse them Let it suffice to shew that this other feigned inuention of Smith is vaine and trifling 87 Thirdlie he saith that they ment to exclude works as he calleth them penall those works I suppose which repentant men doo But to shew how ridiculous this is also shall néed no long declaration For first such works were required of men not that by them they should be iustified before God but onelie to approoue themselues vnto the church that is least they by a feigned and dissembled repentance should séeke to be reconciled Further it is not likelie that Paule spake of anie such works for they were not at that time in vse Indéed Ambrose when he excludeth works from iustification hath herevnto once or twise a respect But we ought not so much to consider what one or two of the fathers doo saie but what agréeth with the holie scriptures Smith addeth moreouer God requireth of men more than faith Mark 1 15. that it is certeine that God requireth much more of vs than faith for in Marke it is thus written Repent and beleeue Here saith he vnto faith is adioined repentance And in another place He that beleeueth and is baptised Mar. 16 14. shall be saued He addeth also that in the epistle to the Ephesians Eph. 5 25. The church is said to be sanctified by the washing of water in the word And that Peter in his third chapter of his first epistle saith that Baptisme hath made vs safe Peter 3 21. And that Ierom also thus writeth vpon the first chapter of Esaie The washing of regeneration dooth onelie remit sinnes Behold saith he iustification and remission of sinnes is ascribed not onelie vnto faith but also vnto the sacraments As touching the first we grant that Christ requireth more of vs than faith for who doubteth but that he will haue men that are iustified to liue vprightlie and to exercise themselues in all kinds of vertues otherwise they shall no◠come vnto eternall saluation Howbeit these are fruits of faith and effects of iustification and not causes But as touching the sacraments we haue manie times taught how iustification is to be attributed vnto them for they are in the same respect vnto iustification as is the preaching of the Gospell and the promise concerning Christ which is offered vnto vs to saluation And verie oftentimes in the scriptures that which belongeth vnto the thing is ascribed to the sacrament or signe And because baptisme promiseth remission of sinnes by Christ and signifieth it and sealeth it in them which are washed therefore Ierom of all other sacraments attributeth this vnto it onelie Wherefore the words of the Fathers ought nothing to mooue vs when as they write thus that Faith alone is not sufficient to saluation for they vnderstand this A rule as touching the writings of the fathers of that eternall saluation vnto which we come not except some fruit followe our faith But of their saiengs we ought not to gather that a man is not iustified by faith onelie And though at anie time the verie same fathers séeme to referre their words vnto iustification yet are they to be vnderstood that their meaning was to expresse the nature of the true and iustifieng faith for it in verie déed is neuer alone but hath euer hope and charitie and other good works The righteousnesse that sticketh in vs consisteth not of faith onelie as companions Sometimes also by iustification they vnderstand that righteousnes which sticketh in vs the which without all doubt dooth not consist or depend of faith onelie 88 They thinke also that this maketh against vs Rom. 8 23. for that Paule writeth vnto the Romans By hope we are made safe Neither doo they sée that hope is there taken for the last regeneration which we hope we shall one daie obteine in the heauenlie countrie for the apostle a little before spake of it And vndoubtedlie we possesse that saluation onelie in hope not as yet in verie déed If there be anie peraduenture whom this most iust and most true answer will not suffice let him followe the interpretation of Origin for he vpon that place saith that Hope is there put for faith which is no rare thing in the holie scriptures But they haue found out yet another fond deuise whereby as much as lieth in them they doo go about to qualifie this word Onelie which is so often vsed of the Fathers namelie that faith onelie hath the beginning and as it were the first degrée of iustification which
afterward is made perfect and full when other good works come vnto it But how vaine this is Rom. 3 28. Paule himselfe sufficientlie teacheth for he dooth not onelie saie that We are iustified by faith onelie but also he addeth without works Further this also maketh against these men which is written in the booke of Wisedome To knowe God is full righteousnesse Wisd 15 3. In which place it is a sport to sée how Smith wringeth himselfe First he dares not denie the sentence for he counteth that booke for canonicall but as he is of a sharpe wit at the last this he deuiseth that God is not knowen by faith onelie but also by loue But who euer would so saie but onelie this man Vndoubtedlie by loue we doo not knowe but we doo loue But that which is spoken in the booke of Wisdome which yet with me is not of so great authoritie Christ himselfe hath most manifestlie testified in the Gospell saieng Iohn 17 3. This is eternall life that they knowe thee the onelie true God Although of this saieng also of our sauiour Gardiner the Bishop of Winchester Gardiner deuised of late I wot not what namelie that to knowe God is not properlie eternall life although it somewhat helpe forward therevnto But forsomuch as neither the Fathers nor Paule nor Christ himselfe can satisfie these men there is no hope that we shall anie thing preuaile with our reasons They adde moreouer that the Fathers saie that onelie faith iustifieth that is it is the principallest thing whereby we are iustified I confesse in déed This word Onelie sometime signifieth Principall 1. Cor. 13 13 that Onelie sometimes signifieth Principall But this sense cannot agrée with Paules purpose for if charitie be compared with faith charitie as Paule saith is more excellent and better Wherefore if both of them iustifie as these men will haue it then should charitie haue the chéefest part and not faith And this also is a great let vnto these men which I haue oftentimes spoken of that Paule so ascribeth iustification vnto faith that he saith Without works Augustine But Augustine saie they vnto Simplicianus writeth that By faith we begin to be iustified Vnto this we maie answer two maner of waies first that that beginning is such that in verie déed it hath the verie full and whole iustification So that Augustines meaning is that we are iustified so soone as we haue faith Or if this please them not we will saie as the truth is in déed that Augustine ment of the righteousnesse which sticketh in vs. They cite also Ambrose vpon the fift chapter vnto the Galathians In Christ c. For saith he we haue néed of faith onelie in charitie to iustification Behold saie they vnto iustification we haue no lesse néed of charitie than of faith But they are far deceiued for by those words Ambrose ment nothing else but to make a distinction betwéene true faith and vaine opinion therefore he saith that we haue néed of faith onelie namelie that which is ioined with charitie But Ierom vpon the fift chapter vnto the Galathians saith that It is charitie onelie Gala. 5 6. which maketh cleane the hart What other thing else shall we here answer but that this his saieng if it be sharplie and sincerelie vrged is false For it is faith also which purifieth the harts as it written in the Acts of the apostles And Paule vnto Timothie saith 1. Tim. 1 5. Charitie out of a pure hart and a good conscience c. By which words it is plaine that the hart must of necessitie first be pure before charitie can come Wherfore we will interpret that sentence by the effect and as touching our knowledge for then it is most certeine that we are regenerate and haue a cleane hart when we be indued with charitie After this maner also haue we before expounded this Manie sinnes are forgiuen hir bicause she loued much 89 And by the selfe-same meanes also may that saieng of Augustine in his booke De natura gratia the 38. chapter be answered vnto It is the charitie of God saith he by which onelie he is iust whosoeuer is iust But this séemeth also best vnto me to vnderstand such saiengs of the fathers to concerne that righteousnes which abideth and sticketh in vs for that consisteth not onelie of faith but also of all vertues good works Why our righteousnes is somtime attributed vnto charitie alone Now bicause amongst all vertues charitie is the principall therfore the fathers somtimes attribute righteousnes vnto it onlie And that which our aduersaries haue most vniustlie vsurped to expound this word Onelie for Principall or cheefe may in this place most iustlie serue vs for here we intreate not of that iustification which is had by imputation but of that which we atteine to after regeneration Wherefore in this our proposition we exclude not from a man that is iustified hope charitie and other good works but this onelie we saie that they haue not the power or cause or merit of iustifieng And when we saie that a man is iustified by faith onelie we saie nothing else vndoubtedlie but that a man is iustified onelie by the mercie of God and by the merit of Christ onelie which cannot be apprehended by anie other instrument than by faith onelie We must not desist from vsing this word Onelie Neither must we giue place vnto our aduersaries not to vse this word Onelie though they crie out neuer so much that of it springeth great offense and mens minds are by this persuasion somewhat weakened in the exercise of vertues For by sound doctrine we doo easilie remedie these discommodities for we alwaies teach that it is not iustification or true faith which wanteth the fruits of good life But we see the subtile and craftie deuise of these men for if we should saie that a man is simplie iustified by faith leauing out this word Onelie straitwaie they would adde of their owne that a man indéed is iustified by faith but yet he is no lesse iustified by hope and charitie and other good works For this verie cause the Catholikes in times past would not permit vnto the Arrians this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like example that is Consubstantial or Of like substance bicause they would straitwaie haue said that The sonne indéed by appellation or name is God like vnto the father and in a maner equall vnto him but yet not of one and the selfe-same nature and substance Wherefore they did with tooth and naile defend and kéepe still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Consubstantiall or Of one and the selfe-same substance as a word most apt to expresse the truth of that controuersie Which they might also by good right doo and chéefelie for that they sawe that that word was of necessitie concluded out of the holie scriptures out of which also is most euidentlie concluded this our word
for these causes it happeneth that they cast awaie the word of God defend the most shamefull violation of all holie things and with prisonments and fiers pursue and destroie all those which indeuour to reforme anie thing in religion 5 Paule in the first epistle to the Corinthians Distribution and vocation verse 17. the 7. chapter saith As God hath distributed to euerie man as the Lord hath called euerie one so let euerie man walke In which place we haue mention made of distribution and vocation that we may be taught that there is nothing rashlie doone neither that there is anie man in the world which at his owne will or indeuour taketh vpon him his owne proper state or condition Who at his owne pleasure is borne a prince or a seruant a rich man or a poore man And so in like maner of other states These things are diuided vnto euerie man by God according to his will and prouidence What vocation is Vocation is said to be the declaration of the will of God by the which he leadeth vs vnto faith and saluation and placeth vs in some certeine state and kind of life Euerie one of vs ought so to be towards God as a souldier is vnto his capteine for the souldier in the campe taketh not vpon him an office or place A similitude according as he himselfe will but he dealeth and bideth in place according as his capteine shall command Wherfore in the christian state of life and vocation there must no alteration be rashlie made by a christian man But let vs consider An exception from a rule set downe that these things may not be vnderstood of the states kinds of life which be most plainelie repugnant to the word of God for those that be of that sort must forthwith be reiected For no harlot vsurer or vnpure vower of chastitie ought to pretend that he will not change his state vocation to be turned to a better séeing these detestable states must be imputed to our owne fault and not to the will of God Finallie Euerie man must be content with his owne state The difference betweene the Ethniks and christians concerning this vertue Paule persuadeth no other thing but that euerie man should liue content with that state which is allotted vnto him so it be honest which thing is so méet and agréeable to the vprightnesse of nature as the Poets and Ethnike writers as well Gréeks as Latines haue allowed the same Howbeit betwéene them and our apostle this difference there is that they referre the distribution of sundrie states vnto fortune and chaunce but our apostle doth ascribe it vnto the diuine prouidence Wherein he iudgeth and speaketh godlie séeing all things which happen vnto vs are referred to the most high cause of the will of God 6 But this sentence of Paule séemeth to bring the christians into most strait bondage if it be not lawfull for them by anie meanes to change their vocations If a man be called from the plough as Cincinnatus and other ancient Romans were vnto the state of consulship and gouernement of the common weale shall it not be lawfull for him to receiue the same Againe a man being poore if a conuenient occasion of a more cōmodious estate be offered whie may he not change his poore estate into a better kind of life But héerevnto we answere that Paules speaking is of those changes Of what changing of vocation Paule speaketh which cannot be doone without the offending of our neighbour and without the note of inconstancie which things must wholie be auoided by christian men as it appeareth of vnfit matches in matrimonie of circumcision gentilitie seruitude and fréedome the which things be not changed without offense without note of newfanglenesse But it is not forbidden by these woords but that thou maist sometime change a dangerous state into that state which shal be of more safetie when as thou doost the same prudentlie without offense vnto anie man and which is most of all to be required that thou doost it not against the word of God Moreouer if thou be called by iust meanes vnto an office or vnto the rule of the church now is it not thine owne selfe that translateth thée from one vocation vnto an other but thou are promoted by God The verie same must be determined when thou shalt be compelled by anie great necessitie to enter into anie new state and condition this also is to be ascribed vnto God being the author of that necessitie In like maner if there be an occasion offered of dooing well the businesse of Christ 1. Cor. 9 22. if thou be otherwise affected Paule must be followed who was made all things to all men Onelie beware that thou séeke not thine owne nor yet deale rashlie And séeing thou oughtest to be as the labouring beast towards God suffer him to go before thée to lead thée by his will cōduction vnto that state which thou must take in hand The diuell is woont by deceiptfull temptations to bring gréeuous euils vpon the simple sort Sometimes by faire meanes he persuadeth them that doo serue and deceiueth them by this meanes Séeing Christ hath alreadie deliuered you séeing all things be yours it is an vnséemelie thing that you should serue in this sort Whie doo ye not shake off the yoke Whie doo ye not take vpon you to vse that gift which is granted you by Christ By these or such like reasons it is to be thought that he mooued the Iewes who asked Christ Matt. 22 17. Whether it were lawfull to giue tribute vnto Caesar In like maner when we be oppressed by anie wicked prince sathan thus reasoneth God in Deuteronomie ordeined Deut. 17 15 that a king should not be chosen but among the brethren but he is not of the number of the brethren which professeth not the same religion and godlinesse whie therefore doo you not mind to reuolt from this tyrant Whie doo ye not depose him which is so great an enimie to religion Howbeit we must harken vnto the word of GOD whereby it is commanded that we should not onelie obeie princes that be good but them also that be shrewd And let this place also come to remembrance that vocations are distributed by God and that we must not rashlie séeke to ouerthrowe them 7 But this must we chéeflie hold for a Maxime that It is sinne Rom. 14 23. whatsoeuer is doone without faith But thou wilt saie The Iewes In 1. Sam. 14 verse 32. Whether we are more vnhappie than the Iewes which haue no answers of our affaires if they were to take anie great thing in hand might require an answere of God we at this daie cannot do so are we therefore lesse beloued of God than were they I knowe that manie are woont to complaine of this matter as though our state were woorse than was the state of the Iewes But here we must vse a
reprooue all the wicked And soone after Looking for the mercie of our Lord Iesus Christ vnto eternall life Let it be sufficient that we haue brought these things out of the new testament vnto the which adde the article of the apostles Créed wherin we confesse our selues to beléeue the resurrection of the flesh Further all those places wherein Christ is said that he shall be iudge of the quicke and the dead haue relation vnto this 55 Now that we haue séene the signification of the word and also the definition and haue sought whether this resurrection may be plainlie set foorth by naturall reasons and further haue brought testimonies Of the causes of the resurrection verse 4â— as well of the old as new scriptures now it foloweth that we speake somewhat of the causes thereof It is the effect of faith and it followeth iustification Whervpon it is said in the sixt chapter of Iohn He that beleeueth in me hath life euerlasting and I will raise him vp at the last daie So as God by his power is the efficient cause thereof For which cause Christ said vnto the Saduces Matt. 2â— 15. Yee erre being ignorant of the scriptures and of the power of God And not onelie God the father himselfe but also the holie Ghost is cause of the resurrection For as we haue alreadie said it is written in the epistle to the Romans If the spirit of him Rom. 8 11. which hath raised vp Christ from the dead dwell in you c. Yea moreouer the sonne himselfe which is Christ Iesus is a cause of this resurrection for in the Gospell of Iohn he said Iohn 6 40. I will raise him vp at the last daie And againe Euen as the father raiseth vp and quickeneth Iohn 5 21. euen so also the sonne quickeneth c Further Ibidem 28. They which be in the graues shall heare the voice of the sonne of God and shall come foorth Iohn 11 25. c. In the eleuenth of Iohn I am the resurrection and the life Moreouer there is an argument taken hereof that Christ by his death tooke awaie sinne which was the cause of death Verelie no man doubteth but that the cause being remooued the effect is taken awaie In the first to the Corinthians 1. Co. 15 22 the 15. chapter In Adam all men are dead in Christ all men shall be reuiued as by one man came death so by one man came the resurrection from the dead The finall cause of resurrection is assigned to be 2. Cor. 5 10. That the whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he hath behaued himselfe But the angels although they shall be ministers of the resurrection yet can they be no causes Among the causes of the resurrection to come the resurrection also of Christ is numbered for Paule in the first to the Corinthians verse 13. the 15. chapter saith If the dead rise not againe neither is Christ risen againe and if Christ be not risen our preaching is in vaine But we may argue on the other side Christ rose againe Therefore we also shall rise againe So then the resurrection of Christ séemeth to be the cause of our resurrection which indéed is to be granted but yet not so as that verie action wherein Christ was raised vp and which is now past is the efficient cause that performeth or dooth anie thing which should bring foorth our resurrection but bicause the diuine power and might which is in Christ séeing he is God is reteined still euen as he raised him vp from the dead so will he also quicken vs in due time This we sée come to passe in humane things A similitude For he that is a white man begetteth also a white sonne not that the colour it selfe can procreate but that those beginnings or causes which wrought the begetter to be white do make him also white which is begotten by him Euen so our resurrection shall not be vnlike to the resurrection of Christ Further this must be noted that the diuine actions and heauenlie benefits which are imploied vpon men be as Damascenus saith deriued vnto vs by the flesh of Christ which now should be none at all vnlesse he had béene raised from the dead Wherefore by this meanes the resurrection of Christ may be also called ours bicause without that we might not haue obteined ours Againe if we should like philosophers followe Plato adiecting vnto the foure kinds of causes an Idea or paterne we might saie that the resurrection of Christ was the exemplar cause of our resurrection The finall cause of resurrection is assigned to be that The whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he behaued himselfe And thus much of the causes 56 It followeth that we should speake of the properties and conditions of the bodies Of the condition and propertie of bodies when they shall rise which shall be raised vp The Schoolemen called them indowments or qualities neither can I disallow of those which they haue reckoned bicause I perceiue them to be gathered out of the holie scriptures Howbeit I thinke not that all the properties were gathered by them neither yet may it be for in this life we cannot haue experience of the glorie of the saints but we shall then perfectlie and absolutelie knowe it when we shall come vnto it Immortalitie the first propertie The first condition that commeth to my remembrance of the blessed is immortalitie And assuredlie in the diuine scriptures so often as there is mention of the life to come the same is said to be eternall as being that which shall haue no end Paule saith This mortall must put on haue immortalitie 1. Co. 15 53 and this corruptible bodie must put on incorruption And séeing the punishments rewards which shall be rendered according to the nature of works be sempiternall the subiect or nature which shall be giuen them must néeds be immortall also Furthermore séeing it is no doubt but that Christ destroied sinne and death it remaineth that the life of the saints should be immortall And in the sixt chapter to the Romans it is written verse 9. Christ rising againe from the dead dieth no more neither shall death haue anie more power ouer him Besides in the first to the Corinthians the 15. chapter verse 50. Flesh and bloud shall not inherit the kingdome of God Yet must not these things be taken for the verie nature and substance of flesh and bloud fâ—… they which shall rise againe shall be wholie indued with these things But the apostle hath respect vnto corruption vnto the which flesh and bloud in this life are subiect wherfore he added Ibidem Incorruption And corruption shall not inherit incorruption 57 Vpon this propertie followeth an other namelie that after
couenaunt adopted by God and iustified there is no cause but that they be iustly and of good right baptized In 1. King Cap. 8. 20 Wherefore many are deceiued which throughly perswade themselues that the Infants of Christians which perish without baptisme are vtterly damned In déede Christ saide Mar. 16. 16. He that shall beleeue and bee baptized shall be saued And further added He that will not beleeue shall bee damned But did not there put He that shall not bee baptized For it maie well be that some man beléeueth and by some occasions is let that he cannot be baptized Yea and Augustine himselfe somewhat harde in this matter acknowledged a baptisme aswell of the spirit as of Martyrdome namelie when anie man dieth of Martyrdome before he be baptized And Ambrose in his funerall sermon made at the death of Valentinian who was slaine being * Catechumenus newlie conuerted and not yet baptized affirmeth that he raigneth with Christ in heauen For albeit that he were not baptized yet did he therefore trauell into Italie that he might be baptized of Ambrose a Catholick Bishop Wherfore he affirmeth that he was iustified by faith Therefore looke what faith bringeth to passe in men of rype age before they be baptized that doth the spirit of Christ and the promise worke in yong children Whether al the children of the Christians belong to the Couenant But here some men demand whether all the children of the Christians belong vnto the couenant Which if it be auouched then that is obiected which vnto the Romans is written of the two twins of whom being not yet borne when as they had doone neither good nor yll it was saide Iacob haue I loued Rom. 9. 13. but Esau haue I hated Neither is it any doubt but that Isaac was a faithfull father and a holie man whose sonne Esau notwithstanding is knowen to haue bin out of the couenant Vnto this we answere that those which be of the couenant of God are considered either as they are before God or else in such sort as they maie be knowen of the Church God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie But the promise of the couenant with the stock of Abraham is not of any number certaine and it expressely shutteth forth none of his successors And so when the children of the beléeuers are offered vnto the Church to be Christened the same hath respect vnto the promise according as it is vttered But if there be anie prerogatiue or exception in the secret counsels of God the Church staieth not for that séeing no such matter belongeth vnto it Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie And so it circumcised Esau and such like It is said of some that regeneration is not to be graunted but by the word which is the séede of God Verse 23. Howe it must be vnderstoode which is saide regeneration is not to be graunted but by the word For Peter saith in his first Epistle the first Chapter That wee are borne anewe not of a corruptible seede but of an incorruptible which is the word of God But vnto this we answere that this must be vnderstoode as touching men of rype age but that the case standeth not so with infants vnlesse we will make the children of the Hebrewes to be in better state than the children of the Christians For those coulde not be circumcised if they had died the viij daie Whom notwithstanding to exempt from the couenant of God would be wicked Also it might be lawful to affirme that yong children bée borne againe by the worde of God but yet by the inward word that is by the comfortable power of Christ and his holie spirit Lastlie is obiected that which is written in the 3. Chapter of Iohn Iohn 3. 3. Except a man shall be borne againe of the water and the spirit How must be vnderstoode that saying the 3. of Iohn Vnlesse a man be borne anew of water and the spirit c. he shal not enter into the kingdome of heauen Vnto this maie be first said that Christ would teach Nichodemus a newe regeneration and that the same is doone by the spirit Which he expressed by two wordes namely by water and the spirit neither is it against the maner of the scriptures that the grace it selfe of God should be signified vnder the name of water For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull Yea and Iohn Baptist ioyned together the spirit and fire when he saieth He that commeth after me Matt. 3. 11. shall baptize with the spirit and with fire In which spéech he vttered one and the selfe same thing vnder two maner of wordes Or if ye had rather referre these words vnto outward baptisme the saying may be drawen vnto them which neglect the receiuing of baptisme whē they haue no let to the contrarie For if a man refuse this sacrament he vndoubtedly sheweth himselfe not to be iustified Then séeing the matter thus standeth that iustification dependeth not of baptisme but goeth before it there shall bee no néede of exorcismes and exsufflations For the word of God teacheth not that these thinges shoulde be vsed Also there appeareth not in vs at this daie this grace of healings neither are the Infants which are offered to be baptized such as these men haue imagined But perhaps thou wilt say Whether men hauing the spirit grace before Baptisme are therfore baptized in vaine To what ende then is Baptisme deliuered vnto them if they had the substance of baptisme before Is the labour spent there in vaine No verily First because we obey God who commanded vnto vs the worke of baptisme Secondly wée seale the promise and gift which we haue receiued Moreouer faith is there confirmed by the holie Ghost through the word and outward signes And when we thinke with our selues of this visible worde or sacrament the spirit of God stirreth vp faith in our hearts whereby againe and againe we imbrace the diuine promises and so iustification is amplified while faith is increased in the beléeuers Verily God doeth assist the signes ordained by him For they are no prophane or emptie things Wherefore the fruite of baptisme is not momentanie but it indureth all our whole life For which cause they that are baptized spend not their labour in vaine neither doe they an vnnecessarie worke An answere to the reasons of the Fathers 21 Now these thinges being declared and expounded it remaineth that I answere the iudgement of the Fathers and the reasons which the fauourers of exorcismes doe bring The fathers that were of the greater antiquitie and purer age spake of those exorcismes with which the men taken or possessed of ill spirites were healed by those faithfull which had the grace of healings giuen them by God And therefore they
which he should be punished with death Howbeit because there is alwayes some Cockle among the wheate of the Lord therefore is there néede of a Magistrate But if so be that the Church shall neuer be throughly purged to what ende belongeth that promise of turning Speares in Spades I aunswer It ought to be sufficient for vs if we haue in this life some beginning of felicitie For euen now also amongst men which be true Christians there is no néede of the sworde But that promise shall be fulfilled in all respects at the second comming of Christ And in this verie time howe manie of vs soeuer doe worship God truely do liue in such sort as warres are not stirred vp by vs. And that Christ was the Authour of this peace thereby it appeareth that when he was borne the Temple of Ianus was shut vp at Rome for he would haue that appeare to be a token of his comming Paul vnto the Ephesians saith that Our weapons be spirituall Ephe. 6. 13. To the 14. True it is in so much as we are Christians but because we not onelie are Christians but also men therfore neither Paul nor Christ would pluck away the sworde from the Magistrate Our wrestling is not against flesh bloud 2. Cor. 10. 4 To the 15. That saying must be vnderstoode by comparison as must also manie other places of the scriptures in which things somewhat is denied not in all respects but onelie by a comparison Paul vnto the Corinthians saieth Christ sent not mee to Baptize What then When he baptized did he any thing besides his vocation No verilie neither was this his meaning but he meant that he was chiefely sent to teache the Gospell Euen so this wrestling with flesh and bloud is none at all if it bée compared with that spirituall blessing 20 Also Tertullian Tertullians iudgement touching was a verie auncient writer in his booke De Corona militis séemeth to make for the aduersaries He saith that it is not the part of Christians to make warre and this distinction he vseth If thou haue alreadie taken a souldiers oth when thou receiuest baptisme depart not from warfare but if thou shalt then be frée bynde not thy selfe This distinction is not good For if warre in his owne nature be euill what time soeuer thou gauest thy name thou must depart for an vniust couenant made must straightway be broken so soone as euer thou vnderstandest the same to be vniust Howbeit Tertullian intreateth not of euerie warfare but of that onelie wherein souldiers were driuen to Idolatrie to the seruices of the Gods to eate thinges dedicated vnto Idols and to weare crownes Vnto this kinde of warrefare Tertullian exhorteth that the Christians should not come But and if so be they were found in those at the time of Baptisme they should remaine in their state yet so as they should doe none of those things which we haue spoken of but rather that they should offer themselues vnto Martyrdome And vndoubtedlie manie souldiers became Martyrs for that cause And that which he saith that thou must not depart from the vocation of a souldier if Christ shal finde thée therein and that if thou be frée thou must not come thereunto may bee declared by an example Paul when he saith If a man haue a wife that is an Infidell which he married before he was a Christian and she will dwell together with him she must not be reiected but if he haue alreadie giuen his name vnto Christ he must not in anie wise marrie with an Infidell Tertullian altogether séemeth to exclude nothing else than voluntarie and mercenarie warrefare For otherwise to say that a Christian ought not to obay the Magistrat if he be called vnto warres is verie madnesse And in déede it ought not to be maruelled at if Tertullian erred in this thing for he was inclined to the Montanistes and iudged not rightlie as concerning flying away in time of persecution In 2. kings 19. 2. 21 And séeing the question concerneth the causes of warres and whether warres may iustlie or iniustlie be taken in hand some will make warre whether it be by right or by wrong othersome for turning of the same away will receaue euen most vnhonest and vniust conditions That all consideration of war must be referred vnto GOD. But Ezechias by his example and that in his owne selfe taught that all this deliberation must be reuoked to the iudgement of God forsomuch as all those thinges which happened vnto him in warre he referred vnto Esay as to a most holie interpretour of the iudgement of GOD. Then to let him vnderstand that the chiefe care of that matter was in him he sent euen them which standing face to face both sawe and heard Rabsacke that if Esay would demaund anie thing else they might declare it all vnto him Looke In 2. Sam 2. verse 4. Furthermore warre is not of the kinde of those thinges which are to be desired for their owne sakes For in such manner of thinges there is no measure to be put séeing ouermuch cannot be there where nothing is enough For no man at anie time either regarded vertue too much or two much loued God But those thinges which are prepared for the cause of other things especiallie if they haue great dāmage ioyned with them ought some way to be tempered by reason But warre is a cruell thing and as Cicero said the Latine word Bellum hath his name of Belluis that is cruell beastes For it is the propertie of cruell beastes so to rage with themselues and to teare one an other Neither can a warre be iustlie enough made vnlesse it be taken in hand for an other thing And that other thing is that safe peace may be kept Insomuch as peace is not ordained for warre sake but warre is taken in hand for peace sake And of this thing we may haue a similitude of our owne bodies A similitude For who would so liue as he should perpetuallie wrestle against diseases Wherefore warre is made for peace sake not that we should therein abuse leasure and giue our selues to lust but that we may sincerelie and quietlie woorship God And by this reason Plato reprooued the lawes which Minos and Lycurgus made because they prouided so manie thinges touching warrfare as though the principall point of the Commonweale cōsisted in making of warre For an actiue In 2. kings 25. verse 1. wise valiant maner of warfare cannot but mooue feare and bring great losse to the enimies Which thing Polibius shewing the cause teacheth Neither in déed is it to be thought that the maner of warfare importeth not much séeing onelie in the same we sée that those thinges which séemed vnpossible to be doone What a right maner of warring may bring to passe are easilie brought to passe and againe those thinges which séemed easie to be doone cannot be performed And according to the manner they that doe thinges
the Romane Antichrist which might haue letted is taken away And to speake of our students in Oxford we haue here many noble wittes and such as be exercised in no meane learnings many Colledges are builded which be well indued wherein meate drinke and things necessarie for scholers are prouided so that they want nothing to a happie state Al which commodities being neglected and contemned the house of God lyeth fallen downe flat Thirdly the Iewes were hindered from building of the Temple by the lets and threatenings of the Princes néere adioyning as we may gather out of the bookes of Esdras Nehemias The Thathanai the Tharpelai Stharbusanai others partly Samaritans partly Idumeans did perpetually resist them that builded 1. Esd 4. 5. and wrote against them to the king of Persians In like maner of Christ the feare of the Romanes was a hinderaunce that he could not be receiued of the Iewes for the high Priests feared least they and all that they had should perish if they receiued an other king besides Caesar And our people doe at this day say that the Gospell must not bee receiued because that Fraunce being so great a kingdome doeth resist it Spaine consenteth not vnto it Italie repugneth against it and will we alone be wiser than all Christendome besides But O my brethren if this were a good reason it shoulde haue behooued the Apostles to cease from preaching for the whole world spake against them The Ethnicks no doubt confessed God to be the Lorde of heauen but they committed Idolatrie with the Idols and Images receiued of their Fathers The Iewes contended that their fathers lawes were to be retained and would not suffer that the Lawes of Moses should be changed Since the Apostles were assured of the matter they contemned the iudgement of the world and it is not méete that Religion should be subiect to the slaunders of men and to haue her confirmation by the consent of mans reason Otherwise if this Argument were of any great force wée might bid Christ farewell since a great part of the world doe at this day resist him The Turkish vncleannesse at this day occupieth many regions infinite is the heape of the Iewes the Epicures Atheistes are without number therefore we which worship after a right maner are alwayes but a small weake companie Fourthly the Prophet remembreth our cause when the building of the Iewish Temple should he differred namely because euery mā regarded his owne houses decked them and seeled them as also because they were occupied in those thinges that were their owne proper but the house of GOD was neglected In like manner the Scribes and high Priests of the Iewes because they would haue their owne place and their owne honour saued reiected Christ who was nowe come After the selfe same manner doe ours thinke if the Gospel shall be published there will be a consideration had of discipline it shall not be lawfull for euerie man to doe what he list and they which shall be founde méete and apt for teaching shall be thrust foorth into labour vnto the flockes which be destitute of Masters and teachers shall their pastors be restored which are so farre off and haue béene so long from them some meane and measure would be appointed of pleasures delightes riches pryde pompe and idlenesse These thinges doe they ponder which are affected to their owne commodities and doe wholy giue themselues to pleasures Then doe they incline to their owne wit They say that the time of building is not yet come and when there can bee no other reason pretended they take holde of this which is dayly spoken eueriewhere that in very déede the séeking is not to restore Religion but that this is the onely indeuour of noble men to make a spoile of the Ecclesiasticall goods An ill cogitatiō doubtlesse an vngodly counsell and I would neuer say it were well doone that those things which were appoynted for maintenance of the Ecclesiasticall ministerie shoulde be conuerted to other vses Howbeit we must not thinke it a méete cause to flie from the vocation laide vppon vs because the Church goods and riches are diminished for it were great shame that godlinesse wherein standeth the chéefe stay of mans saluation should depend of the things of this world What else is this than to preferre riches before Christ and that wée will not receiue him vnlesse he come loaden with gold siluer If we were wise we shuld say with Iob The Lord hath giuen and the Lord hath taken away as it hath pleased the Lord euen so is it done The counsels of God beléeue me are great déepes vnsearchable perhaps he hateth these riches as goods ill gotten Mich. 1. 7. Micheas the Prophet saith They are of the hire of an harlot and to an harlots hire shall they be returned againe It hath béene thought that the Masse is of great moment to saluation and hence haue sprung so many Altars and béene made so many foundations It was beléeued a great while that by masses the soules of the deade are redéemed from the paines of Purgatorie for which cause they which would haue their parents or friends to be deliuered from the torments of Purgatorie did excéedinglie enrich the Church Wherefore since in oblations the Lord doth chiefely consider the will purpose and ende it displeased him that men shoulde be so deceaued as to thinke that whatsoeuer they themselues should offer vnto God were it lawfull or vnlawfull should be acceptable vnto him since in all our actions God hath a regarde how right and syncere a faith wée haue But yet I woulde not haue it to be thought that I speake this as though I maintained the spoile and auarice of some onely this I admonish and haue regarde vnto that our minds be not so offended by these spoyles that either we shoulde flie from the ministerie or doubt but that they be doone by the great wisedome of God He promised to his Apostles that there should neuer be anie want to them which labour in the Gospell Heauen and earth shall perish before any iot of the promises of God shal be left vnperformed What should we feare Christ hath opened vnto vs the barnes houses and treasuries of al rich men yea and of al the world For of him it is saide He that leaueth father or mother house or land for my sake and for the Gospell shall receiue a hundreth folde in this life and euerlasting felicitie in the worlde to come When the good man of the house thrusteth foorth laborers into his vineyeard he forsaketh them not but rewardeth them with a pennie a day and that so liberally as he withdraweth not the same from them that labour least which rewarde if thou interpret Eternall life I denie it not but I thinke it may be gathered He vouchsafeth heauenly rewardes to his seruaunts Neither will he take away from them that be of little faith the small helps of this
and now they would remaine if they were so instructed by their captaine God would not that all his faithfull ones should die at once No man lawfullie flying away goeth vnto the enemies campe neither for this cause dooth he flie that he may escape the hand of God Nay rather he cōmitteth himself vnto him firmelie assuring himselfe that whensoeuer néede shal require he will lay downe his life and bloud for Christ his cause And then they beléeue that néede requireth when they are come into the Magistrates power when they are mooued by God to tarie still when by reason of any vocation they are so tyed as they may not in any wise flie awaie But so long as none of these things shall presse them they doubt not but in flying they serue God séeing they are taught of the Lorde both by commaundement and by example the examples also of the Apostles Prophets and fathers agréeing thereunto Neither is there any cause why any should except that these are particular priuileges or extraordinarie prerogatiues because this then hath place in the actions of the saincts when they are commended by testimonie of the scripture although they be doone against some generall precept which thinges must not bee imitated of vs who are tyed to the generall commaundements An example whereof is the fact of Abraham when hee would kill his sonne which hee did against that lawe of God Thou shalt not kill And this déede is commended Gen. 22. 2. because Abraham was driuen thereunto by a peculiar motion and he obaied without delay Which neuerthelesse behooued him alone to do others being straitlie bounde to the common precept But the example of flying by holie men set before vs séeing we know that it is not repugnant but rather agréeable to holy writ we may not condemne them which iudge that they themselues ought to followe the same for Christian charitie is neither violated nor yet receiueth any detriment by flying away because it oftentimes happeneth that men flie where neither our presence can profite them that tarie nor yet our absence hurt them euen as it was saide before Mar. 16. 15. Furthermore if the Apostles were commaunded to goe into all the world and to preach the Gospell that the faith might be spred farre and wide why shall it not bée lawfull to change place for the preseruation of faith alreadie receiued obtained It belongeth no lesse vnto charitie to preserue faith receiued the same being the pledge of holy doctrine than it doeth to increase the same neither is it against charitie to leaue them that be néere vnto vs after such a maner and fashion as we haue abooue declared For Christ taught in the 10. of Matthew Verse 37. that father and mother and brethren and such like must be left if they bee a let vnto our saluation or faith The same did Christ teach by his precepts in the 5. of Matthew Verse 29. that there is no member in one bodie so noble which must not be cut off if it be offensiue that is if it be a hinderance to our saluation Wherefore if in flying we obserue due circūstances we shal no manner of way violate Christian charitie Neither is there any cause why a man should obiect that charitie is therefore violated by flying away That flight is not against charitie because wee haue lesse care of our neighbours soules than of their bodies For to whom shall it bee lawfull without sinne to lay open an other mans bodie vnto the perill of death or to leaue it to be torne of woolues théeues murtherers Assuredly charitie heere requireth that wee should be present with our neighbours and to helpe them Which being certaine it sufficiently appeareth that by flying charitie is broken for in flying wee forsake our neighbours and lay open their soules vnto the daunger of damnation while we leaue them in the power of Pharisées hipocrites and false teachers of whom they being depriued of our helpe are easily seduced and lost Héereunto first I answere the they which flie doe not offer vnto perils the soules of them that tarrie behinde For persecution being begunne they are alreadie laide open thereto whereunto their flying away gaue no occasion Further this must be considered that they which flie are not alwayes apt to helpe and saue them that remaine in triall Héere many be deceiued thinking that all they which refuse to flie are fit for to helpe the brethrē not considering that they themselues which tarie whereas otherwise they might flie doe oftentimes by taking a false oth procure themselues great euill who if they had fledde away shoulde haue borne no discommoditie at all For if they tarie they themselues being weake haue néede rather of other mens labour and helpe so as they haue more néede to be confirmed themselues than they be able to confirme others Wherfore the flying of these men nothing at all hurteth the weake and to the strong that remaine it is also profitable because they are ridde of the charge and care of their saluation reioycing excéedinglie that they haue escaped that they are gone thither where by consolation and good examples they maie be more confirmed and strengthened that if at anie time there shall bee anie néede they maie returne whence they departed renewing battaile with the aduersaries and succéeding in the place of them which by glorious Martyrdom are departed vnto Christ For this is woont to be doone in Cities beseiged that they which bee the weake sort otherwise men of good hope and noble maie be sent into some safe place for a time that being made more strong through age and industrie maie afterwarde in due time bee a succour vnto their Countrie and that in the meane time they being safe from daungers maie through the feare that is had of them deliuer those strong men which valiantlie fight for their countrie As touching them which so greatlie excell in learning valiaunt courage and magnanimitie as they be fitte both to builde vp and also to defende godlinesse it séemes we maie two maner of waies aunswere First if they certainelie perceiue that by their tarying they maie bring fruit and by their going awaie offence and ruine vndoubtedly they ought to tary But if they vnderstande as manie times they doe that if they be taken of tyrantes they shall priuilie die or that they shall be depriued of the vse of their mouth and tongue as they may not with one small worde edifie the Church but contrariwise doe thinke that if they flie they shall by their writinges and spéeches verie much further the cause of the Church and are hereunto called by the motion of the spirite they ought to take their flight if the waie of flying bee open without offence Which I therefore adde because we ought not to flie if either we bee cast in prison or else that we ought to appeare before the magistrate vpon promise or suretie for in these cases we are
in the doctrine of the Lordes Supper he was gone from the opinion of the confession of Augusta and that therefore it was to be feared least he would make some troubles in the Church Hereof he being admonished of his friendes purged himselfe by a writing presented to the Senate and taught that the Confession of Augusta and other confessions not disagreeing from the same if they bee rightly and profitably vnderstoode hee willingly embraced and that if neede should require he would willingly defende them to his power he promised moreouer that for his part there should be no contentions raised but rather if any place were to bee handled in the Scriptures or any other necessitie should require he would declare his opinion about this question he affirmed that he woulde doe this with all modestie and without any bitter contradiction And what his opinion was he saide it might bee easilie knowen by his Bookes alreadie set foorth from which he woulde not by that his writing or promise that any thing should bee plucked awaie or chaunged vntill such time as by the holie Scriptures he should bee otherwise perswaded And for so much as besides the Confession of Augusta there was brought foorth the concorde betweene D. Bucer and D. Luther and their fellowe Ministers he answered that he subscribed not hereunto because he could not for the worde of God and conscience sake graunt that they which bee destitute of the true faith shoulde in receiuing of the Sacramentes receiue the bodie of Christ And he added that this ought to seeme no maruell vnto them that he woulde not assent thereunto since D. Bucer himselfe in the Schoole of Strasborough while he expounded the Actes of the Apostles taught otherwise and that he wrote farre otherwise when he was in England which might be shewed by diuers of his Articles and that verie rightly for since faith is the onelie instrument whereby Christ himselfe his bodie and bloud bee receiued the same being remooued the mouth receiueth nothing but a sacrament of his bodie and bloud to wit bread and wine things consecrated by the Lordes institution Euen as a man of ripe age if he goe vnto Baptisme without faith is said to haue nothing besides the Sacrament that is to wit water the prayers of the Church For euen as no man while he beleeueth not obtaineth not the grace of regeneration so without faith none haue any waie to the Communion of the bodie and bloud of Christ For as Augustine saieth To eate and to drinke is nothing else than to beleeue Lastly he added that he feared least in subscribing to this concorde offered vnto him he should seeme to condemne the Churches of Tygure Berne Basill Geneua Lausanna England and all the brethren dispersed in Italie and Fraunce which doubtlesse should not bee lawfull for him to doe by the word of God and charitie towardes them And therefore he saide that as he reuerenced and honoured all the Churches of Saxonie and all those which consented vnto them so did he embrace in the Lorde and heartilie loue the others also which he made mention of for because he said that question was not of so great importaunce as it shoulde breake the Communion and charitie betweene the faithfull By this writing of his or promise the Senate of Strasborough which maruellouslie well loued Martyr was satisfied reiecting the priuie accusations of others So nowe being restored to his former office he interpreted the Booke of Iudges And because the schoole wanted at that time a meete reader of Aristotles Philosophie it was determined that as two Diuines reade the holie Scriptures so they shoulde likewise weekely by turnes teache Aristotles Philosophie And therefore Martyr not refusing this labour beganne to interprete Aristotles Ethickes Ad Nichomachum and in expounding the same proceeded vnto the thirde booke And his Collegue was D. Hieronymus Zanchus a verie louing friend of Martyr and who followed him as wee haue saide out of Italie he tooke vnto him to interprete the Bookes of Aristotles Phisickes But Martyrs aduersaries and ill willers of whom wee spake before although they opposed not themselues openly against him yet did they not cease dayly in secrete and as it were vndermining to withstand him For both by letters and by their readings and sermons they so gall him as there wanted nothing to the accusing of Martyr but the naming of him yea and one of the studients made an Oration openly in the Schoole touching the Eucharist made to this ende that he might of set purpose condemne Martyr and his doctrine Wherefore since he perceiued that his aduersaries did dayly make more open warre against him and that they did by name reprooue him in their Bookes as also Sleidan in his historie maketh mention hee beganne to deliberate with himselfe of his departure when vppon the sodaine a most fitte occasion was offered him For when there died with vs at that time that good and godlie man Conradus Pellicanus the honourable Senate of the commonweale of Zuricke with the good will of the ministers of the Church appointed Martyr to succeede in his place and concerning that matter they wrote letters aswell vnto him as vnto the honorable Senate of Strasborough wherein they desired that hee might be sent to Zuricke This calling was verie well accepted of Martyr For albeit hee loued the commonweale of Strasborough and acknowledged him much beholding thereunto yet because he sawe that this controuersie of the sacrament was dailie stirred vp with more bitternesse of mindes hee reioysed that there was an occasion offered whereby hee might ridde himselfe from the troubles Therefore when he was demanded by the magnificall and noble Senate what his mind was hee nothing dissembled but shewed that leaue to depart woulde be verie welcome to him and hee testified at large of his good will towardes the common weale and he saide that the cause why hee might not tarie with them was that he sawe he coulde not at that time inioy that libertie of teaching disputing writing which hee desired And to be desirous of this leaue first hee said he was vrged by his vocation and then moued by threates and comminations Besides that he feared the iudgementes of the grauest men who had read his writinges and had heard him teach if by his silence hee shoulde seeme not onelie to forsake but also as it were to betray the truth at other times defended with the perill of his life and nowe manie and sundrie waies priuilie and openly oppugned For of these men of whome some of them either for the verie same cause woulde be burned with fire or else remaining yet aliue did to great purpose beare rule in the Churches of Christ he saide he might not choose but bee greeuouslie reprooued as he that either departed from his vpright iudgement which crime of inconstancie is not to bee suffered in a Christian man or else who woulde in silence let slippe those thinges which hee knewe to be
that men ought to haue in forbearing wicked workes 2 573 b Intercession Who maketh Intercession for vs in heauen 3 306 b 308 b How it is meant that it is Christ 3 308 b Necessarie to the holiest of all 3 308 a Howe it is the cause of the intercession of the holy ghost 3 307 b 308 a Of the Intercession of sainctes 3 308 a Whether it be auaileable for them in Purgatorie 3 243 a 308 ab Interpretations False Interpretations of scriptures 4 74 b Christ reiected them 4 75 a Inuentions The Ceremonies of the law must not be compared with the Inuentions of men as the Nicodemus doe 2 320 b Inuocation The Inuocation of sainctes vsed by the Papistes is ydolatrous 2 307 b 308 a A good exposition of a place in Iohn against the Inuocation of saincts 2 347 b Io. Iohn Baptist Howe Iohn Baptist came in the spirite of Elias 3 384 b Ioy. Of the Ioy that is ioyned with hope 3 86 a The Ioy which Plato ascribeth vnto the minde defined 1 134 b Is Israelites A difference of Israelites 3 354 a What manner of cause they had against the Chanaanits 4 299 a ¶ Looke Ievves Iu. Iudge Iudge not and yee shal not be iudged expounded 4 259a b 289b Iudges It greatlie auaileth iudges of the lawes because of giuing punishments and rewards to knowe what is done voluntarie and not voluntarie 2 28 a ¶ Looke magistrates Iudgement of God What wee haue to learne by the particular examples of Gods Iudgement 3 386 b It beginneth at Gods owne house 3 286 ab Repentance doth not alwaies chaunge it no not in the godlie 1 207 b A difference of it in one thing and in diuers things one iudgment noted by Augustine 1 198 b Iudgment of the last day of doome Of the chaunge of all things at the last Iudgement 3 393a b what thing shall be then immortall 3 397 ab A certaine foreknowledge thereof naturallie planted in vs. 3 388 a How all shall sée Christ then 2 603 b Thrée markes thereof 3 388 b Who shall come to be examined there 2 626 b How Christ hath knowledge thereof and howe not 3 385 b 386 a Why Christ will then make mention of outward workes 3 113 a It is called mercie 3 53 b 54 a Whether the substance and nature of things shall remaine after the same 3 394 ab 395 a A description thereof 2 625 ab Iudgement of men The parts of right Iudgement in magistrates 4 246 ab Peruerse vsed against Christ and his members 2 625 b 626 a How farre it doth extend 2 626 a Ecclesiastical not taken away by the Gospel 2 532a A distinction of Iudgement 3 63 a Priuate and publike 2 532 a Priuate of two sorts 2 532a From whence priuate Iudgement springeth 2 532a Publike and of going to lawe 4 276b 277 ab After what sort Paul forbiddeth it 2 531 b Not to be giuen vpon all actions and why 2 533 a What Iudgement resisteth faith 3 63 a Why it must not be giuen of men according to first sight 3 13 ab What Iudgement we should haue of our neighbour 3 48 a Thrée thinges whereof we ought not to giue our Iudgement 2 532 b Necessarie in Church Common-weale and housholde and howe 2 531 b 532 a A kinde of Iudgement in brute beasts but not a frée iudgement 2 256 b 257 a What thing should withdrawe vs from rash Iudgement 2 532 a Of the error of Iudgement in it owne obiects 2 407 b What we must obserue in giuing of Iudgement 2 532 a Iudgement without mercie remaineth to him that hath not shewed mercie expounded 4 254 b Iulian. Iulian the Apostataes vaine glorie 2 383 a The confession that he made of Christ 1 13 b Iust Of diuerse that were called Iust whereupon 2 569 b ¶ Looke Righteous Iustice of God and Christ The Iustice of God noted in appointing some to be saued and some to be damned 2 220 b 221 a 3 11 b 387 ab It must not be blamed if the fathers sinnes be powred into the children 2 240 a Whether we abolish it by taking away of Purgatorie 3 245 a It hath no néede of our defence 2 221 b How the Iustice of God is blamed and defended 3 21 ab A time when Christ Iustice was hidden and when it shal be knowne 2 626 b Iustice of man Whether Iustice haue his name of Ius right 4 245 b 246 a Whether right or it be first and foremost 4 246 a Nothing must be doone for teare against it 4 299 b How it is to be ministred 4 246 a Whereto it serueth and the ende of the same 1 1 b Friendship consisteth therein and what if that faile 2 423 b It is as well his good that iudgeth as his also who is iudged 1 142 b The parts thereof rightly executed 4 246 ab Why friendship is more conuenient than it 3 258 a Ciuill Iustice among men but not before God is sufficient 2 408 b Iustifie The signification of this worde to Iustifie 3 89 ab An analogie betwéene the two words to beléeue and to Iustifie 3 89 b To Iustifie from sinnes is the worke of Christ 3 129 b 130 a What grace we ought to confesse to iustifie vs. 3 152 b Whether grace and a weake faith haue the power to Iustifie 2 261 b Wherein grace following works agréeth and differeth from grace before going and that they both iustifie 2 261b God is said to Iustifie two manner of wayes 3 89 ab Iustified To be iustified what it is 3 76 a Whether we are iustified by faith onely 3 108 a Proofes that wée are 3 125 ab How it appeareth 3 142 a Whether fréely before baptisme 3 236 b 237 a What it is to be iustified by grace and by the grace of Christ 3 48 b Whether all the forefathers were iustified by the same faith that wée are 3 151 b Euen to the iustified the vse of the lawe is necessarie 2 576b Why they that be doe pray still for their sinnes 2 266 a Séeing wee be wherfore are we subiect vnto death 3 315 a At what time Abraham was iustified 3 136 a To the not iustified nothing is remitted of the rigor of the lawe 3 140a Not the hearers but the dooers of the lawe shal be iustified expounded 3 116 b Iustification Whereof Iustification commeth 3 99 a The efficient cause the ende and instrument of our iustification 3 125 b What thinges are required thereto 3 105 b Whether it consist in faith onely 3 154 b Auouched by Chrysostome 2 262 b The nature thereof and of prouidence all one 3 98 a Why it is ascribed to faith not to charitie 3 75 b Saluation began thereby 2 260. all 261 a By faith and not by faith 3 60 b Iustification euen in the catechumenie and conceiued sonnes of God 2 261 a Euen after it sinne remaineth in vs. 2 266 a Whether hope and charitie bee excluded
from it 3 155 b 156 a The lawe is not idle no not after it 2 300 a The order thereof in mans reason howe it behoueth to bee 1 16 b The promise concerning the same is not conditionall 3 136 b Howe often it is taken holde of 3 136 a Life and it are so ioyned that oftentimes one is taken for another 3 130 b Whether it may be separated from faith 3 131 ab 132 ab Whether it be ascribed to the sacramentes 3 157 b 158 a Howe diuerslie the fathers vnderstoode it 3 158 a Who they be that cast away the grace thereof 3 160 a Why the fathers attribute it to charitie onely 3 159 a Whether a man being iustified can doubt thereof 3 135 a The effects of charitie doe followe it 3 237 b Whether it be an effect of faith 3 136 b Whether it depend of attrition 3 214 b 215 ab In whome properly it consisteth 3 124 b 125 a It dependeth not of baptisme 4 136 b 137 a What faith bringeth it 3 57 b Predestination confirmeth the doctrine thereof 3 3 b Howe it is referred to Christes resurrection 2 610 a Wherein it séemeth to be declared 2 609 b It dependeth not of mans will 3 28 b Of two inwarde motions thereof 3 124 a One manner thereof in the time of the lawe and the Gospell 2 586 ab Why God woulde that it shoulde come by faith 3 96 a It is shewed by reason that it is of faith not of charitie 3 137 a Whether it bee giuen vs by the promise 3 145 b 146 a Whether in anie respect it depende vppon man 3 123 b 124 a Whether charitie do worke it 3 77 b Whether it be denied to bee only as touching the ceremonies of the lawe 3 103 ab 104 ab 105 ab Vnto whome Paul wrote the doctrine thereof 3 108 a Whether it be by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 106. 107. Attributed by sâ—me both to workes morally good and superstitious 3 102 b Whether it may concurre with workes 3 156 b Howe it is graunted vnto workes 3 147a Goodly works a let or impediment thereunto 1 95 ab Of workes preparatorie thereunto and in whome they bée 2 264 b Howe it would follow that it shoulde come by workes 3 14 b What the Fathers say thereof giuen fréely 3 119 b 120 a.b By faith onelie was proper to the fathers in the law aswel as to vs. 2 584 a It doeth consist of grace not of workes 1 145 b The Pelagian heresie touching iustification without grace 3 107 a Howe Pighius vnderstandeth frée iustification 3 147 b Vnto what thinges hee ascribeth it 3 138 b Howe he prooueth that it is had of loue 3 138 b Smith denieth it by faith 3 147 b 148 a Aristotle vnderstoode not nor beléeued the iustificatioÌ„ through Christ mentioned in scriptures 1 132 ab The difference and order of diuine and humane or Ciuil iustification 2 303 a The iustification of the publicane was not in workes but in prayer 2 266 ab Proofes of Cornelius his iustification when hee prayed 2 260 a The causes and effectes thereof 2 259 ab The doctrine of iustification is the principall point of all godlines 3 93 b 94 a Ke. Keyes What the Keyes of the Church bée 4 108 a 297. 2 a 636 a 3 116 b Diuerslie interpreted 3 218 a Looke Church Ki. Kings Kinges be the heades of common weales 4 35 b Whether they may be deposed by a Bishoppe in a case of offence 4 232 ab Whether they or Bishoppes are superiour 4 22â—b 230 a Why they be consecrated â—y Bishoppes 4 623 b How God reigneth together with the good 4 35 a After what sort the bad must bee obeyed 4 3â— b In what manner we bee all Kings and Priestes 4 12 ab Kingdome terrestiall The Papistes make a diuision of a Kingdome into two partes 4 23â— b The Kingdome was not giuen to Saul by the same couenaunt that it was vnto Dauid and why 1 209 b Two causes why Saul was cast out and Dauid surrogated in his roume 2 209 b Of restoring the Kingdom of Dauid 1 608 b Of the Kingdome of the Iewes and Gods kingdome 3 161 b 162 a Why in olde time the Kingdome and priesthood were committed to one man 4 327 b Kingdomes Whether Empires and Kingdomes are of God 4 228 a Why God by his prouidence transferreth them from nation to nation 2 264a Vnto whome the distribution of them belongeth 4 305 a By what meanes God giueth them 4 306 a What is meant by the distribution of them by Lot 4 305b The cause of their alterations 4 227 b 228 a The Prophets may be a certeine occasion not a cause of the ouerthrowe of Kingdomes 4 237 ab Kingdome of Christ and God Prophesies of Christs Kingdom 2 596 b 597 ab 3 397 a Diuerse errours touching the same in this life 3 396 a Of the Millenaru 3 358 a Whether it shall haue an ende 2 607 a What is meant by his deliuering vp of the same to his father 2 607 a That when it shal be fulfilled the ministeries of Angels and labours of celestiall bodies shall cease and why they now moue 1 120a Who seeke the Kingdome of God 2 598 ab Kingdome of heauen What the Kingdome of heauen signifieth preached by Christ 3 203 b Vnder the name thereof the Church is vnderstood 3 392 a Kinred A definition of Kinred declaring what it is 2 453 a Within what degrees thereof marriage may not be made 447. 448. 449. 450. 451. 452. 453. ¶ Looke Marriage Kisse Of the Kisse of peace and the originall thereof 4 218 b Kn. Knowe How we may Knowe God by the workemanship of the worlde 1 16 a We may Knowe him thrée maner of wayes 1 16 a Two wayes naturally 1 10 b Knowledge physicall Wherein opinion and Knowledge do differ 2 296 a It is either reuealed or gotten by endeuour studie 2 300 b Of certeine affects which follow the Knowledge either of euill or good 2 411 a It breedeth vnquietnesse prooued 1 168 b Wherein the power thereof consisteth 3 137 a Whether the bodie be troublesome thereunto 3 316 b 317 a We are led to the Knowledge of causes by their effects 1 47 a The Knowledge of things commeth partly by causes and partly by effects 3 75 b How particular things ouercom a general Knowledge 3 70 b 71 a Of a Knowledge that may séeme both true and false 3 73 b Of the Knowledge of things to come and to whome the same is graunted 1 81 b Of the Knowledge which spirites haue 1 81 b The Knowledge of the principall end is profitable 1 9 a Our naturall knowledge corrupted 3 166 a Of certeine things which cannot bee gathered thereby 1 17 a The pride of Philosophers noted therein 1 2 a They hid that which they had of God 1 11 a How Philosophie and diuinitie do varie concerning
metaphorically ascribed vnto God 2 413 a Visiting the iniquitie of the fathers vpon the children is a worke of Gods great Mercie and howe 2 366 a Iudgement without Mercie remaineth to him that hath not shewed mercie expounded 4 254 b Merit The nature and propertie of Merite 3 52 b Of congruitie quite taken away from man 3 142 b 143 a 130 a 4 5 b All respects thereof excluded in the matter of saluation 3 52 b Not vsed in the scripture 3 56 a How the father 's qualified it 3 56 a It were good to be left 3 56 a The Merit of a worke wrought 4 194 b Of the Merit of congruitie and condignitie 2 257 b Assigned to works 3 55 b 56 a Excluded from adoption 3 153 b Merits Merits of congruitie condignitie allowed 3 221 a Excluded 4 306 a 2 264 a 275 a 3 108 a 302b 105 b Vnto what workes they of congruity are due 3 119 b 120 a Al quite abolished 3 144 a Whether hope springeth thereof 3 82 ab 86 a They breede dispaire 2 54 a Excluded from iustification 2 584a They haue no place in our calling and saluation 3 18 b What they that defend them do thinke of good works 3 54 a The Merits of the parents is not the cause why God promiseth good vnto their children 2 240 b Workes cannot properly be called Merits 3 52 b 53 a Messias The Iewes appointed two Messiases 3 346 b ¶ Looke Christ and Sauiour Metaphor The nature of a similitude and Metaphor 3 351 a Mi. Mightie Why God executeth by weake meÌ„ and not by Mightie 1 131 b Why Mightie men and princes do resist God 1 131 b ¶ Looke Princes Minde Of the parts of the Minde and how the affects are placed in them 2 409 ab The baser parts thereof and the noblest also are corrupted how 2 225. all 226. all Qualities thereof say the schoole men passe not from the parents to the children 2 239. be disprooued 2 241 a Vnto what inconueniences the sonne of man is subiect 1 1 b Altogether corrupted 2 564 ab Howe it is carried and mooued too and fro 2 565a b The infirmitie thereof and the alterations of the same described 1 158a In what respects it doeth and doeth not truely expresse God 1 123 b The excellencie thereof being a part of the soule 1 134 ab Whether it be hurtfull to the bodie 3 316 ab God hath the same place in the world that the Minde hath in man 1 170 b The scripture against Aristotle who saith that the Minde desireth the best things 2 564 ab Minds In what respects diuels can sée the minds of men 1 83 b Minister The office and dutie of a Minister 4 286 b 3 162 a 4 19 a 21 b â—27b He is the mouth of the church 4 224 ab What things are to be considered in him 4 233 ab Thrée things required in him that is lawfull 4 20 b 21 a The difference betwéene him and a magistrate 4 226 a Whether one hauing care of soules may flit in time of persecution 3 288 ab His publike prayers are the prayers of the Church 4 224 a Ministers Of the vnitie of Ministers 4 25 a In what respectes they are subiect vnto Magistrates 4 232 a Their authoritie most ample and excellent 4 230 b From what burthens and charges they are exempted 4 239 b 240 ab God vseth their aduersaries for the perfourmance of his counsels 2 386 a The force of the worde vttered by the mouth of them 2 386 a They may lawfullie receiue giftes and rewardes 4 28. 29. 30. Whether they hauing wherewithall to liue otherwise maie take stipendes 4 29 b They are called Angels 2 358 a Vnto whome the choosing of them belongeth 4 36 b Degrées of theÌ„ allowed in the Church 4 25 a Obseruations to be vsed in the making or choosing of them 4 10 a They must be consecrated of two manner of wayes 4 24 a That sometimes attributed vnto them which belongeth vnto God 4 24 a Whether their leawd life bee a cause of separation from the Church 4 35 b What they haue in common with all creatures 4 24 b Fewe in Ambroses time 3 195 b 196 b Whether they may haue wiues 3 192. 193. 194. 195. 196. They might by the decrée of a Canon 4 55 a Not to bee counted priuate men 1 445 ab Subiect vnto Magistrates two manner of wayes 4 38 a The primitiue Church had more than be nowe 3 194 a Their excellent office and charge 4 17 ab 18 ab Whether ill men may be made such 4 13 a Of the contempt and authoritie of Ministers 4 15 b c. Of their consecration 4 13 b They haue had the charge of ciuill gouernment 4 327 a Cautions in their election 4 13 ab Their leawdnesse defileth not the Sacramentes 4 101 a They may lawfully reprooue the sinnes of the Magistrates 4 324a They haue a paterne of duetie in Elias 4 319 ab 320a They ought to remedie two impediments touching Gods promises 3 49 b Whether the making of them be a sacrament 3 210 b They are mocked 4 16 a When it shall not bee lawfull for them to receiue stipend 4 30 b 31 a To what intent they must be in the campe 4 287 a 328 a Decrées of Councels against the adulterous sort 2 489 a Whether nouices are to be chosen 4 13 b Whether they may flée in persecution 4 2 a 60 a Ministers among the Gentils before the Apostles 4 4 b 5 a They must bee hospitall 4 17 b Their charge touching doctrine in foure pointes 4 48 b Why God would not gouerne his Church without them 4 23 b Whether it be lawful for them to warre 4 186 b 287a 327 a Excessiuelie honoured 4 24 b Howe they swarue from the faithfulnesse required in them 4 19. 20 What prayers they should daylie make 4 24a Their laboursome life described 4 29 b 30 a They must not bee ambitious 4 24 ab Whether they bee denied their due stipende 4 â—0 a They are the instruments of the holy ghost 1 43 a Sinne committed against them is horrible 2 554 b Whether they may vse their weapons 4 327 b When they maie bee in place of souldiers 4 328 a They must not procure sectes 4 21 b What bee their sacrifices 4 18 b They must not meddle with manie vocations 4 18a No where in Scripture called Priestes 4 222 a They and Magistrates haue their functions ioyned together 4 22 a 232 a 233 ab Howe they both shoulde behaue themselues one to an other 1 10 a Cautions for them when they are to distribute the sacraments 4 19 b 20 a Wherein their dignitie consisteth 4 222 b Canonicall purgation in the case of adulterie suspected in them 2 489 a Christ reuengeth the inuiries doone to them 4 21 a Whether they may be exempted from the ordinarie power 4 229 a It is the office of God onelie
67 a Of woodden Priestes and golden Vessels and contrarie 3 239 b Vi. Vices What nature and custome is able to doe about Vices and vertues 1 55 b Why they doe suffice vnto miserie but not vertue vnto felicitie 1 165 a Not necessarilie linked together as vertues be 2 555 a The weightines of them is considered by their obiectes 2 530 a Wherein they and vertues are one and the same and wherein they differ 1 95 a Why they are to be dispraised and vertues to be praised in men 1 56 b Victorie Thrée respectes to be had of Victorie in warre 4 285b Whether the ende of warre be Victorie 1 7 a ¶ Looke VVarre Violence Whether it be lawfull for a man to repell Violence by vyolence 2 397 a 417 b 536 a Looke Reuenge Violent A definition of Violent shewing what it is 2 257 a 286 a What the holie scripture determineth there of 2 291 b What it is according to philosophie and from whence it hath originall 2 281 b Whether such thinges as haue a Violent motion may also haue a dooing 2 282 a Against them that saide that the wicked actions which we commit for pleasure and profite be Violent 2 285 a Virginitie Whether Virginitie be a worke of supererogation 3 227 b The fathers extolled it and single life 2 428 b In what estimation the Ethniks had it 3 192 b The reason of Paules praising of it 2 428 b Whether it is to be preferred before matrimonie 3 202 b 203 a Of the perpetuall Virginitie of the virgin Marie 3 58a b Whether she had vowed it to God 3 62 b Vision Of a Vision and that the same may be in thrée sorts 1 19 b 20 a Why the Vision or sight of God or Angels doth séeme to bring present destruction with it 1 31 b Of God vnto Moses and howe hee shewed himself vnto him face to face 1 17 b Esay put to death as Ierom saith for saying he sawe a Vision of God sitting vpon his throne 1 31 a The Vision of Ieremies hose which hee laide downe by a rocke at the riuer Euphrates 1 25 b The Vision of God vnto Micheas the Prophet 1 27 b The Vision of the breade baked in Oxe doung which Ezechiel sawe 1 25 b Of the Lord to his Apostles vpon mount Tabor 1 31 b Visions How to discerne betwéene the Visions of a good spirit and an euill 1 37 a Of the prophets sometimes imaginatiue 1 117 a What they be according to Saint Augustine which make not Prophets 1 36 b Aristotle thinketh not that they are sent by God and why 1 32 b Thrée kinds of Visions noted by Augustine 1 36 b God sendeth them both sleeping and waking 1 38 a In diuining any thing thereby sent of God two things are required 1 36 a Those of prophets obtaine not their truth from nature 1 38 b Both of God and also of Angels prooued by examples 1 27 ab Great difference betwéene them 1 27. a b 28 a Of the Visions that the Prophets and Patriarchs sawe of God 1 25 a In what sort and howe much God may be séene of men â— 24 a 25a Saint Ambrose his iudgement touching those of the mind 1 26 a The Visions that the Godly saw of God and of Angels did strike them into an excéeding great feare whie 1 31 a 32 a Visitation Howe necessarie the Visitation of Churches is 4 9 a Vn. Vnction Of the signe of outward Vnction 4 14 ab Of extreme Vnction 4 15 b ¶ Looke more in Annointing 4 15 b Oile Vnderstanding The corruptions of the Vnderstanding in man noted 2 225 ab The power thereof can do nothing without the senses and similitudes that we contemplate 2 147 a Referred vnto things present 1 170 a It dependeth of phantasies and formes 1 83b How the power thereof is diuided 3 165 b Whether the bodie be troublesome thereto 3 316 b 317a Actiue and speculatiue 2 301 b Of things diuine how euill it is 1 31 b Not onely our will but our Vnderstanding also must bee conformable to the will of God 1 205 b Whether the will of God be before his vnderstanding or his Vnderstanding before his will 1 170 b Labour in Vnderstanding doth not disquiet God and why 1 168 b ¶ Looke Knovvledge Vnion Of the Vnion of the godly with Christ 3 77 b 78 a ¶ Looke Vnitie Vnitie Of the Vnitie whereby Christ and the Church are coupled 4 144 Represented 4 82 a Whether we or the Papists haue broken it 4 96 a In what things it consisteth 4 96 a 321 ab Abolished by sedition 4 321 a Of the Vnitie of ministers 4 25 a The Vnitie of substance in the Trinitie prooued most notably 1 105 ab 106 a The Philosophers diuided into partes and how 1 11ab Vnmarried Touching the state of such as bee Vnmarried read part 3 pages 191. 192. 193. c. 202 b ¶ Looke Marriage Vnpossible Whether nothing is Vnpossible to God 3 336 a Vnrighteousnes What is properly to withholde the trueth in Vnrighteouâ—nes and what the Apostle meant by that vnrighteousnes 1 15 ab Vnthankful In what maner and sort we may withdrawe our benefites from the Vnthankfull 2 524 a Vnthankfulnes Foure degrées of men noted for Vnthankfulnes 2 524 a Whether benefites are to be withdrawen froÌ„ men therefore 2 524 ab Vo. Vocation How earnestly wee must be bene to our Vocation 2 561 b Of contentment therewith 3 259 b Defined 3 259 b The cause of iustification 3 14 b The Vocation of the Gentiles prophesied 3 346 b ¶ Looke Calling Vocations Whether it be lawfull for Christians to change their Vocations 3 260a The holie Scriptures commaund that wee confounde them not as howe 1 9 b Vnto whom the distribution of them and states belongeth 3 259 b 260 b Voluntarie Voluntarie standeth vpon knowledge and desire 2 281 b A definition thereof 2 257 a 289 a 1 194 b How the holy Scripture determineth thereof 2 291 ab It is not in that which is done by ignorance 2 286 a Voluntarie doeth not properly belong to brute beastes and children why 2 290 b Whether the actions of a drunken and angrie man be Voluntarie 2 286 b 292 b Why some thinke that they are not 2 289 b 290 b 291 a Whether these things that be done for pleasure be not Voluntarie 2 285 a Voluntarie and not voluntarie are referred vnto the will 2 2â—3 b Whether those things be Voluntarie which are done for the feare of greater euils rather than the obteining of some good and honest thing 2 282 a Against them that made Voluntarie actions to be onely those which be rightly consenting vnto reason 2 285 a Whether Voluntarie and without constraint be all one 2 282 a Sinne is Voluntarie if we speake of actuall sinne but not voluntarie if we speake of originall sinne 1 â—98 a That something though it bee of necessitie yet is Voluntarie howe 1