be spoken of the first shall be of the giltines of sins or bond vnto punishment the second of the subiect of deformitie and priuation that is of the act it selfe of mans will the third is which also is commonlie receiued that sin is the punishment of sin and whether vnder these thrée considerations it may be said that sin dependeth on God As for the first Of the bond of sins vnto punishment we must vnderstand that the deformed and naughtie act is in some respect the ground-worke vnto the punishment that is due for The reward of sin saith the Apostle is death Rom. 6 23. and when we sin there groweth a bond whereby we must suffer punishment for the wickednes committed That giltinesse is said to arise through the iustice of God in consideration that he will yéeld to euerie one that which belongeth vnto him but the bond ariseth not except that sin be or haue bin so as by sinning we giue a iust occasion of the bond vnto punishment Wherefore if by sin we vnderstand the giltines and the bond we doubt not but these things are of God as of the efficient cause Howbeit these things ought not properlie to be called sin séeing they belong vnto iustice yet sometimes they are so called as when we saie that God doth remit blot out and forgiue our sins for he bringeth not to passe that they be not nor haue not bin and vndoubtedlie there remaine euill motions in vs but the bond of suffering punishment for the wickednes committed is taken awaie which as we haue said belongeth vnto iustice and is a good thing 19 Secondlie let vs consider of the subiect it selfe Of the subiect vnto which the deformitie of sin cleaueth vnto which the deformitie of sin doth cleaue and of this if we speake as the thing is we shall not be afraid to saie that God is the cause séeing the action it selfe is a certeine naturall thing And whatsoeuer is in respect that it hath a being is brought foorth not by creatures alone but by God Gen. 1 3. for All things saith the scripture were made by him This vniuersall particle comprehendeth all things whatsoeuer they be by what meanes so euer they be and how far foorth so euer they be Augustine Augustine in his booke De moribus monachorum about the beginning saith that The catholike church beléeueth that God is the author of all natures and substances What he vnderstandeth by nature he declared a little before by these words Nature is nothing else but that which is vnderstood to bée some certeine thing in his kind Wherefore as we now by a new name of that which is Esse to be doo call essence which manie times also wée name substance so they in old time which had not those names The names of nature essence and substance in stead of essence and substance called it nature Séeing therefore the motions of our minds be certeine things there is no doubt but after this maner they depend of God God assuredlie worketh as the highest cause the creatures worke together with him Wherefore Anshelmus in his booke De casu diaboli wrote that Euen the euill willing of the diuell so farfoorth as it is to will dependeth on God And the thing it selfe is not wicked but in respect that he himselfe doth naughtilie will it And that the same act is something héereby it appeareth bicause it is in the generall word or predicament of action Euerie act and moouing is of God wherefore as it is something it is of God and is a creature Yea and Augustine in his ninth booke De trinitate and tenth chapter said that The accidents of the mind are better than the accidents of the bodie by reason of the worthines of the subiect Wherefore the forme or beautie as it is in the mind is more excellent than as it is outwardlie found in the bodie Also the soule it selfe being a soule how ill soeuer it be is yet more noble than anie bodie Séeing therefore the déeds of the mind wherevnto afterward through our owne fault there cleaueth priuation so farfoorth as they be things are not brought foorth without God Anshelmus in the place aboue cited saith that God himselfe is the bringer foorth of things and that not alonelie of substantiall things but also of accidentall vniuersall and particular things yea and of the euill motions of the will for the power of God is infinite Wherefore there is nothing can be brought foorth whatsoeuer it be but is vnder his action for if anie thing could escape the same then should it not be infinite then should it not fill all things neither might our will breake out into act vnlesse that high supreme will wrought together with vs. Augustine in his treatise De vera religione the 34. chapter writeth thus that The verie being it selfe be it neuer so little is good for the chéefest being is the chéefest good And a little after hée saith The chéefest beautie is the chéefest good the least beautie is the least good yet is it good So as if that action which we speake of doo by anie meanes perteine to the being it is of some goodnes Wherefore if we dispute of sinne wée must distinguish it and we must sée what is therein of the positiue as they reason in the schooles and the first subiect it selfe must be considered and on the other part to sée what defect and priuation cleaueth therevnto But in the verie same priuation since we sée a defect the deficient cause thereof must be sought and not the efficient cause But that which is there found positiue hath néed of an efficient cause and the summe of all efficient causes is God 20 But here ariseth no small doubt There be certeine sinnes Sins of omission or negligence called sinnes of omission or negligence and there séemeth not to be grounded the verie act and worke of will wherevnto either defect or priuation should cleaue howbeit whatsoeuer is there it séemeth to be priuation A man is said to omit his dutie bicause hée dooth not that which he ought to doo As for example If a man loue not his neighbour if one come not to the congregation to heare the word of the Lord and to participate the sacraments here in this sinne there séemeth onelie a priuation to be without anie certeine act wherevpon this should be grounded Some answer that euen in this place also we are to séeke a nature or action a worke or a thing that is the ground-worke vnto priuation and they saie that it is the will which maketh defect For euen that same sinning will as it is a nature is kept in his order by God but not in respect that it sinneth This saieng may be borne withall But in searching the matter more narrowlie it séemeth otherwise vnto me and I sée euen in those sins of omission that there is an act For the same omitting of our
in Christ may absteine But Augustine speaketh most largelie and by sinnes vnderstandeth those also the which we are presentlie in hand with without the which we cannot here lead our life And this latter solution is cited by the Maister of the sentences in his second booke and 36. distinction But they will obiect vnto vs that we doo iniurie against baptisme if we saie that sinne is not taken awaie thereby But wée cannot iustlie be accused of this crime for we affirme that the giltinesse or imputation of fault is taken awaie by regeneration For although these vices remaine as both the scripture declareth and experience teacheth yet their bond of punishment and giltines is discharged Wherfore Augustine sundrie times saith Concupiscence remaineth but the giltines is taken awaie that Concupiscence indéed remaineth but the blame thereof is taken awaie by Christ And he addeth that sometime it commeth to passe that the act and worke of sinne passeth awaie as we sée it is in theft and in adulterie but the giltinesse neuerthelesse abideth And sometime it commeth to passe that the blame is taken awaie but the fault remaineth which is plaine to be séene touching this lust whereof we speake In déed the same remaineth but yet we cannot there-thorough be accused as giltie of eternall destruction If thou demand wherefore it is called sinne séeing the blame is taken awaie I answer bicause that in so much as it is not imputed vnto vs it hath not that of his owne nature for touching his owne nature as we haue before taught it deserueth death and damnation but this commeth by another means namelie by the mercie of God through Christ But euerie thing ought to be iudged of Euerie thing must be iudged of according to his own nature as it is in it selfe and according to his owne nature Wherefore séeing the proper nature of sinne is to striue against the lawe of God which thing we sée commeth to passe in lust and in these first motions therefore they are to be called sinnes Neither doo we by this our declaration The Pelagians vpbraided the Catholiks of folishnes A similitude fall into that foolishnesse wherewith the Pelagians reproched Augustine and other Catholiks as though they should saie that by regeneration is not blotted out sinne but onelie raced For when as haires be shauen yet there remaine still vnder the skin the rootes whereby they growe vp againe For although we affirme that in men regenerate remaine still lust and corrupt motions yet doo we not denie but that God is perfectlie reconciled vnto vs. Wherefore although these in their owne nature be sinnes yet by the mercie of GOD they be so wiped out as they cease to be imputed to vs at all So then if we haue respect to imputation there remaineth nothing of them 30 Last of all they obiect vnto vs that we doo iniurie vnto Augustine in that we saie he affirmeth that these be sinnes séeing he interpreteth himselfe that they be called sinnes improperlie Similitudes For as a scripture or writing is called a hand bicause it is doone with the hand so these things are called sinnes bicause they come from originall sinne And as cold is called slouthfull bicause it maketh vs slouthfull so these motions are called sinnes bicause they stirre vs vp to sinnes but yet properlie they are not sinnes So saie they Augustine dooth not onelie interpret himselfe whie he called these sinnes but also hath giuen vs a waie how we ought to vnderstand Paule when he calleth them sinnes Herevnto we answer that if Augustine The fathers meane that they be no actuall sinnes or anie other of the fathers denie that these be sinnes the same must be vnderstood by waie of comparison if they be conferred with actuall sinnes but not that the nature of sinne can wholie be taken awaie from them Which thing Augustine in an other place most plainlie declareth for against Iulianus in his sixt booke and eight chapter For neither is it saith he anie equitie when in one man either the superior parts are after a vile sort seruants vnto the inferior parts or the inferior parts after a vile maner resist the superior parts although they be not suffered to get the vpper hand Séeing he calleth this sinne iniquitie he plainlie teacheth that vnto it is agréeable the nature of sinne which we before described And in his fift booke and third chapter against the same Iulianus he thus writeth The concupiscence of the flesh against which the good spirit lusteth is sinne bicause in it is a disobedience against the gouernment of the mind and it is a punishment of sinne for that it is rendred vnto the merits of the disobedient person and it is a cause of sinne through the falling awaie of him that sinneth Here we sée that concupiscence or lust is by Augustine thrée maner of waies called sinne Note these words of Augustine Neither can it be said that he writeth these things of a man not regenerate for he saith expresselie Against whom the good spirit lusteth for the spirit of God is not in the wicked with whom he might striue Wherefore we haue out of Augustine thrée places one which we cited before out of his fift booke De libero arbitrio and two against Iulianus wherein he expressedlie confesseth that concupiscence is sinne and he bringeth a reason whie he so thinketh Neither ought our aduersaries as concerning the interpretation of Paule to runne vnto a figure to saie that this is not properlie to be called sinne for both out of Paule and out of other places of the scripture is brought good reason whie concupiscence or lust Concupiscence left in vs is verelie and properlie sinne is trulie and properlie called sinne And it is to be woondred at that these men which are so readie else-where in euerie place with their figures when as in this one proposition This is my bodie they so much contemne all kind of figures where neuerthelesse a figure is most conuenient for that sentence And if thou desire other testimonies of the fathers to prooue that lust is sinne we haue before cited Ierom vpon Matthew and in Augustine against Iulianus there are found cited manie other sentences of the ancient fathers all which doo make with vs. These things which followe are taken out of the like place vpon the first to the Corinthians at the end of the second Chapter 31 Now must we search out whether the libertie of the will be taken quite awaie Against Free will by meanes of those things which we haue rehersed But bicause Paule affirmeth that A naturall man can not knowe those things which be of God The first reason 1. Cor. 2 14. it séemeth a while to be against frée will For if we be not able through our naturall power to comprehend spirituall things how can it come to passe that we expresse them in our actions séeing we sée by experience that there is much more
the mind verse 17. in the darknes of the hart c. And yet will they haue that such kind of contritions and attritions should please God The epistle to the Hebrues saith Heb. 11 6. that It is vnpossible without faith to please God Vnto the Ephesians we are said to be dead in sinne Ephes 2 1. And what can dead men bring for their regeneration that they should liue againe They be the children of wrath and Whatsoeuer is not of faith Rom. 14 13 is sinne as the same apostle hath most manifestlie testified This I will shall be sufficient to shew that this attrition is sinne 22 The same Scotus procéedeth further in the fourth of sentences distinction 14. quest 2. and saith Scotus opinion touching attrition that Sometimes a man of his owne méere naturall gift onelie adding the common influence of God is able to repent him of his sinnes and to detest sinne by considering how farre it is against the lawe of God how farre it hindereth his saluation and how great punishment and paine of euerlasting damnation it bringeth This he calleth attrition wherevnto if the stirring grace of God be added which may prouoke this act hée saith that contrition is doone and that remission of sinnes and iustification is obteined But whether that grace be giuen foorthwith or with some delaie they doo not all agrée and so the whole matter is made vncerteine First The absurdities of this opinion as touching the time bicause men knowe not at what time they are to be receiued into grace Further the cause of the diligence required bicause they knowe not whether they be trulie contrite or no. And they will that a man which is trulie contrite should hate sinne more than anie hatefull and detestable thing They make him that is attrite to hate sinne but not with so great extremitie not aboue euerie hatefull and detestable thing And they put a difference betwéene these two not indéed according to the vehemencie of sorrowe for sometimes it may be that a man will sorrowe more for his owne sinne than for offending of GOD. But a distinction must be made by some equall consideration and therefore they distinguish on this sort that that motion be made through grace and for Gods cause Further that there be a present purpose of not sinning although all the pleasures of the world should be offered But this thing hath not he which sorroweth onelie for punishment sake for if sinne onelie be set before his eies and the punishments taken awaie when the punishments be remooued he will make a choise of his owne pleasures Vndoubtedlie these men deliuer manie absurdities for they place charitie before iustification and remission of sinnes Christ being minded to shew that the woman which was a sinner had obteined remission of hir sinnes shewed the same by the consequents Hir sinnes be forgiuen hir Luk. 7 47. bicause shee loued much They turne it and make the antecedents She loued much therefore hir sinnes are forgiuen hir But what iudge they of that attrition which they haue described which is doone onlie for punishment sake and by the instinct of nature They saie that it is good bicause it is the waie vnto iustification so that there be no actuall exception whereby they saie Vnlesse that punishment were before mine eies I should surelie sinne 23 There be some also among them The opinion of the Nominals touching this matter being called Nominals who were of the opinion that a purpose not to sinne is not necessarilie required in contrition and they dare âenter to sââ¦e that in the holie scriptures there is no mention made of such a purpose But yet the name of repentance should haue admonished them for what is repentance but a change of the mind whereby we procéed from euill vnto good so far as the infirmitie of man will suffer And it behooueth that therein be a desire of righteousnes Ezechiel saith Eze. 18 21. If so be he shall repent him of his wickednes and shall keepe my commandements c. And Christ required of them Iohn 5 14 and 11. whom he had healed that they should not sinne anie more Wherefore these men doo but cauill And the verie detestation of sinne ought to haue respect not onelie vnto the time that is present and past but vnto that also which is to come wherefore we must exclude these sort of men Some of them saie that It may be that there is attrition which commeth of mans owne naturall power with the common influence of God so that a man may be sorie that he hath offended euen for Gods cause They proue it For if I can be sorrowfull for offending a certeine fréend wherefore is it not also lawfull to grant it in humane actions that men may naturallie sorowe bicause they haue offended God whose goodnes they might acknowledge in his creation and in the multitude of his benefits So these men put a difference betwéene contrition and attrition not by reason of the obiect for that the one repenteth bicause of God and the other for feare of punishment but in respect of the efficient cause for that they will then haue it to be contrition when the grace of God prouoketh the same The one they deriue from our owne naturall abilitie and the other from grace which preuenteth What will they haue then to be doone when a man is attrite Let him come saie they to the sacrament of repentance and then that vnperfectnes of attrition shal be taken awaie and he shall please God by vertue of the keies alwaies prouided that he haue thought himselfe to be contrite and haue vsed all diligence otherwise absolution can nothing profit him But to what end deale these men so subtilie He that sorroweth for his sinnes can scarselie discerne at anie time whether he doo it for Gods sake or else for feare of punishment He that heareth these things how shall he know Of an attrite man he is become a contrite man saie they by the power of the keies When If he vse all diligence How shall he vnderstand this Surelie he will neuer vse that diligence so great is the infirmitie of our strength Yet these Nominals saie that he which applieth all diligence shall receiue forgiuenes of sinnes euen before he goeth to confession otherwise that he is driuen into desperation if he haue not the helpe of a priest If they would saie that contrition it selfe is repentance so that it spring of faith they should speake rightlie but as concerning those attritions of theirs which be doone by the force and strength of man which were no other than the repentance of Caine Saule and Iudas we be so farre from allowing of them as we saie What is to be iudged concerning contritions that it is no other thing but a doubting of the forgiuenesse of sinnes They make the promises of God to be of none effect and they call vs vnto works whereas Paule
punishment of him that sinneth 1 190 a That which in it owne nature is Sinne is neuer attributed vnto God in scripture 2 411 b Bernarde assigneth thrée degrées of men the first that cannot Sinne the seconde that cannot but sinne the thirde in whome sinne remaineth but raigneth not 1 198 a The cause of mans Sinne is the will or fréewill of our first parents and how 1 205 b A knowledge thereof hauing not his proper end is sinne 2 265 a That of the damned is of necessitie and yet sinne neuerthelesse 1 198 ab Corruption is no naturall effect of it as Pighius saith 2 220 a Sometime there is none powred from the next parentes into the children originall excepted prooued 2 240 a That God doeth not onely permitte it but also willeth it and how 1 201 b 203. all The etymologie of the worde as it is called ãâã ãâã ãâã ãâã ãâã and Chataa 2 241 b 242 a Howe it is sayde to bee a thing voluntarie and not voluntarie in vs. 1 195 a The diuell is the cause thereof but not the proper absolute cause 1 184 b The scripture sayth that it had his first beginning from the woman howe then began it at Adam 2 242 b The guiltinesse thereof is taken away after regeneration and those things which remaine are not imputed vnto vs to our destruction 2 233b Sinne is committed through want of saith 3 70 b Man could of his owne nature haue had the cause of it in himselfe though the diuell had not reuolted from God 1 184 b How it is meant that it beganne first at the diuill 2 242 b 243 a Whether in willing against Gods will it maie bee committed oâ nor examine that place 1 204 b 205 a How Zuinglius is be to vnderstoode that men are otherwhiles by Gods prouidence prouoked vnto it 1 186 a Sinne against the holie Ghost Of Sinne against the holy Ghost 3 239 a Irremissible 2 628 a 3 206 b 207 a Not apparently knowen 4 59 a What Sinne is called actuall and from whence it springeth 2 272 b Whether the punishment remaine after the Sinne remitted 3 237 a 221 a 224 a Howe Sinne is saide to be the punishment of sinne 1 190 a Sinnes Howe Sinnes doe depend on gods prouidente 1 173 b Sinnes are punishments of sinnes 3 â a b 286 a 26 a 23 a 22 b â2 a 2 49â b 493 b 1 2â6 a 197 b 198 a 2 273 ab God vseth them to their appointed endes and how 3 41 b 42 a All Sinnes are comprehended vnder the name of Infidelitie 3 153 b Remedies for the woundes of them 3 235 b God euen out of them picketh notable commodities 3 186 a Wée must bewaile others and our owne 3 246 b Sinnes doe serue both to predestination and reprobation 3 34 a They must not be measured by space of âime as some say 2 539b 540 a No man can confesse all that hée hath doone and why 3 219 b Of what Sinnes wee must repent vs. â4 204 b Of taking delight in Sinnes and that the godly maie do âo somtimes 2 559 ab Whose Sinnes are visited vnto the thirde fourth generation whose are not 2 362 b 362 a God punisheth some for others Sinnes 2 363 b 364 a Of Sinnes doone against the first table and the seconde 2 553 b 554 a Sinnes the causes of all our afflictions 3 129 b Difference of them is to be made by the worde of God 2 553 b Whether Sinnes maie so please vs as of them we shoulde take delight 2 559 a All Sinnes are alike 3 141 a 2 555 a 247 b 32â ab 264 a Howe they are saide to be more or lesse gréeuous 2 553 b 554a Some grosse and some moraliâe good 2 559 a Manifest Sinnes and secrete note the doctrine 2 533 a 562 b The weightinesse of Sinnes is to be considered by their obiectes 2 530 a Sinnes not necessarilie linked together as vertues be 2 555 a The grosser perteine to discipline 2 551 b Sinnes of committing and omitting 2 246 b Wee must neuer be lead or driuen to commit Sinnes 2 292 a From what fountaines wee must séeâe the causes of them and say them not vpon God 2 27â a What bee voluntarie as the Scripture determineth 2 293 a Mingled euen with our good workes 3 54 b Thrée degrées of them that be remissible 2 272 b An examination of doctrine which openeth a wide window vnto them 2 264 ab Mens Sinnes compared vnto pitch and how 2 313 a That all haue their weight and from whence 2 322 a God is not properlie saide to reward Sins 2 263b The regenerate maie absteine from the grosser sort 2 274 ab A briefe summe of the thinges which God by his prouidence and gouernment doeth about Sinnes 1 206 b Why they that bee iustified doe still pray for their Sinnes 2 266 a We maie not excuse them by Gods predestination 3 â a 41 b 42 a How God is after a sort saide to wil them 3 22 ab Howe and in what sort God is the cause of them 3 11 a Sinnes foreséene are not the cause of reprobatioÌ 3 12. How they are comprehended vnder reprobation 3 24 ab They deserue punishmeÌts one good workes no rewards and why 1 209 a Young infantes whiles they bee yet sucking doe commit Sinnes 2 224 b Whether Sinnes be the cause of reprobation 3 13a They are âuried before Gods tribunall seate and how 2 620 b 621 a That the verie actions of Sinnes that is the subiectes of sinnes are of God 1 204 a God directeth them to the performaunce of his counsels and howe 1 206 a An absurditie as some thinke that the latter men shoulde be more miserable thaÌ the former insomuch as they should leaue the Sinnes as well of Adam as of all their forefathers two wayes aunswered 2 24â b 241 a The iustice of God must not bée blamed if the fathers Sinnes be powred into the children 2 240 a How priuate become publike 4 58 a God vseth them of the wicked euen to a good purpose as how 1 199 a Parents must liue purely that their procreation be not partakers of their Sinnes 2 240 a M. Bucers opinion that priuate are deriued from the parents vnto the children and how he must be vnderstoode 2 241 a Some proper and of our owne may be two wayes vnderstoode 2 229 a Priuate Sinnes of the parents deriued to the children are not of necessarie but contingent 2 241 a In considering of them what we must inquire and by what balance we must weigh it 2 239 b That those in parents as the schoolemen say doe not onely corrupt the minde of their children 2 241 a Augustine saieth that those of the next parents are communicated with the children proued 2 239 b 240 a How they do seruice vnto God prooued by similitudes 1 182 a How it commeth to passe that God imputeth not some vnto vs. 2 247 b
and laid the foundations of predestination but of it we will intreate an other time when opportunitie shall serue ¶ I knowe I am misreported that I make God to be the author of sinne but that is not true as it shall plainlie appeare But I onlie indeuour by my doctrine to shew how the scriptures must be vnderstood when they seeme so to affirme Also what Augustine ment who said that God bendeth the wils of men aswell vnto good as vnto euill And in like maner how Zuinglius Oecolampadius and other great learned men professors of the Gospell must be vnderstood when they seeme to auouch the same The .xvij. Chapter Whether God be the Author of sinne out of the second booke of Sam. the 16. chapter verse 22. Looke in Iud. 3 9. and 9 24. and 2. Sam 2 27. and 1. Kings 22 21. and In Rom. 1. 23. IT remaineth now that we intreate of the question In 2. Sam. 17. verse 22. Whether God be the author of sinne For aswell the curse of Semei 2. Sa. 16 10. as the defiling of Dauids concubins â⦠12 â1 may séeme at the first vew to procéed from God For as touching the curse Dauid him selfe said that it came from God And as touching the adulterie of Dauids concubins it was spoken by Nathan vnder the person of God Wherefore it may verie well be called in controuersie whether God be the author of sinne Arguments inferring God not to be the author of sin And trulie there are verie manie and strong arguments of both sides a good part of them I will recite vnto the which all the rest may be referred God can not trulie rightlie be said to be the cause of sinne Excellent is the sentence of Augustine in his booke of 83. questions God is not the author of anie thing whereby a man becommeth the woorse But no man doubteth that men are the woorse through sinne Therfore God can not properlie be called the author of sinne It is not likelie that God will deforme man artificers desire to adorne their works Further God him selfe generallie in the scripture professeth him selfe a reuenger of sinnes If he be a reuenger he is no author for then he should punish his owne If he were trulie the cause of sinne he should condemne that which he made which thing is absurd Thirdlie it is said that He loueth those things which he made and hateth nothing that he hath made But he testifieth that he did hate sinne therefore he dooth not inforce to sinne To hate and to loue are contrarie wherefore both can not be spoken of one thing at one and the selfe same time If he hate sinne then he loueth it not but if so be it were of God it should be beloued for God loueth those things which he made If God were the cause of sinne he in the bringing foorth of sinne should sinne he that stealeth is a théefe he that committeth murther is a manqueller but far be it from God that he should be either said to sinne or to be a sinner What is else to sinne but to straie from the right end But God is infinite and can not be lead awaie from the end by another greater force He is not ignorant that he can straie from the end for he is most wise And that he him selfe should cause others to sinne it séemeth to be absurd Let vs consider what is doone among these naturall things created by God There be manie efficient causes it séemeth that euerie efficient cause coueteth to make that like vnto it selfe whereabout it worketh Fire if it take hold vpon wood so worketh as those things wherevpon it worketh may be made like vnto it selfe a man dooth procreate a man Thus in things created doo agents worke whie shall we not saie that in Gods dooings his indeuour is to make like vnto him selfe and that therefore he sinneth not The holie scriptures teach vs the same they bring in lawes which stirre vp good works but sinnes at no time If God should prouoke sinne or would it to be doone he should séem to be an hypocrite he should closlie and secretlie doo another thing than he openlie pretendeth Ieremie spake of false prophets Iere. 23 21. They ranne but I sent them not they prophesied and I spake not with them namelie that they should speake this thing Oseas saith Ose 13 9. Thy saluation ô Israel is of me thy perdition is of thy selfe But no man is ignorant that sinne is the cause of perdition If perdition were of Israel then sinne also but saluation and whatsoeuer goeth before saluation is of God If saluation and perdition being the effects be thus distinguished the causes also must be distinguished the one to be of God and the other of man Sin shall procéed of men and vertues of God More manifest is that which is written in the eight chapter of Iohn where Christ speaking of the diuell saith Iohn 8 44. When he speaketh lies he speaketh of his owne if of his owne he hath no néed to be stirred vp of another And againe Iohn 3 13. This is the condemnation of man that light came into the world but they loued darkenes more Iames testifieth Iames. 1 13. that God tempteth no man But by temptation men are prouoked vnto sin wherefore if God were the cause of sin it might not be said that he tempteth not anie man It is concupiscence whereby we be tempted and that is not of God but of the world 2 In the second of Paralipomenon the last chapter there is a speciall place 2. Par. 36 verse 15. where the cause of the destruction of Ierusalem is giuen and ascribed to the sins of the people and in such sort it is so disprooued that God is the author of sin as God testifieth that he would it otherwise wherefore the cause must not be laid vpon God He sent his prophets saith hée betimes in the morning but they hardened their hart Christ wept ouer the citie of Ierusalem he was sorie for the ouerthrowe thereof If the effect displeased him much rather did the cause he wept bicause they so sinned as they deserued vtter destruction If Christ wept who not onelie was man but verie God also he was displeased with sins therefore God is not the authour of sinne Neither can it be affirmed that God is the cause of sin vnlesse we will charge him with tyrannie in that he condemneth men for their sins bicause they haue done wickedlie whome yet after a sort he hath led vnto wickednes Tyrants are woont to set foorth lawes and then to prouide cunninglie that their subiects may commit some thing against those lawes whereby they may punish them Moreouer the scripture attributeth vnto God the iudgement ouer all flesh Gen. 18 25. Iere. 25 31. but how shall he iudge the world of sin if he himselfe haue bin the author of sin In the third chapter to the Romanes
Rom. 3 5. If our righteousnes doo set foorth the righteousnes of God is God vniust for punishing that it may be perceiued how absurd a thing it is that our sins should make to the glorie of God for if they make to the glorie of God why doth he condemne them If the reason be there of force it more stronglie concludeth in this place If God be the cause of sin how shal he iudge the world Also there will séeme to be in him two wils and those one contrarie to the other but in God there is onlie one will if there should be more they would be one against another as touching one and the selfe-same thing so that he would haue vs both not to doo and to doo the selfe-same things We will demand to what purpose are so manie exhortations persuasions and callings to doo well in the holie scriptures All these things will séeme to be vaine To what end did Christ giue warning vnto Iudas Matt. 26 24. if he would be betraied of him These spéeches may séeme to be doone as it were in game But God dealeth grauelie and earnestlie in those things which he dealeth with men Also there would followe a great absurditie for the differences betwéene good and euill and betwéene vertue and sin would be taken awaie God should be appointed the authour of both whereas he being the souereigne good there can procéed nothing but goodnes from him If a man should detest murther adulterie and incest he would saie it is a good work The matter would be brought to such a passe as good would be called euill and euill good yea rather there would be no difference at all betwixt them For through the will of God whereby he forbiddeth and commandeth anie thing we iudge of good and euill but by this meanes we should be void of all iudgement In like maner would be taken awaie the iudgements of our consciences We reade in the epistle to the Romanes Rom. 2 15. that we haue cogitations which shall defend and accuse one another in the iudgement of the Lord. If this other opinion were true we will gather that we should not accuse our selues but God the author There is plentie of excuse for the wicked they will saie Wherefore néed I to repent for this thing séeing God himselfe is the author of it Repentance will be taken awaie and a windowe opened vnto great mischéefes Wherefore shall we giue thanks vnto God bicause he hath deliuered vs from our sins But sin was good It had bin all one to haue lien still in sin We will not lament our sins but rather reioise in them for it is the worke of God it is méete that we should reioise for the works of God If God himselfe be the author of sin praise and reioising will followe but not sorrowe Much will be drawne awaie from the estimation of God if he should be put the author of sin That saieng also which they shew might be brought namelie 1. Tim. 2 4. that God would haue all men to be saued If he will haue them to be saued he vseth good meanes he incourageth not men to sin for sins doo leade men to perdition Manie more reasons might be brought but for this time we will content our selues with these Arguments on the contrarie part 3 Let vs sée on the other part what things they be that might affirme God to be the cause of sin In the first chapter to the Romanes it is written Rom. 1 24. that Seeing the idolaters knew God and would not worship him as God therefore as méet it was he gaue them vp vnto a reprobate sense and vnto shamefull lusts If he gaue them he also prouoked and mooued them In Exodus it is written Exod. 9 12. that God had hardened and dulled the hart of Pharao so that he would not hearken when Moses commanded him in the name of God to let the people depart In the sixt of Esaie Esaie 6 10. He is said to blind the people that they should not see When we powre out our praiers before God we desire him that he Matt. 6 13. Lead vs not into temptation but that he will deliuer vs from euill To what end should we thus praie if these things should not sometimes be No man intreateth except for those things which may be or which doo hang ouer his head or which he feareth will come to passe They are woont to saie that God dooth and willeth these things not as they be sinnes but in respect that they be punishments to chasten him that hath sinned But it is hard to appoint the punishment and fault to be all one thing séeing the nature of punishment and fault is diuers A fault ariseth from the will whereas punishment is laid vpon vs against our will If it be committed voluntarilie then it is no punishment To affirme a thing to be voluntarie and yet vnuoluntarie can hardlie be made to agrée That which is the cause of a cause may also be called the cause of the effect but no man doubteth but that God hath giuen vs a will inclinations properties and effects whereby we are prouoked to sinne If God be said to be the cause of these things why dare we not saie that he is the cause of sinnes That which remooueth the impediments if the thing afterward happen or the effect followe it shall be called the cause of sinne What dooth chéefelie let sinnes Euen grace and the good spirit of God except these kéepe vs backe we shall rush hedlong into most gréeuous crimes Who can remooue grace or take awaie the spirit but onelie God which gaue them If he remooue the lets no doubt but he is some cause of sinnes Also he that ministreth an occasion of anie thing he séemeth to be an authour thereof although he be not the chéefest cause if he giue an occasion he shall not faile to be called authour God knew the hardnesse of Pharaos hart and he knew that he being not holpen by the spirit would be prouoked to sin So The lawe is said to increase sinne Rom. 7 1. if it be not proposed to the regenerate for we alwaies bend our selues vnto that which we be forbidden and couet that which we be denied God commandeth Pharao to let the people go what is this but to offer an occasion that he might be the more hardened We cannot denie but that God dooth minister occasions yea and he not onelie giueth occasions but we can also shew commandements wherein he commandeth sinne We haue in the historie of the kings that Achab was a wicked prince that God determined to punish him in battell he would haue him brought to this by the flatteries and false persuasions of false prophets God is brought in to talke with the spirits Who can seduce Achab There stept foorth an euill spirit which said 1. kin 22 22. I will be a lieng spirit in the mouth of the
this I saie belongeth vnto punishment But sinne taketh place in the mind onelie punishments doubtlesse may both be in the mind and in the bodie There is added a third member which is so a punishment as it is also sinne as originall sinne is so is the naturall corruption left after baptisme These things thus concluded I put foorth a certeine sentence or proposition to be confirmed the which hath two parts The first is A proposition whereby the question is defined that God is not by him selfe and properlie the cause of sinne The second is that there is nothing doone in the world no not sinnes them selues without his will determination and prouidence That God by him selfe is not the cause of sinne 7 To prooue the question it behoueth to confirme it as touching both parts Let vs speake of the first that God by him selfe is not the cause of sinne Vnto this purpose serue the arguments in the first place But I adde that when good or euill are opposed as Habit and Priuation the habit by it selfe dooth neuer bring in priuation Light it selfe dooth alwaies illuminate it neuer bringeth in darknes Wherefore if we put good and euill as contrarie priuatiues euill shall not be of good God is the chéefest good let vs then put him to be the habit wherefore by him selfe and properlie he maketh no priuation But I said that he is not the cause of sinne by him selfe and properlie These words I haue added bicause if we will speake lesse properlie he may be said after some sort to be either the beginning or the cause of sinne not indéed the proper cause God is of sinne the remouing or prohibiting cause Two similitudes but that cause which of the philosophers is called remouing or prohibiting I will make the matter plaine by similitudes The sunne is altogither bright the proper effect therof is to make light yet after some maner it may be said to make darknes not in that it shineth but in that it is mooued and departeth from one place to an other For bodies be round therfore when it departeth it can not alwaies by reason of the motion giue light to that place from whence it went but shadowes doo come betwéene so then after some sort it is said to make darknesse by the departure thereof bicause bodies are so ordered and it selfe is mooued So likewise it happeneth as touching some ruinous house it is held vp by a prop some man approching remooueth the prop the stones and buildings through their owne weight fall downe from the top which things haue in them selues the causes of their comming downe yet notwithstanding he which taketh awaie the prop is said after a sort to cause the fall for he remooueth the staie which letted the ruine In like maner God in his owne nature is good yet in respect that he is iust he will punish sinners he taketh awaie his grace and after some sort may be called the cause of those things which afterward be naughtilie doone yet not the true cause for that proper cause is inward that is to wit the naughtie will of them But whie he sometimes taketh awaie his spirit from men a reason may be yéelded when they sinne he remooueth his grace from them not onlie to the intent he may punish but that the excellencie of his fauour may be knowen and to let vs vnderstand that that which God giueth he giueth it fréelie and that it is not of nature For if we should alwaies haue his grace and after one and the selfe same maner as if God would not at sometime stacke his strength we would attribute vnto our owne power the good things that we doo But thus it is to the intent we may acknowledge our owne infirmitie and praie the more feruentlie for preseruation and increase of the heauenlie gift But when the grace and fauour of God is iustlie taken awaie from vs sinne dooth naturallie followe neither is there néede of anie other efficient cause I meane there néedeth no other cause to come from our infected and corrupt affections This appeareth by the similitudes alleaged if the sunne be remooued darknesse dooth followe not through anie efficient cause but by it selfe If the habit be remooued Similitudes priuation is straightwaie present of his owne accord If one so hurteth his eie as the sight be lost blindnes dooth immediatlie followe neither is it néedfull to séeke anie other thing that worketh Which séeing the Manicheis perceiued not they erred most shamefullie they would not attribute the cause of euill vnto the good God but they sawe that there were manie euils and they iudged that euils could not be without a true cause wherevpon they affirmed that there be two beginnings And bicause they sawe a great power to be both in euill in good they brought in two gods one good and an other bad Of these we read much in Augustine But that euill which is sinne commeth if the spirit of God be taken awaie for then man is left vnto him selfe But whether is he so left as God dooth no more anie thing concerning him or his sinne That this may be vnderstood Three sorts of Gods working about his creatures I will declare thrée sorts of working which we may perceiue in God towards his creatures not that other works of his can not be shewed but bicause these thrée doo most of all serue vnto the matter we haue in hand 8 Some action of God is generall The first action of God is generall séeing by his prouidence he cherisheth susteineth and gouerneth all things in their conditions qualities and inclinations as they stood at the beginning when they were created And thus is the order of nature preserued which thing is excellent to be knowne We sée that heauen reteineth his owne nature surelie it hath manie things to be maruelled at We sée that the nature of fire is vehement of aire is pleasant of water is flowing we sée also the mettals the trées the works of artificers which things assuredlie be woonderfull All these are gouerned by God yea and if he should withdrawe his hand from them they would fall to nothing Profitable doubtles is the consideration of his diuine gouernement Oftentimes doth God exhort vs in the psalmes to magnifie him for these works Rom. 1 20. In the first to the Romanes it is written that The Gentiles by these creatures did knowe God and a kind of his euerlasting force working gouernement and godhead in such sort as Aratus said We are in verie déed the linage of God We haue an excellent example of this worke in our selues The soule which is not séene is indiuisible yet it mooueth and quickeneth the whole bodie Euen so all creatures doo reteine their properties and inclinations The second kind of Gods working 9 Secondlie another worke of God is whereby the creatures are not onlie preserued and ruled but doo also obeie the counsels of God For God
But in the diuell it is not thus for although he sometime suggest euill things in the mind of the godlie yet neuerthelesse sin doth not alwaie followe For manie godlie men doo valiantlie resist him and when sin followeth not he can not be called the absolute and perfect cause thereof In déed he prouoketh men but yet not so that sin must of necessitie followe I might bring another reason Let vs imagine that the diuell himselfe had not reuolted from God and that man had bin created man could yet of his owne nature haue sinned and haue had the cause of sin in himselfe but the suggestion of the diuell could not haue bin the cause thereof when he was not as yet alienated from God so that he is no perfect nor full cause of sin but a persuading and alluring cause We haue therefore shewed from whence sin hath his deficient cause namelie from our owne corruption Yet neuertheles God doth gouerne and rule sin it selfe he doth not idelie looke on but he doth the part of a iudge and gouernour and he leaueth not all things without guiding But after what sort is he said to gouerne sin Euen as touching time maner forme and matter In what sort God gouerneth sins to wit that it is carried sometimes rather against this man and sometimes rather against that man Our corruptions lie hidden within vs but God suffereth not the same at all times to breake foorth nor yet so long as the wicked would he brideleth sins and sometimes interrupteth them Further he bringeth to passe that our wickednes shall rather bend vnto one part than vnto another 2. Sam. 16 verse 10. as the rage of Semei was more bent against Dauid than against another man And the prouidence of God is shewed rather at one time than at another God directed the power of Nabuchadnezar rather against the Hebrues than against their neighbours Ezec. 21 21. 13 There is also a certeine other thing to bée considered of in sins How God offereth occasions of sinning when they breake foorth into act God himselfe putteth vs in mind of some things which in their owne nature be good and yet bicause such things fall into the wicked they be taken in ill part and be occasions of sinning so as the sins which laie hidden before doo breake foorth But yet these suggestions either inward or outward can not be properlie called the causes of sin séeing those causes be within in men yet may they be called occasions But of occasions some be giuen and some taken in like maner as they distinguish Scandalum that is an offense A definition of an offense giuen and an offense taken An offense taken is the occasion of an offense not on the behalfe of him that giueth it for he dooth that which is profitable but an ill man dooth ill interpret this that is an offense taken So Christ saith of the Scribes and Phariseis Mat. 15 14. Let them alone they be blind and leaders of the blind The apostle taught that men ought to doo well if others were offended the fault remained not in them An offense giuen is when we doo those things which we ought not to doo But in God it is not so he suggesteth some things that of their owne nature are good the which falling into an euill nature become occasions of sinning Examples of these occasions 14 The matter must be made plaine by examples Some godlie man séeth a man sinne he commeth to him he diligentlie warneth him to beware that which is put in mind is good but it happeneth into a naughtie mind which then beginneth more and more to breake foorth into the hatred of vertue and to waxe cruell against the godlie This admonition was an occasion that these things should breake out into act God suggested by the godlie man that which in nature is good wherefore he is said to doo rightlie for he dooth that which was his part to doo Good things vnto the wicked are occasions of sinning But vnto euill men good things are made occasions of sinning yea and of more gréeuous sinning than if perhaps they had not béene ministred Howbeit this is the difference betwéene God and vs that we while we suggest good things are ignorant whether the partie will become the woorse but God is not ignorant For example Exod. 5 1. and 2. God sent Moses and Aaron vnto Pharao he commandeth that he should let his people go this suggestion in his owne nature being good Pharao taketh in ill part and began to be the more cruell If this suggestion had fallen into a godlie man he would haue said It is méet I should obey God and because it is his will that I should let the people go I will in anie wise doo it for I can challenge no right ouer them longer than he will him selfe But Pharao when he heard these words began to blaspheme saieng Who is this God And he brake out into crueltie The same will we declare by other examples and testimonies of the scriptures Not onelie that admonition giuen vnto Pharao by Moses and Aaron is a good thing and is applied outwardlie by God and he which was euill vsed the same naughtilie but we haue the selfe-same thing in the seuenth chapter to the Romans Rom. 7 12. The lawe is holie and spirituall but it hath wrought in me concupiscence and death The commandement of God in his owne nature is vnto life but the filthinesse of sinne taketh an occasion by those things which are suggested Neither is this doone outwardlie alone but sometimes also God worketh it inwardlie by good cogitations for whatsoeuer things are good we must alwaies thinke that they be of God Pharao Exod. 1 9. which came after the death of Ioseph began to cast thus in his mind We must take héed that the common-weale suffer no detriment This cogitation was good and it procéeded from God but it lighted into an euill mind therefore it was wrested against the Hebrues for he said The people of the Hebrues will increase and when occasion is offered will subdue vs wherefore let them be destroied He set foorth an edict that all the men children of the Hebrues should bée throwen into the riuer The first cogitation was good but through his naughtinesse it turned vnto euill Nabuchadnezar said It is not the part of a good prince to be idle but he must exercise the power which he hath The cogitation was good but he turned himselfe vnto forreigne nations and armed not his power as he ought to haue doone against the wickednesse of his owne people The same prince as we read in Daniel being in his hall Dan. 4 27. reckoned with himselfe the victories which he had the greatnesse of empire which he had gotten These thoughts were good for we should weigh with our selues the benefits of God but they lighted into an euill mind he straightwaie thought with himselfe that he
wiped out who were written in before the will séemeth not to be constant Read Augustine vpon that place A man commonlie saith Quod scripsi scripsi What I haue written that haue I written and will God wipe out that which he hath written How then are they said to be wiped out The kind of spéech is according to the hope of them In verie déed they were not registred but they thought themselues to be registred But there be some which refer blindnesse and hardening of harts to foreknowledge onelie Howbeit there is not a bare prescience of these things but there is a certeine will of God whereby God cannot foreknowe things to come vnlesse they be such as shall come to passe And those things that shall be or be cannot come to passe or be vnlesse that God with some kind of will will haue them to be or to come to passe Wherefore there is some will of God that preceadeth fore-knowledge he hath a will not to let things and he hath a will to vse them according to his predestinated counsels 33 An other argument To the 19. These tyrants Nabuchadnezar Senacherib and others Esaie 10 5. and. 19 were in the hand of God as a staffe and rod and therefore God séemeth to be the cause of sinne Indéed it is true that they were as a rod and when they had executed their office they were throwne into the fire yet were they not without sense and perceiuing but were mooued forward by their owne naughtie will and therefore are iustlie punished For there is two kinds of instruments as I declared before Howbeit this is no beguiling that God will vse these things yet command that they shall not be doone These men doo them of a naughtie will but God vseth their naughtines Men also can vse well the naughtie actions of their aduersaries and manie times they doo vse them without anie craftie dealing euen to the intent they may take héed to themselues and may shew patience Sometime God vseth sinnes to punish the sinners themselues yea rather he vseth them so alwaies for bicause sinne is alwaies a punishment of the sinner And otherwhile he vseth them for the punishment of others An other argument was To the 20. that God put into the hart of Dauid to number the people Indéed 2. Sam 24 1. 1. Paâ â1 1. the scripture speaketh after this maner These kind of spéeches we heare not in the poets but in the word of God Plato might banish poets out of his common weale but we may not driue out scriptures which speake on this wise But how these things must be vnderstood I haue declared before God withdrew his helpe from Dauid he hindered him not he would vse that worke for punishing of the people But it is obiected If God withdrawe his grace hée dooth it iustlie I grant it yet notwithstanding he dooth the same further he vseth the diuell also Ibidem In the booke of Chronicles it is said that the diuell set on Dauid therefore God also did it insomuch as he gaue the diuell leaue But they obiect against that which we haue oftentimes spoken namelie that grace being remooued from vs sinne dooth créepe on of it selfe séeing our owne will of it selfe inclineth vnto it euen as darknes dooth naturallie come after the light is gon God saie they is euen as the sunne bicause his light shineth in euerie place but there be men which conueigh themselues into corners but if his lightening be in euerie place into what corners should men go where that light is not The diuine scripture saith otherwise for it saith of him that abused the talent Matt. 25 28 Take it awaie from him c. Dauid praieth Take not awaie thine holie spirit from me wherefore God ment to vse the sinne of Dauid for punishment of the people And Aeschylus the tragicall poet is by some vniustlie accused who saith that God if he will destroie and take awaie anie he giueth the causes and occasions séeing the scripture so speaketh which can speake against the lawes of Plato but not against the lawes of God 1. Sam. 2 25 For it saith that the sonnes of Helie did not hearken to their father bicause the will of God was to destroie them 1. Kin. 12 15 and that Roboam would not giue eare vnto the elders bicause the turning awaie was of God It was said that If the matter should be thus To the 21. then God should not be the cause of all things if he be not the cause of sinnes It followeth not for although God be not the cause of sinne yet he gouerneth the sinnes which be committed he vseth them and maketh the verie ground-worke so farre foorth as it is a naturall thing But it behooueth saie they that sinne be voluntarie If we speake of actuall sinnes it is true but of originall sinne it is not true Also the first motions which be sinnes are not voluntarie Barnard And Barnard in his treatise of frée will setteth downe certeine degrées of mans nature Men that be blessed in the heauenlie habitation cannot sinne it was in Adam not to haue sinned after sinne committed we cannot choose but sinne So be the damned so be the reprobate and wicked But the godlie regenerate are able not to giue place vnto sinne and bring to passe that sinne shall not altogither reigne in them and this they haue of the spirit of God Whereby it appéereth by this distinction that the sinne of the damned is of necessitie We cannot make choise of anie part without the spirit of God and yet sinne neuertheles For although it be a thing of necessitie yet it is voluntarie but not so voluntarie as we be able of our selues to make choise of the other part which is contrarie therevnto for we cannot haue the choise on the other part but through the same spirit of God In punishing there is no respect what wee are able or not able but what we doo against the lawe of God Sinnes are iustlie punished but there is no respect had what thou art able or not able but whether that which thou dooest be doone against the lawe of God or no. And God dooth iniurie vnto no man Wherfore this obiection is not of force if we respect God If one sée a blind man to be falling dooth not stretch foorth his hand to helpe him or setteth him not vp againe it séemeth to be crueltie To the 22. God séeth a man readie to fall he putteth not foorth his hand it séemeth to be crueltie In whom In men bicause the lawe is prescribed vnto them GOD is not subiect to these lawes Zuinglius This answer maketh Zuinglius in his booke De prouidentia and in his booke De falsa vera religione where he intreateth of merit And although God bestowe not so large gifts vpon the reprobate as he dooth vpon others yet he giueth them manie things
vnto the Corinthians 1. Co. 11 10 commandeth women to haue their head couered in the holie congregation at the least-wise bicause of the angels And euen as women ought to shadowe their face that they be not séene so on the other side men ought to temper themselues that they doo not ouer-curiouslie behold them Of which matter Tertullian wrot manie things verie well in a little booke intituled De virginibus velandis And Solomon thus wiselie admonished Lust not after hir beautie Prou. 6 25. Also Gregorie the first They saith he which abuse the outward eie be worthie to haue the inward eie shadowed Iob. 31 1. I haue made a couenant saith Iob with mine eie that I will not thinke vpon a virgine He saith not onelie that I would not looke vpon but that I would not admit into my mind an imagination of hir This séeing Dauid did not he cast himselfe into the danger which all godlie men ought to take héed of Of the punishments of Adulterie In 2. Sam. 12 14. 22 Somewhat we will declare in this place of the punishments of adulterie And this I thinke to be necessarie for me for by the gréeuousnesse of punishments we know the weightinesse of sinnes By rewards and punishments Common-weales are preserued But punishments must be applied according to the heauinesse of offenses It is verie well written in the 24. cause question 1. in the chapter Non afferamus which words be ascribed vnto Ierom but rather they are the words of Augustine The greeuousnesse of Schisme How gréeuous a sinne is Schisme or to be diuided from the church it is perceiued by the punishments laid vpon men for other gréeuous sinnes The idolatrie doone vnto the molten calfe Exo. 22 27. Iere. 36 29. God punished by a kind of death Bicause Zedechias burned the booke of the prophet God did reuenge it with captiuitie But the rebellion done against Moses and Aaron he punished more gréeuouslie Num. 16 he sent a fire wherewith those which conspired with Chore were consumed and the earth swallowed vp the seditious persons A diuision of this place We will first then consider the punishments of adulterie that we may vnderstand how heinous a sinne it is Secondlie we will sée whether the adulterer and the adulteresse should haue equall punishments and whether they be bound to like punishments and whether of them is the greater sinner Thirdlie what euils maie come by reason that these punishments are either neglected or vtterlie taken awaiâ As touching the first we must search in the holie scriptures what may be found touching the punishments of adulterie after that we will descend to the reckoning vp of punishments of diuers nations then will we come to the Romane lawes and last of all vnto the ecclestiasticall and Canon lawes Of the first we must vnderstand that the diuine scriptures teach vs that The wages of sin is death Rom. 6 23. Séeing therefore that death is due vnto sinnes foorthwith after a man hath transgressed he might be put to death by the iustice of the lawe But God is not so strict an exactor he granteth as yet some space vnto life the which neuerthelesse is somtime broken off by the sword of magistrates if gréeuous crimes be committed which can by no meanes be suffered But there are other sinnes of lesse weight for which it is not lawfull to put men to death Further we will sée whether adulterie may be reckoned among those sinnes wherevnto death is due Certeinlie it was a sinne wherevnto death belonged as the holie scriptures declare vnto vs and that for good cause For by this wickednesse is hurt that societie from whence is deriued the fountaine of all friendship among men Gen. 26 11 In the booke of Genesis when Abimelech the king of Gerar had séene Isaac plaieng somewhat familiarlie with Rebecca he perceiued him to be hir husband and not hir brother Death for adulterie before the lawe Gen. 39 20. So then he charged that none vpon the paine of death should touch that woman Therefore we sée that before the law of Moses adulterie was by the Ethniks punished with death Ioseph after that it had béene laid to his charge in Aegypt that he committed adulterie with his mistresse was deliuered to the head officer of capitall crimes and was cast into prison Thamar Gen. 38 24. when she had buried two husbands and waited for the third vnto whom she was betrothed did commit adulterie and was iudged to be burnt And vndoubtedlie when a woman that is betrothed dooth abuse hir selfe she committeth adulterie For although it be not a full marriage yet is there such hope of marriage as it ought not to be polluted This did the emperour Seuerus perceiue The lawe may be read Ad legem Iuliam de adulterio in the Digests the lawe Sivxor in the Paraph Dinus In the 22. chapter of Deuteronomie Deut. 22 22 Leuit. 20 10 and in the 20. of Leuiticus by the lawe that is there giuen the adulterer adulteresse are commanded to be put to death Which sentence God in the 16. chapter of Ezechiel confirmeth verse 38. where he saith that he would bring punishment vpon the adulterous Israelits The same lawe is confirmed in the eight chapter of Iohn When the Scribes and Pharisies had brought vnto Christ a woman which was taken in adulterie they said Moses commanded vs in the lawe verse 5. that such a woman should be stoned c. So greatlie did God estéeme chastitie and vnspotted wedlocke as he would not haue so much as a suspicion to remaine betwéene them which were man and wife For in the booke of Numbers Num. 5 14. The lawe of gelousie there is ordeined a lawe touching gelousie She which was suspected of adulterie was brought vnto the priest cursses were denounced a drinke was giuen hir and straitwaie it was knowne whether she was an adulteresse or no. And if a man had married a wife and had béene able to gather and prooue by certeine signes that she was not a virgine she was punished Punishments for abusing a maid betrothed If a maiden betrothed to a husband had béene forced by anie abroad in the field the rauisher should haue béene punished with death if in the citie the damsell should also haue had the same punishment Deuteronomie 22. So then great seueritie was vsed héerein verse 13 25 Howbeit the reuenge was not committed to priuate persons the husband killed not his wife nor the father his daughter but the matter was brought before a iudge verse 27. So read we to be doone in Susanna although that historie be Apocryphall In the prophet Ieremie we read that Nabuchadne-zar rosted Zedechias and Achabus Iere. 29 22. two vnchast priests These things we haue in the holie scriptures especiallie of the old testament The Ethniks lawes for punishment of adulterie 23 The lawes of the Gentils also suffered not
ought to haue gouerned well in his owne house 1. Tim. 3 4. But there was a suspicion of negligence séeing his wife did fall into adulterie If a clergie man had not reiected his wife when she fell into adulterie the Eliberine Councell gaue him no peace or fellowship with others during his life The Councell of Toledo decréed otherwise as we haue it in the Decrées 32. cause question the sixt in the chapter Placuit to wit that A clergie man whose wife did fall into adulterie might kéepe hir at home howbeit tied for certeine yéeres with a fasting that should serue to kéepe hir in health but not that should make hir to die In the Decrées the 81. distinction in the chapter Romanus the chapter Presbyter and the chapter Diaconus Adulterous ministers be vtterlie remooued from the ministerie And the Eliberine Councell did giue no peace vnto bishops priests or deacons being fallen into adulterie no not when they should die no more also did they to the common sort of men which had committed adulterie more than once or twise They found also another kind of remedie but that was in cases of suspicion In the Extrauagants De iudicijs in the chapter Significasti If a minister were suspected of adulterie and the crime could not be prooued Canonicall purgation they vsed the canonicall purgation namelie that he should find out other fiue ministers which would affirme by oth that they could not beléeue this of him But such it behooued these ministers to be as they might be sure would not forsweare themselues They vsed also another thing namelie that an adulterer should not contract matrimonie with the adulteresse if hir first husband had béene dead But this they vnderstood conditionallie if so be they had contracted while the other spouse were aliue or had conspired the death of the husband A decree of Iustinian There resteth to declare what we are to thinke of the decrée of Iustinian As touching that that a woman after she were beaten should be driuen into a monasterie and not be punished with death as an adulterer I perceiue not by what reason that might be prooued The crime belongeth vnto both as well to the man as to the woman why then is the punishment vnlike The sinne of the woman dooth no lesse staine the familie than the sinne of the man yea and that more Perhaps it will be said that she is weake but if that reason should take place no woman ought to be punished with death Wherefore vnder correction of so notable a man the inequalitie of the punishment can hardlie be allowed but I thinke he did this in fauour of the bishops Moreouer he is blamed insomuch as he ordeined that If a husband shall not demand his wife againe within two yéeres or else that he die she should be constreined to liue continuallie in the monasterie without marriage Vndoubtedlie that is against the holie scriptures What if she be incontinent as she gaue a token thereof by reason of the crime of adulterie If so be that the magistrate grant life vnto a malefactor he ought also to grant those things which perteine to a godlie life Otherwise what profit commeth by putting hir awaie vnlesse it be to make hir woorse I haue declared what I thinke concerning the decrée of Iustinian 30 Now let vs come vnto the other question namelie Whether women doo sinne in adulterie more greeuouslie than men whether a man and a woman doo sinne the one as gréeuouslie as the other in the case of adulterie and whether they both are to be driuen vnto one punishment so that in all respects they should be in all things equall Vnto verie manie it hath not so séemed good and that verelie for diuers causes They would haue the case to be more gréeuous touching women than touching men and the causes which lead them thereto are these First bicause they perceiued that the ciuill lawes doo admit no accusation of the husband against his wife or of the father against his daughter but not so of the woman although she take hir husband with the shamefull act and haue witnesses of the same as we haue in the Code within the title Ad legem Iuliam de adulterijs in the first lawe Wherefore they in old time accounted the fault to be more gréeuous in the woman Also they weigh this that a woman being taken is straitwaie infamous but a man must be first accused and condemned before that he be stained with infamie Thirdlie it was sometime lawfull before the lawe Iulia for husbands to kill their wiues as Cato testifieth in the place aboue recited The lawe saith he is to slaie hir that is taken But it is not lawfull for hir to touch thée once with hir finger if she perceiue thée to commit adulterie Herevnto Plautus pleasantlie alluded in the comedie Mercator In verie déed women are here bound to ouer-streict a lawe as Plutarch vpon the life of Romulus reporteth that it was lawfull for the husband to put awaie his wife for adulterie but not so on the contraie part Which lawe séemed also to like Constantine as we read in the Theodosian Code De adulterijs in the chapter Placuit Let the husband saith he put awaie his wife for adulterie but let not hir doo the same vnto hir husband though he be an effeminate person or a muliercularian For this terme he vseth Also they héerby consider of an inequalitie for that the woman if she kept ill companie with an other mans bond-man she was made a bond-woman but it is not taught that it was so doone vnto men if they sinned against bond-women Moreouer they saie that lust is alwaies counted to be more shamefull in women and that therfore the crime should be more gréeuous in them Further they suppose that a man although he liue in matrimonie if he kéepe ill companie with others being loose or single women as they call them he committeth not adulterie when as on the contrarie part a woman being married may haue fellowship with no man but she falleth into adulterie And they alledge that which Suetonius writeth vpon the life of Vespasian that he caused the Senate to decrée that a frée-woman which ioined hir selfe with bond-men should be constrained to bondage but decréed not so touching men Howbeit this and the fift argument is all one There is an other argument taken Ex Orificiano out of the Code in the lawe Illustris that It is a farre more shamefull thing for a woman to haue bastards that is by one which is not a lawfull husband than it is for a man to haue bastards Ecclesiasticus is alledged which in the 7. 24. 26. chapters verse 26. verse 13. speaketh manie things of the custodie which the father ought to haue of his daughters for the conseruation of their chastitie but speaketh nothing of his men children They also consider this that A woman being taken in adulterie looseth hir dowrie and
donation granted in respect of marriage whereas the adulterer susteineth no losse In the Extrauagants De donationibus inter virum vxorem in the chapter Plerúnque in the end Adam and Eue being found to be in one kind of sinne haue not both one punishment Eue is punished more gréeuouslie That adulterous men sinne more greeuouslie than the women 31 On the other side the causes séeme to be verie great which persuade otherwise The first is that a woman is more weake and vnperfect than a man she wanteth vnderstanding and iudgement These things séeme to serue for diminishing the fault And manie lawes persuade vs that in punishing we should haue a consideration of the sex Some of the lawes I will recite In the Digests Ad legem Iuliam peculatus it is said that In punishment there must be consideration had of the sex the lawe beginneth Sacrilegij poenam Also Ad legem Iuliam de adulterijs in the lawe Si adulterum in the Paraph Fratres and in the Paraph Iacestam they would haue a difference to be considered of in the sex bicause women are not forced to be skilfull in the lawes sometimes they be deceiued they thinke that to be lawfull which is not lawfull Also the Ecclesiasticall lawes teach that there ought to be a consideration had of the sex In the Extrauagants De homicidio in the chapter Si dignum in the Code Ad legem Iuliam maiestatis in the lawe Quisquis in the Paraph Filias There is more fauour shewed to the daughters of conspirators than vnto their sonnes In the Decrées cause 32. question 6 the chapter Indignatur there is consideration had of women euen in the selfe same cause of adulterie There be saiengs also of most excellent men which be agréeable to this sentence Augustine in his treatise De adulterinis coniugijs ad Pollentium citeth the letters written by Antonius Pius which we may read in the Gregorian Code that It is verie vniust that men should require that faith of women which themselues will not shew In the Digests De adulterio in the lawe Si vxor in the Paraph Si iudex It is commanded that if the iudge haue knowledge of the adulterie let him looke whether the husband haue liued chastlie And so the fault of the woman is mitigated bicause the men themselues by their ill liuing be causes of their vncleane life Whervpon Seneca in his 94. epistle vnto Lucillus saith that It is a most vniust thing for men to exact faithfulnes of women when as they themselues be the corrupters of other mens wiues Neither did Augustine put this matter in silence who saith that Vir that is to saie Man hath his name of Virtus that is Vertue and that therefore he ought to excell the wife in all vertues and chastitie In his litle booke De decem chordis and it is also read in the 32. cause question 5. in the chapter Non moechaberis saith that The husband is the head of his wife if the head fall into adulterie and the wife be chast he is a man turned vpside downe the head is vnder the féet It hapneth ofttimes that the adulteries of the wife are reuengements of an adulterous husband It is said of Clytemnestra that she gaue the power of hir bodie to Aegistus bicause she heard that AgamemnoÌ preferred Chrysis before hir That such a punishment is brought by the iudgement of God it appéereth that Iob vnderstood who in the 31. cha saith verse 9. If my hart hath been carried aside to a strange woman and if I haue lien in wait at my neighbors doore then let my wife grind vnto an other man and let hir yeeld hir bodie to other men So then there be reasons to be made on both parts What shall we saie If credit be giuen to the Schoole-diuines An vnfolding of the question the distinction must be made which is mentioned in the fourth booke of sentences in the 35. distinction If the faith of wedlocke be considered the sinne is equall on both parts either is bound vnto other whether the woman giue hir selfe to another or else the man commit adulterie If the condition of the person be respected séeing man is the more perfect he hath the firmer iudgement and ought to excell his wife his sinne is more gréeuous than hirs Howbeit if we note the confusion of things the supposed heires and the shame of the familie the woman is more gréeuouslie charged But as touching the verie lawe it selfe of wedlocke they saie well that the bond is all alike that sinne is committed as well by the one as by the other they must be brought to an equalitie Equalitie we prooue out of the holie scriptures Vnto one Adam the Lord gaue one Eue and to one Eue he gaue one Adam and he said Gen. 2 24. They shall be two in one flesh Paule when he treateth of these things in the first to the Corinthians the seuenth chapter saith that The wife hath not power ouer hir owne bodie verse 4. but the husband And on the other side he maketh this lawe equall to the one and the other Neither dooth he speake vnto the one partie of rendering due beneuolence but vnto them both And if they shall thinke good to seuer themselues for praier sake he willeth that the same be doone by both their consents In case of religion if they will not dwell togither ech partie is set at libertie The same is also spoken there concerning the vnbeléeuing husband The lawe of God commandeth that both as well the adulterer as the adulteresse should be slaine Séeing therefore he maketh this equalitie we also ought to followe the same An answer vnto the contrarie arguments 32 Now it remaineth that we answer to the arguments It was said that a woman must not be heard This lawe is ciuill and refused of the Ecclesiasticall writers and that iustlie To the first Ierom in his epistle to Oceanus vpon the death of Fabiola wrote a verie excellent sentence Those things which in the holie scriptures are commanded vnto men doo redound vnto women Wherefore if it be lawfull for a man to start from his wife for the cause of adulterie it is also lawfull vnto the wife Among vs there is the same libertie and the same bondage vnto both parties to correct after a sort the ciuill lawes Both parties must be heard Touching infamie also To the second it is mans ordinance Euen as praise is called the celebration of other mens vertues so infamie is to dispraise that which is in another And it may be they will speake more of women than of men But with God this fame is of no importance There is more spoken of the women by reason of the harme which they bring and bicause they make a confusion in families To the third As concerning that it hath béene lawfull for men to kill their wiues and not for the wiues their husbands
against him which is the author of the contumelies for then it were a lie The thing which is iust must iustlie be doone But thou saiest that he himselfe dooth lie thou must not become like vnto him If in those cases which I haue expressed reproch be not repressed at the least wise we shall declare by liuing well by the déeds themselues which in words we cannot that he hath made a lie Manie haue béene content to vse a generall reason namelie that the spirit will teach vs when iniurie is to be suffered and when not and that euen at the verie push we should take counsell The Ethniks would saie that we ought to followe wisedome and reason Howbeit I thought good to open these points somewhat more particularlie 6 Come we then vnto Dauid He vsed thrée reasons The reasons of Dauid weighed the which must onlie take place in those cases wherein iniurie and reproch ought to be suffered and not generallie for sometimes they are to be suffered The first reason was Hinder ye not the counsell of God God hath commanded him to curse me c. To this we saie that in that case the reason is good not that we should conclude generallie then there should be no wickednesse punished We would alwaies saie It is the counsell of God he will take it awaie when it shall séeme good vnto him The second reason is I abide greater things at the hand of my sonne and shall I not beare these things This is a good reason to comfort our selues in affliction and to make vs circumspect what we doo but generallie it is not of force If the magistrate saie I haue borne this by reason of the necessitie of the time therefore I can the easilier beare euilles he shall leaue wickednesse vnpunished The third reason also is not vniuersall God seeth this affliction and laieth vp good for me in store This in verie déed we ought to thinke if we be compelled to suffer contumelie yet are we not alwaies bound to suffer it These things haue we spoken concerning the reasons of Dauid Whether Dauid did well in bearing of the contumelies Now must we shew wherfore he dissembled whether he did well therein In my iudgement he did well and his purpose was allowed vnto the souldiers and nobilitie which he had with him He was busied about other matters he was scaping awaie he then thought vpon his sinne and imputed it to the reuenge which God had foreshewed by the prophet that he should suffer Doubtlesse he did not vtterlie pardon the offense but deferred the punishment All things haue their time It was now néedfull for him to repent he wept and lamented Another cause which might persuade him was herein least he should be suddenlie drawne to furie and ouer-much mooued with crueltie and it was then sufficient for him to kéepe within his bounds A third reason he sawe in spirit for he was a prophet that GOD would haue him euen at this instant to suffer this reproch Thus farre haue we spoken hereof 7 Now let vs consider In 1. Cor. 4. verse 5. after what sort Paule forbiddeth iudgement séeing we must verie oftentimes iudge while we be in this life For it behooueth that euerie man doo iudge and examine himselfe yea and others also when néed shall be to the intent they maâe be warned and amended Iudgement in the Church in the common-weale and in a houshold are necessarie The church pronounceth sentence of iudgement against those which are to be excommunicated There be also politicall or ciuill iudgements And in houshold affaires we choose vnto vs wiues maidens seruants And in the church there be chosen deacons curats bishops which kind of election cannot procéed without iudgement Wherefore we answer that iudgements are of two sorts Iudgements of two sorts either priuate or publike And those which be publike perteine either to policie or else vnto the church Ciuill iudgements are not taken awaie by the Gospell Ciuill and ecclesiasticall iudgements are not taken awaie but rather amended and corrected as hereafter we shall perceiue when the place serueth But ecclesiasticall iudgements cannot be remooued by mans authoritie For Christ when he spake of brotherlie correction gaue commandement thereof Matt. 18 15. Matth. 7 5. From whence priuate iudgements doo spring Augustine Priuate iudgements doo either spring of charitie and right consideration or else of ill affections which are enuie and pride as Augustine hath in his second booke De sermone Domini in monte while he intreated of those words which are read in Mathew Iudge ye not that ye be not iudged By which saieng of Christ the sentence of Paule must be measured And in these iudgements which we exercise by charitie We must âot rashlie âudge of oâher mens faults we must take speciall héed that the sinnes which either we iudge or reprooue be throughlie knowne to vs that we doo not rashlie giue credit to rumors or slanders Further we must not iudge without compassion and pitie Awaie with triumphing mocking reproches The which shall best be doone if we remember that we our selues be men and prone by nature vnto those vices and not yet assured but that we maie at sometime fall into the verie same offenses Therefore Paule said vnto the Galathians Gala. 6 1. Considering thy selfe least thou also be tempted And Augustine in his booke of Confessions wrote Augustine that we should not onelie giue thanks vnto GOD for the sinnes that he hath forgiuen but also for those which by the assistance of God we haue not committed Ouer and besides in his 15. epistle to Ierom when he had lamented for the contentions which had happened betwéene him and Ruffinus he saith that he knew not what he himselfe would haue doone if the same things that were written against Ierom had béen written against him And moreouer in iudging there must neuer be so firme a determination as though he which is fallen can not be restored againe 8 And touching those things which ought to withdrawe vs from a light rash and hastie iudgement Chrysost Chrysostome dooth make mention First séeing our owne state is verie much vnknowne to our owne selues What things shuld reuoke vs from rash iudgement we ought to know that the state of other men is verie hardlie to be knowne Furthermore there be manie circumstances wherby mens actions are defined which we cannot alwaies perceiue although we haue set before our eies the thing which is doone so as it is not easie to giue iudgment of it Againe the verie things that we sée be otherwhiles so doubtfull as we maie vnderstand them as well in the good part as in the ill Then it is better to suspend our iudgement in a thing that is doubtfull To conclude he that iudgeth must be spirituall séeing in the epistle to the Corinthians it is written The spirituall man iudgeth all things 1. Cor. 2
these euils be compared with actuall sinnes they doo not so vehementlie and so manifestlie contend against the lawe of God Also those fathers teach vs that these be not called sinnes sauing for that they be the causes and effects of sinnes as when a man saith of his owne writing This is my hand meaning that it was written with his owne hand And men call the cold weather dull bicause it maketh vs dull Such similitudes as these Augustine was wont to vse but then he compared this kind of sinne with actuall sinnes Howbeit it is better to heare the same father when he examineth these sinnes by themselues In the sixt booke against Iulian the 8. chapter It is not saith he no iniquitie when the superiour parts doo shamefullie giue place vnto the inferiour and the inferiour doo shamefullie wrestle against the superiour although they be not permitted to ouercome And in the fift book and third chapter he saith The concupiscence of the flesh against which the good spirit dooth striue is sinne bicause therein is a disobedience against the dominion of reason And it is the punishment of sinne bicause it is giuen as a reward to the deserts of our disobedience Also it is the cause of sinne by reason of the fall of him that consenteth thereto Concupiscence considered of according to three degrees Wherefore hée considereth of this concupiscence according to thrée degrées First by the nature thereof and that he affirmeth to be sinne bicause it impugneth the souereigntie of the mind Secondlie as an effect and punishment laid vpon sinne And lastlie as being the cause of sinne Besides in his third booke De libero arbitrio the 18. chapter he writeth on this wise These things be therefore reckoned among sinnes bicause through them we depart from the forme wherein man was made at the beginning 13 And to declare further that these deformities apperteine not vnto sinne they alledge for themselues the infancie of our sauior Christ whereof Luke dooth write in the 2. chapter of his Gospell And Iesus increased grew in yeeres verse 52. in wisedome and in fauour with God and men And a little before verse 40. And the child grew waxed strong in spirit and was filled with wisdome and the grace of God was with him If he profited dailie saie they it followeth that first there were wants in him and that he was not so wise at the first as he prooued afterward Some haue expounded these things to be ment as concerning the spirit which appeared dailie more and more whome they thinke to be most perfect at the first yet that the scripture hath béene accustomed to saie that anie thing is then doone when it first appeareth Doubtlesse I can readilie condescend and I sée that I ought so to doo namelie that Christ tooke vpon him mans infirmities for our sakes Neither doo I doubt but that his mind had accesse of wisedome according to the proportion of age But the defects in his infancie were not like vnto our defects For as touching ignorance Euerie ignorance is not sinne we must not affirme euerie ignorance to be sinne sith euen the angels are ignorant of verie manie things especiallie of the time when the latter daie shall be But shall we saie that this is a sinne in them Further shall we thinke that Adam did straitwaie know all things No certeinlie Wherefore we call blindnesse of the mind the ignorance that belongeth vnto sinne through the which blindnesse those things be vnknowne which ought to be knowne and whereby things contrarie vnto the truth are perceiued Aristotle in Posterioribus analyticis Ignorance of two sorts distinguisheth ignorance calling one an ignorance of denieng an other of contrarie disposition An example of the first is a rusticall and husbandman who is vtterlie ignorant of the mathematicall sciences bicause he neuer learned them The other ignorance is ascribed vnto him which sometime applied his indeuour to the mathematicals but perceiued ill those things that were taught him so as those things which be true in them he iudgeth to be put contrarie and thinketh the line to be crooked which is straight Wherefore I might be lawfull to saie that ignorance of denieng is no sinne vnlesse it be as touching men of ripe yéeres séeing they be ignorant of things which be necessarie for obteining of saluation Therefore Christ in taking of our infirmities did not receiue sinne into himselfe By reason whereof at his death he felt naturall motions through which he trembled at death but yet those perturbations procéeded of sound and perfect nature not of euill and corrupt reliks of nature Now then the infirmities of Christ were farre differing from our infirmities verse 15. And therefore it is written in the fourth chapter to the Hebrues that The Lord was tempted in all things as we be But the exception is added Yet without sinne 1. Co. 13 11 And whereas Paule saith When I was a child I spake as a child it is ment that one daie shall be voided all that which before was vnperfect and we shall at the last come to eternall life where all things shall be absolute Bréefelie it must be considered that our naughtie motions though they be the first of all are not onelie rude and vnperfect things but that they be also repugnant vnto the lawe of God as it is declared in the seuenth chapter to the Romans verse 14. Where we must not hearken vnto those men which thinke such a thing to be there described by the apostle as the Poets described of Medea who said I see the better I allow the better but I followe the woorser For as I taught a litle before the apostle did not there dispute of ciuill honestie but of the lawe of God the which he called holie iust and honest whose equitie the naturall man dooth not perceiue 14 Also there is much a doo made against vs bicause Christ said Matt. 5 48 Be ye perfect as the heauenlie father is perfect Where neuerthelesse it séemeth absurd that Gods goodnesse being infinit should be commanded vnto vs. Héerevnto I answer that Christ is set foorth as a familiar example for vs the which we ought to follow as much as in vs lieth And thinke not that of him and of the heauenlie father all one consideration must be had throughlie in all respects for the soule of Christ being a part of his humanitie was not immensible séeing it was a creature so as the loue that came from thence was limited and not infinit And therefore in the louing of GOD we are bound to imitate him Certeinlie the heauenlie father although in his owne nature he be infinit yet the effects of his charitie I meane the good things which he bestoweth vpon vs are measured bicause they shall not excéed the order of things created Furthermore I dispute not of this aduerbe Sicut that is As whether it expresse an equalitie in quantitie or a
that Christ suffered those infirmities for vs for by this means they will séeme to be much more easie vnto vs than the nature of them dooth permit Moreouer if he so humbled himselfe for our sakes that when he was Lord yet he appéered in the forme of a seruant it ought not to séeme so hard a thing vnto vs sometime to slacke the saile and to submit the loftinesse of mind for the safetie of our weake and poore brethren Therefore Phil 2 5 not without iust cause Paule exhorted the Philippians that amongst them should be The verie same affection that was in Christ Iesus who when he was in the forme of GOD yet disdained not to put vpon him the forme of a seruant And thus far touching the originall conception and natiuitie of Christ according to the humane nature Now let vs go forward He suffered vnder Pontius Pilate was crucified dead buried descended into hell 13 The order which we before appointed requireth that first we should speake of the death of Christ secondlie of that state wherein he was after his death as well touching the bodie Two things to be noted in the death of Christ as touching the soule First therefore this death of Christ the which can neuer be sufficientlie praised or considered by vs had two things onâ that it was verie ignonimious the other that it was gréeuous aboue measure The rebukes of Christ The rebukes that Christ suffered although they were verie manie and verie hard to be abidden yet let vs consider that they depend vpon two principall points The one is that infamous qualitie and nature of sinnes which were laid vpon him but the other is the perfect innocencie and pure righteousnesse of his life For euen as A similitude when anie vnclenlie and vnpure thing if it be séene in the common stréet is not so ill agréeing and it lesse offendeth than if through the enuie and ill dealing of some man it be throwne vpon a certeine noble and pretious painted table so is it much lesse decent for a man that far excelleth all other creatures to be stained with infamie and dishonour And as concerning Christ which was the head of men the prince of angels and the onelie sonne of God he being not onlie iust and innocent but also verie innocencie and iustice it selfe certeinlie it was too too shamefull and ignominious that he should be burdened with so gréeuous crimes and that in iudgement not before the citizens of one citie onelie but before all the people of the whole kingdome of Iewrie who at that time by a vsuall custome was compelled to celebrate Easter at Ierusalem The slanders and railings against Christ Neither did it satisfie them that they had oftentimes defamed him with railings calling him a possessour of euill spirits a sorcerer a familiar of diuels by whose helpe he did worke miracles and that they called him a gluttonous fellow a droonkard from whome no sound doctrine could procéed likewise a companion of publicans sinners and finallie of infamous and wicked men that from him procéeded nothing but offenses euill examples They called him a Samaritane a stranger froÌ the true worshipping of GOD from whome as from some prophane person that was excommunicated from the church all men were to shun They I saie being not content with these reprochings to the intent they might pursue him vnto death they laid this thing against him before Pilat and Herod namelie that he had vttered intollerable blasphemie against the lawe of God arrogating vnto himselfe the name of the sonne of God that he was a seditious man not onelie against their owne lawes but also against the common state of the Roman empire by persuading of the people to denie tribute vnto Caesar and that he earnestlie pursued this one thing to wit that contrarie vnto order and without consent of the Romans he challenged the dignitie of a king Christ iudged worse than Barrabas 14 And by this meanes he came into such shame and contempt as Barrabas though he were a wicked and notable théefe was iudged to be more iust than he so that such a man being quit our Christ was condemned And in token of his iust condemnation and to haue it manifest that he aboue all other which commonlie are iudged wicked was worthie of the crosse He was crucified he by decrée of the iudge was hanged betwéene two théeues as though he had béene the chéefest among those that were most wicked and mischéeuous persons But then was fulfilled that prophesie which is written in Esaie which saith Esaie 53 3. that Christ should bee contemned and nothing regarded among men from whose sight euerie one should withdraw himselfe and that at the length he should be reckoned among the wicked And certeinlie his sentence dooth not disagrée with that which Paule writeth in his epistle to the Galathians where he saith Gala. 3 13. that He became a cursse for vs to deliuer vs from the cursse of the lawe for bicause it is written Cursed is euerie one that hangeth vpon a tree And here commeth to remembrance to speake a few words of the iustice of God how excéeding seuere so euer the same were But shew me I pray thée if shame and confusion be of good right due vnto sinnes what greater and more heaped measure of shame might there be found than that which Christ suffered for our sakes Were not the offenses of man sufficientlie and aboue measure deriued vnto Christ the same punished in him with all shame and dishonour Some man perhaps will saie that the rebukes were of lesse wait bicause of his grounded innocencie And in verie déed on this behalfe some easement might haue béene brought to those reproches The innocencie of Christ excused if that innocencie had béene most manifest to the sight of all men But assuredlie vpon that daie wherein Christ was lifted vpon the crosse he was so oppressed with the great heape of despitefull railings and false accusations of euill as the people miserablie beheld him nailed vnto the crosse wagging their head at him not as though they were troubled by perceiuing his afflictions but that they might pursue him still being wearied with ignominies and slanders as though they allowed by their iudgement all those troubles and miseries which inuironed him on euerie side Iustlie therefore may we reioise that we by faith are made partakers of so great a benefit séeing all the rebukes and ignominies which were due for our sinnes Christ our head tooke vpon him and vtterlie abolished Yea vndoubtedlie in the place of this shame ignominie we by that merit of Christ possesse in hope both glorie and honour in the sight of GOD as a thing due vnto vs. 15 But séeing not onelie shame and ignominie is by the iust iudgement of GOD due to sinne but also punishments Why Christ departed this life with railings and punishments which are laid vpon vs according to the maner and measure of the sinne for this cause Christ
force as contrition and repentance is deferred touching the sinnes committed And when repentance is performed then also let an end of the punishment of excommunication be appointed For which cause Christ being demanded of Peter How oftentimes a man should forgiue them that offend Ibid. 21. whether seuen times which séemed to be much answered Euen so often as they shall returne againe to better life For that be awointeth when he saith Seuentie times seuen Wherefore they which by repentance returne to the church must euermore be admitted And least peraduenture so often separation and receiuing reiterated by the ministerie of men against one and the same man should séeme to be of small importance and reputed for sport and mockerie as a thing procéeding from the will of man he addeth that He giueth them the keies of the church The keies of the church that is to saie the power that Whatsoeuer she should bind or loose vpon the earth should be established in heauen And this doth the church vnderstand in the same sort as the holie euangelist writeth it By this article therefore we beléeue that such diuine authoritie is committed vnto the church that it may absolue and set at libertie the persons excommunicate which repent them of their sinnes committed and may reconcile them to hir selfe whereby they may be restored vnto that place of a healed bodie whereof Christ is the head Which absolution being performed with publike vowes and praiers in the church no doubt but the church forgiueth them their sinnes committed Wherefore after the grant of this authoritie of the keies Matt. 18 19 and 20. Christ not in vaine added Whatsoeuer ye aske in my name it shall be giuen vnto you And Wheresoeuer two or three shall be gathered togither in my name I am in the middest of them Whereby it is gathered that the church is neuer present either to excommunicate or to reconcile them that be excommunicated but that Christ himselfe also is present 2. Cor. 2 7 8 Wherfore Paule to the Corinthians the second epistle writeth to the church that forgiuing the fault of that sinner of whom he had made mention in his first epistle they should confirme charitie towards him in renewing with him their old fréendship Behold how we contemne not the authoritie of the church but we denie it to be in the will and authoritie of one We confesse this power therfore to be in the earth among the godlie But euen as the multitude of beléeuers gathered togither in Christ haue onelie the right of excommunication so haue they also of reconciling and admitting and that which is so performed by them we beléeue also to be doone and confirmed in heauen Howbeit note that in this third meanes is conteined the forgiuenesse of publike sinnes onelie And as concerning the two former meanes the church hath belonging vnto it the forgiuenesse of all sinnes in generall Here onelie that absolution taketh place which apperteineth to publike crimes the which through euill example hath offended and doone harme vnto them to whom the knowledge thereof hath come Wherefore with all the hart and voice let vs giue thanks vnto God who hath granted vnto vs so great a benefit vpon the earth and hath laid vp greater for vs in heauen as afterward we shall sée The Resurrection of the flesh ¶ Looke more hereof in the third part 47 How these articles should be knit togither After remission of sinnes followeth life by a more fit method I cannot perceiue Sinne as it is knowne hath béene the onelie and whole cause of mans death and that we haue remission of sinnes through Christ it was shewed a little before Now then remaineth this one thing to wit that by him we shall be deliuered from death and released from the tyrannie therof so soone as euer we haue accesse vnto Christ by faith sith then shall perish in it the continuall iurisdiction which it obteineth against vs. For séeing the naturall power hereof is such as what it hath once seasoned vpon it firmelie holdeth therefore the philosophers write that it must not be granted that from such a priuation men can returne to their ancient habit In which matter certeinlie they be not deceiued if thou shouldest but consider the power of nature But we which be indued with faith doo so tast of death as we knowe that there is an end and limit appointed to the working thereof we being confirmed through the promise of Christ himselfe Iohn 6 39. who in the sixt of Iohn saith that He will loose none of them which his father hath giuen him but will raise them vp at the latter daie But if so be thou obiect that he will raise vp not onelie them that be godlie but also the vnbeléeuers and shall therefore the faith in Christ as touching the resurrection profit anie thing I answer that the confidence in Christ shall nothing at all profit vnto the méere and absolute resurrection séeing that degrée both the godlie and the wicked shall obteine but the resurrection vnto felicitie vnto life eternall and vnto heauenlie blessednesse is onelie granted vn-them which by faith are vnited vnto Christ Howbeit I thinke not méet to passe ouer this to wit that whereas the wicked shall rise againe they obteine not that by the power of their owne nature but by Christ For séeing we confesse that by the death of that one first man we were all made subiect vnto death it is reason also we should grant that how manie soeuer be made partakers of this second life should also obteine the same by that one man Christ who first was raised vp Wherefore the wicked whether they will or no shall féele in themselues the power of Christ but that which these shall obteine to their great harme iust men shall receiue to their great benefit This is the doctrine of Paule to the Corinthians when he saith As by one man came death 1. Co. 15 21. so by one man came the resurrection of the dead And as by Adam all men die so by Christ all shall be made aliue but euerie one in his owne order The first fruits is Christ then they which be of Christ And in the last and most vnhappie state shall they be which be strangers from Christ And as there shall be a difference in the state condition so shall there be also in the place For the saints then raised vp 1. Thes 4 16 and 17. shall togither with the godlie which then perhaps shall remaine aliue be caught vp to méet with that high King our Lord IESVS CHRIST in the aire Who vndoubtedlie as we haue alreadie confessed shall come to iudge the quicke and the dead as wée haue expresselie shewed in the article of the last iudgement Wherefore Christ will shew foorth his power generallie towards all as well good as bad not onelie in the iudgement it selfe but in the resurrection also He therefore is the first that hath
not imputed sinne By the which words we doo not onelie gather that the righteousnes by which we are said to be iustified sticketh not in our minds but is imputed of God that it is such an imputation as consisteth not of works but of the méere clemencie of God Further the apostle dooth by another propertie of good works confirme his opinion namelie The tenth reason bicause works are signes or seales of the righteousnesse alreadie obteined where he saieth of Abraham And he receiued the signe of circumcision being a seale of the righteousnes of faith which was in vncircumcision c. vers 11. Séeing therefore that good workes are signes and also seales which beare witnes of the righteousnes alreadie receiued they cannot be the causes thereof Neither haue ceremonies onelie that propertie but also euen those works which are called morall Euen verie morall works are seales of righteousnes imputed when they are pleasant and acceptable before God for they also are signes tokens of our righteousnes Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure namelie by liuing vprightlie by good works yea and the forme of the promise which God made with Abraham 2. Pet. 1 10. is dilligentlie to be weighed for therevnto is not added a condition of the lawe The eleuenth reason or of works And séeing God added none what boldnes were it in vs to presume to doo it and Paule saith For not through the lawe was the promise made vnto Abraham or to his seede Rom. 4 13. that he should be the heire of the world but through the righteousnes of faith For if those which pertaine vnto the lawe be heires then is faith made frustrate and the promise is of no force namelie because the lawe worketh anger Wherefore if we fulfill not the lawe the promise shall take no place And to beléeue that promise which shall neuer be fulfilled would be a vaine thing which vndoutedlie must néeds vtterlie be so if it be giuen vpon this condition that we should performe the lawe when as no man can perfectlie accomplish the lawe Vers 16. The twelfth reason But the apostle procéedeth further and by the iudgement of the most mercifull counsell of God decréeth after this maner Therefore is the inheritance giuen by faith and according to grace to the end the promise should be firme As if he should saie If the promise should depend vpon works our mind would continuallie wauer none might appoint anie certeintie of his owne saluation for his conscience would euermore accuse him that he had not perfourmed those works for the which the promise was made To the end therefore we should not wauer Why God would that our iustification shuld come by faith vers 18. The .13 reason God would that our iustification should consist of faith and grace that the promise might be firme The same thing also is gathered by that which is declared of Abraham howe that Contrarie to hope he beleeued in hope He is said to beléeue in hope contrarie to hope which either in him selfe or in nature séeth or féeleth no maner of thing which might persuade him to hope Euen as Abraham was an hundred yéeres of age his bodie was in a maner dead his wife an old woman and barren all which things naturallie put him from hoping and yet preuailing against them all he hoped But we if we had merites or good works whereby we might obtaine righteousnes then should we not hope contrarie to hope but in hope and according to hope Wherefore our iustification is to be appointed no otherwise than we read it was in Abraham for he is the father of vs all as it was imputed vnto him euen so shall it be imputed vnto vs. The .14 reason 12 But now let vs come to the .5 chapter There againe Paule plainlie expresseth in what case men are before they be regenerate for he saith For Christ when we were yet weake according as the time required Rom. 5 6. died for the vngodlie And straight waie But God setteth out his loue towards vs in that when we were yet sinners Christ died for vs. And he addeth vers 8. For if when we were enimies we were reconciled to God by the death of his sonne vers 10. much more being now reconciled shall we be saued by his life Hereby we gather that before regeneration men are weake sinners vngodlie and the enimies of God Who then can ascribe vnto such men power to obtaine righteousnesse at their pleasure when they list to doo good works Others maie beléeue it but the godlie will neuer be so persuaded This moreouer is another proofe in that he setteth foorth the cause of so great an euill when he saith Therefore vers 12. euen as by one man sinne entred into the world and by sinne death The .15 reason euen so death went ouer all men forsomuch as all men haue sinned As if he should haue said We haue béene euen from the beginning by the first man lost and condemned And least thou shouldest thinke that infants are to be excepted he saith vers 14. Yea death hath reigned from Adam euen to Moses ouer them also which haue not sinned after the similitude of the transgression of Adam The masse or lumpe of perdition comprehendeth all those that are borne from which corruption the holie scriptures teach that it is not possible for men to escape by their works and to challenge iustification vnto themselues Afterward in the .6 chapter thus speaketh our apostle vers 21. What fruit had ye then in those things whereof ye are now ashamed For the end of them is death The .16 reason but now being deliuered from sinne and made the seruants of God ye haue your fruit to sanctification and the end euerlasting life What other thing meane these words than that all things which men doo before they beléeue in Christ deserue nothing else but ignominie shame And there is no fruit there of sanctification but it followeth regeneration it selfe And who will saie that we are iustified by those things which are full of ignominie and shame The .17 reason But now let vs heare what is said in the beginning of the .7 cap. Knowe ye not brethren for I speake to them that knowe the lawe how that the lawe hath power ouer man as long as he liueth Rom. 7 1. For the woman which is in subiection to a man is bound by the lawe to the man as long as he liueth but if the man be dead she is losed from the lawe of the man Wherefore if whilest the man liueth she couple her selfe with another man she shal be counted a wedlocke-breaker but if the man be dead she is free from the lawe of the husband so that she is no wedlock-breaker though she couple her selfe with another man Euen so ye also my brethren are dead vnto the
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 â 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
obteinement of his owne saluation Now it shall be declared particularlie The generall word is Change and changes Change is the generall word of repentance according to the philosophers are of manie sorts For if it be vnderstood in substance they saie it is a generation if in quantitie they call it an increase and decrease if thou go from place to place they name it a locall motion If this change be made in qualities in passing from one contrarie to another this fourth change they call an alteration Herevnto belongeth repentance we doo not cast our mind nor our bodie from vs but there is made a certeine alteration in qualities from vncleannesse to purenesse from a corrupt to a sincere life The subiect thereof Touching the subiect thereof we are to consider that the whole man is changed in respect of qualities but especiallie the will in which part of the mind repentance is placed for in the power thereof consisteth the rule gouernement of other powers Others haue supposed that this repentance is placed in the angrie part bicause it concerneth an high loftie matter Wherefore the will admitteth this change not fainedlie but vehementlie in such sort as there is great sorrowe for sinnes committed Passion or sorrowe is a certeine affection therefore I did not saie that it is a sorrowe bicause it is doone with reason Notwithstanding this sorrowe is foorthwith present it helpeth it worketh togither as appeareth in the seuenth chapter of the second to the Corinthians 2. Cor. 7 9. 10. Godlie sorrowe worketh repentance in you vnto the honor of God for some may sorrowe in respect of their owne losse We sée here now that from faith which is the gift of God FroÌ whence coÌmeth the efficient cause of repentance procéedeth the efficient cause of repentance As God giueth faith so also dooth he giue repentance otherwise if there be no faith True faith and tempârall faith repentance were not auailable But faith otherwhile is a true faith and otherwhile it is but a temporall faith such as the faith is such is the repentance that dooth insue if it be a true faith true repentance followeth Of what sinnes then must we repent vs Doubtles we ought to repent of all sinnes Of what sinnes we must repent vs. so as Tertullian rightlie said in his booke De poenitentia Whether it be in word or in déed that we haue offended he saith that euen he which by his iudgement hath appointed punishment for all those things hath also promised pardon through repentance A breefe declaration of the definition Some of those things which be placed in the definition belong vnto the generall word and some perteine vnto the differences the generall word is Change the difference is Alteration of life Another difference is that it be willinglie taken in hand for there be some things doone which we be not willing vnto Another difference is it may be taken in hand for sinnes committed The formall cause is conuersion and change the materiall cause is the will it selfe the obiects are the sinnes for which we sorrowe and the vertues which we striue to atteine the efficient cause is faith and God the end is the honour of God our owne saluation Thus the definition being declared let vs come to the distinctions Distinctions of repentance 4 Tertullian distinguished repentance into good and euill he saith it is euill repentance if we repent our selues of the déeds that be doone well namelie of almes-déeds of forgiuing our enimies of receiuing the sacraments but it is a good repentance when we change vnto better It is said to be either good or euill in respect of the end wherevnto we refer it Another distinction one kind of repentance is rude and without forme and another is perfect and absolute Whereby shall we gather this Bicause that it is the will which taketh in hand and that the same in hir owne nature is blind it behooueth that vnderstanding go before What shineth in those men The Ethnike repentance which be without Christ Somtimes there appéereth in them a certeine humane honestie the which as the philosophers saie is a life according to nature They read the Ethiks or morals of the philosophers they sée Ideas or forms of vertues when their vnderstanding taketh anie hold of this honestie they perceiue how far off they be from the same and for that cause they finding themselues by experience to be blamed are stirred vp with a certeine repentance Laertius teacheth that a certeine yoong man that was lewd and loose of life at a certeine time being droonk himselfe with droonken companions and wearing a garland rushed into the schoole of Xenocrates But the philosopher being not disquieted with their comming in procéeded in his treatise he spake so earnestlie of temperance that by little and little the words entered into the hart This yoong man laid awaie his garland and began to dispute of philosophie Howbeit such a maner of conuersion is not altogither to be commended it may be commended in his kind But it is nothing at all christianlike whereof we speake which ought to be according to faith and towards God as Paule witnesseth in the twentie of the Acts verse 21. that he preached repentance towards God and faith in Iesus Christ There be others which bring foorth this rude and vnperfect repentance in another sort When it is taken in hand by the will and the same followeth reason there must néeds be some thing which ought to giue light vnto reason They haue a generall faith or opinion Repentance comming of a generall faith or opinion that God is both a reuenger of euill and a rewarder of good They also behold that which he hath commanded in the lawe when they perceiue that they be commanded to doo such things as they doo not they be vexed with feare and after a sort repent themselues Some bring a place out of the 26. chapter of Esaie We haue beene with child of thy care verse 26. and haue brought foorth the wind of saluation But it maketh not to the purpose howbeit true it is that repentance with some is begun in this sort This may be hurtfull for vnlesse it haue some helpe besides it bréedeth desperation After this sort did Caine Iudas and Esau repent themselues Séeing the matter standeth thus then in the elect children of God faith is added forgiuenes is preached and they imbrace the same thorough Christ True repentance then dooth true and perfect repentance followe When the will vndertaketh this repentance Christ himselfe lighteneth the vnderstanding with the remission of sinnes then commeth the holie Ghost by whom strength is giuen to cast off sinne and the fruits of repentance doo followe that in sted of wicked acts good déeds are shewed foorth The holie Fathers said that this is to doo repentance What is to doo repentance and the holie scriptures doo declare
that is to wit adorned with vpper and grosser parts in the which these affections be Augustine Wherevpon Augustine in the place aboue alledged Neither had he a counterfet humane affection séeing he had the bodie and soule of a man Herevpon Ambrose woorthilie saith that Christ tooke vpon him not a shew of incarnation but a truth and therefore truelie had affections And he added that this vndoubtedlie was conuenient that he might ouercome sorrowe and sadnes but not exclude them He addeth saieng Neither is that fortitude coÌmendable which bringeth in an vnsensiblenes of wounds not a gréefe If there be anie that knowe they haue so vnsensible a bodie as they féele not wounds they haue not the commendation of fortitude or valiant courage but those haue it which ouercome the gréefs which they féele How a saieng of Hilarie must be taken heed of Wherefore Hilarie must be aduisedlie read in his 10. booke De Trinitate who speaketh dangerouslie of the bodie of Christ and of those affections He affirmeth that the Lord had a bodie to suffer but not to féele paine And he saith that the crosse sword and nailes put vpon Christ the violence of a passion A similitude but not a gréefe And he vseth a similitude to wit that it fared euen as if one would attempt with a sword to thrust through water fire or aire he should doo violence against these elements and the sword of his owne nature would put to gréefe but those bodies be not of that nature as they can suffer a wound These things are not agreable to the scripture and to a true humane bodie On this wise may we argue that Christ had gréefe A proofe that Christ suffered greefe To the féeling of gréefe in anie man two things are chéeflie required which things being appointed gréefe dooth followe first that the bodie shuld be hurt secondlie that there shall be a féeling of that hurt But the bodie of Christ was hurt being whole it was broken The soule of Christ was most perfect it had sense Ergo it was not without féeling The selfe same are we to iudge as touching sadnes This is the nature thereof When sadnes appeareth that if in the cogitation or imagination we perceiue anie hurtfull thing that is like to happen or is present then it sheweth it selfe Such cogitations had Christ Those things were repugnant vnto nature wherefore there followed a sadnesse howbeit that followed not which had sinne ioined with it They were perfect motions they went not beyond the rule of Gods word they had the nature of a punishment but not of an offense Our affections be vnpure What cause of difference is there Augustine Augustine in the place aboue recited sheweth the reason bicause the affections of Christ were deriued of power ours of infirmitie Christ had that power that he could vse these affections when and as often as he would but ours doo now spring of infirmitie yea and they rise against vs whether we will or no. We can not bridle them wherefore they be troublous but Christs be cléere not onelie as they were by institution giuen vnto Adam but also as they were adorned by the grace of God they presumed nothing but so long and so much as it behooued 39 So then we may assigne thrée differences betweene Christs affections and ours The first as touching the obiects the motions and affections of Christ neuer declined vnto sinne but ours doo verie often The second Christ as saith Augustine vsed when he iudged that they should be vsed as when he would that man should be man was made it dooth not so happen with vs they breake foorth euen against our wils Thirdlie those perturbations be sometimes so forcible in vs as they disquiet reason it selfe and doo hinder faith but it was not thus in Christ Matt. 5 28. Wherefore Ierom vpon Matthew in the handling of that sentence He that shall looke vpon a woman to lust after hir Passions and preparatiues vnto passions c. distinguisheth and saith that There is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which may be called suffering fore-suffering That ãâã ãâã ãâã ãâã ãâã is alwaies taken in the the ill part when they vanquish and ouercome vs. But ãâã ãâã ãâã ãâã ãâã be the first motions which although they be held vnder the name of an offense yet are they not crimes they doo not ouercome But what the difference is betwéene a crime and a sinne Augustine in the 41. The difference betweene a crime and a sinne 1. Tim. 3 10 treatise vpon Iohn sheweth Crimes be gréeuous sins which haue accusation and deserue condemnation but sinnes are of lesse weight Wherefore the apostle when he speaketh touching the ordeining of pastors will haue them to be without crime not without sinne otherwise he should exclude all men from the ministerie Therefore in Christ those affections procéeded not so far that they could alienate his will from the right waie as Ierom saith when he handleth that place My soule is heauie c. Matt. 26 3â They had rather the nature of foresuffering than of suffering His diuine nature could bring to passe that they should not begin to come foorth but by a certeine dispensation of grace for our saluation he made place for them when the time serued But if they were affections Why Christ called his affections his will whie did he call them a will saieng Not my will be doone but thine He ment the inclination of nature whereby we shunne things hurtfull And it was requisite that Christ should be sad and mooued with those affections bicause it behooued him to be tempted in all things and to ouercome these affections and this victorie not a litle furthered our redemption neither was it against the will of God For he would haue him not onelie to be crucified but also to be affected with those motions euen as Ierusalem to be ouerthrowen and Christ to bewaile it neither while he wept did he against his Fathers will Wherefore if we shall beléeue Cyrill Christ his death in respect that he was a man and had appetite and sense was not voluntarie yet was it voluntarie bicause it pleased the Father and bicause it serued to our redemption for the which Christ came But it was said Christ was blessed how could he be mooued with those affections Bicause that felicitie was so conteined in the vpper part of the mind as it did not redound to the lower parts 40 All these things make against the Stoiks namelie the doctrine of Christ and the doctrine apostolicall also the example of Christ Wherefore it is no maruell if the godlie be so sorrowfull Yea and I thinke good to adde True affections are greater in the godlie than in the wicked that true affections are greater in the godlie than in the wicked who by litle and litle put them awaie and the greater that they be the more they
all created at the beginning but are dailie created of God to be put into the bodies proposition 3 Those things which are spoken of paradise must not be vnderstood so allegoricallie as the truth of the historie should not be reteined but the allegories may profitablie he ioined vnto the thing that was doone proposition 4 Whether that garden of pleasure be yet extant cannot be defined by the holie scriptures proposition 5 The dignitie of the lawe of GOD is not to be estéemed by deserts of actions commanded or forbidden therein but for that in it is conteined the iudgement of GOD for dooing of things which alwaies must be preferred before the counsell of man proposition 6 Both kinds of death as well of the bodie as of the soule was set before Adam if he transgressed the commandement of God proposition 7 The first man was created mortall albeit it was in him not to die proposition 8 It is not good for a man to be alone bicause it is not pleasant nor honest nor profitable proposition 9 Thrée exercises were set before man at his creation namelie to obeie God to behold the natures of things created and to exercise husbandrie proposition 10 The sléepe of Adam in the bringing foorth of the woman signifieth vnto vs that Christ by his death purchased his church Probable proposition 1 THe breathing of God whereby the first man was made a liuing soule is a token shewing vs that the reasonable soule is giuen vnto men not by the strength of nature but âuâwardlie by the helpe of God proposition 2 The garden of pleasures was planted in the region of Eden as the name declareth not far from Assyria Mesopotamia and Arabia proposition 3 The trée of life hauing fruit which prolonged life to them that should eate of it allegoricallie signifieth Christ proposition 4 The trée of good and euill is not onelie so called of that which followed but bicause of the same there was a lawe giuen whose propertie is to shew the difference of good and euill proposition 5 By forbidding the fruits of the trée of good and euill we are taught not to be so hardie as to rule our selues by the wisedome of the flesh or else to determine by mans iudgement what is good and what is euill which neuerthelesse is requisite that we decrée by the spirit of God and by the word proposition 6 Séeing the lawe was giuen to Adam the woman being not yet created it sheweth that women should be instructed by men as touching the lawe and word of the Lord. proposition 7 The woman was made of the rib of man to declare that the church was foundes in the strength of Christ Propositions out of the second and third chapters of Genesis Necessarie proposition 1 CHildren must not for their wiues sake so leaue their parents as not to succour or reuerence them albeit they are bound to liue néerer to their wiues than to their parents proposition 2 Whereas the husband and wife are said to be one flesh matrimonie is declared to be inseparable so long as they can be one flesh which is taken awaie by adulterie and for want of power to performe the dutie of marriage one towards another proposition 3 Matrimonie is therefore said to be a mysterie bicause it representeth vnto vs the most streict coniunction of Christ with his church proposition 4 The church immediatelie from hir beginning had Adam for hir gouernour not without the word of God for he being indued with the spirit of GOD spake with the selfe-same words both as touching Christ and as touching matrimonie proposition 5 Temptations are therfore permitted by God bicause they be profitable for the church proposition 6 The diuell promised vnto the woman those things which she had alreadie to wit the opening of the eies and likenesse to God Probable proposition 1 WHereas God brought Eue framed vnto Adam we are thereby taught that those marriages are not well knit where God ioineth not the parties togither proposition 2 Since that mans soule is a spirituall substance and is immortall we must not grant that it is deriued vnto the children by the séed of the parents proposition 3 The serpent was the fittest instrument in temptation to expresse the ill practises of the diuell and his craftinesse against men proposition 4 The wicked will of the tempter declareth the most skilfull wisedome of GOD whereby he knew how to vse wel euen most wicked things proposition 5 This did the diuell by his first temptation chéeflie indeuour that Gods word should not be beléeued as it was requisite proposition 6 The originall of Eues fall was that setting aside the earnest cogitation of the word of God she began to weigh in hir mind the commoditie of the forbidden fruit which the diuell set before hir togither with the beautie and swéetnesse thereof proposition 7 The shame and the deuise of the couerings are not to be ascribed to the diuell but to the goodnesse of God as a bridle whereby the euill now brought in might the lesse spread it selfe abroad Propositions out of the third chapter of Genesis Necessarie proposition 1 SHame and the shunning of Gods sight are properties which followe sinne proposition 2 The enimitie which GOD put betwéene the diuell and the woman belongeth vnto all godlie men proposition 3 Albeit the power of treading downe the diuell be proper vnto Christ yet dooth he communicate the same with the faithfull proposition 4 The cursses which GOD laid vpon the first men were not onlie punishments but also they shewed men their duties and brought remedies against temptations and sinnes proposition 5 If the creatures through mans transgression fell into a woorse condition than they were it is méet that vpon the restitution of him those also should be restored proposition 6 Since God remooueth idlenesse from man they which altogither shun labour agrée not with his will proposition 7 Christ tooke not awaie by his first comming the punishments of these cursses but mitigated them howbeit at his second comming he will altogither take them awaie proposition 8 Séeing garments are inuented for the profit and honestie of this present life those garments are iustlie found fault withall which haue anie thing against these two properties proposition 9 Sacrifices be signes whereby we confesse the excellencie of God proposition 10 Anie man is accepted of GOD before his works be acceptable vnto him proposition 11 Those things which God either by exhorting or commanding sheweth should be doone those are not in our power to be doone of vs vnlesse we be holpen by his grace Probable proposition 1 THe scripture therefore saith that the eies of the first men were opened after sinne bicause there brake out a new féele of new punishments proposition 2 By the example of God who so preciselie inquired after sinne iudges are admonished that they condemne not men before they be heard and their cause examined proposition 3 In the curssing of the serpent those punishments of
Their zeale without knowledge pitied 2 560 a Whether we be more vnhappie than they which haue no answeres of our affaires 3 260 b Why they endeuoured to haue many children 2 430 b 431 a They appointed two Messiases 3 346 b They themselues doubted not that Christ should change their Ceremonies 2 579 a Which of them beheld Christ in their sacrifices 2 582a Compared to a lasciuious and wanton wife 2 579 b Why they boasted of the Lawe in vaine 2 580 b Suffered in Rome to practise vsurie 2 472 b They and the Israelites compared 2 446 a Cruellie vsed by Antiochus 3 352 b Their state and that they deserued not their election 3 18 b 19 a It is Gods wonderfull worke that they endure to this daie 2 599b Whether they at this day be coÌtained in the league made with Abraham 2 598 b 599 a The meanes that God vsed to haue them remember his lawe 2 577 b To what end they so dispersed are preserued 2 599 b Why God would haue them being Infants circumcised 4 111 b They are our witnesses howe 2 599 b Their maner of circumcision 4 111 a That they had not the holie Ghost disproued 2 592 b Destroyed by the Macedonians 2 596 b Who of them had the spirit of Christ and who not 2 595 a Why God gaue them Manna in the wildernesse 2 591 b They auouche that nothing of the olde Lawe should be chaunged 2 587 ab They had Exorcists among them 4 129 b 130 a Howe it can bee saide that God spake not to them as touching sacrifices 4 44 ab Whether they were ignoraunt of Christ and his doctrine 4 105 b 106 ab They haue added manie more degrees forbidden to marrie vnto them that are expressed by God 2 148 a The Samaritans and they had no conuersation 2 446 a Whether they vnderstood the promises which were sealed by the ceremonies 4 105 ab They oppressed the auncient Church 4 93 b 94 a Whether they heard of the preaching of the Gospell 4 4 ab They suffered for the Lawe of GOD. 3 282a Whether they be more noble than the Gentiles 4 313 b God deliuered them three maner of ways from tyrannie 4 329 a Their stocke pure and vnmixed 4 312 ab What lot the debtors among them had 4 315 a No Nation had Lawes so proper to them as they had 4 312 b An example of their obeying the Magistrate 4 226 b They had no executioners 4 264 a But a remnant of them saued 3 21 a In what respects their steppes are to bee followed 2 325 b Their constancie against the Macedonians and Romanes 4 243 a What forme of a common weale they had 4 226b 227 a They carie the Bible about with them but beleeue it not 2 329 a What thinges they should be prohibited to vse among Christians 2 330 a What we haue to learne by the scattering abroade of them 2 329 a They wander abroade retaine their owne Lawes wheresoeuer they become 2 328 b God hath set a marke vpon them what 2 329 a They and the Gentils signified by the parable of the prodigall sonne and the elder sonne 2 328 b Whether they abused and corrupted the holie bible as some haue charged them 2. 329 ab They shal bee receiued into the Church at the latter dayes 2 328b They are a testimonie vnto christian religion 2 329 ab Why they refused to dwel among Christians as saieth Augustine 2 328 ab 329 b Their common wealth was most auncient 4 312 b Ig. Ignorance What kinde of Ignorance excuseth sinne 4 301 a Two sortes one of negation another of euill disposition 2 571 b Of the fact and of the lawe 4 301 a A kinde of Ignorance in infants counted sinne 2 225 ab Of a kinde of Ignorance laide by God vppon men as a punishment 2 292 b Ignorance is in all the wicked sort of men but yet they are not excusable â 292 b 293 a What the holie Scripture determineth of that Ignorance which hath repentance following it and of the contrarie 2 292 ab Ignorance which hath not sorow following it maketh vs guiltie 2 293 a He that doeth a thing through Ignorance is ignorant but not contrarie 2 286 b It is one thing to doe through Ignorance and other thing for the doer to bee ignorant 2 286 b Of a generall Ignorance and a particular and which of them excuse 2 287 a True godlinesse cannot bee ioyned with Ignorance 2 259 b Voluntarie is not in that whith is doone by Ignorance 2 286 a What kinde of Ignorance doeth not holde a man excused 2 288 b 289 a Why generall Ignorance maketh not a man to doe against his will 2 287 ab Howe Ignorance can be called the cause of a thing doone against the will 2 288 b It is prooued that euill men doe not things through Ignorance but ignorantly 2 286 b 287 a Euerie Ignorance is not sinne of Angels ignorance 2 571 b Probable Ignorance may in some part excuse sinne 2 426 b Ignorance of Christianitie reproueable in Christians 2 311 a What the scripture determineth of the Ignorance which excuseth and excuseth not 2 292 b Socrates his meaning in condemning himselfe of Ignorance in all thinges 2 541 b 548 b Of two kindes of Ignorance incident vnto men the one hauing repentance following it the other not 2 286 a Im. Image The definition of an Image with the matter the forme and ende of the same â 332 b 334 a It is among those thinges which appertaine to qualitie 2 333 b Daniels example wrongfully alledged for the defence of Image worshipping and why he was not cast into the fornace with his fellowes 2 319 b 320 a The Papistes confuted for saying that they worshippe not the Image but the thing signified 2 350 ab Of the Image of God in man according to error and according to truth 1 29 a 12 b 123. 124. 125 a 4 â71 b 172 a 223b 612 b To swarue from the Image of God is sinne 2 576 a That a woman is and is not the Image of God and after what maner 1 124 a Christ the Image of God and how 2 615 b 1 124 a Howe the Image of Christ is begunne in vs 3 10 b In what respect it may and may not bee made 2 340 b Crucified vpon the crosse 2 354 b 355 a Painted with Asses eares in despite 2 341 b What hath beene feigned of the same painted in a cloath c. 2 335 a Images Images distinguished 4 103 a They may haue a good vse and what that is 2 355 ab Into what groue errors men fell by worshipping of them 2 336 a Altars are not to bee erected vnto them 2 351 a What it is to worshippe them 2 344 b Diuers worthie men that destroyed and defaced them 2 351 ab For what things the vse of them is good 2 341 b The worshipping of them reckened amongest the
there alwayes happeneth some errors as howe 2 242 b God doeth gouerne it and after what sort hee gouerneth the same 1 184 b Creatures suffer punishment together with vs when wee Sinne. 2 250 b Howe the reuenge of Adams Sinne in vs must bee vnderstoode 2 234 ab Howe amplie the word Sinne is to betaken 2 241 b The soule is created without Sinne and howe it becommeth sinfull 2 246 a Voluntarie if wee speake of actuall sinne but not voluntarie if we speake of originall sinne 1 198 a The nature of Sinne is to bée founde in concupiscence prooued against Pighius 2 220 b Whether Christ in remoouing thereof remooued death 3 315 a It remooueth vs from the sight of God and howe miserable wee are become thereby 1 32a Sinne taketh place in the minde onely 1 180 b Against thrée seuerall opinions of men mainteining God to be the author of Sinne. 1 180 ab Whether the first parentes were deade streight way after it 3 325 a God properlie and by himselfe is not the cause thereof prooued at large by P. Martyr 1 181 a Whether he that is guiltie of one is guiltie of all 2 555 ab Diuers definitions therof 2 570 b It maie bee euen where notable vertues be 2 555 ab Whether before it the woman were subiect to the man 2 379a Howe Sinne armed our seruants against vs. 1 â24 b Who be solde vnder it 2 565 a Howe manifold it is which is knowne by the law 2 575 b One excelleth another 2 555 a Argumentes or reasons to the number of 27. proouing God to be the author thereof 1 178 ab 179 ab 180 a What it is 2 576 a Augustines definition thereof is doubtfull 2 570 b Whether that of Adam or Eue was the gréeuouser 2 490 a 493 ab By what name the Angels that are sent to punish Sinne are called 1 120 b 121 a What remaineth thereof when it is past 3 205 b The knowledge thereof is of two sorts 2 575 b How that which is Sinne becommeth no sinne 2 475 a Sinne distinguished one of necessitie the other of plentie 3 295 b That which is onely sinne and that which is both sinne and the punishment of sinne 2 273 a The degrées thereof from the originall to the fulnesse of the same 2 363 b Remissible two wayes to be vnderstoode 2 272 ab Why it is said to be a punishment 2 273 b Of a kind thereof which though it be doone by compulsion yet it is voluntarie 2 323 a Whether it be lawfull to commit a lesse for the auoyding of a greater 305 b 306 ab It is a priuation or want of that good thing which the law prescribeth 2 271 b Why God requireth of men that they should bée vtterly without it 3 55 a Whether Paul was without it as his spéeches import 3 54 b Christ died not altogether without it 3 42 b 43 a Euen the holiest are subiect vnto Sinne. 3 55 a Who are to be reputed without it and howe 3 77 b 78 b Whether God was the cause thereof in Adam 3 26 a Ierom against Manicheus who saide that we therefore cannot resist it for that we were by nature created euill by an euill God 2 274 a Necessitie taketh not away the nature of it 3 21 b Remissible and irremissible 2 272 a An examination of this definition that it is whatsoeuer withstandeth the lawe of God 2 271 b The horriblenesse thereof set open 2 619 b The proper cause of Sinne is inward to wit the naughtie will of men 1 181 a It is the cause of death where note contrarie opinions confuted 2 246 a 247 a What the first grounde thereof is 4 108 b It lyeth asléepe in infants saieth Augustine and whie 2 224 a By Adam as by the common roote and masse it entered 2 242 a The effects which followe it 3 203 a The diuell no perfect cause but an alluring or perswading cause thereof 1 184 b Howe by Sinne all thinges are subiect vnto vanitie a notable place 2 247 b 248 a Of the guiltinesse thereof or bonde vnto punishment 1 188a God is not the proper cause but the remooâing or prohibiting cause of it and howe 1 181 a Whether that of Adam did any way depend of Gods will 1 204 ab An obiection that if God be not the cause thereof then he is not the cause of althings 3 198 a Why God taketh not away Sinne since he hateth it an excellent place taught by similitudes 1 191 b Howe it is drawen from the nature of the seconde causes 1 189 b It is no imperfection in God that hée cannot make it and why he cannot make it 1 190 ab The proper and true causes thereof particularly what they be 1 190 b Of the subiect whereunto the deformitie of it doth cleane 1 188 ab Thrée considerations touching the proposition that it dependeth on God 1 188 a How God may be saide to be the deficient cause thereof 1 187 a An error that it is no sinne vnlesse it be voluntarie 2 213 b 214 a The Sinne against the sacraments pertaineth to the first Table 2 332 a A reason why man cannot choose but Sinne. 2 254 b Whatsoeuer wanteth his due perfection is Sinne. 265 b Death hath no right where there is no Sinne. 2 217 a The Sinne of imitation cannot be doone away by baptisme 2 216 a It is onely Sinne whereby we resist God and howe generall it is 2 607 b Inclination to Sinne and not actuall sinne onely sufficeth to damnation prooued by a similitude 2 218. Examples of occasions of committing Sinne 1 185 a Why the flesh of Christ is called Sinne. 2 227 b Howe God offereth occasions of Sinne. 1 184 b 185 a An oblation for Sinne is called sinne 2 609 a The Pelagians say that they ought not to be counted Sinne which cannot be auoided confuted 2 239 ab No efficient but deficient causes of Sinne and what they be 1 184 ab A kinde of ignorance in infants counted Sinne by Retiâius an olde Bishop 2 225 ab The error of the Libertines that God doth all things in vs and therefore Sinne is nothing 1 211 a Good things vnto the wicked are occasions of committing Sinne prooued 1 185 a How these words that nothing is to be counted Sinne which dependeth not of election 2 2â6 ab A verie harde opinion that God shoulde contaminate with Sinne a soule which as yet pertained not to Adam 2 245 b 246 a The Sinne of imitation cannot be done away by baptisme 2 216 a An answere to a false reason that because children haue no actual Sin therefore they haue no sinne 2 239 239 a How Paul meaneth that euerie Sinne is without the bodie 2 469 b 470 a Iosua punished the children for the fathers Sinne contrarie to the common lawe 2 235 b Sinne and death are compared together as the cause and the effect 2 244a Augustines sentence that euerie Sinne is the
might call them all by what name he would Wherfore the bodie was no let but that our first parents might vse familiaritie with God Sinne remooueth vs from the sight of God But it was sinne that remooued vs from the sight of God From thence came vnto vs the darknes blindnes and ignorance in heauenlie things For this cause are we transformed into moles bats and owles Otherwise God of his owne nature is most cléere yea the verie light it selfe vnles the fowlenes of our sinne be set betwéene vs. Perhaps thou wilt saie it hath béen sufficientlie declared alreadie that our blindnes springeth out of sinne but it hath not béene shewed what the cause is that men be so afraid at the sight of God Yes herevpon dependeth all this matter for men bicause that by reason of their owne blindnes they are swallowed vp with that heauenlie light being guiltie in their owne consciences doo flie from the iudge no lesse mightie than iust For they in such wise conceiue of the Godhead that they knowe that by reason of the purenes and righteousnes thereof it can abide nothing that is filthie and vncleane Wherefore they thinke that to haue the presence of God is nothing else but to haue the iudgement prepared and punishment deserued presentlie to be laid vpon them Gen. 3 7 and 8. For this cause our first parents hid themselues immediatelie after they had transgressed and were so greatlie terrified at the voice of God that straitwaies they decréed to shrowd themselues among the trées in paradise which doubtles procéeded of a trobled conscience séeing God in his owne nature dooth chéere men and reuiue them as the authour of all maner of comfort Wherfore it is manifest inough that these inconueniences terrours haue fallen out not by anie fault of his but by our owne default Wherefore Iohn 1. Iohn 3 3. in the third chapter of his 1. epistle giueth this wholesome admonition that He which hopeth to sée God as he is should prepare himselfe therevnto by purifieng himselfe euen as he is cleane and pure The fift Chapter Of Dreames chieflie out of the booke of Iudges the 7. chapter vers 13. THe Iewes séem to make thrée sorts of dreams Three sorts of dreames Out of Gen 28 verse 10. The first they account altogether naturall The second méer diuine as when one is cast into a sléepe by God and in the same is warned of things secret and hidden as we knowe was doone in the first man Adam Gen. 2 18. when Eue was framed out of his side For the Lord cast him into a slumber and therein instructed him of the coniunction betwéene Christ and his Church The same wée knowe was doone to Abraham when as GOD cast him into a sléepe in the midst Gen. 15 12. betwéene the péeces of flesh and told him what should happen vnto his séed manie yéeres after The third sort of dreames is mixt of them both and is common with the prophets when naturall sléepe commeth vpon them but yet God is present with them in their sléepe and instructeth them of things to come of which sort was that of Iacob Gen. 28 11. about the vision of the ladder And séeing we purpose to speake somewhat largelie of dreames In Iudg. 7 verse 13. Looke In 1. Sam. 28 verse 15. we will first sée what may be said of them by naturall reason and secondlie how much must be attributed vnto them by the word of God Concerning the first Aristotle Hippocrates Galen Ethnicke authors and diuers other famous philosophers haue written much and among others Aristotle in his little booke De diuinatione per sommium if that were his and yet no doubt but it is both learnedlie and clarklie written first saith that this kind of diuination by dreames is not vtterlie to be reiected bicause commonlie verie much is attributed thervnto and those things which be receiued in a maner of all men are neuer altogither false And he saith moreouer that there be manie dreames whereof there may bée yéelded a verie fit and conuenient reason which as experience teacheth deceiue not men but fall out true therefore it were not well to despise all maner of diuination by dreames Yet we must take héed that we be well aduised in admitting of them séeing it is a verie hard matter to shew the causes of them for that nature on this behalfe worketh most obscurelie And Aristotle dooth not thinke Aristotle did not think that dreames are sent by God that visions are sent by GOD saieng that If they were sent by him he would giue them to such as are good and wise men but wée sée by experience that it is otherwise For the foolish and simple doo manie times preuaile in this facultie Moreouer the brute beasts haue their dreames but who will saie that God giueth them the power of diuination Neither are visions occupied about the phantasie of men in their sléepes to this end that therby they should prognosticate things to com And besides if God did send such visions he would rather doo it in the daie time that men might with more diligence consider of them neither can we easilie iudge why he hath chosen the night for such a purpose And to conclude séeing God is not enuious he would not so obscurelie warne them whom hée would haue to be instructed in the things to com but he would shew those things cléerelie plainlie but dreames are so darke and obscure that for the interpretation of them men must repaire to prophets and soothsaiers These things are gathered in a maner out of Aristotle whereby hée wholie transferreth this thing from God vnto nature as though the causes of dreames should be drawne from thence But of those things I will intreate more when I come to speake of dreames according to Diuinitie I will now declare what he hath of this matter 2 Dreames saith he are either signes or causes or else they are chanceablie and by fortune applied to those things wherevnto they are referred And euerie one of these thrée kinds is thus expounded A peripateticall explication of dreames He saith that dreames are somtimes signes of the affections of the bodie or mind For by them is declared verie manie times what humors doo abound beare rule doo most of all offend in mans bodie According to the diuersitie of humors so are likenesses moued For shewes likenesses of things are raised according to the qualitie of nature temperature of humors preuailing in the bodie Where choler aboundeth there flames fire coles lightening brallings and such like are séene If that melancholie haue the vpper hand then smoke great darknes all blacke and ill fauored things dead corses and such like present themselues But flegme raiseth vp the likenes of showers raines fluds waters haile I se whatsoeuer else hath plentie of moisture ioined with coldnes By bloud are stirred vp goodlie sights cléere white and
considereth our mind and determination the which oftentimes he alloweth But on the other part he hath before his eies the order of his prouidence the which by all meanes he willeth to be sound and stedfast Therefore he somtimes inspireth in our harts things which in their own nature should be good yet for all that he will not haue those things to be brought to an end bicause they serue not to the order of his prouidence So we saie that the praier of Christ wherein he desired to escape death pleased God Mat. 26 39. although he would not fulfill the same Neither did Christ with a lewd or corrupt will but with a righteous and good will will that which he desired But the prouidence and predestination of God remained immooueable whereby he had decréed that at the verie same time he should be fastened vpon the crosse for our saluation Wherefore we must religiouslie and godlie meditate manie things but when we vnderstand that God will not haue those things to be doone our cogitations must be applied to his will But to intreat of this thing with more perspicuitie and plainenes let vs first of all determine that mans will ought after some sort to be made conformable to the will of God for otherwise it should not be right for that which is right must agrée with the rule of God Yet is it not of necessitie that what God would haue to be doone should please vs all maner of waies bicause it is requisite sometimes that the same should displease vs and that rightlie and without sin Which thing the better to vnderstand it shall be shewed by examples Moses heard Exo. 32 32. that God would root out his people he otherwise would and sorrowed excéedinglie and that it might not be he resisted it by praier Also Samuel knew that Saule was reiected 1. Sam. 15 verse 35. yet he did not foorthwith settle his mind vpon that will of God but he heauilie tooke the fall of that king for that cause he wept along time Ierem. 28 6. And Ieremie vnderstood that Ierusalem should be destroied and he lamentablie bewailed the ruine thereof Whether we ought to doo anie thing contrarie vnto the decree of God knowne vnto vs. Here some saie that the decrée or pleasure of God is either knowne to vs or else vnknowen When it shall be manifest vnto vs we ought to bend our will vnto him but if it be hidden from vs we haue a lawe reuealed which we may safelie followe Indéed these men saie somewhat but yet this saieng of theirs dooth not fullie satisfie For Ieremie and Christ knew verie well that by the decrée and will of God Ierusalem should be vtterlie destroied yet neuertheles they wept for the cause and in wéeping they sinned not Moreouer it commeth oftentimes to passe that euen by the verie works of God we knowe his will wherein yet we must not straightwaie repose our selues for somtimes it happeneth that the sonne séeth the father die which sonne if he be godlie he vnderstandeth withall that Gods will is that he should die Shall he not therefore be sorrowfull and desire that his life may still be prolonged What shall then be doone when such things doo happen Verelie we must consider what is méete for the will of God and what is conuenient for our will Trulie it agréeth with the will of God that he should worke according to his goodnesse and righteousnes to the end he may benefite the good and punish the wicked and it is fit for our will that it should doo those things which be agréeable therevnto Also what things are agréeable to our nature we shall perceiue by the constitution thereof that is by the lawe of nature and of God and otherwhile also by an inward inspiration of the spirit and thus albeit we doo in verie déed disagrée from the will of God yet as touching the forme and efficient cause we agrée with the same For as much as God sometime willeth two things at once namelie to punish a citie a nation and our parents and also that we for that cause should moorne neither are these things repugnant one with another In times past God willed Sodom and Gomorrha to be destroied which thing he declaring vnto Abraham Abraham was manie waies sorrowfull and he intreated for them which should be destroied neither are we to thinke that Abraham powred out his praiers without the spirituall inspiration of God In Gen. 18 verse 22. The things that we knowe God would are two waies considered 44 Furthermore to these things this also must be added namelie that the things which we knowe that God would may be two waies considered First simplie and absolutelie in which respect we must doo those things which be agréeable to our will or nature rightlie instituted or else we must behold them with a iust comparison vnto the diuine prouidence wherevnto if we conferre them they must wholie rest therevpon bicause as Augustine in his Enchiridion saith that It is a wicked thing to striue against the prouidence of God Bréefelie it is our part in all things to will that which God would we should will and that to a right end that is with a good purpose or as men commonlie speake with a right intent although as touching the matter it behooueth not that that should alwaies like vs which séemeth méet vnto God But if thou demand what those things be which agrée with our nature well instituted I answere things holie honest and iust Wherefore the apostle said to the Philippians Phili. 4 8. Whatsoeuer things be true honest iust pure profitable of good report if there be anie vertue or if there be anie praise those things thinke vpon and doo And therefore Dauid when he determined to build the temple 2. Sam. 7 1. although God would not haue it doone yet was Dauids will allowed as iust and right Our of doubt the good king knew that God was willing to haue a temple built into him and he vnderstood that it should be doone at Ierusalem wherefore his will dissented not from godlines Moreouer séeing he was a child of God and was stirred vp by his spirit no doubt but God inspired him with that will Neither must we marke what God dooth outwardlie but consider what he dooth within vs and then we must followe that He worketh in vs both to will and performe Phili. 2 13. indéed not alwaies a perfection of the worke or a will that is perfect and sound neither are these two alwaies so ioined togither as he worketh at once both to will and to performe For sometime he onelie worketh to will and granteth not that the thing which we will shall come to effect Both our will and vnderstanding must be confoâmed to the will of God And not onelie our will ought to be conformable to the will of God but also our vnderstanding for we ought to vnderstand those things onlie
nothing either past or to come But we alledge nothing strange from the scriptures Paule saith that God hath predestinated vs before the foundations of the world were laid Ephes 1 4. If they beléeue not vs let them looke vpon the prophesies Iacob fore-shewed that Dauid should be king Gen 49 10. How might this haue béene vnlesse the will of God haue respect vnto the time to come But Paule in the 11. to the Romans saith The gifts and calling of God are without repentance But the sentences of the scriptures must not be more largelie vnderstood than the place it selfe wherein they be written may beare for otherwise we may be sooner lead to error Paule intreated in that place of the couenant which God made with the Iewes and saith that these promises cannot be void and that it cannot be but that manie of the Iewes should bée at length conuerted vnto Christ bicause The gifts and calling of God are without repentance Although others vnderstand that place as touching the gifts which depend vpon the eternall predestination of God for that they be sure and stedfast Indéed other gifts whether they belong to the iustice of this life or to things which be temporall may both bée giuen and taken awaie For there be manie who hauing once beléeued doo afterward fall to destruction Theodoretus saith Gifts be without repentance if the nature of the things themselues be considered but if men fall from them and be depriued of them the fault is their owne How it could be said to Saule that his kingdome should be established for euer the same being before appointed to the tribe of Iuda 4 But let vs sée how Samuel said In 1. Sam. 13 vers 13. The Lord would haue established thy kingdom for euer For how could the kingdome haue remained for euer in the familie of Saule séeing it was fore-told before of Iacob that the kingdome should be in the tribe of Iuda and that God decréed from all eternitie that he would giue the kinglie right vnto the house of Dauid Here we may not answer that God indéed had so decréed at the first but that he afterward changed his mind for God is not changed Rabbi Leui Ben Gerson thinketh that this Hebrue word Adolam signifieth not eternitie but some certeine space of time and that so Saule might reigne according to the meaning of that word Adolam that is for a long time and afterward that Dauid might succéed him But this iudgement I doo not much allow for Dauid was now not onelie borne but was also of ripe age so as Saule might not reigne for anie long time But that God is not changed all men confesse yet all men not after one and the same maner for some saie that we feigne that God dooth predestinate somewhat from euerlasting which yet he executeth afterward That saie they is absurd for all things are present vnto God Howbeit we saie not that God is mooued for a time but his counsels are from euerlasting But this we saie that when a thing is come to passe he dooth not appoint anie new counsels Paule saith Ephes 1 4. that He was chosen from his mothers wombe and that we were predestinated before the foundations of the world These things no doubt are euerlasting in God but in the things themselues they were predestinate long before they were made But if they will cauill as touching predestination we will obiect prophesies in the which they cannot cauill When they had doone neither good nor euill Rom. 9 11. Malac. 1 2. that the purpose of God according to the election might abide it was said Iacob haue I loued but Esau haue I hated So as touching the kingdome to be established in the tribe of Iuda it was fore-shewed long before Dauid was borne who first reigned in that tribe How then dooth Samuel saie 1. Sa. 13 13. God would haue established thy kingdome for euer It is a potentiall maner of speaking But what potencie is this There be also manie such formes of speaking in the holie scriptures 1 Cor. 2 8. If they had knowne saith Paule they would neuer haue crucified the Lord of glorie but it was predestinated from the beginning that Christ should die So are they commonlie woont to saie If Adam had not sinned Christ had not suffered But let vs passe ouer those things and let vs examine that sentence which we haue in hand whereby the same being well vnderstood all other like may be vnderstood 5 And first let vs sée whether the predestination of God touching Dauid were the cause why Saule was cast out of the kingdome It séemes to me that there were two causes of that casting out one the prouoking of God to wit the sinne of Saule and the other was the will of God but prouoked stirred vp by sinne to which of these causes therefore shall we rather ascribe the casting out Certeinlie vnto sinne for it was méet that he which had behaued himselfe ill should be remooued from his place Therefore Oseas saith Of the ô Israel commeth thy euill Indéed we cannot denie but that the will of God was after some maner the cause but the true and certeine cause was sin Also another no small difference it shall be if we compare our sinnes vnto the punishments and our good works vnto the reward That sinnes deserue puââ¦shment ãâã good ãâ¦ã no ãâ¦ã Rom. â 18. for our sinnes deserue punishment but good works deserue no reward Why so wilt thou saie Bicause there is a proportion betwéene sin punishment but betwéene good works and reward there is none for The passions of this life are not woorthie of the glorie to come which shall be reuealed vnto vs. Moreouer ill works are properlie of our selues but good works are not but of God Wherefore eternall death may be called the reward of sinne but contrariwise eternall life cannot be called the reward of our righteousnes So that we saie that the sinne of Saule was the true cause why he fell from the kingdome but his good works could neuer haue béene a cause for him to haue continued But whether did this counsell and decrée laie a necessitie vpon Saule Hereof there was no absolute necessitie in him for as touching the inward originall of sinning that had Saule in himselfe and that which he did he did it willinglie and of his owne accord Indéed God decréed the kingdome vnto Dauid and to the tribe of Iuda but yet so as the same should be first taken from him iustlie And if God fore-sawe that Dauid should be king he also fore-sawe the sinne of Saule wherefore he sawe the one thing and the other both that the one should sinne and the other should reigne in this order there is no sinne committed by God True indéed it is that God might in such sort haue punished Saule as he would not take the kingdome from him For he manie waies punished the posteritie of Dauid when
thinketh that this concupiscence which he saith is originall sinne be voluntarie He will answer that it may bée called voluntarie bicause the sinne committed by our first parents was voluntarie but in vs it cannot be said voluntarie bicause wée haue not taken it vpon vs by our owne choise vnles perhaps it may be so called Pighius against Augustine for that it is not by violence put into vs. Against this opinion Pighius inueigheth for thus he saith If so be that the sinne of Adam corrupted mans nature it behooued such a naturall effect to be in sinne for there was not anie thing at all in that first transgression that had a propertie to corrupt nature more than other sinnes haue Wherfore it shall be necessarie to confesse that our nature is corrupted not onelie by the fault of our first parents but also by the sinnes of all our progenitors Which thing séemeth verie absurd vnto Pighius that we should be so much more corrupt than others as we are later borne than they 10 But this chéefe point to wit whether the sinnes of all parents be deriued from one to another vnto the posteritie I will for this time omit and will speake thereof toward the end so much as shall be thought méet In the meane while I denie that which this man taketh for a ground namelie that corruption is the naturall effect of sinne Corruption is no naturall effect of sinne For the reason thereof procéedeth rather of diuine iustice by which the grace of the spirit and heauenlie gifts wherewithall man was indued before his fall was remooued from him when he had sinned And this withdrawing of grace procéeded of Gods iustice although the blame must be ascribed to the transgression of the first man least thou shouldest straitwaie saie Grace being withdrawne corruption followed of his owne accord that God is the cause of sinne For when he had once withdrawne his gifts wherewith he beautified man foorthwith insued vices and corruptions of their owne accord the which before were strange from the state and condition of man This man demandeth how sinne can haue the power to corrupt mans nature Whether by meanes of priuation Or by reason of the matter or subiect of priuation But by meanes of priuation he thinketh it vnpossible to be for that being nothing can worke nothing neither that it can be by reason of that action which is subiect vnto priuation as was the wicked choise through the will of the first man For he saith that Adam when he did eate the forbidden fruit desired not this Manie things followe men against their wils neither was it his will to corrupt his owne nature and the nature of his posteritie This is a verie weake argument for oftentimes we sée that many things doo followe men against their wils andn vnwares which things though they would not yet are they ioined togither with their actions A similitude They which load themselues immoderatelie with meate and drinke doo it not vpon anie such cause as to procure vnto themselues the gout but the gout followeth of it owne accord Euen so although Adam would not haue had these things happen yet when he had sinned they happened of themselues But he saith that séeing this concupiscence happeneth of a certeine necessitie of birth and not by choise or election it cannot haue the nature either of a fault or sinne But this coÌmeth to passe by reason that he maketh a lesse lighter matter of sinne than he ought to doo for he would sinne to be voluntarie and a thing spoken doone or lusted against the lawe of God But if he take the same to be iniquitie 1. Iohn 3 4. as Iohn hath described it he shall perceiue that the nature of sinne is to be found in concupiscence For it is an vniust thing In concupiscence is found the nature of sinne Looke after in part 2. place 2. Art 25. that the bodie should not obeie the mind in honest things that the lusts should be at variance with the mind and seeke to haue dominion ouer it that reason should striue against God and despise his commandements These things being vniust come they willinglie or come they necessarilie doubtlesse they be sinnes But dooth not this Pighius which obiecteth these things perceiue that it is necessarie also for him to appoint that the posteritie of Adam is guiltie of his sinne and that whether they will or no which thing is speciallie against the word of God For it is written in the prophet Ezechiel Ezec. 18 20. The sonne shall not beare the fathers iniquitie And The soule that sinneth tha same shall die According to Pighius children should beare their fathers offenses not their owne Which doubtlesse will be false if we beléeue Pighius séeing children doo die and are giltie of eternall damnation although they haue sinned nothing at all Vnto which absurditie we be not driuen which we doo put in euerie man that is borne the fault and the cause wherefore he dieth and is condemned Also vnto Pighius it séemeth a reprochfull and blasphemous thing against God that he suffereth sinne to be sowne in new borne babes séeing they cannot doo withall but be borne and affected in such sort as we sée all other men to be borne and affected But let Paule make answere to this obiection which saith in his epistle to the Romans O man Rom. 9 20. who art thou that makest answere vnto God Hath not the potter power of the claie to make of one lumpe one vessell to honour and another to dishonour Let Esaie also answere which saith Esaie 45 9. that It is not conuenient for one potsherd to dispute with another touching the workemanship of their maker God is not such a one as ought to be brought into order by our reason which would come to passe if we should measure his iustice by the rule of our iudgement Séeing there is no daie passeth ouer wherein there happeneth not somewhat in the gouernment or worldlie things that we blame and that dooth not content and satisfie our owne wisedome when I praie shall we count God to be iust For who is able to declare the cause whie grace is not so much giuen vnto him which perisheth euerlastinglie as to another which is saued 11 I knowe that these men haue béene accustomed to saie that God dooth nothing there vniustlie bicause he is not bound to anie lawe and that he distributeth one and the like grace vnto all men But here certeinlie humane wisdome will not staie it selfe for it will complaine and saie that he ought to deale alike towards all though not by the precept of mans lawe yet by the lawe of his owne goodnes Moreouer what humane wisedome can sée what the iustice of God is that some are taken awaie while they be yet infants or children least afterward their harts should be peruerted with lewdnes and by this meanes doo atteine
taken awaie and those things which remaine are not imputed vnto vs to our eternall destruction But euerie thing ought to be considered by that which it is of it selfe wherefore if it be demanded of vs That which remaineth after regeneration is sinne but is not imputed to vs. whether it be sinne that remaineth in the persons regenerate We will answer it is sinne But and if thou shalt at anie time read that it is not sinne that thou must vnderstand to be spoken of the guiltines of sinne but of this matter we will speake more at large in another place Looke part 2 place 15 art 5. But at the time of death this kind of sinne shall altogither be abolished for in the blessed resurrection we shall haue a new made bodie and a bodie made fit for eternall felicitie And in the meane time while we liue here our old man and naturall corruption dooth continuallie pine awaie that finallie at the time of death it ceaseth to be at all Now haue we séene these thrée things how originall sinne is deriued whereby it is taken awaie and what we are to determine touching the remnant of the same 33 Now let vs speake of the punishment What punishment is for originall sin Some of the Schoole-diuines thinke the same shall be without féeling The Pelagians iudged that such should onelie be banished out of the kingdome of heauen and appointed nothing else but that But Pighius addeth this also that those should be blessed with a certeine naturall happines which die hauing but this sinne onelie and that they shall loue the Lord with all their hart with all their mind and with all their strength and shall set foorth his name and praise And although he dare not teach these things for anie certeintie yet he alloweth them as verie likelie But Augustine De fide ad Petrum and else-where not once adiudgeth yoong infants to hell-fire if they so die not regenerated And the holie scriptures doo séeme to fauour his part for in the last iudgement there shall be but onelie a double sentence pronounced There is no third place appointed betwéene the saued and condemned The Papists also notwithstanding that they thinke there shall be a purgatorie vntill the daie of iudgement yet doo not appoint anie meane place betwéene both after that daie And it is written euidentlie that they which beléeue not in Christ Iohn 3 36. not onelie shall not haue eternall life but also that the wrath of God resteth vpon them Ephes 2 3. And while we be enimies vnto Christ we be called the children of wrath and there is no doubt but God dooth punish those with whom he is angrie We will therefore saie with Augustine and with the holie scriptures that they must be punished But of the kind and maner of punishment we be able to define nothing but that whereas there be diuers sorts of punishments in hell for so the scriptures affirme that it shall be easier for some than for other-some it is credible concerning these that séeing vnto originall corruption they ioined not actuall sin they shall be the easilier punished I alwaies except the children of the elect for we doubt not to number them among the companie of beléeuers although they as yet beléeued not by reason of their age euen as they which be borne of infidels are reckoned among the vnbeléeuers although of themselues they withstand not the faith So as the children of the godlie departing without baptisme by reason of the couenant that God hath made with their parents may be saued if they apperteine to the number of such as be predestinate Also I doo except all others if anie there be which by the secret counsell of God belong vnto predestination Arguments of the Pelagians against originall sinne 34 Now these things thus ordered we will com to the arguments of the Pelagians wherby they thought themselues able to prooue that there is no originall sinne The first of their arguments is that it is not likelie that God will still persecute the sinne of Adam séeing he punished the same sufficientlie long ago especiallie for that the prophet Nahum saith Nahum 1 9 saith that God will not twise iudge for one and the selfe-same thing I knowe some doo answere that God did not twise giue iudgement vpon that sinne but once onelie for that vnder one iudgement he comprehended Adam and all his posteritie But that the matter may be the more plainelie declared I saie that in euerie one of vs so often as we be punished there is a cause whie we ought to be punished and that therefore in euerie person is condemned not the fault of another How is vnderstood the reuenge of Adams sin in vs. A similitude but his owne proper fault But and if we read that God dooth reuenge Adams fault in vs that must be so vnderstood bicause our corruption had the originall from him Euen as if one being sicke of the plague dooth infect others and they die but if a man will saie that they perished through the contagion of him from whom they did drawe their infection that must be so vnderstood bicause he was the first which brought the plague and infected others with the same But that sentence of the prophet Nahum maketh nothing vnto this purpose Indéed Ierom when he interpreteth that place saith that by those words Martion the heretike was confuted for he falselie accused God that he séemed in the old testament to be cruell a reuenger bicause he did bring most cruell punishments vpon men That thing Ierom saith must not be ascribed vnto crueltie but vnto benignitie for it was not for anie other cause that God did so gréeuouslie punish men among the Sodomits in the generall floud and at other times but to the end they should not perish euerlastinglie for he was once for all reuenged vpon them least afterward he should punish them againe But the same Ierom bicause perhaps he sawe that these things were not verie firme obiected against himselfe By these words it may séeme that it is well with adulterers if they be taken tarde for so it shall come to passe that while they receiue temporall punishment they escape the euerlasting paines of hell Wherfore he answereth that the iudge of this world cannot preuent the iudgement of God neither that it must be thought that sinnes be blotted out by an easie punishment which doo deserue a gréeuous and long continued paine In these words of Ierom In the time of Ierom adulterers were punished with death two things are to be noted one is that in those daies adulterie was punished with death another is that that first interpretation séemed not to satisfie him Wherevpon he bringeth another exposition of the Iewes that God would signifie vnto vs by these words that the Assyrians should not bring to pas that after the leading away often tribes they should also inioie the kingdome of Iuda as they
is due as a reward wherefore where no sinne is there death can haue no place For this onelie apperteineth vnto the sonne of God to die an innocent For he died for our sinnes Rom. 4 25. but we therefore die bicause we be not without sinne And if it be so then let vs sée what our aduersaries can alledge why infants which be now borne anew in Christ doo die For actuall sinnes they haue not and the guiltines or blame of originall sinne is taken awaie there remaineth onelie lust and corruption of nature not wholie amended corrupt motions which Augustine in his eleuenth booke of Confessions saith are found in infants and he both confesseth and accuseth them as sinnes and therefore séeing these be sinnes they doo not vniustlie die for them Vnto what kind of sin naturall lust and the first motions vnto euill is to be referred A distinction of sinne Mat. 12 31. Forsomuch then as it appéereth by most substantiall reasons that the corrupt lusts which remaine in vs after baptisme are sinnes now it resteth that we sée vnto what kind or part of sinnes they belong Sinne may séeme thus to be diuided that There is one thing which may be forgiuen and another thing which cannot Transgression against the lawe of God which is neuer forgiuen is sinne against the holie Ghost But if sinne may be forgiuen that may be two maner of waies for either it is so forgiuen as we must of necessitie altogither depart from it which we sée come to passe in sore and gréeuous sinnes which Paule saith Doo separate vs from the kingdome of God and commonlie be called mortall 1. Cor. 6 9. or else be so forgiuen as we depart not from them partlie through ignorance ingraffed in vs and partlie by reason of the infirmitie wherewith we be infected And those be called small or veniall sinnes without the which mans life cannot here be led Paule hath put a notable difference betwéene these sins when he exhorteth vs that we should not suffer sinne to reigne in vs. Rom. 6 1â And of this third kind of sins the apostle coÌplained when he said O vnhappie man that I am Rom. 7 24. Who shall deliuer me from the bodie of this death And of these sinnes doo we meane when we teach Lust and the first motions vnto euill be in their owne nature mortall Rom. 5 23. that the works of men notwithstanding they be godlie men be not without deadlie sinnes for that we doo nothing without this kind of defects And such kind of defects be deadlie bicause in their owne nature they deserue death for The reward of sinne is death Further also for that so long as we carrie about with vs these blemishes of corruption we cannot enioie the life eternall for so long are we excluded from it vntill by death we haue put off all corruption Moreouer it is written Curssed be euerie one which abideth not in all the things which are written in the words of this lawe And he which complaineth with Paule that he dooth not the good which he would dooth not performe all the things which the lawe requireth By the mercie of God they be not imputed to damnation nor is not vtterlie without cursse though the same through the mercie of GOD be not imputed vnto him vnto eternall destruction 27 And so doo the men of our part speake of the good works of godlie persons not that either we denie good works or that we thinke not that the good works which are doone by the men regenerate are pleasing vnto God but that our vncleannesse and impuritie may be acknowledged to the perceiuing whereof we are blockish and more than blind Wherefore setting aside sinne against the holie Ghost other sins are diuided into thrée degrées In the first is coueting or lust which is ingraffed in vs Three degrees of sinnes remissible secondlie out of it dooth spring continuallie the first motions and impulsions vnto diuers sorts of wickednesse thirdlie commeth a consent of the will and breaketh foorth into act Paule assigned these thrée degrées when he said Rom. 6 12. Let not sinne reigne in your mortall bodies that ye should obeie the lusts thereof Sinne which ought not to reigne in vs is the ingraffed lust and corruption of nature The first motions are the lusts of concupiscence which spring from thence the which we are admonished not to obeie Then is added obedience which dooth consummate and make perfect the sinne which is commonlie called actuall sinne It is not to be doubted The lust in nature belongs vnto originall sinne but that the corruption of nature apperteineth to originall sinne Againe that sinne vnto the which commeth the consent of the will they call actuall But there is a doubt touching those first motions by meanes wherof we through the benefit of Christ be not tied to a new blame and bond of the iudgment of God whether they be to be referred vnto originall sinne or vnto actuall sinne Surelie they are betwéene both and they take somewhat of each part for so farre foorth as by them we doo worke couet or desire anie thing they haue some consideration of actuall sinne And Paule vseth the words ãâã ãâã ãâã ãâã ãâã which out of all doubt signifie some action But on the other part bicause we suffer this kind of motion against our wils therefore therein they communicate with originall sinne for that sinne is not taken by choise and of our owne accord ãâã ãâã ãâã ãâã ãâã Ierom vpon the seuenth chapter of Matthew maketh a distinction betwéene ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã saith he dooth signifie the first motions after that the consent of will is come vnto them and ãâã ãâã ãâã ãâã ãâã when they doo moue and stirre vp from the beginning And he addeth that although they haue a fault in them yet are they not held for great faults but the passion is to be counted for a sinne Here thou must note that Ierom confesseth that the first motions haue the blame of sinne although they be not counted for crimes that is although by the benefit of Christ they are not imputed vnto death or else although in mans iudgement they be not counted for a crime And sinne is againe diuided into that which is onelie sinne and into that which is both sinne An other distinction of sinne also the punishment of sinne Of which distinction Augustine maketh mention vpon 57. psalme for he saith that The first falling awaie from God is sinne onlie but those sinnes which followe are both sinnes and the punishments of sinnes vntill the time that men come vnto hell fire Wherefore what euils soeuer are committed betwéene the first apostasie or falling awaie and the time of hell fire the same as well be sinnes as also the punishment taken for other sinnes That hath Paule vnto the Romans verie well declared Rom. 1 21. for first he saith
that which he thinketh lawfull for him to doo We make intercessions for sinnes and not for things permitted vs. Wherefore this place maketh much against our aduersaries And that the same is sinne it is manifestlie prooued by this historie but this doo they earnestlie indeuor to excuse I would to God they would diligentlie marke in that action that which there Naaman felt And if they shall fall as he feared to fall let them not cloke it with a vaine defense but let them craue the mercie of God and the praiers of godlie men whereby that which they haue doone amisse may be fréelie forgiuen them Neither did Elizaeus as they persuade themselues giue Naaman the Syrian Elizeus gaue Naaman no accesse vnto idols libertie to go vnto the idols onelie he said Go in peace which also was an accustomed kind of salutation in those daies Neither is it lawfull to gather anie other thing by those words than that the prophet promised to doo that which was desired of him namelie to praie vnto God for the saluation of that man First to strengthen him that he should not fall secondlie that if he sinned his fault might be forgiuen him Baruch 6 2 29 Also they vse to obiect certeine words out of the epistle of the prophet Ieremie the which is written at the end of a little booke intituled Baruch The words be these In Babylon you see gods of gold and siluer borne vpon mens shoulders forcing a feare out of the heathen beware that ye followe not the Gentiles when ye shall see a heape of people worshipping as well before as behind But saie in your harts O Lord it is thou onelie that ought to be worshipped By these words doo our Nicodemites thinke it to be sufficient that they which be present at idolatrous worshippings doo saie in their harts O Lord it is thou onlie that ought to be worshipped But they should more attentiuelie ponder that the prophet if he were a prophet that spake those words which I therfore speake bicause the little booke of Baruch is not canonicall The booke of Baruch is Apocryphall nor found in the Hebrue gaue not the Iewes libertie to go into the temples of the idols so to be present at prophane and idolatrous rites that they should then talke secretlie within themselues vnto the true God But he speaketh of those images which were caried about the citie for that was the maner among the Babylonians as the historie of Daniel declareth which testifieth that the image of Nabuchad-nezar was openlie carried about in great pompe with instruments of musicke and with songs at the hearing wherof all men were commanded to worship the image that they beheld which the companions of Daniel would not doo Of those images I saie it is written in that epistle And the godlie are faithfullie admonished that they should not worship or adore those things which the Ethniks did both behind and before them Naie rather in detestation of their wicked worship let them saie at the leastwise in their hart O Lord it is thou onelie which ought to be worshipped These same méetings happening by chance in the citie could not be auoided The godlie therefore were to be admonished how they should behaue themselues in such méetings 30 But these men being shamelesse doo procéed forward importunatlie and demand how chance Daniel was not cast into the burning fornace with his fellowes when as like punishment was prouided for all which would not worship the image of Nabuchad-nezar Dan. 3 5. Wherfore these men imagine that Daniel made a shew as though he did worship it and for that cause the Chaldaeans medled not with him And they saie also that they may lawfullie doo that which they thinke this holie prophet of God did They consider not that they fall into a false kind of reason which commonlie is called Non causa vt causa which is when that which is not a cause is put for a cause Why Daniel was not cast into the fornace togither with his felows For there might be verie manie other causes whie Daniel was not then punished Peraduenture he met not the image which was carried about or if at anie time he met it the Chaldaeans marked not what he did or else being apprehended and kept was not accused bicause the king bare him incredible good will Daniell dissembled not the worshiping of of the image But we must not beléeue that the man for feare of punishment or death would dissemble the worshipping of the image against the lawe and against pietie sith it is afterward declared that for godlinesse sake he was throwne among the lions Séeing now there were manie causes to let that he was not deliuered to be burnt in the flames of fire with his fellowes whie doo these men then laie hold onelie of one cause and that such a cause as was vnworthie and full of reproch for such a holie man bicause in the holie scriptures there is not so much as a suspicion once offred vs in anie respect of such a matter 31 They thinke with themselues that they speake handsomlie to the purpose and that they cunninglie defend their dooing when they allege that which is written in the Acts of the apostles verse 23. the 21 chapter where it is declared that Paule by the counsell of the elders of the church of Ierusalem tooke vpon him a vow and foure other men with him and purified themselues after the maner of the Iewes If the apostle of God saie they would vse the ceremonies of the lawe alreadie abolished we also may be suffered sometimes to admit rites ceremonies so long time receiued and to be present at them But to make this matter more plaine we must vnderstand that this was the effect of Pauls preching Rom 3 28. We thinke that a man is iustified by faith without works Gala. 3 20. Rom. 1 17. As manie as be vnder the law be vnder the cursse The iust man shall liue by his faith Wherefore the apostle in that first time of preaching the Gospell condemned not the ceremonies lawes apperteining to the Hebrues vnlesse they were retained with such a faith and mind as if iustification should come by them And this doctrine of his hath he verie manifestlie set foorth in his epistle to the Galathians where he saith Gal. 5 2. 4. Ye which be circumcised haue fallen both from Christ and from grace for Christ is made of none effect vnto you if yee should be iustified by the lawe As though he would saie These things of Moses doo not alienate you from Christ except ye exercise them with this mind and purpose that thereby ye might be iustified Take awaie this opinion and the apostle commended good works And as for ciuill and accustomed ordinances so they were iust and not idolatrous he suffered still in their owne place Neither did he let but that the legall ceremonies might still be vsed
wretches alwaies kéepe close and nourish within themselues against God and neuer shew it but when they come to misfortune Then breake they out into blasphemies wherewith they either slander GOD as cruell or else the euils which they suffer they impute vnto the starres and vnto euill men whom they blame and curse without end A similitude And as a mad dog biteth the stones which be throwne at him and letteth them alone vnhurt which threw the stones so these men neither looke into their owne sinnes neither yet consider they the iust causes whereby God dooth prolong his helpe but most vnwiselie tempt God The remedie must be so applied that we set before our eies the promises of God and the stedfast faithfulnes which he hath hitherto vsed towards all the godlie and towards vs. Which if we shall repeate in our mind we shall not be prouoked to tempt him but rather we will turne our selues to most earnest praier whereby we shall obteine that those things which are profitable to saluation shall be giuen vs in due time 56 Besides these two kinds of tempting God There is another third kind of tempting God there is a certeine other most wicked of all which procéedeth onelie of impudencie and contempt For there be some which of set purpose doo go on in prouoking and stirring vp God by their sinnes of which wickednesse the apostle maketh mention in his 1. epistle to the Corinths when he saith 1. Co. 10 22. Be we stronger than Christ Neither did Peter though he dealt more mildlie than we haue declared much disagrée from this signification when in the Acts of the apostles he said Wherefore doo ye tempt God Acts. 15 10. that yee would laie a yoke vpon the faithfull which neither we nor our fathers were able to beare As if he had said This is to prouoke God vnto battell As though they challenged greater strength vnto themselues than GOD would grant vnto their fathers in the obseruation of ceremonies As concerning the first of these thrée temptations âow the Israelites tempted God the Israelites tempted God for when as they had sufficientlie wherewithall to susteine their liuing they would haue had God to prepare flesh and fish for them from heauen Also they tempted God in the second maner for when they had néed of helpe they expected not the opportunities appointed by God Neither absteined they from the third maner when as by accustoming themselues to sinne they prouoked the wrath of God Of Curiositie 57 Curiositie In 1. Sam. 6 verse 16. is too much indeuour to knowe things forbidden and such things as are nothing to the purpose As touching the arke Num. 4 20. God forbad that no man should sée it onlie the priests did fold the same in clothes afterward being couered and folden vp they deliuered it to the sonnes of Caath to be carried Ibidem 15. For if the Leuites had séene the same they had died So God forbad that the people should approch to the mount or to behold what was doone néere vnto it Exo. 19 12. it was enough for them to be afraid at the lightening and thunder Exo. 20 18. Yea and now it was not lawfull to search ouer-curiouslie euen of things besides the purpose ãâã ãâã ãâã ãâã ãâã for when Peter had demanded as touching Iohn Iohn 21 21 What shall this man doo Christ answered What is that vnto thee Followe thou me For while we haue our mind occupied in these things the time for better cogitations is lost But on the other part also we must take héed that we doo not ouer-lightlie receiue whatsoeuer is laid before vs for that commeth of a certeine foolish inconstancie But we must be stedfast and constant and not be moued with euerie wind of new doctrine Prudentlie did the Thessalonians who would confer with the scriptures Acts. 11 12. and sée whether those things were true which were spoken of S. Paule for vpon another occasion Christ said Iohn 5 39. Search the scriptures When the Papists perceiue that their strange woonders are not beléeued of vs to wit that the bodie of Christ his bloud doo lie hidden vnder the shewes of bread and wine they crie out that we be ouer-curious and that of vs is renewed that Iewish saieng How But fooles as they are they might haue remembred that in the holie scriptures euen the godlie men haue oftentimes asked How Of the question How Exod. 4 10. Iudg. 6 15. Moses desired by praier to be rid of his ambassage and alledged the stammering of his spéech And how saith he shall Pharao heare me And Gedeon How can I deliuer Israel seeing I am the lest of all my tribe And Abraham O that Ismael might liue in thy sight Gen. 17 18. And how should I knowe that I shall possesse the land of Chanaan And Sara laughed at the promise of God concerning the séed And the blessed virgin How saith she shall this be Luke 1 34. And Ieremie saith Iere. 1 6. That he was a child and could not speake I knowe indéed that of these some were reprooued and some praised for Abraham by that faith was iustified And the blessed virgine heard Blessed art thou Luk. 1 45. which hast beleeued But Moses was blamed and that in such sort as at the last God was angrie with him Then this is the difference Exod. 4 14. that they which through vnbeléefe aske the question How doo offend and sinne But they which desire that by this meanes their infirmitie may be strengthened or they which onelie inquire of the waie and maner bicause they sée that they themselues must haue to doo in the matter they sinne not at all The virgine demanded by what meanes she should bring foorth a sonne whether naturallie or aboue nature Neither was she for this cause vnfaithfull neither is she reprooued But when a man sinneth in this matter it cannot be perceiued by the words themselues for all men after one maner saie How But God is chéeflie the knower of the hart he vnderstandeth with what mind euerie word is spoken We also through things going afore and following after may méetlie well vnderstand a mans meaning But now if these men were not to be reprooued which demanded How in the words of the Lord how much lesse shall we be blamed if in their lies and vaine deuises we doo aske How And vndoubtedlie Peter commandeth vs to be readie to render an account of all our doctrine but these men can make no maner of reckoning of their mysteries They saie it is a tradition we ought not to aske If so the case stand we must yéeld but as I haue said this easinesse of giuing credit is no lesse a fault than that curiositie whereof I began to speake The fift Chapter The second Precept which concerneth Images IN treating vpon this place In 1. Kings 7. at the end it séemeth good
he can make good But as concerning the euerlasting punishments bicause those doo hurt for euermore euerie man dooth iustlie suffer them according to his euill desart No man saith he suffereth those punishments for an other mans fault And euen this also he writeth in his first booke the 10. chapter against the aduersaries of the lawe the prophets There is no doubt saith he but in this life one is afflicted for an other And against Iulian the Pelagian the sixt booke 12. chap. he distinguisheth the state of the people some he saith are regenerated in Christ but that others are not yet regenerated Men distinguished into regennerate and not regennerate And of them which be not regenerated their sinnes are visited vpon the third and fourth generation to wit vpon all the posteritie And he alludeth vnto originall sinne which from Adam is spred ouer all posteritie But thou wilt saie Whie then punisheth he to the third and fourth generation The same father answereth in the 42. question vpon Deuteronomie The number of seuen betokeneth a complete number Bicause thrée being ioined with the number of foure make the number of seuen which is a complete number So as by naming the third and fourth generation it is all one as if he had said Vnto euerie generation Which kind of speach Amos vsed Amos. 1 3. For three wickednesses saith he for foure I will not be turned Augustine therefore vnderstandeth the words of the lawe concerning the punishing of the fathers iniquitie vpon the children vnto the third and fourth generation of them which be not regenerate for the lawe saith he spake of them which were vnder the lawe But Ezechiel and Ieremie spake of men which were borne anew and of the gift of regeneration to be giuen by Christ But men which be regenerate shall be iudged euerie one after his owne merits and not according to other mens sinnes And so the sonne shall not beare the iniquitie of the father but the soule which sinneth the same shall die But before regeneration originall sinne infecteth and destroieth all posteritie 44 This distinction of Augustine I disallow not yet doubt I whether it be sufficientlie applied vnto the sense of Ezechiel and Ieremie Both those prophets wrot the selfe-same words Ezechiel and Ieremie being in sundrie places wrote both one thing The fathers did eate sower grapes and the childrens teeth were set on edge when as neuerthelesse the one was in Iewrie and the other was led awaie into Babylon which is a good argument that they spake both with one spirit But Augustine saith that the exposition of Ezechiel must be taken out of the 31. chapter of Ieremie For there it is added after those words Behold the daies will come that I will make a new couenant c. Wherefore all that whole place is to be applied to regeneration so that by these words of Ieremie the saieng of Ezechiel must be interpreted concerning the regenerate By this meanes that father thinketh that the question is answered But I when I more diligentlie consider of that chapter of Ezechiel it séemeth to me that it speaketh of the paines and afflictions of this life For wherfore did the people complaine saieng The fathers did eate sower grapes and the childrens teeth were set on edge Did they complaine of the paines of hell No verelie but bicause they were carried awaie captiue into Babylon and there liued in bondage They complained that God did deale ouer hardlie that whereas their fathers had béene idolaters yet they which had not offended should be punished Concerning those punishments the people lamented so as it was néedfull that the prophet should answer for those things The soule of the father is mine and the soule of the sonne is mine the soule that sinneth the same shall die Wherefore these things haue respect to the punishments of this life Albeit I denie not but they may be transferred also vnto spirituall punishments but that is not but by the waie of arguing A minori ad maius that is From the lesse to the greater which is after this sort God hath not altogither laid temporall punishments vpon the innocents for others sinnes Therfore much lesse the spirituall and euerlasting paines Ierom. 45 Ierom when he interpreteth Ezechiel hath a solution the which afterward Augustine also followed as we will declare when the place serueth But the interpretors doo varie bicause the matter is obscure and thereof commeth a difficultie bicause it can not be denied but that God afflicteth some for other mens cause Gen. 9 25. For where as Cham had disclosed the shame of his father Noah yet was the curse transferred vnto Chenaan his sonne Gen. 19 1. And when the Sodomites had gréeuouslie sinned the children also togither with the fathers were burned Againe when Dauid had committed adulterie 2. Sa. 12 15. GOD caused that the child begotten in that adulterie should die Wherefore in a matter so obscure Ierom indéed bringeth his owne exposition but yet he sheweth what other men thought concerning this question First he saith that there were manie which vnderstood that place of the lawe namelie that God doth persecute the iniquitie of the fathers vpon the children vnto the third fourth generation to be allegoricallie spoken touching euerie particular soule or man that sinneth For they be certeine rash onsets impulsions and forcements vnto euill or as other saie first motions afterward followeth deliberation as when one hath determined with himselfe that he will doo naught thirdlie when this determination is performed fourthlie there followeth a glorieng in wickednesse when one dooth satisfie and well please himselfe in sinnes So after a sort there be reckoned foure generations But God is so mercifull that in the first and second generation that is in rash onset and deliberation he is silent and maketh as though he knew not but the third and the fourth that is the committing of sinne and the glorieng therein he punisheth when as both a man dooth euill and glorieth in his sinnes and will not repent Wherefore they saie that God reuengeth vpon the branches not vpon the roots For a man as they thinke if he neither doo euill nor yet boasteth of euill may be saued although otherwise he as well lusteth as deliberateth to doo euill Neither doo they otherwise interpret Paule to Timothie when he saith 1. Tim. 2 15 that A woman shall be saued by procreation of children if so be she abide firme in the faith c. That is hir soule shall be saued if she worke well although she haue naughtie motions and cogitations This interpretation I allow not First bicause it is allegoricall séeing God especiallie in the lawe speaketh plainlie and manifestlie Secondlie for that the words of the Lord Allegories haue no certeintie if they should be turned to allegories will become altogither vncerteine Lastlie bicause it is not true that is spoken For those forcements and
the children doo suffer punishment for the sinnes of their parents they haue not whereof to complaine Vndoubtedlie they owe this dutie vnto their parents for euen this that they are they had it from them Wherefore if they leaue their life for their sakes they haue no iniurie doone vnto them for they yéeld that vnto them which they receiued of them If God shall saie vnto them I will vse your punishment for the safetie of your parents they could by no right refuse the same Iohn teacheth that Euerie one so ought to loue his brother 1. Ioh. 3 16. as he should be readie to yeeld his life for him And if so be that life must be yéelded for a brother how much rather for a father God vseth diuers instruments wherewith he draweth men vnto him why then may he not vse either the sicknes or the death of children for the chastisement or saluation of parents Augustine Iosua 7 5. Augustine in his eight question vpon Iosua which we haue oftentimes alledged It is méet saith he that the lesser part should suffer punishment for the greater The lesse part suffereth punishment for the greater as in that historie it came to passe for the sacrilege which Achan had committed A few were slaine in the host and the whole multitude was assoiled Herby is vnderstood how great the wrath and vengeance of God had béene if the whole multitude had sinned when as the sinne of one alone was so costlie And Plutarch in the same booke which I cited a little before saith that thus the emperours doo in their camps For if there be anie fault generallie committed by them all they take the tenth of the multitude A custome of tithing of soldiers to the intent that by the punishment of a few the rest may be assoiled and so one dooth suffer for the fault of another But as it hath béene said God dooth iniurie to no man for he that dieth was subiect to death and God directeth his death to a good end namelie that he may helpe others that is that by this meanes he may call home either parents or princes to repentance or else to establish discipline Those things which we haue said must not be vnderstood concerning spirituall and eternall punishments for as touching them euerie one shall be punished for his owne fault 49 Now are we to expound the verie words of the lawe I saith he am a gelous God and visit the sinne of the fathers vpon the children vnto the third fourth generation of them which hate me These latter words Ierom Ierom. vpon the 18. chapter of Ezechiel noted diligentlie and Augustine also in the question vpon Iosua alreadie alledged Augustine Of them saith God which hate me as if he had said I will not touch the innocents but I will be auenged vpon the iniquitie of them which imitate euill parents and hate me After the like maner he promiseth that he will doo well vnto the children and childers children euen to a thousand generations But to whom Euen to them he saith which loue me Wherefore if the father were wicked and the sonne good his fathers wickednesse shall doo him no harme But if the father were good and the sonne wicked his fathers godlinesse shall not auaile him And therefore saith Ierom God punisheth the iniquitie of the fathers vpon the children not bicause they had euill parents but bicause they did imitate their fathers The words themselues doo sufficientlie declare that the lawe must not be vnderstood of originall sin but of that sinne which they call actuall For then the sonne shall beare the iniquitie of his father when he sinneth in like maner as his father did Also the words of Ezechiel cannot be vnderstood as touching originall sinne as the words which followe doo easilie declare Albeit that which is said to wit The soule which sinneth the same shall die may be vnderstood euen of originall sinne Euerie man hath in him his owne originall sin sith euerie man hath in himselfe a nature corrupt and prone vnto euill wherfore euerie one dooth beare his owne sinne For although that that sinne be originallie drawne from the parents yet is it now become our owne But thou wilt saie Séeing it is said in the lawe Of them that hate me surelie sith infants doo not hate God therefore it cannot perteine vnto them I answer indéed they doo not hate God in act but by naturall corruption and pronenesse vnto euill So the woolfe that is growne deuoureth the shéepe but the woolfes whelpe dooth not so not bicause he hath not the disposition of his dam but bicause he is not able to doo it And thus much concerning the words of the lawe But for what cause it is said Vnto the third and fourth generation and not Vnto the fift and sixt Why the scripture mentioneth the fourth generation we haue heard what Augustine hath answered But in my iudgement we might much more fitlie saie that the parents may liue vnto the third and fourth generation God therefore would so punish the fathers in the third fourth generation as some féele of that punishment of the posteritie might come to them while they should be yet liuing and that they might sée the calamities of their childers children the children of them And for this cause the holie scripture did not make mention beyond those generations When their posteritie is euill and is punished by God there is no doubt but the parents be punished in them Chrysostome on Genesis Chrysost homilie 29. interpreting these words Curssed be Chenaan c. But it was not Chenaan saith he that sinned Gen. 9 25. but his father Cham. He answereth true indéed it is but C ham tooke that cursse far more gréeuouslie than if he himselfe had bin afflicted Such is the naturall working and affection in fathers that they be more disquieted with the afflictions of their children than with their own So C ham perceiued that not onlie his sonne should be euill and subiect to the cursse but also that he himselfe should be punished in him Exod. 34 7. A sentence vnto mercie not vnto seueritie 50 Now remaineth to be declared why this also namelie Visiting the iniquitie of the fathers vpon the children was recited before Moses among the titles of Gods mercie séeing it séemeth to haue respect vnto the seueritie of God But it is not so naie rather if the place be more narrowlie sifted we shall sée the same to be a part of his mercie For so soone as sinne is committed God in his owne right might by by take vengeance but so good is he that he will defer it vntill the third fourth generation in the meane time he calleth home the father to repentance by the admonitions of the prophets by preachings by benefits and manie other meanes Last of all when it is come to the third and fourth generation and the man nothing the
better he executeth punishment and euen then he vseth not affliction God vseth affliction as a medicine as the vttermost punishment but rather as a medicine Who séeth not that all this is a worke of great mercie Iustlie therefore and vpon good cause are these words numbered among the titles of Gods mercie And it cannot be denied but that the prophets togither with the people were oftentimes afflicted Ezech. 1 11. Dan 1 6. Iere. 37 15 For Ezechiel and Daniel were led awaie into captiuitie and Ieremie was cast into prison and turmoiled manie maruellous waies in time of the siege and afterward going to Aegypt with the Hebrues was slaine For on this sort God will haue the thing to be doone that good men may not onelie order their owne conuersation aright but that also by patient suffering of gréeuous things they may warne and amend the wicked For with them they liue togither in one common-weale and church and be after a sort members of one bodie Wherefore good men ought thus to thinke with themselues If God haue afflicted them we also shal be vexed togither with them we shal be all wrapped vnder one punishment Therefore we must take héed that we trauell for them by reproouing and praieng for their saluation being neglected it will bring euill also vnto vs. After this sort must Augustine be vnderstood when he saith that God by this meanes establisheth discipline For if the people be afflicted for their kings and the sonne for the father then it behooueth that all men labour and be diligent one for an other Yet doo not good men in the meane time liue without sinne in such sort as God cannot find cause to punish them Howbeit the painefull things The afflictions of the godlie cannot properlie be called punishments which happen to the godlie as it hath béene said cannot properlie be called punishments but rather exercises of faith For by that meanes God dooth throughlie make triall of their faith and whatsoeuer he doth against them it turneth to their good Moreouer he would haue them to expresse in themselues Iesus Christ their first begotten brother which bare the sins of others in himselfe For euen this is a certeine portion of Christ his crosse though they be not so innocent as Christ was neither dooth their crosse worke anie thing to the redéeming of sinnes Daniel being in captiuitie thus confessed his sins Dan 9 5. We haue sinned saith he and dealt vniustlie c. He saith not They haue sinned but We. And Esaie saith Esaie 64 6 All our righteousnes is like vnto filthie rags Indéed in saints there is a certeine righteousnesse but no such whereof they may boast before the tribunall seat of God Wherefore if they suffer some punishments they haue no iust cause to complaine 51 But thou wilt saie Wherefore is God said to reuenge on them the sins of other men when as they themselues also doo sinne He should rather be said to punish their sinnes than the sins of their parents I answer bicause when God had long and manie daies expected their fathers repentance yet perceiued no amendement in the meane time the third and fourth generation was come at the length he powreth out his wrath on the children Now they are said to suffer for their parents bicause had it not béen that the wickednesse of their parents had gon before their punishment might haue béen delaied longer but now since they hapned to be in the third or fourth generation the nature of Gods iustice suffereth not that the punishment should be longer deferred And although themselues deserued those euils yet in that they are corrected in the third fourth generation they owe it to their parents And so God dooth terrifie the parents to the end they may staie themselues from wickednes if not for Gods cause or their owne sake yet at the lest wise for their posteritie sake He maketh also the children afraid least they should imitate the sinnes of their parents that the punishment due vnto the parents might not be renewed vpon them And it is no iniustice that the children suffer somewhat for their parents for euen for their fathers sakes they receiue inheritances and are indued with honour and renowne before others For God not onelie gaue good successe vnto Dauid but fauoured his posteritie also for his sake sith the kingdome did continue in his familie by the space of foure hundred yéeres As touching eternall saluation the children are not punished for their parents But as touching eternall saluation neither doo the fathers suffer punishment for their children nor yet the children for their fathers But manie spirituall gifts are by good parents obteined for their children for Paule said in the first to the Corinths the 7. chapter Otherwise your children should be vncleane but now they are holie Wherefore of godlie parents the children haue some holinesse and some spirituall gift as that place teacheth On the contrarie part by euill parents manie such good things be hindered Neither are they being euill and impenitent heard of God when they desire spirituall gifts for their children But it commeth oftentimes to passe through the prouidence of God that of good parents are borne euill children and of ill parents good children As Ezechias a good king had the wicked king Achas to his father and contrariwise the same Ezechias a verie godlie prince begat Manasses a most wicked and cruell king The same also I might saie of Iosias This happeneth thus least wickednesse should growe out of measure if continuallie euill children should be begotten of euill parents God worketh therein who maketh the child borne of an euill father to become the member of Christ And he sheweth therwithall that his goodnes can not be hindered by the parents Whie good children be borne of ill parents and ill of good though they be euill Furthermore euill children be borne of good parents that grace may be confirmed and least that the good behauior of the children should be attributed vnto the nature which they tooke from their parents For God will haue it to be acknowledged his gift that we be saued 52 One onelie thing is to be added to this question proposed namelie that indéed it is lawfull for God as we haue declared to punish the sinne of the fathers vpon the children but vnto men this is not lawfull For in Deuteronomie the 24. chapter it is plainelie said Let not the fathers be punished for the children verse 16. nor yet the children for the parents Which must be vnderstood so that the father consent not vnto the sonne nor the sonne vnto the father Wherefore if Achan had béene called into the place of iudgement and vnto the tribunall seat he alone should haue perished by the ordinarie course of the lawe and not his children togither with him But God hath this lawe peculiar vnto himselfe who would haue it to be otherwise Howbeit he sometime also
he that is a forswearer dooth alwaies beguile and deceiue which is to seduce the reason of man Politike gouernements and common-weales also are ouerthrowne vnlesse we stand vnto our oths couenants And this the Hebrues in a certeine Apollogie of theirs doo declare who write that when the tables were giuen vpon mount Sina so soone as the lawe was made concerning periurie the whole world was shaken Faith or promise must be kept euen with enimies Let euerie one therefore beware of it and let him kéepe faith euen with his enimies with théeues and murtherers though it be with the losse of his goods or life For this cause Regulus is commended who returned to the Carthaginians although he knew that at his returne he should suffer most gréeuous punishments for he minded to satisfie his oth Augustine in his booke De ciuitate Dei not without iust cause setteth foorth his praises albeit his counsell whereby he hindered the peace cannot be praised or allowed But in that he would in anie wise kéep his oth inuiolate euen to the hazard of his own life dooth not that deserue verie great admiration Neither is it anie let which some men saie that by returning vnto théeues murtherers and cruell men if a man knowe for a certeintie that he should be slaine is to cast himselfe into danger and to tempt God For this man was now alreadie by the will of God deliuered into the hands of his enimies neither did he escape thence without vsing the testimonie of the name of God Wherefore it behooued him to returne least God should be had in derision vnlesse it had béene reuealed vnto him that the same should be against the word of God Deceitfull words in swearing 9 Moreouer we offend in an oth if a man vse craftie and deceitfull words purposing to take them according as he himselfe vnderstandeth them and not as it séemeth to the eares of them which stand by such a man is not exempted from periurie For an oth was deuised to finish controuersies Hebrues 6. Heb. 6 16. not to sowe them and to stirre them vp more Neither ought we to vse this remedie to the deceiuing and beguiling of minds which serueth to the establishing of them Farre be it that deceit should arise from thence where truth ought most of all to shew it selfe Of rash swearing Also let vs take héed of an other defect in swearing namelie that we sweare not often for light causes and rashlie being vrged thervnto by no necessitie whereby the word of God might be of the lesse estimation Sildome therefore must anie swearing be vsed and that for weightie causes and so shall we the better auoid periurie Yea and Augustine in the 28. sermon De verbis apostoli writeth that Christ and Iames the apostle forbad an oth not to the end they would vtterlie take awaie the same from the affaires of men but bicause we might beware of periurie in not swearing vpon light occasion 10 Lastlie in an oth let vs auoid this that we sweare it not by the name of idols for that is forbidden in the 23. chapter of Exodus and in the 23. chapter of Iosua Exo. 23 13. Looke In. 2. Sam. 23. 12. Iosu 23 2 And God will haue vs to sweare by his owne name for héerein the worshipping of GOD is intermingled which should not be attributed vnto idols Howbeit Augustine in his epistle Ad Publicolam granteth vnto the faithfull that when néed shall require they may take an oth of the infidels in the name of their idols for otherwise there could be no peace nor truce confirmed with them In an oth there is chéeflie this confirmation of the will which is a certeine good thing that we may vse when we haue néed And whereas they offer not the same but vnder the name of idols it gréeueth vs and if it laie in vs to amend it we would willinglie doo it Once saith he we read in the scriptures that it was doone by Iacob when he tooke an oth of Laban Gen. 31 57 Laban sware by the God of Abraham and by the God of Nachor his father and by the God of their fathers But whereas they were idolaters in Babel and in Mesopotamia it is manifest that that oth was celebrated in the name of strange gods as Aben-Ezra dooth testifie vpon that place But if so be thou wilt saie that there the name of faithfull Abraham is mingled with the other it maketh no matter at all bicause he ioineth vnto him Nachor and the fathers of them that thou maâ⦠vnderstand Abraham to be there comprehended vnder the name of that worshipping vnder the which he liued in his owne countrie with his parents which were idolaters as we read in last of Iosua But Iacob sware by the true God Ibidem 2. whom he calleth the feare of Isaak wherefore euerie one sware there according to his owne religion These things be spoken probablie howbeit I know that some of the fathers were of the mind that Laban sware there by the true God But Augustine in the place which I haue now alledged maketh for me In 1. Sam. 25 vers 35. 11 But it appéereth that Abigael séemeth to sweare by a creature and héereof the Papists gather Whether it be lawfull to sweare by saints that it is lawfull to sweare by saints But that we may vnderstand with how great reason they affirme it we must call to mind what is an oth An oth therefore is a calling to record of the name of God Looke the questions after the common place of the Masse in the addition at the end to the confirmation of those things which either we haue spoken or promised When God is called to be a witnesse there is giuen vnto him euen that worship which is most high and singular For so we testifie that God is present euerie-where and séeth all things and will punish if a man doo offend And this is fit for none but for God onlie for saints neither be in euerie place nor yet sée all things And it is requisite that all worshipping should procéed of faith which faith of necessitie is none insomuch as touching the presence of the saints we can learne nothing out of the holie scripture Why then doo we call them to witnesse of whom we knowe not whether we be heard Further they cannot punish whom they would wherefore these things apperteine vnto God onlie Thus it is written in the sixt of Deuteronomie Deut. 6 5. Thou shalt loue the Lord thy God and him onelie thou shalt worship and thou shalt sweare by his name Here there is an oth ioined vnto the worshipping of God Foolishlie therefore and vngodlie did Socrates Socrates oth The Manicheis oth when he sware by a dog and a goose and the Manicheis also when they sware by the light Ierom. Ierom vpon these words of Christ in Matthew Thou shalt not sweare neither by heauen
euerie one of mankind to shew himselfe before the Lord and that at those certeine and determinate feasts which I haue before mentioned But the women forsomuch as either they were great with child or else might easilie be hindered vpon other iust causes were not bound so to doo Howbeit when they had no other impediment they came of their owne accord In Gen. 40. at the end 6 But to celebrate solemnelie the daie of a mans birth it hath béene a custome of all nations and in my iudgment it is not doon amisse so that there be vsed a godlie modestie Surelie it is a notable gift that we may be reckoned among the number of Gods creatures And who doubteth but that it is well doone to giue thanks vnto God for it and in thanks-giuing to testifie the ioifulnesse of mind by an outward token of some modest banket The vse of honest pleasures is such as they haue alwaies godlinesse ioined with them But in the meane time let vs remember that which we sée happened in the banket of Herod when he celebrated his birth daie For he vsed things which were not decent namelie the dansings of yoong women and rash swearings whereof followed that cruell example Matth. 14 6. so as he strooke off the head of Iohn This is not to giue God thanks for his great benefit but to serue the bellie and gréedie desires Further it must not be allowed in christians that they should kéepe in solemne remembrance the originall of their flesh and yet be forgetfull of their regeneration in Christ This benefit ought chéeflie to sticke in our minds that we be planted and ingraffed into Christ The eight Chapter The fift precept of the honouring of Superiours In Râm 12 HOnor is here taken not onelie for a certeine outward reuerence wherewith we reuerence the estate of our neighbour but also for the outward helpe sustentation and aid wherewith we reléeue them which haue néed But it hath also other significations So therefore parents must be honoured for which act rewards are not onlie promised but are also giuen Contrariewise we knowe that Cham suffered punishment Gen. 9 27. who had his father in derision Wherefore in them must honour be doone vnto the image of God For this cause Salomon In 1. King 2 verse 22 so soone as he heard that his mother was present he rose vp and went to méet hir and receiued hir reuerentlie hauing regard to the commandement of God Honour thy father and thy mother But some man will saie Was it séemelie for him being a king to reuerence hir Aulus Gellius Aulus Gellius in his second booke intituled Noctium Atticarum the second chapter disputing of this matter saith that Once the president of Creta came with his father to Athens and went to Taurus the philosopher that there was brought a seate Which being prepared Whether a sonne being placed as magistrate ought to giue place to his father being a priuate man the philosopher bad the father of the president to sit downe who answered Let rather this man sit pointing to his sonne for saith he he is a magistrate of the people of Rome But Taurus said Sit thou downe in the meane time till we shall discusse among our selues whether it becommeth rather thée or him to sit séeing thou art his father and he a magistrate of the Romane Common-weale Wherefore the father sat downe and the sonne also sat hauing another stoole brought for him Then after much talke the opinion of Taurus was that in publike places and offices the iurisdiction of parents being compared with their children placed in authoritie ceaseth for a while and for a time giueth place but that out of publike actions and publike places publike honors cease betwéene them and that the sonne must giue place vnto his parent Further the same author addeth an example of Quintus Fabius Maximus who being made Consull and his father comming on horsebacke to méet him commanded him by an officer to light downe which thing he not onelie tooke not in ill part but he reioised in his sonne which knew how to exercise with authoritie and manfullie the office committed vnto him by the people of Rome Wherefore if Salomon dooing the part of a priuate man honored his mother he committed nothing but that which was méet for him giuing a due honour vnto his mother He sate downe in his throne and commanded that his mother should sit downe in a most honourable place by him But as touching those things which were declared by hir he referred them not to hir iudgement but he himselfe gaue sentence not expecting the consent of his mother So as when children that be in office of authoritie are compared togither with their parents the comparison is of two kinds of paternitie For in verie déed the sonne as he is a prince is made the father euen of his owne father when notwithstanding as touching nature he is a sonne Wherefore he ought to iudge of those things which be either spoken or propounded by his faither 1 King 1 6. 2 Furthermore let not parents be ouer milde towards their children Indéed children are the bowels of their parents wherefore they cannot be corrected of them without great sorrowe to themselues which neuerthelesse must be lightlie passed ouer in respect of the honour of God and the safetie of their children But this did not Helie In .1 Sam. 2 22. Helie was too mild towards his children who ouer fauourablie rebuked his children for he should haue set euerie one of their faults effectuallie before their eies sith it is a lighter matter vnto them and of small force to their hearing when their faults be reckoned vp generallie than when euerie particular crime is with authoritie obiected against them And when they are sharpelie reckoned vp one by one they mooue them after a more vehement sort Moreouer he did not reprooue them by auouching anie thing but onelie vnder condition So saith he the talke goeth So it is reported vnto me as if he had said If the things be true which I heare ye doo gréeuouslie offend But he should haue said This is your wickednesse These be your faults Thus hainouslie doo ye offend Vndoubtedlie they which coldlie and mildlie doo admonish séeke nothing but to auoid ill will That Helie vsed not seueritie and correction enough héereby it appéereth in that he was for the same cause reprooued afterward both by the man of God 1. Sam. 2 27 and .3 13. and by Samuel Which would not haue happened if he in reproouing his children had vsed the authoritie of the high priest and not the tendernesse of a father The man was old and at that time men are woont to be more inclined vnto mercie Iosephus said that he from that time forward did wéepe in a maner alwaies for that he expected a most certeine punishment to be doone vpon his children by God Chrysost Chrysostome against the
of debt shall kill himselfe he also is pardoned And in the Code De illis qui possunt facere testamentum If one shall lawfullie make his testament and afterward killeth himselfe it is a doubt whether that testament ought to be of force And it is answered in like maner But if he be taken in the crime or made guiltie it shall not stand And as we haue in the Digests De re militari in the chapter Omne delictum If a soldier would kill himselfe and cannot if he doo the same either through irksomnesse of life or impatientnesse of sorrowe or else for shame he also is pardoned yet so as he be discharged from the war and let go with shame but if he be not able to excuse himselfe he is punished by death In the Digests De iniusto fracto testamento in the lawe Si exhaeredato filio in the Paraph IrrituÌ All these haue séene that it is sinne for a man to kill himselfe But the Atheniens decréed more sharpelie as touching this matter For they ordeined that he which so died should not be buried in the territorie of Athens They did not onelie confiscate his goodes but also they would haue his bodie carried foorth of their bounds And why the Romans dealt more mildlie I perceiue not vnlesse perhaps they remembered that they had in their citie such as were Lucretia Caro and Curtius whom they would not number among the wicked By these so manie arguments I thinke it is euident enough that it is not lawfull for anie man to kill himselfe neither for the escaping of tyrannie nor yet for obteining of immortalitie which thing Cleombrotus Ambraciota did Contrarie examples of them that haue killed themselues 15 But there be obiected vnto vs the examples of Cato of Curtius of Lucretia and of Ionas which willed himselfe to be cast into the sea and of Razis out of the books of Maâchabeis of certeine holie women whose memorie is celebrated in the church who for defense of their chastitie and religion slue themselues Cato killed himselfe Why Cato killed himselfe least he shuld come into the power of a tyrant But if examples ought to take place we also may obiect examples of patriarchs apostls and martyrs who suffering patientlie all maner of most gréeuous torments yet did they neuer kill themselues And these insomuch as they be our owne citizens they should more mooue vs by their example than doo strangers and forreiners especiallie séeing the acts of these men are grounded vpon the eternall lawe and expresse will of God And as touching Cato particularlie Augustine answereth in his first booke De ciuitate Dei that that was not fortitude but weakenesse of courage for that he could not indure aduersitie The same Augustine in the 19. booke and fourth chapter maruelleth at the Stoiks who doo place the blessed state in vertue and reckon not misfortunes among euill things and yet thinke that they are to be shunned euen by death For what reason saith he is this that calamities be not euill and yet must be auoided euen by death O goodlie felicitie saith he which must be performed by the helpe of death And if so be that life be blessed we ought to abide therein but if we will finish and performe the same by death it is not happie For what felicitie is this that can be ouercome by those things which ye will denie to be euill Cato saith he killed himselfe did he it patientlie or vnpatientlie Surelie vnpatientlie and in bitternes of mind For his patience was vanquished through the authoritie of Caesar Others thus excuse him as though by his example he would teach how mischéeuous a thing tyrannie should be in a frée Common-weale and that the publike fréedome of our natiue countrie ought to be more déere vnto vs than life it selfe Indéed our life must be spent for the libertie of citizens yet that must be in battell and conflict But it is not lawfull for anie man to kill himselfe by his owne hand And it is lawfull to warne the people of their dutie by all iust meanes but it is not lawfull to teach them by naughtie examples And if so be that Cato were so carefull of his countrie what profit did he to it by dieng By his life he might peraduenture haue profited the same but being dead he could by no meanes doo it A thousand waies better did our Paule for he when he was in prison and had suffered manie most bitter punishments and would haue accounted it great aduantage if he might haue died yet bicause he sawe that he might profit others he reiected his owne commodities and for other mens sakes desired to remaine aliue This vndoubtedlie is the part of a good citizen to thinke vpon the publike vtilitie of his owne citizens But Cato before he should die warned his sonne that he should hope well of Caesar and ioine himselfe vnto him If this were dishonest by what reason persuaded he his sonne If it were honest why did not he himselfe take the counsell that he gaue his sonne But it séemeth that Caesar sufficientlie perceiued with what mind Cato did this For when he heard that he was dead He enuied saith he my glorie he would not haue me to be the author of his safetie But he was ashamed to liue in that citie which should be held with the rule of a tyrant Howbeit he should haue considered that that sinne was none of his owne but an other mans And we ought to be ashamed of our owne sinnes and not of other mens vnlesse they be such sinnes as are gathered by our owne default Séeing Cato procured not that tyrannie vnto Caesar but euer as Caesar grew in honor so he put himselfe against him there was no cause whie he should be ashamed of an other mans fault But it is a verie great matter saie they that a man can kill himselfe I grant yet sinnes also are verie great Greatnesse may be no lesse considered in vices than in vertues But these men forsomuch as they be Ethniks if they cannot be persuaded by our examples yet at the least wise let them acknowledge their owne examples whereof there be manie found in the ancient histories Marcus Artilius Regulus would not slaie himselfe M. Regulus but chose rather to returne vnto Carthage when he knew he should go to most extreame punishments Whether of these two séeme to be of the greater courage Vndoubtedlie Regulus sith Cato was ouercome with impatience Also Lucretia is obiected Of Lucretia is obiected But Augustine saith that she could not abide the note of vnchastitie and for that cause she killed hir selfe For Sextus Tarquinius entring into hir chamber in the night with his sword drawne threatned that he would slaie hir vnlesse she would yéeld to him and that he would place a seruant slaine in one bed with hir as if he had béene taken in adulterie with hir Héere did she first begin to deliberate
they should deale more mildlie they threatened that they would kill themselues And when it was obiected by our men that it was not lawfull they vsed to flie to that example which we haue mentioned of Razis 2. Ma. 14 37 and vnto the place in the epistle to the Corinthians If I shall giue my bodie that I be burned and haue not charitie 1. Cor. 13 3 it profiteth me nothing Wherefore it is lawfull saie they so it be doone in charitie Another argument of the Donatists for Paule reprooueth not the same saue where charitie faileth But they fondlie and vnlearnedlie depraued the words of Paule for they as Augustine said are thus to be ment If of necessitie we must either die or else admit some mischéeuous act it is much better for a godlie man to die yet not so as anie man ought to be the author of his owne death but to be readie to abide anie thing doone by the tyrant and executioner So may it séeme that those fellowes of Daniel deliuered themselues when they said Dan 3 18. that they would rather die than worship the image of Nabuchad-nezar And Christ is said to haue giuen himselfe for our saluation Yet saith Paule Rom. 5 8. if a man euen so giue himselfe that he be burned of a tyrant if it be not in charitie it shall profit him nothing Yet this also did the Donatists vaunt Another argument of the Donatists that man hath frée will in his owne matters and therefore it is lawfull for anie man to kill himselfe if he will But this is ridiculous vaine sith our will must euermore be drawne backe from sin For this both the holie scriptures exhort and good magistrates and godlie parents in their subiects and children doo the same 17 But Ierom vpon Ionas saith that It is our part not violentlie to plucke death vnto vs but with a good courage to suffer it when it is offered vnlesse perhaps it be Whether selfe-death may be lawfull for keeping of chastitie where chastitie is put in danger As if he had said It is lawfull for one to kill himselfe for preseruing of chastitie Of the same opinion Ambrose séemeth to be in his third booke De virginibus for so he writeth of Pelagia the virgine that the tormentors threatened hir that vnlesse she would worship idols Examples they would rauish hir and that she to auoid as well the one as the other cast hir selfe downe headlong This act did Ambrose commend and he addeth that hir mother did escape awaie with other two daughters and that when in flieng awaie they were hindered by a riuer they of their owne accord rusht headlong into the same and by that meanes they were drowned Eusebius also in his eight booke and 15. chapter when he reckoneth vp the lewd lusts of Maxentius saith that he bearing inordinate loue vnto a certeine matrone of Rome of singular beautie priuilie sent ministers of his lewdnesse to bring hir vnto him Who hauing bound hir husband and vsed all threatenings towards him lastlie obteined of him that he yéelded his wife vnto the lust of the tyrant But she as though she would séeme to obeie when she had obteined a time to make hir selfe readie being retired into a parlor did thrust hir selfe through with a sword And that fact is not blamed but rather allowed Augustins opinion touching these examples Héere Augustine somewhat doubteth what answer to make First he saith that on the one part he séeth that lawe of God Thou shalt not kill and on the other part that they be celebrated in the church as martyrs As touching the word of God he is resolued and concerning the iudgement of the church it might be that God by some reuelation made it be knowen that their dooings pleased him and that they were stirred by the motion and instinct of the spirit and by the speciall counsell of God And like to this is that which we read to be doone by Samson Iud. 16 28. in the booke of Iudges But by Augustines leaue this comparison dooth not sufficientlie agrée for as touching Samson that he was set on by the spirit of GOD it is certeine also God restored his strength vnto him which he before had taken awaie And Samson when he died did call vpon the Lord. Heb. 11 32. And the epistle to the Hebrues giueth him a testimonie of faith and godlinesse and reckoneth him in the number of the saints Which can not be said of these virgins for they haue no testimonie out of the word of God Exod. 20 13 Augustine addeth that that lawe Thou shalt not kill is certeine and well knowen But no man must be persuaded to kill himselfe through a diuine motion vnlesse he knowe and haue a certeine triall that it is the motion of God Indéed I confesse that God sometimes dooth certeine things by extraordinarie means For he commanded the Hebrues to rob the Aegyptians Exod. 11 2. Gen. 22. 1. and Abraham to kill his sonne yet may we not hereby pronounce any thing more than we sée is euident by the holie scriptures Verelie I for my part can not allow of the facts of these virgins for whether they were doone by the motion of God I knowe not neither doo I thinke that the same can certeinlie inough be knowen of anie Yet may it be that they acknowledged their sinnes before they departed out of their life and that God forgaue them Vndoubtedlie the indeuour of defending chastitie and religion is verie laudable yet must we take héed that we defend the same by good meanes and right considerations Those virgins which did these things be praised Admit they be so But sometimes things which be doone amisse be praised also The word of God is such as in commending thereof we can not be deceiued 18 I knowe there be some of the latter writers which thus decrée that If anie man Whether for the cause of Gods glorie it be lawfull for one to kill himselfe for his owne sake bicause he can not indure either sharpenesse of punishment or reproch dooth kill himselfe he sinneth verie gréeuouslie but that if he onlie laie before his eies the glorie of God bicause he perceiueth that those things which he shall suffer will redound to his dishonor he may so be excused Iud. 16 30. For so Samson killed himselfe bicause he sawe that his miserie was a dishonor vnto God 2. Mach. 14. verse 43. And that same Razis also those other women which we now spake of did so likewise But this distinction dooth not weaken the truth which we defend for it is a stedfast and euerlasting rule Rom. 3 8. that We must not commit euill that good may come thereof Yea and the martyrs also could easilie perceiue that their death would redound to the glorie of Gods name yet was there none of them that killed himselfe 2. Sam. 1 16 Euen so might that
but as it commandeth when it is ouercome 41 But some thinke Whether the powers of desire of anger be all one that the power of desiring and of being angrie is all one bicause contraries belong all vnto one facultie but things agréeable vnto nature and things hurtfull to the same are contrarie and therefore they be both obiects of one part of the mind As white and blacke are obiects of the sight a right and crooked line are obiects of one and the same science namelie of the science Mathematicall and a whole and a sicke man are obiects of physicke Herevnto we answer that the obiects of the angrie and of the desiring power are not so to be distinguished by that which is agréeable and that which is hurtfull but that either of these parts hath respect vnto good and euill howbeit not after the like maner The power which desireth hath respect vnto good and to euill absolutelie that is to wit that it may atteine the one and auoid another Neuerthelesse otherwhile impediments and things that doo corrupt it doo fall out betwéene so that it is a difficult thing to obteine this or to auoid that And there dooth the power of anger shew it selfe for the ouercomming of these difficulties it wrestleth and it earnestlie resisteth the impediments to the intent we may either apprehend the good or auoid the euill according as we doo desire So then the obiect of the angrie power is good and euill according as the thing difficult and hard offereth it selfe Hope is chéefelie an affection of the angrie power for it is carried vnto that which is good but yet a good that is absent to the obteining wherof must be deuoured the impediment of expectation yea the power and the difficultie of the impediments must be ouercome But in what order those faculties shal be placed among themselues it héereby appéereth in that the force of the angrie power beginneth at the power of desire and endeth also at the same For when anie man hath an iniurie doone vnto him he is sad but the affect of sadnesse perteineth to the facultie of desire Against this euill whereby the offended partie is made sad to the intent it may be auoided dooth anger interpose it selfe which by reuenge coueteth to repulse that euill But reuenge as we all knowe is a hard matter which when it is performed then succéedeth gladnesse which belongeth to the power of desire and there we cease to be angrie Wherefore the power of anger is a defender and also a striuer against and dooth resist the desiring part For the angrie part flieth from labours and gréefes but the part desiring ouercommeth them endureth them and entereth into them whether it will or no and when the one of them enforceth hir action the other contrariwise dooth slacken it They which lust verie inordinatelie after women are not angrie with them and they which be angrie with them are lesse inflamed with the desire of them Wherfore the obiect of the angrie part offendeth the desiring part bicause as we said right now it flieth from labours and difficulties wherevnto the angrie part offreth it selfe maketh it selfe readie to get the victorie And it is a manifest thing that of those two powers of the mind the angrie part commeth the néerer vnto reason for it is a helper of the same to execute wholesome counsels but the desiring part commeth néerer to the sense And to deale by examples in a matter which yet I thinke is plaine enough Boldnesse and feare being parts of this mind be affects for boldnesse dooth affect a good thing which is difficult But feare flieth an euill thing which is hard to be auoided for we feare not the euils which vrge vs not and may easilie be auoided And thus much of the affects in generall whereof not onlie the morall philosopher disputeth but also the naturall philosopher and the Physician and Rhetorician 42 Now to set aside naturall philosophers and Physicians How Rhetoricians dispose themselues in the moouing of mens affections I will speake somwhat of Rhetoricians They doubtlesse as Aristotle testifieth in his second booke of Rhetoriks doo first indeuour by arguments to make men beléeue that those things be true which they affirme And then doo they consider of the minds and affections of the iudges and of those which heare them for that carrieth a great weight vnto the cause For they which fauour him that is guiltie doo beléeue that either he sinned not or else that he made a verie small fault But on the other side if they shall hate him they thinke with them selues that either he is no innocent at all or else that he is most guiltie of all These affections vnlesse that an Orator can change qualifie or turne vnto the contrarie he shall labour in vaine Wherefore Aristotle teacheth that thrée things there must be considered First who they be that are prone to be affected either this way or that Secondlie towards whom they are woont to be so affected And finallie for what causes their affections are mooued either one waie or an other to the intent that these things being knowne they may easilie make them serue their purpose But there be some which thinke Whether it be lawfull for Orators to iudge mens affections that this is not iust or to be permitted that in pleading of causes affections should be mooued since that the minds of the iudges in discerning ought to be at quiet which cannot come to passe if the affects be troubled by an artificiall spéech of Orators Howbeit they which speake this séeme to me that they distinguish not the nature of affects by the vse of them bicause in verie déed the nature of affections is good albeit that the vse of them be otherwhile good and otherwhile euill Also swords being made of iron which is a good creature of God doo serue sometime to a iust vse and sometime to an vniust And wherein I beséech you shall the Orator offend if when in a good and iust cause he shall sée the iudge ill affected towards the partie accused he doo temper him with the art of eloquence and doo drawe him vnto a contrarie mind yea and stirre vp the motions of his hart to decrée grauelie and iustlie Héere vndoubtedlie there shal be no offense committed but humane affections shal be directed vnto the ends prescribed vnto them For otherwhile the auditorie and also the iudges become cold as vnto whom it shall not suffice to haue shewed what is to be doone vnlesse they be drawne therevnto by stirring them vp with a verie vehement affect But those Orators are to be reprehended and restrained which to this end direct eloquence for the moouing of affections that the minds of the iudges may be disquieted and that they may not sée what is iust But yet for these mens ill demeanor must not that profitable cunning be banished from the affaires of men For so ought the holie scriptures to
For euen as those things which be sodden haue a pleasant taste so haue rawe things an vnpleasantnesse ioined with them togither with a certeine taste that is horrible Those be sauage and cruell which doo torment without a cause as though they were delited with the torments of other men euen as beasts that knowe not goodnesse and honestie but haue onelie respect vnto swéetnesse and commoditie either for that the sight of bloud is delitefull or else bicause they will be fed with flesh Now since crueltie consisteth in this that therein is a going beyond the measure of right reason let vs sée whether Dauid and others haue passed the bounds of reason Certes they followed a mediocritie and those things which they did belonged vnto punishing iustice for those were woorthie of the greatest punishments Dauid followed reason but yet a diuine reason the which reason alone is called good God stirred him vp vnto these things not without a cause And it was necessarie for him since he was a grand capteine to followe that reason which God had shewed vnto him 53 That the Ammonites were most wicked men we may knowe it by manie causes First of all they against the lawe of nations shamed the ambassadors of Dauid in cutting short their beards and garments They gaue an ill iudgement of the most godlie king Dauid namelie that he had sent that ambassage with a feigned hart not to comfort the sonne of the king of the Ammonites which was dead but to destroie him Againe when the head citie was besieged and that they had slaine Vrias and other valiant men they also vaunted against God This did Nathan declare 2. Sa. 12 14. Bicause thou hast prouoked mine enimies saith he to speake euill of me the child which is borne of thee shall be slaine If God slue the child of Dauid bicause Dauid had giuen an occasion of blaspheming God how much more gréeuouslie were they to be punished which did this thing And further wheras they had doone iniuries vnto Dauid yet did they first mooue war against him And neither would they onelie hurt Dauid but they also solicited others of his subiects and tributaries to forsake him They disquieted all those regions of Syria and Mesopotamia and that which is most of all they burned their sonnes and daughters for their idoll sake which they worshipped And what maruell was it if they were throwne into the same fornaces The punishment of like for like wherein they threw their owne children This was a punishment of like for like And alwaies in those punishments which are not reprooued in the scriptures we must flie vnto this namelie that God gouerned those fathers Some to make these punishments the lesse saie that all were not so handled but the seigniors and princes onelie which were as the staie and succour of the people But Iosephus saith that they were all rid out of the waie And the scriptures also séeme to make it a generall punishment Howbeit I would thinke that some were excepted for in the 17. chapter of the second booke of Samuel we read 2. Sa. 17 37. that Sobi the sonne of king Nahas did helpe Dauid when he was driuen out of the kingdome by Absolom Wherevpon it is gathered that the one sonne of king Nahas was slaine and that the other was by Dauid made ruler of the countrie These things are not so much to be woondered at in him séeing he was a figure of the true Dauid which at the last daie shall saie vnto all men Go ye curssed into euerlasting fire which is prepared for the diuell and his angels Those punishments which God shall laie vpon the wicked in hell are not cruell They shall be as it were intollerable punishments but yet they procéed of a right punishing iustice He saith in the Gospell Matt. 25. 41. Bring ye vnto me all them which would not haue me reigne ouer them and slaie them in my sight Here let magistrates learne to haue a regard vnto right reason when the guiltie are deliuered to them to be punished It must not gréeue their mind to execute those punishments which are iust and commanded to be doone Of Enuie 54 Now come we to enuie In Iudg. 8 verse 1. the same did Cicero thinke should rather be called Inuidentia than Inuidia the which word Inuidentia we may in English call Enuieng or Enuiousnesse Wherein enuie and enuiousnes doo differ bicause among the Latinists those that are enuied are said to suffer enuie But enuieng belongeth to them which pine awaie with this kind of gréefe And therefore he thinketh that enuie or enuieng is so called bicause they which be enuious doo looke too narrowlie to other mens prosperitie Wherefore A definition of enuie enuie is a gréefe taken at the prosperitie of other men especiallie of them which haue béene of like degrée with vs. For a poore man enuieth not a king nor yet beggers noble men Enuie is of equals and such as be like vnto our selues And likenesse is considered in kindred riches beautie age wit dignitie and such like The cause of enuieng is not in respect that we be afraid of harme to come vnto vs by such men as we doo enuie for that were feare but that men of a certeine hatred and stomach cannot abide the prosperitie of others especiallie of their like and equals this worketh enuie Enuie is alwaies had in euill things and it is gréeuouslie reprehended in the holie scriptures bicause it is most plainelie repugnant vnto charitie it selfe For in the first epistle to the Corinthians 1. Cor. 13 4. the 13. chapter the apostle said Charitie enuieth not For Paule in that place did not take this Gréeke word ãâã ãâã ãâã ãâã ãâã in his proper signification But vnto the Galathians he hath more plainlie forbidden enuie Gal. 5 26. saieng Be not desirous of vaine glorie prouoking one another and enuieng one another In which place not onelie enuie is reprooued but also the mother thereof is shewed Looke In Gen. 26 24. and In 2. King 6 16. Iudg. 8 1. that is to wit the desire of glorie And this may we also note in the historie of the Iudges for the Ephraits enuied Gedeon bicause the glorie of so great a victorie séemed to haue come vnto him And this affect beareth rule in all those things wherein we desire to excell Neither yet dooth it forbeare vertues for he that is enuious would not haue his equals and such as be like vnto him to excell in anie ornament of vertue And the reason why enuie is conuersant among such as be alike is that although the prosperous fortune of our equals and them that be like vs dooth not plucke anie of our goods from vs nor maketh vs lesse than we be yet the enuious man dooth so conceiue of other mens goods as if by them his honour and dignitie his gaine and other ornaments should be diminished An enuious man is called a
conspire new matters and at last alienate themselues froÌ the Common-weale They also saw a great danger to hang therevpon lest he should not be iust and seueare in giuing of iudgement bicause he would gratifie his kinsfolks more than others Lastlie it should not be frée for them to haue marriages within the prouinces bicause magistrates might in a maner compell them of the prouinces to contract matrimonies either with themselues or with their fréends Felix was married to a Iew. Acts. 24 25. We sée also this excellent lawe violated For Felix which gouerned Iurie vnder Nero as it is written in the 24. chapter of the Acts of the apostles had Drusilla a Iew to wife But what néed is it to rehearse that these lawes of lesse weight were not obserued when as that people had shaken off euen those lawes which we called morall and are knowne by the lawe of nature Cicero declareth in his Oration for Cluentius that Sassia Cicero a certeine wicked woman was so inflamed with wicked lust that she instigated hir sonne in lawe Aurius Melinus The prodigious loue of Sassia to whom she had before married hir daughter to refuse his wife that he might take hir to wife in stéed of hir daughter which at the length she brought to passe And whereas that déed was accounted full of dishonestie yet was it not punished by the lawes Neither doo we read that the matrimonie which Cicero affirmeth was vnluckilie contracted without order or authoritie was dissolued by the power and commandement of the magistrates Wherefore there is héere also offered a good reason whie God would againe inculcate by a new lawe those things which by the light of nature were iudged to be honest for the bounds bars closures of nature were broken by the impotent lust of men and therefore they were to be made surer by another bond For the Israelits were no more shamefast in kéeping of naturall honestie than the Romans were 44 Neither is this to be forgotten that God had certeine proper things in his lawe which may be called peculiar séeing all men were not bound vnto them by the lawe of nature but the Hebrues onelie For he would not haue them to contract matrimonie with the Chanaanits Exod. 34 16 Ammorhites Iebusits for other people séeme not to haue béene bound to that lawe Neither should we at this daie if there were such nations still be letted but that we might ioine our selues in matrimonie with them Although the cause of that lawe ought at this daie to be holden which cause is The godlie must not ioine in marriage with the vngodlie Augustine that matrimonies should not be contracted with them that be of a contrarie religion for we must beware that the godlie be not ioined with the wicked I knowe that Augustine concerning vnlawfull mariages writeth to Pollentius in the second booke and De sermone Domini in monte that There is not a place in the new testament wherein by expresse words matrimonies with infidels are forbidden But of this matter I will not write much at this present séeing I haue largelie intreated thereof vpon the epistle to the Corinthians This will I saie moreouer that a good man in contracting of matrimonies ought to followe chéeflie that which is honest not lightlie to depart from commendable orders vsuall customs which are not against the word of God And if there happen peraduenture anie doubt let him not thinke it much to aske his magistrate otherwise he shall rashlie put foorth himselfe his wife and his children into danger For if he be married in anie of the degrées prohibited he shall not be counted a husband but a whooremonger and his wife shall be called a harlot and the children in that marriage begotten shall be taken for bastards Howbeit the magistrate although he may not concerning matrimonie forbid certeine other contracts besides those which God hath forbidden yet can he not neither ought he to remit anie of those which God hath commanded and which he hath forbidden by his lawe Yea he must most diligentlie take héed that he burthen not the people too much or without an earnest cause as we sée that the Pope hath doone who hath two waies sinned therein First The Pope hath two waies erred touching these laws in that he durst vsurpe the office of making lawes in a Common wealth which vndoubtedlie perteineth not vnto him Secondlie bicause in his lawes he followed not the word of God but without reason forbad first all degrées euen to the seuenth which he perceiuing afterward not to be obserued and that all things were full of confusion he restrained his prohibitious to the fourth degrée Wherein he is constant and obstinate if there come no monie in but if monie be offered whereof he must haue much brought him to fill his gréedie desire he dispenseth as pleaseth him both with his owne lawes and the word of God 45 This also must be knowne that God hath in his lawes another decrée which we may call peculiar bicause it should not extend to other nations neither ought it to be in force at all times Deut. 25 5. And that was that when anie husband did die without children the brother that remained aliue Of marrieng a widowe to the next of kin or some other next of kin should marrie hir that was left so that the first which shuld be procreated of that marriage should be counted the sonne of him that was dead and as in the inheritance should fullie succéed him For God would not in that Common-weale that men should altogither be extinguished And he prouided that this diuision of lands should be kept as much as might be And séeing the same is not vsed in our publike weales neither that God hath commanded it therefore it dooth nothing apperteine vnto vs. Wherefore we must kéepe our selues vnder the generall and common lawe namelie that no man presume to marrie the wife of his brother being dead although he died without children And be it knowne vnto vs that in the beginning when onelie the familie of Adam liued on the earth brethren were not forbidden as they were afterward for brethren were driuen of necessitie to marrie their sisters Howbeit afterward when as men were increased in number they began to be ashamed and by the instinction of God or nature either to absteine from prohibited persons or at the least-wise to knowe that such coniunctions were full of ignominie But what time they began first to absteine it appéereth not by the historie The heathen poets perhaps shewed that necessitie of them in old time which vrged the familie of the first parents to match the brother and sister togither when they feine that their gods had their sisters to wiues The gods of the Ethniks married their sisters For the chéefe of them namelie Iupiter had Iuno who in Virgil thus speaketh of hir selfe But I which walke the Queene of gods both
the tenth booke of Titus Liuius that one Fabius Gurges which was Censor had condemned manie matrons of adulterie The amercement that they paid was monie of the which monie he afterward builded a temple vnto Venus Out of the oration of M. Cato which is rehearsed by Aulus Gellius in the tenth booke Aulus Gellius and the title is De dote we may perceiue that before the lawe Iulia was made it was lawfull to slaie both the adulterer and the adulteresse Augustine in the third booke and fift chapter De ciuitate Dei saith Women buried quicke for whooredome that The ancient Romans vsed to burie the vestall virgins aliue if they had committed whooredome but that they did not deale so seuearelie in punishing of adulterers He saith that they rather protected the temples of their idols than their owne wedlocke And no maruell it is for they worshipped adulterous gods Iupiter Mars and Venus After that time was the lawe Iulia made whereof there is mention in the Digests and in the Code Manie did falselie imagine that the same lawe had béene made by Iulius Caesar It was made by Augustus who was also called Iulius for so much as he was the adopted sonne and heire of Iulius Caesar Suetonius saith that he made this lawe and he made it vpon iust cause for his daughter Iulia and a néece that he had were most licentious monsters The emperour vsed to call them his rotten impostems When he had made the lawe there was brought vnto him a yong man taken in adulterie with his daughter Iulia. The which the emperour tooke in so euill part as he flue at him with his fists The yong man with a lowd voice cried out Thou Caesar onelie hast set downe this lawe Caesar for that he was blamed as if he had béene an inconstant man would not eate his supper for sorrowe By this Iulian lawe where first When the power of killing the adulterers was taken from the husband in the time of Cato it had bin lawfull to thrust through both the adulterer and the adulteresse then was this power taken from the husband and it was lawfull to kill the adulterer onelie In the Digests Ad legem Iuliam in the lawe Marito and in the Code in the same title in the lawe Gracchus Yet I read in Suetonius that Claudius Caesar killed Messalina vnder the name of adulterie but for so much as he was an emperour he did what he would It was lawfull for an husband to kill the adulterer although not absolutelie but when he should be taken with the maner and in his owne house Neither might he doo it to euerie one but to one of the common sort for if it had béene a noble man vnto whom he ought a reuerence it was not lawfull yet might he kéepe him shut vp in his house 24. houres vntill he did bring witnesses We sée that there was some exception of persons Why leaue was taken awaie from the husband to kill his wife a reason may be giuen Husbands doo somtime beare hatred vnto their wiues when they be contentious or deformed They might couet to gaine a dowrie and to marrie an other woman therefore the lawe would not condescend that the wife should be slaine Howbeit it was lawfull for the father of the adulteresse to slaie both as well in his owne house as in the house of his sonne in lawe as may be séene in the Digests Ad legem Iuliam But it was not lawfull for him to kill the adulterer vnlesse he also killed his daughter the reason was this that Nature teacheth the parents to loue their children hartilie whereby it is probable that he would not slaie his daughter vnlesse she were taken in adulterie 25 Seneca in his first Declamation Seneca séemeth to affirme that it should be lawfull to kill them both For he put this case A certeine soldier which had lost his hands in war found his wife to haue fellowship with an adulterer euen while the act was committed he called his sonne to slaie them The sonne refused to obeie wherefore the father reiected his sonne it is demanded whether he did this iustlie or no But perhaps Seneca had respect vnto the time of Cato But if so be the husband when he was in a furie had killed his wife being an adulteresse he by the Romane lawes should haue easier punishment than if he had béen an absolute murtherâe For he fell not into the danger of the lawe Cornelia of murtherers his punishment was erile Which is to be séene in the Pandects Ad legem Corneliam de sicarijs in the first and third lawes Whervpon when it is said by the Canonists the 33. cause question the second in the chapter Inter haec that Sometime it was lawfull by the Romane lawes to kill a wife being taken in adulterie not by the Ecclesiasticall lawes ye must vnderstand that the matter is not altogither so but bicause the punishment was light after a sort it was said to be lawfull Or else perhaps they which made those canons had respect vnto the lawes of Lombardie in the which that was lawfull Let vs also adde that the husband might by the Romane lawes slaie the adulterer not onelie when he tooke him at home with the maner so as he could not denie it but also out of the house when the case were so that he was suspected and that the husband could bring testimonie that he had giuen him warning once twise thrise that he should not haue communication with his wife Howbeit if he had found them talking familiarlie togither in the temple or place of praier then it was not lawfull so to doo but they were deliuered vnto the bishop or defender of the church But the bishops were manie waies against the putting of them to death neither would they giue licence to kill them It séemeth that those first Canonists were led with a desire of sauing soules that they should not die vpon the sudden without repentance The latter Canonists fauoured this matter perhaps bicause they more than others laie in wait for the chastitie of other mens wiues Wherefore there were manie punishments for adulterie prouided by this lawe Iulia. The effect of the lawe Iulia touching adulterie First the crime was brought before publike assemblie the accusation was admitted not rashlie forsooth but by a certeine order The wife if she accused hir husband of adulterie was not heard but she hir selfe was accused The first place was giuen to the husband the second to the father brethren and vncles also might accuse and afterward at certeine times place was giuen vnto strangers Diuorsement was ordeined betwéene them they lest the dowrie and donation which came by marriage Both the adulterer and adulteresse became infamous but after sundrie fashions the adulterer not vnlesse he were condemned the adulteresse so soone as she was attached And there was some certeine peculiar thing in the crime it selfe It was not
iustices hand against adulterie as if he might saie He hath small courage that thrusteth not through both the adulterer and the adulteresse But although the lawes are silent yet the iustice of God sheweth it selfe for it punisheth adulterers with madnesse with furie and with other most gréeuous punishments euen as we sée in Dauid A distribution of the punishments of adulterie These things had I to declare of ciuill punishments which if they were distributed into a certeine method were either punishable by death so as the magistrate himselfe punished them or it was appointed to be doone by priuate persons as by the husband the father of the adulteresse or else if they escaped the punishment of death they were noted with some infamie The infamie was sometime naked without outward tokens sometime it had certeine outward tokens of shame otherwhile the adulteresse was set vpon an asse and crowned with wooll Sometime there was added a chastising of the bodie The wiues were beaten with cudgels their noses were cut off Or else the punishment was of an other kind they were banished they forfeited a summe of monie they lost their dowrie they were diuorsed and might no more be married 27 Now we will speake of ecclesiasticall punishments And wheras manie things be shewed by the fathers and the councels we will vse this method that first we will declare what they haue disallowed in the ciuill lawes secondlie what ecclesiasticall punishments they themselues haue laid vpon adulterers They allowed not death for adulterie First the punishment of death liked them not In the Councell of Tribure chapter 46. it is ordeined that If an adulteresse shall flie vnto the church she may not be deliuered vnto hir husband or to the iudge or president The first councell of Orleans which was held vnder Clodouaeus in the 3. canon hath in a maner decréed the same namelie that Adulterers may be safe if they flie to the church shall not be deliuered or else if they be deliuered they shall take an oth that they will not hurt them and if so be they had not stood to their oth but violated the same they were excommunicated The bishops challenge the punishment hereof to themselues At the length it came to that passe that the bishops to saue them from death would haue the iudgement of that crime to perteine vnto their Court. And this they will haue to be the cause thereof If this examination be permitted to laie men they would be too negligent therein as who should saie that they themselues are most seuere And what I beséech you doo they by their episcopall examinations They set a fine vpon their heads and separate them from the marriage bed Hereof arise innumerable whooredomes yea and the naughtie men themselues sometimes abuse these wiues being separated They allow not the adulteresse to be slaine by hir husband Moreouer they allow not that the adulterer or the adulteresse should be slaine either by the husband or father Of this mind was Augustine in his treatise De adulterinis coniugijs ad Pollentium in manie places of the second booke He would that those priuate men should forgiue adulteries committed Reasons why the adulteresse should not be killed by hir husband verse 7. These reasons he bringeth We be all infected with sinne we haue néed of mercie Therfore vnto sinners we must shew mercie And he vseth the saieng of Christ in the eight of Iohn He which among you is free from sin let him cast the first stone against the adulteresse He that is thus vrged let him thinke with himselfe whether he be guiltie of sinne Matth. 6 12 Forgiue ye saith our Sauiour and it shall be forgiuen vnto you We praie Forgiue vs our trespasses euen as we forgiue them that trespasse against vs. With what face can we speake these things if we be so cruell in reuenge God will not the death of a sinner Ezec. 18 32 but that he shuld turne and liue Why then wouldest thou his death These reasons be not firme in all respects For if they should be vnderstood concerning ciuill magistrates no malefactor should be punished and to what end should magistrates then beare the sword As touching priuate men I agrée with Augustine that they ought not to take such power vpon them as to slaie the adulteresse and the adulterer If anie man will saie The publike lawes doo there giue authoritie vnto the husband An obiection he is no priuate person euen as when they command the soldiers to fight or the executioner to put a man to death who be priuate men But if by the commandement of the magistrate they doo that which they are comanded they be not priuate persons anie more It is lawfull for a traueller by the waie to defend himselfe against théeues if they assaile him if he slaie them he is discharged For the magistrate at such a time armeth him he cannot be sued at the common lawe the prince would not that his subiect should perish I answer that the ciuill lawes haue giuen no such authoritie to the husband and the father of the adulteresse but onlie hath pardoned their gréefe conceiued they command not that this should be doone but they command the soldiers and executioners to doo their duties Wherefore the similitude is not alike So also it may be answered of the trauelling man which is set vpon by théeues if he defend himselfe with a mind to kill the théefe he is not absolued but if he kill him by chance or as they saie by accident then he is absolued The case is not all one for he hath no time to call vpon the magistrate he cannot sue him at the lawe But the husband might shut vp the adulterer in his house he might call for witnesses and deale with him by the lawe Also the Ecclesiasticall writers and the Canonists doo not allow that when accusation is had the adulterous husbands should be heard and not the adulterous wiues Neither would they allow accepting of persons to wit that onelie the common persons and not the nobler sort should be put to death 28 Also they are against that rigour that if the adulterer or adulteresse escape there should be no reconciliation had Augustine Looke art 30. in his booke a little before alledged will haue it to be otherwise If the woman saith he repent let there be a reconciliation He alledgeth reasons thereof God must be followed his church dooth oftentimes commit fornication as we knowe was doone in the time of the Iudges and Kings yet he saith by Ieremie Ierem. 3 1. Ye will not receiue your adulterous wiues I doo otherwise The same dooth Hosea affirme in the name of God Hose 1 14. and 2 3. If examples shall beare stroke Dauid did so Michol the daughter of Saule was giuen vnto another 2. Sam. 3 14 that which was committed was adulterie for in that meane while there was no diuorse
Dauid required to haue hir againe Also Iustinian did moderate that austeritie for when the adulteresse had béene thrust into a monasterie the husband might demand hir againe within the space of two yéeres But thou wilt tell me Augustine saith She is not woorthie to be my wife she is vnpure and polluted Why doost thou cast hir vnpure which hath repented hir selfe She is restored vnto the kingdome of heauen by the keies and may she not be restored to thy bed Wouldest thou haue thy selfe to be so serued On this wise did the Councell of Arles determine which we read in the Extrauagants De adulterijs in the chapter Si vir sciens The words of the Councell be these If an adulteresse be penitent the man ought to take hir againe The glosse saith Is it the part of honestie or of necessitie He saith of honestie I infer If it be of honestie in respect of godlinesse it is also of necessitie For we must doo all things which apperteine to honestie as we haue in the fourth chapter to the Philippians Phil. 4 8. Whatsoeuer things be true whatsoeuer things be honest whatsoeuer things be iust thinke vpon them He saith that it is not of necessitie bicause he cannot be compelled thereto by an outward lawe It is added But not often That séemeth saith the Glosse to be repugnant to the Gospell when it saith Seuentie times seuen He answereth that he may forgiue hir so often as he will but the church will not often put it selfe to be a meane for the obteining of this reconciliation least it should séeme to open a windowe vnto wickednesse Moreouer the church thinketh that it should be but feigned repentance if this should be often doone He addeth Peraduenture these things are spoken for terror sake But if so be she doo not repent hir she ought not to continue in matrimonie for then the husband might séeme to be the mainteiner of adulterie And in the Councell of Arles it is said he should séeme to be a partaker of iniquitie Ierom vpon the 19. chapter of Matthew writeth She that hath diuided one flesh into an other ought not to be kept least the husband should be vnder the cursse For he that reteineth an adulteresse with him wanteth wisdome If he be vniust which accuseth an innocent he séemeth vnwise that reteineth an offender But these things must be vnderstood with this exception Whether the husband hauing dismissed his wife may accuse hir of adulterie that vnlesse repentance be had Moreouer it is demanded whether the husband shall accuse his wife of adulterie when she is dismissed Some thinke that of charitie she ought not to be accused if she repent But others saie that the crime is not to be forborne and that priuate magistrates should put to their helping hand to the rooting out of wickednesse and that publike weales cannot stand vnlesse that great offenses be punished Deut. 13. 5. also that the lawe of God would haue euill to be rid from amongst men It is certeine in déed that if adulterie should continue still the adulterer ought to be accused that at the least wise by that meanes he might be made the better if other conuenient remedies were vsed before as if he had warning giuen him by his fréends But admit that the partie which sinned doo repent ought he notwithstanding to be accused Surelie if the crime were openlie knowne and the partie innocent receiue the adulteresse into fauour by reason of repentance he shall séeme to mainteine sinne Men knowe of the adulterie but of the repentance they knowe not they will thinke that he vseth brothelrie If he accuse hir he shall at the least wise purge himselfe and auoid the blame of infamie Admit that the crime be not so commonlie knowne and that the partie in fault be repentant but she hath conceiued and is to be deliuered of a child if the husband accuse hir not the issue shall be his supposed heire it shall not be lawfull for him to disherit him there will be an iniurie doone vnto his lawfull begotten children What shall be doone in this case In these two latter cases namelie if the crime be openlie knowne and the child conceiued counsell is giuen of the more learned sort that the husband shall not go vnto the magistrate to desire the punishment to be executed on hir which is penitent but that for the auoiding of his owne infamie he shall repaire to the church and signifie the cause whereby they may vnderstand that the partie dooth repent Also if the case be shewed to certeine persons not for punishment sake but to the intent they may knowe that the fruit is conceiued by an adulterer which afterward also he might disherit there is found a remedie for these euils Ioseph Matt. 1 19 when he sawe his wife Marie to be great with child not by him was troubled he would not defame hir and yet was he a iust man On the one part he saw it belonged vnto iustice to accuse hir on the other part he was troubled in himselfe not without the speciall prouidence of God While he was in a perplexitie which waie to take GOD was at hand with him So will he likewise doo vnto the godlie in these cases he will be present with them and will comfort them These questions we fall into by reason that adulterie is not punished by death 29 Thus haue we séene what the fathers haue disallowed in the ciuill lawes Now Ecclesiasticall punishments of adulterie héereafter let vs sée what maner of ecclesiasticall punishments they haue béene accustomed to laie vpon adulterous persons Cyprian in the fourth booke and second epistle vnto Antonianus writeth that There were certeine bishops which gaue no peace vnto adulterers that is they admitted them not to the communion but would haue them perpetuallie to be excluded Others gaue them peace but yet after a certeine time Cyprian thinketh that a moderation must be vsed least they be vtterlie excluded from Christ and cast awaie all loue of religion He saith also that there must be a triall made of their repentance for a certeine time the space of time he appointeth not The Synod of Ancyra in the 19. chapter appointed seuen yeares which space of time the Eliberine Councell abbridged vnto fiue years Whereby it may appéere that it was in the choise of the prelats of the church The Councell of Neocaesaria decréed concerning Clergie men that If the wife of a Clergie man fall into adulterie he is at his choise whether he will straitwaie refuse hir or else depart from the ministerie They séeme to admit no reconciliation in the clergie I thinke the cause séemeth to be Reconciliation not admitted in the clergie for that the familie of the minister ought to be of good report Moreouer they added that a laie-man whose wife was fallen into adulterie should not be admitted into the ministerie I thinke the cause to be this for that he first
an other difference in that the fellowship is with that flesh which is bound vnto an other by the faith of matrimonie Why is it said Not vnto it selfe but vnto an other To the intent we may vnderstand that in the polygamie which was in old time there was no plaine adulterie For one of the wiues when she was ioined with a husband was ioined with that flesh which was also tied to another woman Therfore it is said Which is not ioined vnto it selfe but vnto an other by the faith of matrimonie Further if we will more narrowlie examine that péece of the sentence To haue carnall fellowship may be vnderstood to be either in act or cogitation For Christ saith Matt. 5 28 He that shall looke on an other mans wife to lust after hir hath alreadie committed adulterie in his hart But héere we speake of adulterie that breaketh out into act not of that which as yet is within the hart 34 Moreouer it was said to be more shamefull for women to haue bastards than it is for men This also hath procéeded of mans reason a shame it is both to the one and to the other but perhaps it appéereth more in women than in men Those places of Ecclesiasticus which vrge parents to kéepe their daughters or the bodies of their daughters haue not respect vnto this place No rather the wise man dooth consider that if daughters be corrupted they are to bring great harme ignominie to their fathers house and the father is accused of negligence But men children must also be well brought vp howbeit the fowlnes of this fact in this crime appéereth else-where not in the fathers house Neuertheles these things bring not to passe but that they both commit sin An other argument But wiues loose their dowrie whereas adulterers be not so punished That is false for euen as if matrimonie be vndoone by the fault of the woman she looseth hir dowrie and donations giuen in respect of marriage so if it be doone through the mans fault he looseth the dowrie it selfe and donations also and must restore them vnto hir Againe somwhat was said of Adam and Eue that they were in the like fault yet Eue was more gréeuouslie punished than Adam A comparison of the sinne of Adam and Eue. Here may either of both be said either that the sinne was not of like weight or else that the punishment of Eue was not more gréeuous It is excused by some that the mans fault was the greater For it is said Curssed is the earth for thy sake in sorrowe shalt thou eate of it thorne and thistle shall it bring foorth vnto thee and thou shalt eate of the herbe of the feeld in the sweate of thy face shalt thou eate thy bread c. These euils were continuall vnto man he should labour he should eate in great sweat and trauell and the earth gaue not vnto him the fruit that he looked for Women séeme to be lesse punished onelie the paines of child-birth and conceiuing are laid vpon them the which be not perpetuall but the labours of men doo alwaies continue Further the man ought to prouide not onelie for himselfe but also for his wife children and for his whole familie But if thou wilt saie that the wife is subiect vnto the husband and must be vnder his gouernement this importeth not much for by the verie constitution it selfe she is inferiour vnto man Wherefore it might by this meanes be denied that woman is more gréeuouslie punished than man But if we would grant vnto this we might also saie on the other part that the sinne in woman was somewhat more gréeuous namelie bicause she was seduced by the diuell and so seduced as she thought she should become equall vnto God and this she verie much desired Neuerthelesse Adam beléeued it not bicause he sawe it was not possible to be and therefore the apostle saith that he was not seduced but did onelie eate to the intent he might obeie his wiues mind and made more account of his wife than of God therefore he was not deceiued with the same kind of errour Moreouer the woman did not onelie sinne but she also induced hir husband to sinne But on the other part she is somewhat lightened bicause she was the vnperfecter and was seduced Howbeit if anie of their sinnes were more gréeuous than other the womans sinne was to be weighed the greater This is the opinion of the Maister of the sentences in the second booke distinction the 12 and he alledgeth manie places out of Augustine But I for my part would saie that the mans sinne was more gréeuous and that his punishment was the greater by reason of his perfection and excellencie Wherefore this argument maketh nothing to the purpose either the punishment was of equalitie or else the circumstances were not alike gréeuous to be aggrauated to them both The circumstances were manie some were more gréeuous in Adam and some in Eue. 35 Also it was alledged on the contrarie part that the sinne is lesse in women Why a consideration must be had of the sex for a consideration should be had of the sex Indéed this is to be granted yet the cause must be searched out why those lawes be fauourable vnto the sex And there is a cause brought by the lawes themselues namelie that women are not driuen to haue the knowledge of all lawes and customs and therefore may the more easilie erre and the error dooth somewhat mitigate the fault But here this erring hath no place for there is no woman so foolish but she knoweth that she ought to kéepe hir faith and promise with hir husband But in incest they rather forgaue vnto women than vnto men bicause they knew not those degrées wherein it was lawfull or not lawfull to be married and therefore they were not so gréeuouslie punished Whether adulteries of men must be punished by adulteries of women And wheras it was alledged that the adulteries of the men are oftentimes punished by the adulteries of the women as it hath béene said of Agamemnon and Clytemnestra We answer that such reuenges are not to be allowed for that they are repugnant to the word of God and therefore we allow no such forms of reuenging True indéed it is that sinnes are punished with sinnes and he that kéepeth not faith himselfe must not looke to haue another kéepe the same with him neuerthelesse this is doone by the order and prouidence of God It is not lawfull for anie man to doo ill bicause another hath sinned for by that meanes euill would growe till it were infinite In that women are somewhat forborne in the great offense of treason it is no maruell for Why in case of treason children are punished for the parents the cause why that the sonnes of conspirators which haue sinned against the prince are punished in such sort as they be is least that if they should reteine the authoritie and riches of
your selues doo and repent Iudges must not spare to punish others though themselues he guiltie of that sinne This also must Iudges be warned of that in the thing wherein they condemne others they be not guiltie themselues But therefore it is not said If your selues haue sinned spare yée others For they should sinne two waies as well for that themselues were guiltie of heinous offenses as also bicause they punished not others which were guiltie in the same This that belonged vnto himselfe Looke part 4 plac 14 art 19. he gaue them warning of and in the same sort he did afterward vnto the woman Go thy waies saith he and sinne no more Therefore he discharged hir for he said Seeing no man hath condemned thee neither doo I condemne thee He sawe hir penitent hart After what sort did he acquite hir Not from the punishment of death for that he left to the Common-weale But he accused hir not That might not Christ doo not in that respect that he was a minister of the church but bicause he had not séene hir nor taken hir with the maner he could not be a witnesse neither came he into this world for that purpose Notwithstanding some man will saie She neuerthelesse scaped awaie by reason of the words of Christ This was indirectlie not in respect of Christs iudgment Christs dealing was otherwise This was the Scribes fault who might not abide to heare Christs preaching of repentance They euerie one departed one after another and left hir there alone Neither is this a good consequent Christ at his first comming condemned not an adulteresse Therefore he punisheth not adulteries He punisheth them oftentimes when the magistrates sword is still he dooth and he will doo his office Neither is it a good reason to saie The church hath not the sword it dooth not punish adulterie with death Therefore neither ought the ciuill magistrate to doo it The church letteth not the ciuill magistrate but that he may doo his office More slender is the argument taken of Ioseph Of Ioseph for certeinlie he was deliuered to the chéefe iustice of capitall crimes The crime therefore was of death they which were put in that prison were appointed to be put to death euen as that Baker was But the iudgement of Iosephs cause was deferred besides this he was not accused that he had committed adulterie but that he would haue doone the same And let these things suffice for those obiections 38 Now I conclude that I speake not this The conclusion of this place to the intent I would abolish the authoritie of magistrates I knowe that crimes are to be punished this is appointed by the lawe of God but the maner of punishing is committed vnto magistrates neither ought those lawes to be of force I knowe also that those ciuill lawes giuen by Moses doo no more bind vs than the ceremoniall doo The ceremoniall lawes are abolished The ceremonies tooke effect till the comming of Christ The ciuill lawes had their vse so long as the Common-weale did last they were conuenient for that people But I dare take vpon me to saie that it were conuenient that the iustice which is to be séene in those lawes should not be neglected but should be imbraced of magistrates as a profitable thing As touching the ecclesiasticall punishments in my iudgement such regard ought to be had that adulterers which be conuicted and are not penitent might in such sort be handled as at the least-wise they ought not to scape so frée in the church from punishment as they should be partakers of the sacraments for the crime is most gréeuous they wound the conscience of the godlie sort And how gréeuous it is it is set foorth vnto vs to behold in the fall of Dauid But what is the cause why Dauid was not condemned We answer Why Dauid was not condemned that there was not tribunall seaâe aboue his owne he had none aboue him but God who pardoned him of life but yet that the same should be full of manie crosses so as he séemed rather to be reserued vnto miseries than to liue in happinesse Of the reconciliation of man and wife after adulterie committed 39 The ciuill lawes are verie much against the reconciliation of the husband and the wife In Iudges 19 vers 10. after adulterie is committed The ciuill lawes are against reconciliation after adulterie For in the Code Ad legem Iuliam de adulterijs in the lawe that beginneth Castitati nostrorum temporum it is âecréed that If a man shall bring home againe his wife being condemned of adulterie he dooth incur the crime of brothelrie Looke before art 27. and 28. And in the title of the lawe Crimen we read that he which shall reteine in matrimonie his wife being an adulteresse he may not accuse hir of adulterie Notwithstanding it was afterward by a new lawe otherwise prouided Neither was it a light matter for one to be condemned of brothelrie but it was euen as heinous as if a man should be condemned of adulterie Yea and if so be that a man reteine with him a woman condemned of adulterie he himselfe without an accuser maie be condemned of adulterie And if a man shall bring hir home againe whom he hath put away he cannot accuse hir of the adulterie which she had before committed But of an other adulterie he may sith in bringing of hir home againe it séemeth that he allowed of hir conditions And if anie woman be condemned of adulterie none may take hir to his wife Wherefore the ciuill lawes doo vtterlie mislike of reconciliation after adulterie committed so that it be conuicted and condemned For if there should be but onelie a suspicion thereof it may be lawfull for the husband to reteine hir with him and to accuse hir being suspected And if he shall afterward perceiue that he was led with vaine suspicion to accuse hir he may desist from his purpose so that he first obteine a discharge from the iudge Ierom vpon the 19. chapter of Matthew may séeme to hold with the ciuill lawes for he writeth that she which hath diuided one flesh to an other man or other men must not be reteined least the husband become vnder the cursse For as it is written in the 28. chap. of the Prouerbs He that keepeth an adulteresse with him verse 23. is vngodlie and foolish So indéed the 70. interpretors did expound it but the truth of the Hebrue text hath it not The same Ierom saith If there happen anie sinne to be it dooth not staine matrimonie but if adulterie happen now is not the wife lawfull And in the 32. cause question the 1. the words of Chrysostome are recited If a man haue the companie of an adulterous wife let him repent The same father vpon the 26. chapter of Matthew Euen as he is vniust which accuseth an innocent so he is a foole which reteineth an adulteresse And the verie same
pleasure 1. Cor. 6 12. Paule said All things are lawfull vnto me but all things are not expedient For whatsoeuer we doo it ought to be a furtherance vnto the glorie of Gods name and to the edifieng of our neighbours Let these things suffice for answer vnto the arguments and sophisticall reasons of our aduersaries The twelfe Chapter ¶ The eight commandement Thou shalt not steale And first of theft sacrilege and the stealing awaie of mens seruants and children In Rom. 2 verse 21. What theft is AS touching theft it is theft when we withhold that which is an other mans against the will of the owner or else when we by iniurie drawe vnto vs other mens goods or when we distribute not that which is our owne when néed requireth And there be manie other kinds of thefts But in the table of the ten commandements The forme of the doctrine of the ten commandements the chéefe purpose is onelie to set foorth a bréefe summe and that after the plainer and homelier sort in the which we may vnderstand all the parts thereof The head and summe of all theft is couetousnes Euen as in the vnhonester sort of pleasures onlie adulterie is expressed vnder which are comprehended all kinds of vncleanes so vnder the name of idolatrie all kind of false worshipping is forbidden whereas that onelie is expressed which is most grosse For a strange god is forbidden vs so likewise are grauen images and sundrie formes We must consider what is comprehended vnder euerie precept of the ten commandements Wherefore when anie of the ten commandements of God is set downe vnto vs it is our part to consider well what things be comprehended vnder that sinne Further the root must be sought out and there against we must striue with all the might we haue Couetousnes or theft hereof springeth that we distrust GOD and are alwaies afraid least we should want anie thing But adulterie and all vncleannesse of the flesh springeth from the desire of voluptuous pleasures as Christ expressed when he said If a man looke vpon a woman to lust after hir he hath alreadie committed adulterie in his heart And against this concupiscence we ought to wrestle As touching murder Christ hath likewise admonished vs Matt. 5 21. that we should take cleane awaie anger as the root thereof Sacrilege also is to catch What sacrilege is and rashlie vsurpe to a mans selfe holie things which be dedicated vnto God Deut. 12 3. or due vnto him either in respect of a vow or a separation The Iewes were coÌmanded in the lawe A lawe giuen to the Iewes for destroieng of images Iosua 7 1. not to spare idols for they ought to haue ouerthrowne and destroied them all But they being drawne by couetousnesse reserued them vnto themselues and turned them to their owne commodities So sinned Achan and also Saule 1. Sam. 15 8 when he had ouercome Amalech Contrariewise Moses gaue an excellent example of courage Exod. 32 20 when he not onelie brake the golden calfe but also did beat it into pouder and threw it into the riuer But if the relikes of the idoll had remained still peraduenture the Israelits as they were mad vpon them would haue worshipped them Vndoubtedlie the Common-weale What our magistrats maie doo with the superstitious things that be giuen and our magistrates may take awaie those things which are superstitious and conuert the prices of them to good and godlie vses yet priuate men may not doo so But the Hebrues were generallie forbidden that they should not kéepe such things especiallie such as they had curssed 2 Theft was not a crime of death In 2. Sam. 12 verse 5. The punishment of theft but if there were found anie stolne thing in the hand of the robber the thing stolne was restored Howbeit if he had either slaine it or sold it he restored foure oxen for one and fiue shéepe for one But Dauid made it death He deserueth death saith he and willeth that there should be restored eight fold if we follow the rules of grammar For Arbathaiâm is the duall number albeit the Chaldaean interpretor and some of the Hebrues take it for foure fold What shall we answer herevnto We answer two manner of waies The first is that the lawe ought to be kept after the ordinarie and equall manner but it laie in the Iudges hands to increase or diminish the punishments according to the nature of the circumstances What were the circumstances for the which Dauid augmented the punishment He that stole was a rich man Further he stole from one that was poore which also dooth aggrauate the cause To take somewhat where great store is is not so great a matter Besides he tooke from him that one which of all other he held most deare vnto him Wherefore did he so To giue good interteinement to his ghest who perhaps was an ill man and to make good chéere with him Wherefore it must not séeme anie maruell if Dauid augmented the punishment Yea but thou saiest Whether the sentence of Dauid be against the lawe in Deut. 4 2. and 12 13. that this is to alter the lawe of God whereof God said Neither adde thou vnto it neither take thou from it They saie there be no words added the lawe remaineth perfect but forsomuch as the law-maker cannot expresse all cases it commeth to passe that it is put to the discretion of iudges either to aggrauate Whether the lawe of God be changed or to diminish the sentence Notwithstanding that is a great matter when the sentence of the iudge is so aggrauated as it maketh that to be death which is no crime of death He might haue said If it be not inough to restore home foure or eight fold let him paie ten twentie c. Another answer is that they saie This maner of Dauids speaking is not to be taken as though he would haue the partie to be punished with death but for the more vehement expressing of his mind Whether Dauids speech were hyperbolicall he vsed an excessiue speach as though he should haue said He might séeme to be guiltie of death and not that he would haue him to be put to death When a iudge heareth of anie gréeuous crime he saith that such a one deserueth a thousand deaths when as onelie one death can be laid vpon him by the lawe This saieng serueth to exaggerate the crime and maketh not the words false for all men knowe what the meaning thereof is This I speake the rather bicause if we saie that in the sacrament of the Eucharist there is a figure they saie that we make the proposition This is my bodie to be false But a figure dooth not make the words false So true is the figure which Dauid here vseth as he bindeth it with an oth Either of these answers is probable I sée that in that place the holie Ghost vsed the toong of Dauid
inquire either what is doone or what maie come to passe And suspicion is an obscure knowledge of some euill at hand from whence springeth feare And malicious men and old men and those which are often hurt and enimies are soone brought into suspicion And sometimes the causes of suspicious are iust as in the Digests De suspectis tutoribus curatoribus He is suspected who is such in manners And albeit that he be not such a one indéed yet it sufficeth if he séeme to be such a one For though that Dauid were no traitour yet by that report 1. Sam. 2 19. which commonlie went of him to wit that he was a traitour and desired the kingdome the Philistines did wiselie who thought good to beware of him In déed we cannot auoid it but but that suspicions will sometimes arise in our minds séeing they be not in our power We must not giue place to our suspicions Augustine but we must not rashlie assent vnto them or iudge by them Augustine in the 54. epistle to Macedonius Men saith he of a certeine selfe-loue are easilie lead to iudge insomuch as euerie man is a friend to his owne cogitations and thinketh that he dooth suspect wisely Yet saith he nothing must héerein be doone rashlie though the cause maie séeme neuer so probable for euen manie things are credible and yet false and againe manie things are incredible and yet true But thou wilt saie What if a man be a gouernour of a church or of the common-weale shall he not prouide in time if he suspect anie euill to be at hand What is lawfull in suspicion He ought no doubt but yet without hatred or harme of another man So iudges must beware that vpon light suspicion they disturbe no man for poore wretches being oftentimes ouercome with griefe in punishments doo confesse those things which they neuer thought The suspicions of the Philistines arose not of weightie but euen of probable causes therefore they commanded not Dauid either to be troubled or put to death but onelie to be sent awaie And this Dauid gained by fléeing vnto Achis that although he were had in honour yet he came into suspicion of treason Wherefore we must neuer depart to the enimies of the faith sith that had neuer good successe For admit thou canst persuade the prince that thou art a good man yet shalt thou neuer persuade the multitude And thus much by the waie Of mocking and tawnting In 1. kin 18 verse 17. 13 By the mocking wherewith Elias mocked the worshippers of Baal it appeareth that godlie and sincere men maie vse pleasant dissimulation What maner of mockings be lawfull Looke in 1. Sam. 22 verse 16. wittie conceits proper nips and merie speaches so they vse them not to satisfie reuenge and hatred against their enimies but for the condemning and disallowing of wicked religion The sense of these signes is perceiued rather by pronuntiation than by words The imitation of this kind did Paule vse when in the epistle to the Colossians he saith vnder the person of the false prophets Touch not taste not handle not verse 12. How pleasantlie dooth Esaie in the 44. chapter deride the idoll-maker bicause of the one halfe of a trée he maketh a fire to warme himselfe and to séeth his meate and with the rest of the blocke he frameth an image before which he afterward falleth downe giueth honour vnto it worshippeth it calleth vpon it and serueth it The whole chapter The same did Baruch the scribe of Ieremie in the sixt chapter he pleasantlie mocked the idols Elias by that wittie mirth of his taught that Baal was no god that he heard not felt not nor regarded anie maner of thing So then scornings mockings may sometimes serue verie fitlie for the prophets and ministers of the word of God For how could men be more plainlie taught that they lost their labor in worshipping of Baal Howbeit Paule in writing to the Ephestians séemeth to forbid this kind of talke in Christians Let there not be in you saith he ãâã ãâã ãâã ãâã ãâã that is Ephe. 5 4. filthie and fowle communication ãâã ãâã ãâã ãâã ãâã fond foolish words and ãâã ãâã ãâã ãâã ãâã that is Vrbanitie and pleasant iesting which otherwise is counted a vertue wherby those that he sad in sicknesse are some times chéered vp bicause it must not be taken for sin when it perteines to charitie But it must be vnderstood that Paule in that place by the word ãâã ãâã ãâã ãâã ãâã dooth note ãâã ãâã ãâã ãâã ãâã that is scurrilitie whereby scoffes and railing speaches be rashlie cast out against others rather with offense vnto the godlie hearers than with anie edifieng It is not lawfull for Christians to trifle vnaduisedlie Of Deceipt or Guile 14 To speake first of the word In Iudg. 3â That which among the Latins is Dolus that is Deceipt the Graecians call ãâã ãâã ãâã ãâã ãâã so that their word and ours is almost all one but the Hebrues call it Mirmah or Remijah Further let vs vnderstand that guile is there forbidden where anie thing lieth secret which is hidden least the fraud appeare or be easilie séene Wherefore Plautus said Plautus Guiles vnlesse they be couered by craft they be no guiles Thus much as touching the name Now let vs come to the definition A definition of guilt Seruius In the Digests De dolo malo in the first lawe Seruius the lawier thus defined ill guile or collusion namelie to be a subtill inuention or deuise to deceiue another when as one thing is doone and another feigned Wheresoeuer therefore there is guile there is deceit by some dissimulation It is true in déed that Labeo an interpretor of the lawe Labeo reprooued the definition brought by Seruius and that by two reasons Whereof one is that sometime it may happen that a man shall be beguiled without dissimulation or collusion Wherfore the definition should be more strict than that which is defined But this all men account as a fault The other is bicause otherwhiles some by dissimulation doo saue and defend their owne or other mens and yet therby doo beguile no man neither doo they hurt anie man So then the definition must be applied vnto other things besides that which is defined which also is culpable For which cause he thus defineth it Another definition of guile Ill guile or collusion is all maner of craft deceit or subtiltie doone to beguile delude and deceiue others Vlpian in the same place Vlpian alloweth the opinion of Labeo But hauing the authoritie of so great a clarke I would saie that Labeo did not well in remoouing dissimulation from the nature of fraud And as touching the first argument which he hath I denie that which he affirmeth namelie that men can be circumuented without dissimulation For vnlesse they were wholie without sense they would not easilie be led to take and
it is not forbidden bicause it may be in the stéed of armour Wherefore if it be lawfull to take armes against them iustlie it is lawfull also to vse guile according to the saieng of the poet What matter is it against an enimie whether a man vse fraud or force Howbeit this must be considered that we speake onelie of those enimies which either God himselfe Who be verie enimies or the publike weale or a iust magistrate declareth to be enimies and not of those which euerie priuate man hateth Moreouer I doubt not but séeing it is lawfull to repell violence with violence when there is no other waie to escape it is also lawfull to set guile against guile For he which repelleth violence with violence as the lawes doo permit the same man is not to be counted a priuate person forsomuch as he is armed by the magistrate So as it is manifest that he dooth not against the lawes but with the lawe Euen so he that is suddenlie oppressed may lawfullie escape by euill guile if he can Moreouer the scriptures teach that this kind of guile is iust Ierom. For Ierom saith and it is written in the Decrées the 22. cause the second question 1. Kin. 10 21 the chapter Vtilem that Iehu did dissemble honestlie with the priests of Baal bicause he had not béene able to haue killed them all if he had begoon to put some of them to death Wherefore to the end that he might gather them all togither he feined himselfe to be much more desirous to worship Baal than Achab was and by that means he slue them all But this we ought to regard that they which are so destroied by guile be woorthie of punishment and as they be commonlie called are notorious offenders and such as cannot be punished by ordinarie means For which cause the king of Denmarke is by some commended who through guile destroied most pernicious théeues which he could not take For he fained a warre and made a proclamation that as manie as would come A guile vsed by the king of Denmarke against theeues Augustine should receiue wages of him and promised pardon vnto the théeues for the wicked acts which they had before committed But I for my part as I shall afterward declare would not so absolutelie allow these kind of examples Augustine as may be read in the 14. cause question the fift in the chapter Dixit and it is a place in his questions vpon Exodus sheweth that the Israelits deceiued the Aegyptians Exo. 12 35. when they borrowed of them gold and siluer vesselles And yet the same was not to be counted a fault in them when as yet no man doubted but that they did it by euill guile The same father in the 23. Cause question second in the chapter Dominus which is taken out of his questions vpon the booke of Iosua Iosua 8 4. rehearseth the place wherein it is said that GOD coÌmanded the Hebrues to fight against the citie of Haie by lieng in wait which without doubt belongeth to guile Ierom Ierom. vpon the 17. chapter of Ezechiel alledgeth this sentence as a worldlie saieng namelie What matter is it against an enimie whether a man vse fraud or force Howbeit he agréeth therevnto although he denie that it can take anie place where an oth is made before But this I will anon discusse Ambrose in the 14. Cause question the fourth permitteth guile or gainefull fraud against enimies And after this manner he interpreteth the place of Deuteronomie where God gaue the Iewes libertie to put their monie in vsurie to strangers Deut. 23 20. namelie that where the warre is iust there also vsurie maie take place For the goods of the enimies are ours and they maie be lawfullie taken from them and whether it be by fraud or by violence it forceth not There be some which alledge that which is written in the latter epistle to the Corinthians the 12. chapter 2. Co. 12 1â When I was craftie I tooke you with guile But that maketh nothing to the purpose séeing the apostle in that place dooth verie manifestlie vse the figure * That is mockerie Ironia For he was accused as though he had receiued monie of the Corinthians by the hands of other which by himselfe he refused to receiue Which he straitwaie disprooued But those examples which we brought first doo manifestlie prooue that it is lawfull to vse guile yea euill guile against enimies namelie kéeping close our counselles and actions and vsing tollerable works and words The ciuill laws allow of guile against enimies Neither doo the ciuill lawes teach otherwise In the Code De commercijs mercatoribus in the lawe Non solùm The emperor decréed not onelie that no gold should be transported vnto the barbarous nations which were enimies vnto the state but also that such gold as they had should be taken from them by subtill guile or policie And in the Digests De captiuis postliminio reuersis in the lawe Nihil interest It is decréed that captiues howsoeuer they returned into their countrie againe should recouer their owne goods and old estate whether they were sent home againe or whether they escaped by violence or by guile Although afterward in the lawe Postliminij in the Paraph Captinus it is restreined vpon condition that If they returne with a mind to tarie at home For if they should either promise or sweare vnto their enimies to returne they should not enioie the right of returning Wherefore Attilius Regulus enioied not the benefit Attilius Regulus bicause he was sent to Rome to persuade the Senate about the exchange of prisoners Then forsomuch as he had promised was minded to returne he by the lawes might not vse euill guile 18 Hereby also that appeareth to be true which a little before was said that we maie not vse euill guile against our enimie if there be an oth made betwéene vs. An oth distinguished And that this maie be the more plainlie vnderstood we must distinguish an oth as the lawiers doo one auowching another promising or as they terme it the one assertiue and the other promissorie For when we sweare either we doo affirme or else denie some thing to be or to haue béene which we neuer ought to doo with euill guile by adding an oth or else we promise to performe some thing And forsomuch as faith is to be kept euen with our enimie the same faith also is not to be broken by euill guile So as if those things which we haue sworne vnto our enimie to kéepe and obserue be temporall goods such as are monie honour and life of the bodie the name of God for these things ought not to be prophaned Wherefore Dauid Psal 15 4. in his 15. psalme saith He that sweareth to doo euill and changeth not In the Hebrue it is thus written Nischhab leharah velo iamir Which place I knowe that D. Kimhi
is written that Sinne entred into the world by one man bicause that same one that is the first man was corrupted by the diuell In what respect God made death Therefore saith Augustine God made not death absolutelie and by it selfe but for a iust recompense imposed the same vpoÌ sinners For in verie déed it is one thing to produce a thing absolutelie and by it selfe and another thing iustlie to lay it vpon vs for all things that are doone of God by themselues are in verie déed good Gen. 1 31. for God sawe all things that he had made and they were verie good Those things also which are laid vpon vs for a reward of sinnes although in their owne nature they be euill that is to saie against our nature yet so far foorth as they haue the nature of iustice they ought to be counted for good things For the plaine declaration whereof Augustine vseth a verie apt similitiude Augustine When a iudge condemneth a man to execution A similitude he is not properlie said to haue doone the execution seeing the guiltie man procured the same to himselfe Wherefore there is a certeine will of God absolute and another as Augustine calleth it recompensing One will of God absolute and another recompensing To whether of those belongeth the present place wherein it is said that God would destroie the sons of Helie Whether shall we vnderstand it of the absolute will or of the recompensing will Doubtlesse of the recompensing bicause of the absolute will it must not be vnderstood Therefore saith Augustine it is most iust that when our soule shall of his owne will depart from God it should be separated from his bodie whether it will or no. In like maner there would be a difference put betwéene the conditions of sinners The conditions of sinners must be considered for there be some of them which sorrowe that they haue sinned and whom it repenteth of their sinnes committed these men as they belong to the election euen so doo they exercise the faith wherewith they are adorned 61 Of this kind of sinners speaketh God when he saith in Ezechiel Ezech. 18. and 33 11. I will not the death of a sinner And this will of God is so firme and stedfast as he confirmeth the same with an oth As trulie as I liue saith he I will not the death of a sinner But others doo so sticke in their wickednesse as they are neuer led with anie repentance forsomuch as they belong to the number of the reprobates these men assuredlie God would haue to die And for a truth after that they haue fulfilled the measure of their gréeuous sinnes it is requisite that they should die that one daie at the length they may make an end of their sinning Therefore whereas the prophet saith vnder the person of God that He will not the death of a sinner it must not be vnderstood vniuersallie as touching all but of some certeine We might also adde with manie diuines that there is a certeine will of God One will of God effectuall and another signified which they call effectuall and also another of the signe for there are giuen to all men one with another certeine signes of saluation such as are outward vocation which dooth chéefelie consist of the word of God of preaching and of the administration of the sacraments Another will there is of God secret which is called effectuall and belongeth not vnto all men togither for if it comprehended all men no doubt but all men should be saued For such is the strength and power of God as of him the scriptures pronounce Psal 135 6. He hath done all things whatsoeuer he would So that the prophet Ezechiel ment that our punishments must not be ascribed to God Ezec. 33 11. but rather to the sinnes of our owne selues And when he addeth that God would that men should conuert and liue that must not so be vnderstood as though we may obteine eternall life by the merit of repentance séeing we obteine that by faith which onlie procureth to vs the mercie of God through Christ And no lesse is repentance than our faith to be reckoned among the gifts of God And vndoubtedlie Faith and repentance gifts of God alike 2. Tim. 2 25. Phil. 1 29. as touching repentance Paule speaketh vnto Timothie If peraduenture God shall giue them repentance but of faith it is written to the Philippians God hath not onlie giuen it vnto you that you should beleeue but also to suffer for his sake And vnto the Ephesians Ephes 2 8. By faith ye are saued and that not of your selues it is the gift of God Verelie we haue these things by the liberalitie of God not of our owne strength bicause we are not sufficient of our selues as of our selues to further anie thing vnto our saluation 2. Cor 3 5. Phil. 2 13. For it is God that worketh in vs both to will and to perfourme wherfore not some part of our saluation but the whole dependeth of God But and if thou shalt demand whie God bestoweth these his gifts rather on this man than on that It is a thing vnsearchable This ought to satisfie vs to confesse that whatsoeuer he dooth he dooth it rightlie and isutlie 62 But whereas Esaie saith Esai 28 21. that God dooth a strange worke when he bringeth iust punishments vpon the wicked it is no hard matter to make it agrée with the sentence that we haue set downe séeing that God of his owne accord and without iust cause inferreth no euill for he is prouoked by our sinnes and he recompenseth our wickednes with a iust damnation Neuertheles in that place a strange worke séemes vnto me to signifie a worke vnaccustomed How it is a strange worke vnto God to punish euils not séene nor heard of before as if God should saie I will bring vpon you not an ordinarie and dailie punishment but a notable and woonderfull punishment He that shall after this maner vnderstand the words of the prophet in my iudgement he shall varie from the naturall sense thereof And whereas it is written in the first chapter of the booke of Wisedome How God made not death Wild. 1 13. that God made not death nor delighteth in the destruction of the liuing it is as I thinke plainlie enough to be vnderstood by those things which are alreadie spoken For we may vnderstand that God made not death bicause we by our sins haue drawne it vnto vs but yet we must not therefore affirme that the same is no maner of waie deriued from God Neither must Made or Ordeined be vrged vehementlie in that place otherwise it might be againe obiected against them out of the 11. chapter of Ecclesiasticus verse 14. that Death and life good and euill pouertie and riches are of God And whereas it is added that God reioiseth not at the destruction of the liuing that is true
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 3â 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 coÌmon 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
Ierom that God would punish the rashnesse of the fathers vow by the death of his daughter But there be two places saith he that let me from the blaming of Ieptha One is for that in the epistle to the Hebrues he is numbred among the saints and it is written that The spirit of the Lord was vpon him Howbeit did those holie men which are reckoned in the epistle to the Hebrues neuer sinne Yes vndoubtedlie their sinnes are set foorth in the holie scripture Iud. 8 2â and .33 Gedeon who is among that number a litle before his death made an Ephod which was the destruction both of himselfe and also of his house The second place is verse 19. The spirit of the Lord came vpon him yet this letteth nothing but that he might afterward fall But thou will saie that Ieptha had the victorie but with Gedeon there went nothing well after that act Yea Iud. 8 27. and Gedeon saith he did before after a sort tempt God and yet he had the victorie On this wise saith Augustine But I would saie otherwise for I agrée not with Augustine to thinke that Gedeon tempted God So then I would answer after this maner Dauid committed adulterie 2. Sam. 11 4. and straitwaie afterward obteined the victorie and tooke the citie Rabbeth Ammon in the siege whereof he caused Vrias to be slaine Saule persecuted Dauid 1. Sam. 23. in the meane time there were messengers sent to him from the Philistines he leauing Dauid went to the warre and obteined the victorie Moses sinned at the waters of strife Num. 20 12 The people also had sinned manie waies and yet they obteined the victorie against Sihon and Og Numb 21. being most mightie kings Wherefore we will grant that Ieptha was numbred among the saints and yet he might sinne And although he sinned yet he obteined the victorie And we will grant that the spirit of the Lord came vpon him but it was the spirit of strength And although the spirit of the Lord were vpon him yet it is not of necessitie that he did all things by the same spirit for we also who are christians haue the spirit of Christ when as yet none of vs is renewed in all parts naie rather we doo all sinne oftentimes God by the sinnes of the godlie wold figuratiuelie instruct the people Augustine addeth moreouer that although the forefathers somtimes sinned yet it nothing hindereth but that God may vse their sinnes to signifie those things which might instruct the people For GOD is so good that euen out of verie sinnes he picketh laudable commodities and maketh them allegoricallie to declare what séemeth profitable vnto him In like maner as when Iudas plaied the harlot with his daughter in lawe the same signified that GOD would couple vnto him his church which before was an harlot And so it may be that by this act of Ieptha he signified that God so loued mankind as he would giue his onelie begotten sonne to die for it for he did not in vaine and without anie cause suffer such a thing to be doone by the fathers Albeit they gréeuouslie sinned yet could God vse their actions to the instruction of his people They were amazed at the sacrifices of beasts neither did they as it had béene méet they should lift vp the eies of their mind vnto Christ Wherefore God would by this meanes stir vp them that were sluggish that by the humane sacrifice of the daughter of Ieptha they might be led to thinke vpon Christ for he it was that should giue life and become the sacrifice for mankind 21 Afterward Augustine declareth a reason whereby he defendeth the act of Ieptha It may be said saith he that he was mooued by the spirit of GOD to make a vow and led by the same spirit to performe it wherefore he shall be woorthie of praise so farre is it off that he should be reprooued Howbeit this cannot be gathered by the words of the historie And whereas some saie which we before haue touched that he wept râat his garments sorrowed earnestlie and therefore was not led by the spirit of God this dooth not much mooue me God so requireth obedience as he draweth not awaie humane affections Matt. 26 38. Ibidem 39. For God so requireth of vs the duties of godlines that neuertheles he taketh not from our minds humane affections Christ himselfe when he was to suffer willing death for our sakes said neuertheles My soule is heauie euen vnto the death He praied also Father if it be possible let this cup passe from me But Augustines meaning was to declare how Ieptha might be defended which I also would gladlie doo if I had anie part of the historie to helpe me But that which followeth in Augustine is spoken to imitate Ambrose An excusing of Augustine for he writeth that The error of Ieptha hath some praise of faith Which as I haue declared before may not be receiued for if it were an error then can it not be ascribed vnto the motion of the holie Ghost Further if it were sinne what praise of faith can there be in it Bicause he feared not to paie that which he had promised What if the vow were not lawfull Can faith be commended there Moreouer he saith He eschewed not the iudgment of God and he hoped that he would haue forbidden him from killing of his daughter He would rather that the will of God should in anie wise be doone than that he would contemne it These things were well spoken if he had béene assured of the will of God But was not the will of God manifest Naie rather God had otherwise forbidden by his lawe Wherfore if it were an error it ought not to be praised but if the spirit mooued him then was there no error in it That which he afterward addeth is most true and maketh on my side First he teacheth that it was forbidden both by the example of Abraham and also by the lawe that a man should not kill his children Further why the maidens wept he bringeth the same reason which I alledged namelie that both fathers should beware from binding themselues to such a vow and also that so great an obedience of such a maid should not be forgotten These things we haue out of Augustine by which words appéereth that his opinion was that this virgine was sacrificed in verie déed and not compelled by the vow of chastitie to liue sole Which iudgement I my selfe doo altogither allow 22 They which hold the contrarie haue onelie two or thrée authors but there be a multitude which hold on my side and especiallie the ancient Rabbins which liued at that time when the Chaldaean paraphrast and the writing of the Thalmud were set foorth For the Chaldaean paraphrast affirmeth that the maiden was slaine Iosephus Ambrose Reasons by which the interpretation is confirmed and Augustine are of the same opinion And the reasons which we haue
all these things Luk. 17 10. say that ye be vnprofitable seruants we haue doone that which was our duetie to doo we were bound therevnto by the lawes Euen Aristotle saw this for he saith We can not make iust recompense to our parents and to the gods Rom. 8 18. Paule in the 8. chapter to the Romans saith that The suffrings of this life are not woorthie of the glorie that is to come which shall be reuealed in vs and yet these men in the mean time boast of the merit of woorthines But when we speake saie they of satisfieng that particle satis betokeneth not perfect satisfaction but some portion which we are able But what doo they saie An obiection Forsooth nothing for that which we giue is none of our owne we can doo nothing vnlesse we doo it by grace Further their definition faileth to wit that recompense is according to equalitie In this there is a relation to be had not onelie our owne power must be considered but also the thing that is recompensed Further if they will that there shall be satisfactions for punishments it behooueth to weigh satisfactions that they maie haue a proportion with the punishments Who hath béene a counseller vnto God to knowe how much he will punish euerie sinne What sought Christ at the hands of the théefe Luk. 23 43. What punishments did he laie vpon the woman that was a sinner Luk. 7 48. He said vnto the adulteresse Go thy waies I will that thou sinne no more if Christ dealt in this sort why doo they deuise new waies 32 But the church saie they in old time had satisfactions What maner of satisfactions the old church had Looke before place 9. art 16. the Fathers make mention of them I denie not but what maner of satisfactions were they Euen significations of true repentance They would not in times past receiue foorthwith such as were verie great sinners their desire was that the church might be well reported of But at this daie this kind of satisfactions is abolished neither the papists themselues reteine it naie rather in their satisfactions they haue subuerted the old order In the old time these satisfactions were required before they should be absolued but these men first absolue and receiue a sinner and then they will haue him to doo I know not what Such was the order in the church in times past They which were penitent remained apart from others they hard sermons and were present at praiers but yet in the degrée of penitents at such time as sacraments were ministred they went their waies But these things are out of vse Paule in the 2. to the Corinthians the 7. chapter saith verse 11. Behold euen this thing that ye haue beene godlilie sorie what great care hath it wrought in you yea what satisfaction The Gréeke text hath ãâã ãâã ãâã ãâã ãâã that is Excusation A place of Paule expounded bicause the Corinthians being rebuked of Paule satisfied him that is they excused and approoued themselues vnto him by these actions for they abandoned incest They vrge and saie that The works of them that be penitent are said by the Fathers to satisfie God also not the church alone the which those did offend that had an ill name Let vs sée how they vnderstood this Vndoubtedlie the Fathers did not thinke How the works of penitent men do satisfie God that men receiue forgiuenesse of sinnes by these actions of penitent persons they knew that this is onelie due vnto Christ but they vnderstood that men while they thus worke by faith doo allow themselues vnto God according as they maie and that when they craue pardon of the sinnes that be past they as it were purge and satisfie themselues When one hath hurt another man he is woont to satisfie him by sorowing by making request and by offering his seruice vnto him The partie offended saith Now am I satisfied although recompense be not made of the iniurie doone But we if we shall speake of true satisfaction doo onelie attribute that vnto Christ He is the propitiation for our sinnes and not onlie for our sinnes but for the sinnes of the whole world How Christ satisfied the Father And after what sort he satisfied the Father I will in few words contriue Some haue thought that the death of Christ and that same obedience according to his humanitie is of a limited woorthines and that it did not satisfie the Father further than he accepted the same They will not grant that if the thing be considered by it selfe it was a thing of equall value They adde also that God might haue dealt by other means but that he accepted this means There is another waie which séemeth much better vnto me to wit that the obedience of Christ and his death is to be considered not as in the power of his humane nature onelie bicause they be actions as the Schoole-men terme them of subiects persons and of indiuisible things The person of Christ although it haue two natures yet is it one wherefore those be the actions of the sonne of God and not considering the humane nature apart we may say that the diuine nature wrought by the humane So did those actions trulie merit remission of sins and were condigne and of equall value But they were due saie they for Christ was a creature and did owe all his works But he was God and of one substance with the Father he had the fulnes of grace but no craued grace wherefore he satisfied and not alonelie tooke awaie the fault but the punishment also If the godlie be afflicted it is for an other cause as we shall vnderstand Wherefore we must not séeke other satisfactions this is fréelie giuen Esaie saith Esaie 52 3. Ye shall be redeemed without monie Why God promiseth manie things to our works Esai 58 7. 33 They saie But God hath promised manie things vnto our works The prophet Esaie saith Breake bread vnto the hungrie and God will giue thee rest c. God dealeth with man after the maner of man when we would inuite anie man to doo well we promise him rewards There is brought an example The father mindeth fréelie to giue a garment vnto his sonne yet to stirre him vp vnto learning he saith I will giue thée a garment if thou canst recite this or that thing without the booke Thus doth God deale when he giueth fréelie the works be not the causes of rewards nor can be compared with them in woorthines yet denie we not but that men by liuing well may mitigate the afflictions of this world bicause obedience pleaseth God 1. Cor. 11 31 Paule said If we would iudge our selues we should not then be iudged A man to iudge himselfe is no other thing than to be sorie for his sinnes committed to liue vprightlie and to change his life Teares and lamentation are vsed therewithall bicause they be the effects
maner that we should wéepe for the sinnes alredie committed and we should take héed we doo not the same againe And Chrysostome vpon the epistle to the Colossians the twelfe homilie complaineth Chrysost that the christians abused teares The abuse of teares and that whereas otherwise they be good creatures of God they diffame them in that they vse them in such things as deserue no wéeping Sinnes onlie saith he must be wept for not onelie our owne sinnes We must bewaile the sinnes both of our selues and of others 2. Co. 12. 20 but other mens sinnes also Which in verie déed Paule performed who in the second epistle to the Corinthians said that he was afraid that he should not come vnto them but so as he was pensiue compelled to wéepe for verie manie which being fallen had not repented Yea and he exhorted the same Corinthians to wéepe for the sinnes of others when in his epistle he said Ye are puffed vp and haue not moorned 1. Cor. 5 2. namelie for a gréeuous crime of an incestuous man And Dauid in his 119. psalme writeth verse 136. Mine eies haue brought foorth riuers of water bicause they haue not kept thy lawe That most holie prophet wept bicause of the publike transgressions of the lawe and when as he sawe those transgressions euerie where coÌmitted he powred foorth aboundance of teares Ezech. 9 4. And Ezechiel in the ninth chapter commendeth some which wept for the wicked acts of other men And hereof it commeth The godlie doo easilier weepe than laugh that when holie men sée horrible spectacles of sinnes to happen often they doo more easilie breake foorth into teares than into laughter For so Christ vsed to doo whome we read to haue oftentimes wept but we neuer read that he laughed The verie which thing we also must doo at this daie séeing so euill an haruest of sinnes dooth euerie where shew it selfe 4 Finallie we must vnderstand that all kind of moorning is not allowed by God For there be some as I haue declared before which are onlie mooued with the féele of punishments neither doo they procéed anie further In déed the sorrowe for paine and punishment sake is a certeine degrée vnto true repentance and for that cause God both punisheth and threatneth men The weeping which commeth onelie through the feele of punishment is not allowed verse 5. while they liue héere Howbeit this sorrowe is not sufficient neither is it by it selfe allowed of God for it springeth of selfe-loue and is in a maner a thing vnprofitable vnlesse it go further Wherefore the Lord saith in Zacharie the seuenth chapter that the Hebrues had fasted for them selues not for his glorie so these wéepe and moorne for themselues and not bicause they haue violated the commandements of GOD. The teares of them which speak euil of God are condemned Moreouer thou maist sée some others somewhat woorse than these which being mooued with the sorrowe of troubles doo in their wéeping and among their teares speake euill of God himselfe being angrie at his iustice as though he were too seuere and a harder Lord than he ought to be and such moorning belongeth not to repentance but rather to despaire An example thereof we haue in the booke of Numbers Num. 14 2. the 14. chapter where the people hearing the bitter relation of the spies fell to wéeping and spake euill both against Moses and against GOD and determined to turne into Aegypt What kind of moorning is most acceptable to God The third kind of moorning is acceptable vnto God and that is when we are gréeuouslie sorie bicause we haue violated his lawe and bicause we sée a great number of others resist his most holie will To this kind of lamentations did Ioel Ioel. 2 16. and 17. and other holie prophets stirre vp the people of the Hebrues Christ also persuadeth vs vnto them Matt. 5 4. when he saith that They are blessed which moorne bicause consolations are laid vp for them The church also vseth sometimes to stirre vp the people to these kind of moornings Publike repentance must sometime be renewed when as sometimes publikelie it reneweth repentance which although it ought continuallie to cleaue in the harts of christians yet by reason of publike calamities and a certeine sluggishnes graffed in vs ought sometimes to be renewed by the diligence of pastors Wherefore in the old lawe God instituted a fast to be held once a yeare namelie in the 7. moneth in the which daie the people of Israel should afflict them selues before God for the sinnes that they had committed And to the end it might the more solemnlie be doone GOD manie times sent his prophets to reprooue the people Of Fasting 5 To begin at the etymologie of the word In Iud. 20. at the end Auen-Ezra This Hebrue verbe Tsom signifieth To afflict wherfore Auen-Ezra saith that Wheresoeuer in the holie scripture is found affliction of the soule there fasting is vnderstood There is another word namelie Tsame verie nigh vnto this word and it signifieth To thirst for they which fast much are woont to thirst bicause the humors of the bodie are with hunger and fasting dried vp The Graecians doo deriue this Gréeke word ãâã ãâã ãâã ãâã ãâã of this priuatiue ãâã ãâã ãâã ãâã ãâã of the Gréeke verbe ãâã ãâã ãâã ãâã ãâã which is To bee strong and firme bicause by fasting the strength of the bodie is diminished But bicause this priuatiue or particle ãâã ãâã ãâã ãâã ãâã is rather extensiue it séemeth to signifie a verie firme and strong thing bicause a man that is fasting is verie firme and constant so that he had rather suffer paine than go from his purpose Also the Graecians haue another word for fasting namelie ãâã ãâã ãâã ãâã ãâã bicause they which fast doo withdrawe from themselues nourishment and food for ãâã ãâã ãâã ãâã ãâã signifieth both corne and meate A distinction of fasting But before I define what fasting is I thinke good to distinguish the same for seing there be sundrie kinds of fastings they serue not all to our purpose For there is a certeine fast that is naturall A naturall fast which perteineth either to the defending or recouering the health of the bodie wherefore Hippocrates saith that they which are of a full and perfect age or else be old Hippocrat can verie well abide fasting In which place old men must be vnderstood as concerning the first entrance into old age for they which are old can no better abide fasting than yong men or children This kind of fasting we leaue to the physicians séeing it is none of that which we intreat of There is another fast which is ciuill A ciuill fast and is then taken in hand when men are so bent to their busines as by no meanes they will intermit their affaires which they haue in hand So Saule when he pursued the
this saieng who being furnished with kinglie power and infinite wealth might atteine vnto all kind of pleasures and delights And séeing he preuailed greatlie in wit and excelled others in singular knowledge vndoubtedlie he sawe all the waies and meanes by the which pleasures and delights might be obteined For as he himselfe confesseth he spared no cost he appointed for himselfe singers both men and women he prepared for himselfe rich buildings and also notable houses of plesure and fishponds in the countrie and finallie he had experience of althings whereby men are woont to atteine vnto bodilie pleasures But yet at the last he repenting with vehement affirmation cried out Vanitie of vanities and all is but vanitie Wherefore if we imbrace this sentence we will saie that he did repent and that the predestination of God was not made frustrate in him and that his falles were specified in the holie historie for all our instruction and they were laid before our eies by the prouidence of God But if he be reckoned among the reprobate yet can it not in like maner be denied but that by his falles we haue notable warnings but he himselfe which transgressed hath vndoubtedlie suffered iust punishment of his ingratitude Yet neuerthelesse there is no cause why we should by anie meanes accuse God who indued him abundantlie with all good things In men certeinlie is alwaies the cause of sinne the which in no wise can be in God yet is it not therefore brought to passe but that GOD may vse the transgressions of men for the instruction of his owne chosen people Let his owne secrets be sound and intire vnto himselfe let vs followe his will according as it is reuealed in his lawe and diuine scripture And in the meane time let vs consider that it is no safe waie to liue in continuall prosperitie Wherefore it is not by the fault of the gift of God that we fall headlong into damnation but it commeth by reason we are so verie corrupt that we neuer in a maner kéepe our selues within iust limits It is an incredible thing to be spoken what great libertie the most mightie Monarchs the rich men and notable learned men giue vnto themselues And if there be anie other example extant of this thing woorthie to be giuen I suppose this of Salomon dooth chéeflie serue to the purpose Of Liberalitie and Magnificence 19 In the bestowing of monie In the commentaries vpon Aristotles Ethiks the meane is accounted liberalitie and he which excéedeth is counted riotous vnthriftie and prodigall he saueth not his things naie but he destroieth them he giueth ouer much but receiueth little But the couetous man he standeth in the other extremitie and receiueth more than is méet but bestoweth lesse Wherefore excesse and couetousnes are on this wise opposed one against another Magnificence Magnificence is by Aristotle called ãâã ãâã ãâã ãâã ãâã bicause expenses are powred out beyond the bounds of measure and honestie This excesse is also called ãâã ãâã ãâã ãâã ãâã that is A certeine affectation of gorgiousnes and greatnes while in the bestowing of cost we endeuour to haue an honour and comlinesse where néed requireth not For base artificers since they be vnskilfull in things while they would séeme to be magnificall doo greatlie offend in this kind of expenses Once a shoomaker that became rich made a feast to the people of Rome And Aesop the plaier in tragedies minding to make a magnificall feast bought toongs of most pretious birds And oftentimes in cities where the peoples fauour is sought such kind of expenses are vsed bicause the people delight in them And those base artificers which knowe not wherein a mediocritie standeth although for their small abilitie they are not able to make such expenses yet are they delighted in them Wherefore Cicero said that Priuate riotousnes did not please the people of Rome but publike magnificence 20 But here peraduenture some man will aske In 2. King 4 at the beginning For what cause God so often suffereth his people that is to saie those which doo trulie and sincerelie worship him to suffer pouertie Iob. 1. Tob. 2 12. Gen. 32 10. For the holie histories doo shew that Iob Tobias and Iacob when he went to Laban as a stranger from his fathers house and manie other of the saints were brought into pouertie Of these euents there may be manie causes shewed One is that God by this kind of exercise would declare the faith and patience of his people for by such means he bringeth foorth into light those vertues which he hath bestowed vpon them least they should be hidden Furthermore he will sometime haue his protection and care towards them to be made manifest when their state being changed he maketh them rich againe and restoreth them to their former state according as we knowe it happened vnto Iob Tobias and Iacob and vnto manie others Further he will teach vs hereby that we must not make so much account of worldlie riches as we should thereby measure the grace and fauour of GOD. Looke In 2. Sam. 22 verse 24. Galat. 3 28. For euen as respecting the kingdome of heauen there is neither male nor female neither bond nor frée euen so there is neither rich nor poore Which thing cannot generallie be affirmed by the Papists which sell their pardons for monie and for rich oblations doo pull soules out of purgatorie which oblations séeing the poore cannot make they want those benefits of theirs Besides this through want of the goods of this world God brideleth the wantonnes of the flesh for there be verie manie which if they should abound in wealth they would abuse the same to the fulfilling of the lusts of their flesh Wherefore by this wholesome remedie the heauenlie father dooth kéepe them vnder least they should shamefullie run at large And lest that pouertie should be reputed for an infamous and vile state the onelie begotten sonne Iesus Christ our Sauiour would suffer the same while he liued among vs. In 1. Cor. 4 ver 11. 21 Yet perhaps some man will here doubt that séeing Christ hath said that The workman is woorthie of his reward Matt. 10 10 And againe Your heauenlie father knoweth Matt. 6 32. that you haue need of all these things And againe Seeke ye first the kingdome of heauen Ibidem 33. and all things shall be giuen vnto you and Dauid saith I neuer sawe the iust man forsaken Psal 37 25. nor his seed begging their bread How can hunger thirst and nakednes which the apostle in the first to the Corinthians the fourth chapter declareth that he suffered agrée with these things We answer that the promises of God are most true but yet that they are not separated from the crosse God hath promised the foresaid things but yet not so as we should possesse them without penurie and affliction Matth. 4 2. Iohn 18 28. 1. Sam. 21 3. Christ did hunger and
mortified should haue béene translated We are slaine For the Hebrue word is Horagnu although the Gréeke word ãâã ãâã ãâã ãâã ãâã sometimes signifieth To mortifie for that word Paule vsed in the same chapter Rom. 8 13. when he said And if ye by the spirit mortifie the deeds of the flesh ye shall liue But héere as we said ãâã ãâã ãâã ãâã ãâã signifieth To be slaine and to be deliuered vnto the death 15 But that which followeth All the daie long signifieth that death dooth continuallie hang ouer them and that they are neuer secure but that they thinke they shall be foorthwith drawen vnto death Chrysost Albeit Chrysostome amplifieth this an other waie It is of necessitie saith he that men die once at the least But séeing they are so prepared that they are willing euerie daie to die if néed require they haue euerie daie the fruit of martyrdome as if they should euerie daie die And the cause much relieueth and comforteth them for they are not slaine as wicked men or malefactors but onlie for religioÌ godlines sake And therefore they saie For thy sake And for that cause some thinke that that psalme ought not to be vnderstood of the first captiuitie for then the Iewes were not punished for Gods cause or for religion sake but bicause they were idolaters and so wicked as God would no longer suffer them for they had now altogither fallen awaie from God The booke of the law was almost cleane blotted out the temple was shut vp The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians the citie of Ierusalem ouerflowen with the blood of the prophets Wherefore this is a prophesie of the latter calamitie which happened in the time of the Machabeis vnder Antiochus and the Macedonians For then the Iewes suffered most gréeuous torments bicause they would defend the lawes of God Therefore they saie For thy sake are we slaine And in an other verse it is added And yet for these things haue we not forgotten thee or doone vnfaithfullie against thy couenant These things are not so spoken as though men doo at anie time suffer more gréeuous things than they haue deserued For none of all the martyrs liued so purelie and innocentlie but that they were subiect to some sinnes but those sinnes deserued not onelie the death of the bodie but also without the helpe of Christ his death euerlasting punishment But these paines and vexations God sendeth not vpon them as being angrie but for the setting foorth of his truth and glorie Howbeit in the meane time according as he promised Matt. 19 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life he repaieth vnto them not onelie life eternall but also in this life he rendreth vnto them an hundreth fold For oftentimes he most abundantlie restoreth those things which were lost for his sake Sometimes also in the middest of tribulations and euen in the verie crosse and death he giueth vnto them so much strength and consolation that in verie deed it is more than an hundreth fold if it be compared with those things which they haue lost And bicause the mysteries of our faith are secret and hidden God will haue them to be testified not onelie by oracles of the scriptures but also by the torments and slaughters of the elect And therefore Christ vnto the apostles Act. 1 8. when he sent them into the whole world to preach Ye shall be witnesses vnto me in Iewrie and in Samaria and vnto the ends of the world But it is no hard matter by words to testifie the truth but those testimonies are most weightie which are sealed with blood Not punishments nor death but the cause maketh martyrs Augustine and with death Howbeit this must be knowen as Augustine hath admonished that paines punishments and death maketh not martyrs but the cause For otherwise manie suffer manie gréeuous things and yet are not martyrs For the same Augustine to Boniface De correctione Donatistarum and in manie other places testifieth that in his time there were Circumcellions a furious kind of men which if they could find none that would kill them would often times breake their owne necks hadlong and would slaie them selues These men saith he must not be counted martyrs Thrée things therefore séeme fit to the state of martyrdome First To martyrdome three things are required that the doctrine which is defended be true and agréeable vnto the holie scriptures The second is that there be adioined integritie and innocencie of life that men doo not onelie edifie the church by death but also by life and conuersation The third is that they séeke not to die for glorie sake or for desire of name and fame Paule saith to the Corinthians 1. Cor. 3 13. If I shall deliuer my bodie to be burnt and haue not charitie it nothing profiteth me Therefore no man ought to account the Anabaptists The Anabaptists or Libertines are no martyrs Libertines and other such pestiferous sects for martyrs For séeing these men doo obstinatelie defend their errors vnto the death they are not mooued with charitie neither towards God nor yet towards men And forsomuch as they hate all good men they be rather the martyrs of satan and of their owne errors than of Christ Two kinds of testimonies we haue Two testimonies that further herin but yet are not firme which helpe verie much to the knowledge of the truth yet are not those altogither so firme that we ought straitwaie to assent vnto them namelie miracles torments which are suffred for the defense of anie opinion In either of them must be had great warinesse that the doctrine which is set foorth be examined by the holie scriptures Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter In this similitude are two things to be considered First that they are called shéepe bicause they be simple as becommeth the flocke of Christ to be Secondlie bicause in their punishments they make no resistance following the example of Christ of whom it is written that When he was led like a sheepe vnto death 1. Pet. 2. 22. Esaie 53 7. yet did hee not open his mouth 16 Paule addeth But in all these things we be conquerours The Gréeke word is ãâã ãâã ãâã ãâã ãâã that is We doo notablie ouercome This particle ãâã ãâã ãâã ãâã ãâã in this place perteineth nothing vnto the works of supererogation for Paule ment nothing else but that so much strength is giuen vs by God as in this conflict we go farre beyond our enimies This the diuell dooth that by these aduersities he may wrest from vs our confidence and loue towards God But that by this meanes is rather increased Rom. 5 4. For tribulation worketh patience patience worketh experience experience hope and hope maketh not ashamed But by what strength this victorie happeneth vnto vs Paule straitwaie
so in the resurrection which is a second natiuitie he shall be repaired againe In the 19. verse 28. chapter of Matthew it is written In the regeneration when the sonne of man shall sit in his maiestie In déed the regeneration as concerning the soule beginneth now but it shall be then performed as touching the bodie so as it is a certeine new generation Which I therefore saie least it should be estéemed for a creation the which is not doone of things that be extant but of nothing Howbeit it is not alwaies taken after this sort in the diuine scriptures Wherefore the soule shall returne and of hir being shall impart vnto the bodie euen as it did before death and shall not onelie giue a being therevnto but it shall bring therewith all the properties of man and shall communicate them therevnto In déed there shall be some diuersitie but yet not as concerning the essentiall beginnings onlie the things accidentall shall be changed the which may be altered notwithstanding that one and the selfe-same subiect still remaine For others be the qualities and affections of children and others of yoong men and old men yet is the person all one and euen the same man both in childhood in youth Resurrection defined and in age Thus then we may define the resurrection of the dead namelie that It is a new coupling togither of the soule vnto the bodie by the might or power of God that men may stand wholie in the last daie of iudgement and may receiue rewards or punishments according to the state of their former life By this definition all the kinds of causes are expressed The forme is the Coupling togither of the soule and the bodie the which also is doone so soone as men be borne and therefore is added New or Doone againe namelie after death The efficient cause is shewed when we affirme that it shall be doone By the might and power of God The matter is the Soule and the bodie which shall againe be ioined togither The end also is That at the last iudgement it may be determined of the whole man The difference betweene the death of man and the death of brute beasts 13 Furthermore it must be considered that there is no small difference betwéene the death of man which goeth before the resurrection of the dead and that death whereby brute beasts doo perish For the death of man is called a separation of the soule from the bodie For albeit that the bodie doo perish yet dooth the soule still remaine aliue which hapneth not in brute beasts whose death is destruction of mind and bodie both togither Wherevpon that which Salomon saith in Ecclesiastes Eccl. 3 19. that The end of man and of beasts is all one is not true vnlesse it be vnderstood generallie that is to wit that death happeneth to both but the kind of death is not all one both in the one and in the other But of the sentence brought by Salomon shall be spoken afterward I made mention of it now bicause we may vnderstand that euen as betwéene brute beasts and men is giuen a sundrie respect of death so if resurrection also should be granted to them both the forme of the same should not be all one Wherefore although it be said of the bodie and not of the soule that it shall rise yet without the soule the resurrection shall not be for the same must of necessitie be present But yet it may after some sort be said of the soule that it shall rise againe in two respects First In two respects the soule is said to rise againe that euen as through death it ceaseth to forme and direct the bodie and in this respect after a sort to die so on the other side when it returneth to forme and direct the same it may as touching these things be said after a sort to rise againe An other cause is that euen the soules are said to fall so as if it be his propertie to rise againe which hath fallen they also séeing after a sort they fall may be vnderstood to rise Therefore Paule said vnto the Colossians Col. 3 1. If ye haue risen togither with Christ sauor ye of things that be from aboue Now is there anie doubt but he speaketh of the resurrection of soules For they as yet liued to whom he wrote Vnto the Romans also he saith Rom. 6 4. If Christ be risen by the glorie of his father so walke ye also in newnesse of life And vnto the Ephesians Ephe. 5 14. Rise from the dead rise and Christ shall illuminate thee And in the booke of Ecclesiasticus Eccl. 2 7. the second chapter Shrinke not awaie from God that ye fall not Againe He that standeth 1. Co. 10 12 let him take heed he fall not And vnto the Romans Rom. 14. 4. as touching the not iudging of an other mans seruant it is written He standeth or falleth to his owne maister Séeing therefore that all these places are referred to soules it séemeth that both falling and resurrection belong vnto them These things are true The scriptures appoint two sorts of resurrection but yet it must be vnderstood that in the holie scriptures there is put two sorts of resurrection namelie a former and a latter In the first we rise in the soule from sinne but in the latter the bodie is restored Now at this time we speake of the latter therefore said we that the same is proper vnto the bodie And euen as in that former the soule riseth againe and not the bodie so in the latter the bodie riseth and not the soule 14 These two sorts of resurrection we gather Apoc. 20 6. not onelie out of the booke of the Apocalypse where they are pronounced blessed which haue their part in the first resurrection but we learne it also out of the Gospell of Iohn Iohn 5 28. where in the fift chapter both are ioined togither in one place First Christ spake there of the former resurrection when he said The time commeth and now is when the dead shall heare the voice of the sonne of God and they that beleeue it shall liue That these words belong vnto the first resurrection it sufficientlie appéereth in that he saith The time will come and now is But there is no man will saie that the houre of the latter resurrection was then present So as then he ment that those dead should liue againe if they beléeued in the sonne of God who for their sinnes were destitute of the spirituall life of soules of whom Christ said in an other place Matt. 8 28. Let the dead burie their dead And vnto the Ephesians it is written Eph. 2 1. When ye were dead in your offenses and sinnes And vnto Timothie it is written of widowes 1. Tim. 5. 5. She that is trulie a widowe continueth still in praiers and supplications before the Lord but she that liueth in
iudged farre otherwise Tertullian Gregorie Nazianzen Aristotle Alexander Aphrodysaeus Auerroës Yea and by verie learned men to wit Tertullian and Gregorie Nazianzen it is ascribed vnto Aristotle himselfe that he thought the soule of man to be mortall And Alexander Aphrodysaeus no meane Peripatetike was of this opinion And Auerroes taught in the Schoole of the Peripatetiks that There is onelie one humane intelligence which by conceipts is adioined vnto euerie man Wherefore this principle that is assumed to wit that the soule after death remaineth vncorrupt séeing it is a doubt and dependeth not of things which of themselues be knowne and euident in the nature of things the argument that is builded therevpon staggereth and cannot be counted firme Auicenna For Auicenna in his Metaphysicks faith that The soule is therfore ioined to the bodie bicause through the outward senses it may procure vnto it selfe both inward knowledged and sciences of things which when it hath once obteined there is no néed to resort againe to that coniunction Others confute this reason more subtilie saieng that it is against nature not to be continuall when the originals of the restitution thereof remaine in the nature of things But if these are vtterlie abolished restitution is not to be looked for And that which they haue alledged they set foorth with an indifferent plaine similitude A similitude A trée saie they being cut off lieth along against his nature which neuertheles is restored if the roots remaining be quicke bicause it springeth and groweth againe but if the roots be altogither plucked vp the destruction shall be perpetuall Whereby they affirme that the soule being pulled awaie from the bodie doth sufficientlie vnderstand that in the nature of things there is no more extant the beginnings of this coniunction to be made againe and that therefore it is not affected with the desire thereof bicause the chéefe of our will is not carried to things impossible Thus widoâ⦠Ethniks answer to the reason that is brought But the faithfull vse the same reason comfort themselues in confirming it ãâã of the word of God whereby the immortalitie of our soule after death in confirmed frée power of vniting it with the bodie is granted to be in God 17 The third reason is woont to be drawne from the iustice of God which must render punishments and rewards for those things which be owne in this life by the bodie That the bodie also must haue either rewards or punishments for bicause it cannot séeme iust that séeing these two the soule and the bodie being ioined both togither did either right or wrong onelie one of them should either be punished or rewarded Hereto the philosophers would answer that it appéereth not to them that the world is so gouerned of God by iustice that rewardeth and punisheth as it hath consideration of euerie particular person in giuing to ech one either rewards or punishments Perhaps they would grant that as touching the firme and constant motions of the heauens there is a certeine prouidence so would they also doo as touching the preseruation of kinds but they would denie it to be had as concerning euerie particular Further they would adde that there be rewards and punishments enow vsed in those verie actions good and euill for in well dooing there is a woonderfull ioifulnesse of conscience which excelleth all outward rewards And againe in dooing wickedlie men are woonderfullie vexed neither can they escape the butcherie of conscience which is miserie and vnhappinesse enough for the punishment of them At length they would affirme that it is sufficient while the soule it selfe either receiueth rewards or suffreth punishments and that there is no néed that these things should be doone vnto the bodie bicause it is not the principall cause of actions but onelie the instrument And there may be a similitude brought of artificers A similitude vnto whom onelie is giuen a reward if they haue made a faire web or built a faire house but vnto the instruments which they vsed either in weauing or in building there is no recompense made The which instruments receiue not the same punishment or losse if the worke haue in successe Neither will anie man breake a poisoned pot bicause some haue perished by drinking out of the same especiallie if it shall be a pretious beautifull vessell Neither doo men breake or cast awaie the sword wherewith anie man is slaine forsomuch as these be instruments but not speciall causes Howbeit wrath is sometime so outragious as cups enuenomed are broken and swords cast awaie Wherefore séeing both the one thing and the other may be and sometime dooth happen the argument will be probable but not necessarie But as concerning that which belongeth vnto instruments A distinction of instruments it séemeth that there must be a distinction made to wit that some instruments are conioined and some disseuered Doubtlesse the bodie is an instrument of the soule but is ioined vnto it so as it is no maruell if it beare awaie with it both punishment and profit For we sée euen while we liue here that the hands are cut off that the eies of wicked men are put out Notwithstanding all this it must not be forgotten that this reason which is taken of the iustice and iudgement of God is not generall bicause infants also shall be raised vp who for all this shall not haue néed to yéeld a reckoning of the works which they did by the bodie But yet Paule séemeth to confirme this argument saieng in the 15. chapter to the Corinthians when he had confirmed the resurrection of the bodies verse 58. Therefore my beloued brethren be ye stedfast and constant abounding in euerie good worke knowing that your labour shall not be vnprofitable before the Lord. But labour is common as well to the mind as to the bodie therfore profit shall redound to them both And this kind of argument well-neare all the fathers vsed I haue alreadie declared those which were of the greatest force now will I come to other arguments which are more féeble wherein is perceiued no proofe of resurrection but a certeine shew of the same 18 Daies saie they doo dailie as we sée passe awaie and returne but in verie déed yesterdaie is not the same in number with this daie A similitude Also there is brought a similitude of herbs and trées these things séeme in the winter season to be dead Semblances of the resurrection but when the spring-time commeth they bud forth againe they be garnished with leaues they put foorth flowers and lastlie bring foorth fruit But it must be vnderstood that they were not vtterlie dead in the winter season for there remaineth life still in them although it laie secret But therevnto it might be answered that the life also of man after death is not vtterlie taken awaie bicause it still remaineth in the soules that be aliue And certeinlie Paule in the first epistle
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
we will not graunt them to be the members of Christ vnlesse we shall iudge according to the forme and outward shewe Neither doe we for this cause say Euill men must not be excluded froÌ the Church at euery mans priuate iudgement that euill men at euerie mans iudgement should be separated or excluded from the Church when they haue secretlie sinned and haue not bin as yet cut off by excommunication from the body of Christ Nay rather while they be permitted if so be they administer the word of God or Sacraments vnto the people diuine things are not polluted by their wickednesse but this onelie we affirme now that such maner of men in verie déede and before God are not members of the Church Thou maiest perhappes doubt how Paul might trulie call the Church of the Corinthians How amoÌg the Corinthians was the Church of God the Church of God the which was infected with so many vices But it must be vnderstoode that all they which were there were not vtterlie corrupted manie good men remained Further they were as yet instructed with pure doctrine and they retained the Sacramentes whole and perfect neither were they altogether without discipline and those things that were wanting were not laide aside without regard nay rather the godlie laboured much about the correcting of them For we know that Paul was admonished by them which were at Cloas 1. Cor. 1. 11 that he should preuent the euils that were breaking forth Acts. 16. 9. Besides this Paul had a respect to the testimonie of God who had said vnto him that in the same citie he had much people Ouer this thou must vnderstand that the Church of God doth not so fall away for euerie blemish as that it should no more be called the Church of God It is not presently without spot or wrinkle but in the day of Iesus Christ it shal be 2 But they excéedinglie erre which account onelie the Romish Church for the Church In 1. Cor. 1. 2. We denie not but that there is an order among Churches but we graunt it not to be the same which dependeth of the wealth and dignities of this world An order in Churches and which must be taken for the better Looke after p. 6. Art 6. c. Wherefore among Churches that must be taken for the better which doeth most florish in spirit doctrine and holinesse But at this day onelie successions and Cathedrall seats are had in great estimation whereas notwithstanding Christ hath not tied his grace vnto these things And if so be that at Rome or Constantinople doctrine be polluted the Sacraments mangled and discipline corrupted how can we aske counsell of those Churches as more excellent than the rest Verilie this should be nothing else but to seek grapes of thornes and figges of thistles Matt. 7. 16. In auncient time the Apostolicall Churches were Ierusalem Antioch Alexandria Ephesus Corinth and other such like but what is there at this daie Alas there be manie errours and superstitions and there is little wanting but that they degenerate into Turkish wickednes Let the Church be Catholike for places do not separate beléeuers euen as the place in like maner Chrysost as saieth Chrysostome although it be one doth not ioine theÌ togither For if in one the same place there be two Lordes which command things repugnant doubtlesse their seruantes will be diuided for as Christ hath taught Matt. 6. 24. We cannot in one and the selfe same worke serue two 3 But it is perpetuallie obiected against vs by Hosius and Staphylus In 2. Sam. 21. vers 15. and other persecuters of the Gospell that we agrée not among our selues as touching the matter of the Sacrament Frée wil and other things We cannot denie it but shal we therfore say That we haue the true Church though there be dissentions among vs. that the reformed Church is no Church Indéede the spirit of the Lord is the spirit of peace It would possesse vs all whollie if we were whollie regenerate howbeit as yet we are not so The Church is instituted Ephe. 5. 27. that it may be without wrinckle hereafter now it is not one day it shal be when Christ shall haue ouercome all his enimies I thinke there be none but do like of a consenting together but yet sauing the truth otherwhile it cannot be had Dissentions in the Church are neuer forthwith rooted out These men when they declare these things do séeme to set forth mere wonders as though that there hath neuer béene dissentions in the Church But I beséech you let them consider the beginnings The people of Israell Exod. 7. 4. Num. 14. 10 which was the Church of God would often times haue killed Moses in the wildernesse Num. 16. 1. Core Dathan Dissentions in the Church of Israel and Abiram raised a tumult and contended for the Priesthoode which by the expresse worde of God was assigned to Aaron What turmoils were there betwéene Dauid and Saule 1. Sam. 18. c. yet was there an expresse worde of God as touching the kingdome The house of Iuda had the kingdome at the handes of God 1. Kings 12 1. Kings 13 11. and yet there became a schisme vnder Roboam After that age the Prophets succéeded 1. Kings 22 11. 17. on the one side they were true on the other side they were false they spake thinges that were repugnant That which one affirmed Iere. 21. 26. the other denied The Israelites being returned out of captiuitie were rent into sundrie sorts into the sectes of the Essei Pharesees Saduces Who wil saie that a church was not there And so it is no new thing where the Church of God is there dissentions to be If they shall denie this to be doone in the newe Testament I knowe not whether they erre wittingly or vnwittingly What happened betwéene Peter and Paul in the time of the Apostles Gal. 2. 14. Dissentions in the Church of the Apostles Act. 15. 39. Peter followed the Iewish custome to the hinderaunce of the Ethnickes which were conuerted Paul reprooued him Paul and Barnabas whom the holie Ghost had ioyned together in the ministerie so disagréed as they departed one from an other The time of contention for the retayning or not retayning of Iudaisme continued a long time The contention was past ouer vnto Augustine Ierome The one would that euen in the holie Scriptures certenties might be grounded by dispensation the other earnestlie denied it In the time of the Apostles a litle after the Christians had manie sectaries among them namelie the Cerinthians the Marcionites the Gnostickes the Carpocratians Admit that the Ethnickes had taken our Argument and had saide You cannot agrée as touching your Christ We haue holie ordinances of our Gods Which shal I beléeue these or those They al say that they be Christians I beséech you let vs consider of the Church
for the power of the Tribunes The displeasures which the common people suffered by the Nobilitie were temporall and belonged to the maintenaunce and safetie of the bodie but those thinges which the Papistes bring in vppon vs haue respect vnto eternall saluation But letting passe the example of Ethnickes another thing commeth to minde which is mencioned in the Ecclesiasticall Historie The example of Paphnutius Paphnutius a Bishoppe of Egypt and a verie noble confessour of the Lord whose right eye the Emperour Maximianus put out and hockst his left ham whereby he might liue halfe blind lame when he was in the Synode of Tyrus where also sate Maximus a worthie Bishop of Ierusalem and he himselfe a confessour of Christ and perceiued that nothing else was sought by his fellow Bishoppes but that Athanasius might be oppressed by deceites ill reports and naughtie practises rose vp and taking Maximus by the hand which sat in the middest of the rest said It is not lawfull for thee to sit among these men And hauing spoken these wordes he led him awaie with him Also Christ admonished Mat. 16. 6. that we should beware of the Leauen of the Pharisees And Paul saide 1. Cor. 5. 6. A little leauen marreth the whole lumpe Yea and experience it selfe teacheth that they which hauing knowledge of the truth are withheld through an affection to their friends or kinne loue of their countrie couetousnes of riches and goods they become colder euerie daie more than other as touching godlinesse and are so frosen together at the length as the féele of religion is extinguished in them and sometime of friendes and brethren they become most cruell enemies And it is founde to be most true which the wise man said Eccle. 13. He that toucheth pitch shall be defiled therewith Neither can it otherwise be but as the Apostle said out of Menander 1. Co. 15. 23 yâ ill spéech wil corrupt good maners 37 Let vs sée what happened vnto the Israelites in the time of Ieroboam when Idolatrie was erected 2. Chro. 11 13. Verilie they which had but a crum of godlines leauing the confines of the kingdome of Israel ioyned theÌselues to the house of Iuda to the intent they might not sacrifice vnto the Idols which were erected but that they might worshippe the true God according to the prescript of the Lawe in the place which he had chosen vnto himselfe Which whoso did not they not onelie contaminated themselues with Idolatrie but together with the wââ¦ed they were afflicted with manifolde and gréeuous punishments There was euen at the beginning of the world a separation made betwéene the posteritie of Seth and Caine for these had departed from the true worshippe of God wherein they soundlie continued Gen. 4. 17. 5. 1. And assuredlie the punishment of the floud was so long differred as that holie posteritie continued frée from Idolatrie but whenas afterward the sons of God being allured with the beawtie of women had ioyned themselues with the vngodlie all things went to confusion and horrible shame wherefore God destroyed the worlde by a floud of water Gen. 6. In which destruction neither Noah himselfe with his familie had béene saued vnlesse by going into the Arke he had seuered himselfe from the vngodlie Lot likewise escaped the fire because he was led foorth from the fellowship of wicked men Gen. 19. The Lord also commanded as we haue it in the booke of Numerie Num. 16. 21 that the Israelites should separate themselues from Dathan and Abiram vnlesse they were more willing to perish together with them He also called foorth the Israelites which were remaining in Babylon after the libertie giuen vnto them by Cyrus and Darius Esa 52. ver 11. for that gréeuous punishments were at hande vnto the Babylonians by reason of their Idolatrie and shamefull wickednesse In fine if the first Adam by the instinct of Gods spirite truelie saide of his wife Gen. 2. 23. For this cause shal man leaue his father and mother and shall cleaue vnto his wife why also were not all things to be left of vs for retaining the truth of Christ seeing that euen the wife her selfe the children must be left for religion sake But if we séeme not to our aduersaries to haue doone well let them declare the cause why they haue separated themselues from al other Churches being the greater part of the world They are not able in verie déede to shewe such iust and euident causes as ours be which we haue before alleadged Let not their slaunders terrifie vs especiallie those which they haue always in their mouth saying that we are disturbers These bee no newe things They haue béene oftentimes vpbraided to the seruaunts of God Did not Achab the king of Samaria rebuke Elias the man of God 2. King 17. 18. and said Art thou Elias which troublest Israell But the Prophet constantlie returned the rebuke vpon him I trouble not Israell thou rather doest altogether with thy wife Iezabell The Iewes also accused Christ before Pilate Luke 23. 5. that he troubled all Iurie beginning at Galile Of the Apostles also as it is in the Actes it is saide Acts. 17. 6. Acts. 24. 5. that they troubled men Yea and Tertullus the Orator thus spake vnto Portius Festus that hée shoulde punish Paul because that they might by his conduct and gouernment inioy excellent peace and tranquillitie if onelie Paul were not a let who troubled all things by peruerse and new doctrine But now I cease to vrge anie more the seconde point namely that we might not otherwise doe but depart from the Popedome Thrée special causes of departing from the Papists For thrée sortes of necessitie vrged vs namelie of obaying the commaundements of GOD of shunning sinnes and flying Idolatrie and also for the escaping of paines and punishments which remaine for the wicked Neither must it séeme anie maruell that these necessities are laide vppon vs séeing that in the ciuill lawes the companies and assemblie which vnlawfullie assemble together are condemned to gréeuous punishments as it is in the Title de Collegijs corporibus illicitis the which are not onelie forbidden by the Commonweale or Emperour but they which frequent the same are accounted of euen as if they had occupied the publike place or temple with armed men For they are thought to abuse such corporations and fellowships for the working of their naughtines Wherfore God doeth rightlie and in order when by his commaundements he reconcileth vs from such assemblies 38 But nowe I come to the third member of this treatise wherein I will shew that we departed not from the Church but are rather come vnto it That they which haue left the Pope haue not departeâ from the Church but rather returned to the same Which that it may euidently appeare we must consider that our aduersaries are verie much deceiued forsomuch as they thinke that things
arguments of Macedonius against Augustine First he said In this letting goe we séeme to allowe that which we woulde haue punished but it is sinne that we would haue punished therefore we seeme to allowe of sinne it selfe So then we make our selues guiltie because the allower and authour of the offence are both alike culpable wherefore we are subiect to the same kinde of offence that they be whom we so let goe Augustine answereth We while we craue to haue those yéelded vnto the Church séeke it not to the ende that sinne should goe vnpunished but rather amended Euen as God when he maketh the Sunne to arise vppon the wicked doeth it not that sinne shoulde escape vnpunished but as the Apostle saieth by his goodnesse prouoketh them to repentance Moreouer wee woulde in any wise that sinnes should be punished howbeit by an other kind of punishment that is by repentance not by the sword of authoritie Secondly Macedonius obiected The sword of the ciuill power will be in vaine to what end should there be prisons Gallowses hangmen executioners such like if guiltie persons as you would should be let goe vnpunished But Augustine saieth that these things are not in vaine because they punish the impenitent and obstinate but others which promise that they will amende their life your power and instruments of punishments doe bring them hereunto For vnlesse they shoulde be terrified by this meanes they would continue in their mischiefe So as our intercessions are nothing at all against your seuere power nay rather if the same were not our intercessions should haue no place Moreouer for this cause are they auaileable that we maie leade a peaceable and quiet life among the wicked Thirdly Macedonius argued The punishments that we lay vpon the guiltie are either iust or vniust if they be vniust let them be remooued and let them no more appeare in the Common weale but if they bée iust wherefore doe you hinder them with your intercessions Augustine answereth They be iust against them which bee stubborne and obstinate in their sinnes but when there commeth promise of amendment and repentaunce forsomuch as the guiltie person is changed the punishments must also be changed or taken away Hereunto Macedonius addeth They which are so deliuered it commeth often to passe that they afterward fall againe into the selfe same vices or else commit those that bee more grieuous Augustine answereth Séeing this is not doone by our fault nor will neither doe wée make intercession for them that they may become such euill persons againe Macedonius said yet further Others being corrupted by this example will more vehemently runne astray and so all things will be filled with theft and robberies Whereunto Augustine said God also will easily sustayne this kinde either of reproche or cauillation Why doe we not also say that euill men are corrupted to commit daylie more and more grieuous sinnes through the good will of God whereby he suffereth and cherisheth the wicked Lastly Macedonius had respect vnto the losses and hinderances doone vnto Citizens and said It wil by this meanes come to passe that things taken awaie by theft and robberie will not be restored Vnto this Augustine saieth It would in no wise be so for that is reckoned to be no true repentance wherein other mens goods are retained neither is the sinne forgiuen vnlesse there be a restitution of the thing stolen But yet he shewed after what maner namely that if it may be or if the guiltie maÌ haue other mens goods in his handes Howbeit otherwhile these robbers and théeues doe straight way consume those thinges which they haue naughtily gotten doe riotously waste and destroy them and when as there remaineth with them not one iot thereof to restore when they haue changed their minde they must be giuen to the Church least they bée perpetually afflicted without a cause and their repentance be hindered These things haue we heard to be spoken of Augustine and Macedonius according to both partes of the question propounded I might adde that Iames in his Epistle wrote Iames. 2. 13 that iudgement without mercie remaineth vnto him who hath not shewed mercie Eze. 18. 32. and also that Ezechiel who vnder the person of God sayeth I will not the death of a sinner but rather that he be conuerted and liue 9 Some man perhaps will maruell why Augustine set not downe among his reasons A consideration of the reasons of Augustine and Macedonius that the guiltie sort must also be spared because they be ignorant or be stirred vp by their lustes or fraile affections and therfore doe fall into so gréeuous offences Héereunto I answere Perhaps Augustine comprehended this kinde of Argument when he saide That mans infirmitie must be considered And certainlie to be ignorant and ouercome with lustes pertaineth to imbecillitie Howbeit we might otherwise answere that he prudently omitted this because he would not sustaine the person of a defender but of an intercessour It was none of his part to minish or extenuate sinne He confessed those things to be noughtilie doone for the which he intreated but he craued a remission Furthermore they which committed those things which they knew to bée punishable by the publike lawes knew them to be sinne They which be stirred vp with lusts cannot be compared to the phrentike mân Neither can they which be stirred vp with lustes be compared as of some they be vnto them that be phrenticke and out of their wit who are rather to be pitied than punished for as yet reason raigneth in those men but in the other it is extinguished or else stopt Moreouer the phrenticke persons doe not procure the euill vnto themselues but they which obey lustes doe otherwhile stirre them vp they séeke occasions they shunne them not nor yet wrestle against them neither doe they represse outward actions which they might doe although they were not yet regenerate Wherefore the comparison is verie vnlike To the first reason of Augustine 10 But because the reasons of Augustine vnder correction of so notable a man be not firme therefore must they be confuted Which as it is easie to be doone so I iudge it verie profitable First he saide that sinnes are more pardonable as he termeth it when they haue promise of amendment and also repentance ioyned with them and therefore ought no longer to be punished seuerelie Vnto this we answere that the pardon which followeth faith vnto which is adioyned repentaunce is obtained of GOD and pertaineth not to the ciuill Iudge who hath respect to a thing already doone not vnto those things that be present To the second He added that the seueritie of lawes séeke correction but that those men are corrected by ameÌdment of life and repentance and that therfore nothing else must be any more wrested from them by violence But correctioÌ is sought for by the Magistrats not onelie for his cause that is punished but also for other meÌs sakes
prince take that No doubt but he would condemne them of treason And doe we thinke that GOD will not take it to be wickedlie doone if he sée his lawes contemned and trodden vnder foote Dauid sawe a daunger to hang ouer him But he had the promise of God and that was not written in the winde or in the water but was stable and eternall And what if he had bin cast out of his kingdome Yet God could haue reserued him full and whole Wherefore we sée that Dauid was so troubled in that he depended somewhat of men It had bin a hard matter to haue punished Ioab yet should he at the leastwise haue attempted it He dooth nothing here now onelie he complayneth of the power of Ioab In verie déede I deny not but that punishment may sometimes be differed that fit occasions may be waited for but to doe nothing at all it was too great a lenitie And surelie there be manie causes why punishmentes ought otherwhile to be differred Causes for the which punishmeÌts may be differred as appeareth in the Code De Poenis in the law Si vindicari First least the Magistrate should doe anie thing vnaduisedlie in his wrath That lawe did Theodosius the Emperour write at the request of Ambrose when he was by him grieuouslie blamed and excommunicated because through a wilfulnesse and rage of minde he had bin ouercruell against the Thessalonians That historie and cause of the lawe is set foorth in Socrates and is repeated in the decrees Cause 11. Quest 3. the Chapt. Apud Thessalonicam Wherefore it is prouided that betwéene the sentence giuen and execution should be xxx dayes space An other cause of delay is if the woman which should be executed be great with childe Also a seruaÌt ought to be differred vntill he haue made an account vnto his Maister and haue certified him of all thinges The execution likewise of him against whom a thing is examined by tormentes is differred that it may be knowen whether he stand to his opinioÌ For men being oftentimes ouercome with torments confesse those thinges which they neuer thought Likewise executioÌ is manie times differed so often as we are to inquire of other crimes or of theÌ that be priuie to thinges And these onelie so farre as I know may be the iust causes of differring punishment For if a man that is condemned in a prouince say that he hath somewhat which pertaineth to the safetie of a prince the Roman lawes decrée that he should not be heard because he séemeth onelie to séeke the delay of punishmentes Neuerthelesse if he haue anie thing that pertaineth to the prince he should haue shewed it before But now none of these matters caÌ serue for Ioab wherfore Dauid should not haue differred his punishment so long 20 Sometime punishment is forgiuen if a man shall offend vnder xxv yeares of age Why punishment is sometime forgiuen sometime increased Albeit an adulterer is not pardoned although he be vnder that age And besides this it must be considered whether a man haue sinned by deceite or by the prouocation of his minde or by wantonnesse or rashlie For in him that hath vsed deceite or laying in waite the punishment also is augmented But Ioab vsed both wicked deceite and hauing called Abner after a courteous and friendlie manner slue him euen before the publike place of iudgement and violated the publike faith Also punishmentes may be augmented as we haue it in the Digestes De poenis in the lawe Aut facta If a fault be committed by a multitude through sedition then verilie some one man is more gréeuouslie punished to the terror of others By this lenitie of Dauid some are after a sorte animated vnto detestable factes For afterward Théeues were so hardie as to kil Isbosethe at his owne house Ammon to deflower his owne sister 2. Sam. 4. 6. Absalon to slay his brother Ammon 2. Sa. 13. 14 2. Sam. 29. And Ioab himselfe to kill Amasa We cannot perceiue that Dauid behaued himselfe on this wise towardes others Dauid delt otherwise towards others 2. Sa. 1. 15. sith he commaunded that the Amalechite which by his owne confession furthered Saul vnto his death and afterward that the théeues which had slaine Isboseth 2. Sam. 4. 9. should foorthwith be slaine It may also be perceiued that he somewhat followed his owne priuate affection vnto Ioab 2. Sa. 20. 9. 2. Sa. 1. 15. for he was his owne sisters sonne But albeit he were not led with anie such affection yet he made a great shewe thereof For he that in the selfesame or in the like cause forgiueth one man and punisheth an other cannot séeme to be led with the loue of iustice Dauid in déede was a man of a gentle and méeke heart yet should he not haue polluted that worke of God and haue set a colour on the vessel which was bewtifull of it selfe For this was to communicate with other mens sinnes What shall we therefore say Dauid no doubt was holy and feared God yet so excellent a bodie was not without his blemishes Euen as there is no day so bewtifull and cléere but hath his night so was there neuer man so holy and perfect in euerie respect but was corrupted with some sinne Verilie we ought to follow and imitate the vertues of godlie men but not to dissemble their faultes A confutation of the reasons made on Dauids part 21 Now will I in fewe wordes confute those reasons which were brought on Dauids side at the beginning Ioab was mightie what then Assuredlie Dauid had God himselfe on his side Did he peraduenture thinke him to be weake Furthermore he had all the Israelites which so much attributed vnto Abner that out of all doubt they would haue ayded Dauid in the punishing of Ioab That which was brought as concerning the delay of punishmentes it is alreadie aunswered For I say not that he should straightway haue bin slaine He should haue bin taken cast into prison his cause was to be knoweÌ lastlie punishment was to be executed But in that he differred the same euen to his death the delay was ouer great But at his death he gaue it in charge to his sonne Salomon Yea and Dauid himselfe aunswereth farre otherwise Let God iudge saith he Truelie this is not the part of a Magistrate to cast the iudgement of causes vppon God Punishmentes be like vnto medicines those are not to be vsed except when they may profit But if they had not profited Ioab yet might they haue profited others God differreth punishmentes therefore Dauid also dooth rightlie differre them But the dooinges of princes must not be compared with the dooinges of God For God is eternall and immortall but a prince may die And what if he die to morrowe Who shall then take punishment of the wicked But God if hée doe not take punishment to daie yet will he take it to morrowe or when he himselfe
will And further he hath a through triall of all mens mindes and he séeth for what cause euerie thing is doone But vnto men is permitted no mitigation in the lawe of God Saule forgaue I graunt neuerthelesse of his owne but Dauid forgaue that which belonged to an other man Augustine made intercession for heretickes Howbeit this he did least the Ethnikes should thinke that Ecclesiasticall men prosecute their owne displeasures Further he did not that to the intent he would take away the lawes of princes but that he knewe that the Emperours did otherwhiles permitte their presidentes that they should haue power to remit somewhat of the bitternesse of the lawes and punishmentes made by them if they did thinke it profitable But as touching Circumcellions how rightlie he intreated for them let he himselfe sée For they were both theeues and homicides We doubtlesse must liue by lawes and not by examples Christ forgiueth sinnes and Dauid was a shadowe of him I graunt that in déede Christ forgiueth yet is that in the kingdome of the Church But Dauid gouerned euen the political kingdome An argument from figures not alwayes âiâne Neither is alwayes the Argument firme enough that is takeÌ from figures For otherwise we will say that certaine harlots which are mentioned in the holy Scriptures sinned not because they were shadowes and Images of the Church And Christ himselfe although he be inclined vnto mercie and forgiueth manie thinges yet shall he in that last time be a seuere iudge and who will not be intreated And he shall say vnto the vngodlie Go ye cursed into euerlasting fire Mat. 25. 41. And altogether in the same state be they also which by reason of the power of men remit excommunication and Ecclesiasticall discipline Howbeit what is to be determined of that we haue declared elsewhere in his owne place But here perhaps some man will obiect Whether Dauid in this matter was guided by the holie Ghost that Dauid is accused of vs without a cause for that he in this matter as at manie other times followed the guiding of the holy Ghost and for that cause sinned not at all Neuerthelesse I am not woont willinglie to vse this kinde of excuse vnlesse I sée that the thing which is doone against the common lawe be allowed by the holy scriptures Further I doe not here contend against anie thing but the excuse of Dauid For he saide not that he was led by the impulsion of the holy Ghost but that Ioab was mightie and gratious with the souldiers and might not be kept vnder by the lawes This excuse doe I say must not be receaued In Rom. 2. Whether a Iudge may iudge another in that crime whereof himselfe is guiltie 22 Howbeit séeing they séeme to be reprooued which doe iudge others and truelie not amisse séeing they also are infected with the same faultes let vs sée whether they iudge rightlie which thinke that Iudges cannot nor ought not to exercise iudgement against others which are accused when they be guiltie of the selfesame crime themselues But this were to ouerthrowe all publike-weales and vtterlie to take away iudgementes Neither is that Paules meaning in the second Chapter to the Romans but he onelie sheweth that they sinne most gréeuouslie which with a great seueritie punish others ouerslip themselues Doubtlesse they ought first to correct and amend themselues Neuerthelesse Paul biddeth them not to forsake the office committed vnto theÌ They vse also for this purpose to cite the saying of Christ vnto them which accused the adulterous woman Iohn 8. 7. The place of Iohn of the adulteresse He which amongest you is without sinne let him cast the first stone at her And yet this sentence of Christ is not against iust punishmentes and lawfull iudgementes Neither commaunded he them that they should not procéede in accusing of the woman whome they had taken in adulterie He himselfe was no Magistrate but the most high preacher of God Wherefore that which was his office to doe he executed in perswading those hypocrites to repentance And he would first haue had them prouide that by a liuelie faith and repentance they should first haue ridde themselues from the sinnes whereunto they were bound Neither forbad he but that they should execute that which the lawe of Moses commaunded He sawe that these wicked men in these punishmentes were infected with two manner of faultes First in asmuch as the punishment and paine which their neighbour was put vnto was pleasant vnto them For by accusing him before the Magistrates and Iudges they priuilie fulfilled vppon him their hatred and enmities An other fault was their hypocrisie for that when as they themselues otherwise abstained not from the selfe-same wicked actes yet by accusing of offenders they made a shewe as though they had bin zealous of the lawe These thinges Christ endeuored to correct He condemned not the woman because he was no politicall Magistrate He accused her not to the Magistrates because he found her not in adulterie Wherefore forasmuch as he was not a méet witnesse he was not bound by the lawe to prosecute such an accusation But that which pertained to his function he left not vndone sith he admonished her that she should afterward abstaine from sinne Likewise What we are to doe when we see any faults of our neighbour when we sée anie wicked act doone by our neighbours God requireth not that we should not iudge of it according to the nature thereof For Woe be vnto vs as the Prophet saith if we shall call euill good Esa 5. 20. That which is euill ought to be iudged according as it is Neither ought we either to suspend our iudgementes or to turne away our eyes from those thinges which are in verie déede euill But if we shall féele our selues to be infected in like manner with the selfesame fault let vs descend into our selues and with a due chastisement reprooue our selues And thereby shall it come to passe that we our selues being by repentance corrected may the more fitlie and fruitfullie admonish our brother when he sinneth Neither against this is that sentence in the 7. of Matthew Iudge not and ye shall not be iudged Matt. 7. 1. How that saying Iudge not c must be vnderstood Because in that place is not intreated of the taking away of brotherlie admonition but onelie the curiositie of the vngodlie is there reprooued who when themselues abound in all manner of sinnes doe most diligentlie search out the sinnes of other men not to the intent they would amend them but because they delight themselues in the multitude of sinners and thinke that by fellowship their offence is lightned The godlie are not infected with this curiositie as they which continuallie haue their eyes fired vppon their owne sinnes and daylie reuoltings so that they haue no leasure to coÌsider of other mens faultes vnlesse they be offered vnto them Moreouer they reioyce not
Howbeit Augustine desireth not that they should be wholy forgiuen but onelie that their bloud might not be shed Yet howsoeuer it were The example of Augustine the example of Augustine ought not to preiudice anie mans opinion sith we liue by lawes not by examples At this day if a man had killed a Minister or doone a robbery who would intreate for him But there was a refuge vnto the churches for such as were guiltie Admit it were so and we also doe not take away sanctuaries for God permitted them For if the cause be obscure they may better be there than in prison while the same be knowen Neuerthelesse the cause being manifest God himselfe commaunded that the wicked man should be taken from the verie altar and be slayne These be the thinges which mooue me to thinke that it is not lawfull for a prince to forgiue the punishment of offenders And assuredlie the wise men haue alwayes held that commonweale to be well ordered where verie few thinges are left to the power of the Iudges But fewe such thinges had the Commonwealth of the Israelites Yet had it some That which was defined by the lawes Deut. 13. 8. was in no wise to be remitted Let not thine eye saith God spare thine owne wife that sleepeth in thy bosome What is the office of a king in promotion of godlynesse looke the Epistles 18. and 36. at the end of this booke Of Executioners or Hangmen In Iud. 8. ver 10. Why Gideon stirred vp his son to kill the enemies 30 Moreouer Gideon did for this cause perhappes driue his sonne to slay the kings that he might inflame his heart from tender yeares against the enemies of Gods people as it is written of Hanniball who from a childe vowed himselfe against the Romans Or else he did it to learn him from his youth to obay the lawe of God Deut. 19. 17 wherein was commanded that the bloud of the next of the kin being shed should be reuenged But might not this haue bin committed to an executioner Why would he so vrge his sonne To this we may aunswere two wayes First that in the olde time it was not dishonourable to slay the guiltie The Hebrewes had no executioners Further that it cannot be perceiued that the auncient Hebrewes had executioners And that this for a certaintie was no office among the Hebrewes that which is writteÌ in the lawe testifieth namelie that a blasphemour being taken Deut. 13 9. 17. 7. was so stoned to death as the hand of the witnesses did throwe the first stone at him neither was putting to death committed to anie particular executioner And there are manie examples which testifie that it was not ignominious to slaie the guiltie 1. Sam. 22. ver 17. Saul when he would haue the priestes slayne did not call executioners to doe it but turned to the noble men which were with him and commaunded them to assaile the Priestes Who reuerencing their Ministerie and dignite durst not obay Onelie Doeg the Edomite was bolde to execute so horrible an acte who was not of the least estimation with the king 1. Sa. 15. 33. Also Samuel with his owne hand slewe king Agag the prisoner In like manner Ioab when he had caught hold of the horne of the Altar 1. Kings 2. 34. was slaine of Banaia the chiefe captaine of the hoste Wherefore it séemeth that the Hebrewes in those auncient times had no executioners But as much as may be gathered by the Historie of the Ethnickes the officers of punishmentes called Lictores Plutarch beganne at Rome vnder Romulus who as Plutarch writeth in the life of Romulus were called so either of Ligando that is of binding or else because the Gretians called them ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã for that they executed a publike office Romulus gaue them roddes bound together to carrie and with them was ioyned an Axe They had also cordes therewith to binde the Citizens who being bound they might either beate them with roddes or strike them with the Axe But the men of more auncient time wanted this office euerie man executed the same according as it was commanded of the Magistrate without anie infamie vnto him And in verie déede that worke of punishing malefactors hath in it no dishonestie or vncomelinesse For if it be honest for a Iudge or Prince to giue sentence of death against euill doers why then shall it not be iust and honest to execute the same sentence Yea and God himselfe in punishing vseth not onelie euill spirites but good spirites 31 But thou wilt say Why the officers of execution haue commonlie ill report why are officers of punishment and executioners commonlie so euill spoken of First because the common people are greatlie afraid of them Neither would anie man be punished for his wicked factes Hereby it commeth that the sight of the Executioner driueth a certaine horror into them And that the people were so affected the maner of the publike weale of Rome declareth where when ambitious men flattered the people more than was méete they banished the executioner from the iudgement place from the sight of men and from the chiefe house in Rome as euen the Oration of Cicero for Rabirius dooth testifie The Citizens of Rome were not put to death for any crime The Citizens of Rome were not beaten with roddes nor put to death Their extremest punishment was banishment They were caried into Ilandes and at the length condemned to the Mines But the latter Roman lawes which are in the Digests did quite disanull this exemption For in verie deede it was vniust For a fault woorthie of death ought not to be winked at whatsoeuer Citizen of Rome were Author of it And there were two principall lawes whereby the back and the head of the Citizens were prouided for The Lawe Portia and Sempronia Acts. 22. 25 I meane the lawe Portia and Sempronia whose power and protection Paul as we haue it in the Actes vsed and by that meanes escaped both roddes and bondes This is one cause why the officers of punishment and executioners are so odious 32 An other cause hereof is the papisticall opinion of irregularitie The irregularitie of the Canonists which as the Canonistes will haue it is gathered of euerie manslaughter These men thinke that a man cannot so iustlie kill anie man but that the same will let him from being promoted to the holy Ministerie whereas neuerthelesse the Inquisitors of heretical leawdnesse as they call it doe dailie cause an infinite number and those innocentes to be killed The Popes Legates also in gouerning of Cities and prouinces and making of warres although they be Cardinals and Byshops doe still continuallie cause bloud to be shed But in the meane time with great hypocrisie they prouide that the sentence be giuen by a lay Iudge as they call him and so they wrappe themselues out of that irregularitie
be retained And in déede some of the fathers and some Councels doe séeme to be on their side Of Basil and Chrysostome we haue alreadie spoken before Augustine in his 1. booke De ciuitate Dei the 7. Chapter compareth the sanctuarie of the Empire of Romulus with the Temples of the Citie of Rome in which in the time of Alaricus a barbarous king the ChristiaÌs had immunitie For when he had taken the Citie of Rome by force he would haue them all to be safe which fled for succour vnto the Temple of Peter and Paul Romulus saith he opened a sanctuarie to increase the number of Citizens Alaricus to preserue a multitude of his enemies which is more to be praysed And in the same booke the 4. Chapter he saith that the sanctuaries of Christians were of farre greater power than those of the Ethnickes And againe he vseth the example alreadie alleaged And he added that the Christian sanctuaries were able to defend the Romans being now Captiues but the sanctuarie of Iuno which was at Troye was not able to defend the Troyans from the Gréekes As Virgil vttered in the secoÌd booke of his Aeneidos The Temples great were spoyld and Iunoes holy doores were brast Both Phoenix and Vlisses false with them their traine about The pray did keepe and Greekes to them the Troyan riches brought Yea moreouer it is said that the same Alaricus restored much of the golde which was taken out of the Vatican When Boniface the Earle which vnder the Romans gouerned Africa had taken one by force out of the Church of Augustine Augustine in his 187. Epistle to the same Boniface writeth that he woondred verie much that he plucked a man from them and he willed him safelie to restore the partie with all conuenient spéede And he addeth that he commaunded his Cleargie men that they should not take anie offeringes out of his house and that he had now excommunicated him This also we haue in the decrees 17. quest 4. in the CanoÌ Miror And in the 188. Epistle the same Earle made a verie lowlie aunswere vnto Augustine whome he verie much loued acknowledging that he had gréeuouslie sinned Behold saith he I now restore the man whome I tooke away yet let it be knowen to thee that he is most woorthie of death Wherefore we sée that gréeuous offences in the Church had defence in right of the sanctuarie In like manner the Councels greatlie fauored sanctuaries The Councell of Arausicanum Chapt. the 5. decréed that none should be plucked away from the Church The 4. Councell of Aurelianensis Chapt. the 21. not onelie commaunded that this rite should be retained by the Byshops but will haue them to be excommunicated which shal neglect to doe it The 12. Councel of Toletanus Chapter the 10. giueth for sanctuaries xxx paces about Churches which be of the lesser sort But vnto the Metropolitans it giueth fortie The Councels of Ilerdenum Triburiensis decréed in a manner the same thinges 41 What shall we then iudge Whether it be expedient to haue Sanctuaries Must sanctuaries be retained or abrogated I forasmuch as I perceiue that the lawe of God retained sanctuaries but yet of verie straite libertie and doe sée also that the lawes of Nations instituted them and that otherwhiles there may be iust causes of them therefore I would determin that they ought to be retained With these cautions they may be had certaine cautions being obserued First that no priuate or publike thinges be hurt by that libertie Secondlie that no iniuries be doone to anie man or else vices nourished and maintained through the hope of pardon and impunitie Further it séemes that we ought to take héede that they be not open vnto all kinde of crimes but that they be graunted for some certaine men as when one man hath killed an other neither wittinglie nor willinglie Or else if a good man without his owne fault by the iniurie of fortune shal be burdened with debt or in such like thinges But to graunt sanctuaries for all crimes it is farre froÌ godlinesse Againe it were good to be decréed that they should not be manie and much frequented that men may behaue themselues the more circumspectlie and grauelie in their daungerous actions Numb 35. 13. The olde lawe had onelie sixe in the whole kingdome of Israell But in our Regions there be alwayes manie For the Canonistes haue maruelouslie indeuored to inlarge that libertie Notwithstanding it should be the part of a good magistrate to restraine the number of them Also it ought to be prouided that they which be detained in sanctuaries when by iudgement they be found guiltie might not easilie scape away And that the priestes or Monkes if they make a way for them to escape should vndergoe certaine punishmentes ãâã ãâã ãâã ãâã ãâã Howbeit it is come to passe that they themselues also are Sanctuaries as being men that haue extorted and vsurped sundrie formes of exemption The fifteenth Chapter Of Exile or Banishment In 1. king 2 at the end FOrsomuch as Abiathar was banished to the territorie of his Father and Semei commaunded to kéepe himselfe at Ierusalem the which be kindes of banishmentes it shall not be amisse to speake somewhat of Exiles or Banishments The orders obserued in the treatise of this CoÌmon place First we will inquire out the definition of Exile Secondly we will searche which be the kindes thereof And thirdly shall be disputed whether this kinde of punishment ought to be vsed in Common-weales namely for expelling of an hurtfull man out of their dominions when they may punish him And to kéepe a right Method we wil begin at the Etymologie of the word Of the Hebrewes it is called Makalash The Etymologie of Exile For the verbe Kalash is to gather or binde together Therefore did they call Cities of refuge by this name because they gathered themselues vnto them and thither were the fugitiues drawen together And it may also be called Magnahash of flying or scaping away The Gretians also called exile ãâã ãâã ãâã ãâã ãâã a fugiendo of flying away The Latines if we may beléeue Nonius Marcellus called it Exilium because they that so flie away be without countrie or Land namelie of their owne And men were said to goe from one soyle to an other when they fled from anie hurt or punishment which remained for them at home But they which studie to comfort exiled men doe call their exiles peregrinations when as neuerthelesse there is perceiued no smal differeÌce betwéene these things For peregrination is taken in hand willinglie and for sundrie causes The difference between Exile and Peregrination not for the auoyding of punishment which should be laid vppon them at home But so men speake that they by a more milde word may extenuate that punishment exhorting their friendes by that manner of speach to take that vppon them as voluntarie which they suffer against their will And vndoubtedlie that flying
differ among themselues so as some may séeme to be aduised others vnaduised some wittie others foolish others slow and idle and others industrious and apt to euerie thing 22 The vnspeakable lesses which vnto the king himselfe and also vnto all the people are brought by warres In 2. kings 14. ver 1â ought to warne euen priuate men to praie vnto God that he will set ouer them such Princes as be godly wise modest and fauourers of peace and that by their trauell and indeuour he will kéepe and maintaine them in a peaceable and quiet state And séeing it so greatly behooueth vs to haue good and godly Princes it is necessarie that wee shoulde bee no lesse carefull of their safetie than of our owne And we must take speciall regard that neither we our selues doe stirre vp new matters nor yet that we sooth princes when they goe about to doe anie thing couetouslie or ambitiouslie much lesse to incorage them thereunto by flatterie But if by disswading from vniust and vnnecessarie warres we shall nothing preuaile yet at the leastwise let vs kéepe our owne conscience safe and sound For euen as the Beniamites with their fornicators and the Troians with their adulterous Paris were punished together so in a manner all mortall men are woont miserablie to be punished with them with whome they haue committed sinnes Vndoubtedlie Princes being men and all men generallie which beare rule in anie place ought to looke into these glasses namelie that they consider what and how great calamities are brought by vnnecessarie warres stirred vp either rashlie or couetouslie or vniustlie and for that cause may after some manner preferre peace before warre This peace which both God and men make such an account of Ioas being destitute of In 2. kings 12. ver 20. could not choose hauing lost so great and notable a good thing but iudge himselfe to be miserable and vnhappie And herein was that miserie the greater because in stead of that good thing lost he receaued a verie great gréeuous euil For warre being giueÌ in the stead of peace might take away all the good thinges that were gotten The discoÌmodities of warre because thereby commeth to passe that all Religion vanisheth away good lawes and customes are abolished good manners are corrupted artes are ouerwhelmed by obliuion Cities and Townes are ouerthrowen the fieldes which were husbanded with great charges and labours are destroyed Treasures are forciblie taken away vnmeasurablie spent men are slaine or brought into seruitude women are defiled or else enter into the yoke of bondage or else haue both euils doone vnto them But what euils warre may bring with it the Poets haue represented by those thinges which they attribute vnto Mars and Bellona For they called theÌ both ãâã ãâã ãâã ãâã ãâã that is as Seruius interpreteth common Gods or else as it might aswel be expounded vnquiet or dissolute that is loosed and vnbridled from all bondes of Religion right shamefastnesse and lawes sith in warres men thinke that whatsoeuer they lust is lawfull Doubtlesse they called him ãâã ãâã ãâã ãâã ãâã that is féerce or violent ãâã ãâã ãâã ãâã ãâã a reioycer in bloud ãâã ãâã ãâã ãâã ãâã the destruction of mankinde That Bellona his sister and spouse is in like manner delighted with the effusion of mans bloud it is prooued in that Tertullian in Apologetico writeth that his priestes launced themselues with kniues and with their owne bloud accustomed to pacifie him All which thinges teach that warre is as it were a certaine forge of all euils and therefore to be reckoned among the most cruell sort of punishments wherwith God punisheth the wicked In 2. kings 14. 23 Moreouer warre when it is once taken in hand requireth infinit courage power and charges for the maintenance thereof otherwise all the ende thereof dependeth of the wil of the conquerour For which cause before it be taken in hand there must be a consideration had of all these thinges and in anie wise consider as the Lorde hath perswaded in the Gospell whether our power be equall with the power of our enemies Mat. 12. 29 Luk. 11. Which being so 2. king 14. 9 Ioas tooke an Argument as it were from the lesse and more easie affaire vnto the greater and more difficult to this effect to wit that if Amazias might not séeme to be equall no not in ioyning Matrimonie with his children much lesse he should be able to sustaine warre begunne against him The thinges here being compared one with an other then he compared together the euentes themselues to wit that the thistle was trodden downe by a beast that passed by And this comparison is verie apt for the purpose séeing in this beast are notablie represented Souldiers Armies Weapons Instrumentes and ordinances of warre and such thinges as are woont to be vsed in the warre War compared to a beast For euen as a beast is by no reason but by a rash violence carried to euerie thing that it méeteth and as neither a minde nor reason but thirst hunger anger and lust be his guides so the enemies dartes ordinance and instrumentes of warre are not by their owne proper motion but by a certaine motion of an other stirred vp to the destruction of all men Yea and the souldiers themselues according as they be a lawlesse multitude and at large from the bondes of discipline they being become dissolute and vnrulie in the houshold of Mars are led much rather by wrath lust couetousnesse and other affections than by anie right and reason Here now doe I ende but yet so In 2. Sa. 2. at the end as that which we shall speake afterward when we intreate of the battaile of cupples the same wil I here make mention of To wit that we must call to minde that we are to warre with the diuell in which warre there neuer ought anie truces to be made For he goeth alwayes about roring and séeking whome he may deuoure VVhether it be lavvfull for the godly to haue peace vvith the vngodlie 24 This question is now to be discussed and defined In Iud. 4. 17. whether it be lawfull for godlie men to make peace and to kéepe it with the vngodlie And me thinketh we may say that it is lawfull especiallie if it be concluded for the peaceable defending and kéeping of the boundes and borders on either side Paul saith As much as lyeth in you Ro. 22. 18. haue peace with all men So did the most Christian princes with the barbarous Infidels in making peace sometime with them So Iacob in the olde time made a league with Laban So also did the children of Israell with their other neighbours excepting the vij Nations For God commaunded them not to make warre with all those Nations that dwelled about them But if thou wilt demaund whether it be lawfull for the godlie when they take a common expedition in hand to ioyne their Armie and power
12 And on the other side when he saith that the fathers which did eate Manna in the wildernes are dead this he meaneth touching them which did vnworthilie eate the same proposition 13 Among the fathers which did eate Manna in the desert some of them which did spirituallie and woorthilie eate are not dead euerlastinglie proposition 14 Manna which was an outward meat could not giue eternall life but in respect that it had Christ ioined therewith proposition 15 We must beware that we attribute not vnto elements or signes being considered apart from Christ those things which agrée to Christ himselfe but when as well Christ as the signe be receiued iointlie togither then be the properties communicated Probable proposition 1 WHen the people are commanded by Moses Aaron to come vnto the Lord I vnderstand it not to be vnto the cloud but vnto the holie assemblie proposition 2 Quailes are therefore giuen in the euening bicause in the daie time they flie ouer the sea and are accustomed at the euening tide to light on the shore and Manna was commanded to be eaten in the morning when it came downe with the dew proposition 3 When the children of Israel had heards and flocks of cattell they desired flesh either bicause their beasts would not haue sufficed so great a multitude or else bicause they desired delicate and deintie flesh proposition 4 Manna mentioned in the holie scripture is like vnto that which the Arabian Physicians doo vse but not to that which Galen and the Gréeke Physicians call Manna proposition 5 Since God described to euerie particular man a certeine measure of gathering Manna he sheweth that in policie there should be no great inequalitie of liuing Propositions out of the xvij and xviij chapters of Exodus Necessarie proposition 1 WArs are not forbidden vnto christians so they be taken in hand for a iust cause and by them which haue the right of the swoord proposition 2 A magistrate is a publike power instituted by God to helpe the good and punish she euill by distributing punishments and rewards as the lawes doo appoint proposition 3 Wars must not for this cause be made that when victorie is gotten the subiects should liue in idlenesse or giue themselues to pleasures but to aduance and restore religion and ciuill discipline proposition 4 In the making of wars albeit that we are principallie to put our trust in God yet are not the meanes and waies agréeable to the art of war to be contemned proposition 5 They which do war in the campe for the saftie of the people although of the whole people they must be assisted by praier yet dooth this speciallie belong vnto the ministers of the church whose duties of calling are not to fight with weapons but with praiers proposition 6 Although there be a conuenient secret place for praiers yet must not the holie assemblie of the church vnder that pretense be omitted for the praiers be most effectuall which procéed from manie ioined togither proposition 7 When God commandeth that victorie obteined should be written euen so in like sort he commandeth that it should be read euen as when he commandeth that the Gospell should be preached he willeth that the same should be heard proposition 8 It is lawfull not onelie to giue vnto GOD signes of reuerence as to vncouer the head to bow the bodie and such like but also to those men which excell in publike authoritie holinesse doctrine or excellent gifts of God reseruing neuerthelesse a difference of the honours due to God and to men proposition 9 It is no sound argument to saie it is lawfull to giue these signes of reuerence vnto noble men therefore also vnto images dead saints proposition 10 They which contend in iudgement ought so to settle their mind as to inquire of iudges the will of God taken out of the lawes and to rest therein when they heare the same proposition 11 Iudges likewise since they be ministers of lawes should so behaue themselues as though they were to giue answer concerning the will of God and not according to their owne affections proposition 12 The higher sort in the Church and Common-weale do not alwaies sée the better things wherof it commeth that in more difficult causes men should also aske counsell of the meaner sort proposition 13 Christian men ought not to neglect those profitable and sound things which are taught of the Ethnike authors since they procéed of the holie Ghost proposition 14 It is not profitable for the Common-weale or the Church that one by himselfe should take all offices vpon him Probable proposition 1 AMaleck was the first enimie that came out against Israel bicause he was of the posteritie of Esau and feared least the Israelites would chalenge to themselues the blessing of the first birth-right proposition 2 Moses would praie vpon the mountaine his hands being lifted vp with the rod that he might be in the sight of the people while they fought and to be in the stead of an ensigne at whose sight they might call to mind how manie and great benefits they had before time obteined by him and the ministerie of his rod and so their faith to be made the stronger proposition 3 Hands lifted vp were a signe of earnest praiers proposition 4 The lifting vp of hands dooth well agrée with praiers as who should saie the bodie is drawne thither that is to wit into heauen whither the mind is carried and by an outward signe is shewed that we doo desire helpe of our father out of heauen Propositions out of the xviij and xix chapters of Exodus Necessarie proposition 1 IT is not profitable in a Common-weale that one should beare rule altogither but it is expedient that more should gouerne the same proposition 2 Kingdoms and magistrates as they be ordeined by God so are they in such wise preserued of him as they cannot be so greatlie confounded and corrupted by the wicked which inuade them and rule them as there should remaine no good thing in them proposition 3 This is a strong argument GOD made lawes therefore he would also haue magistrats proposition 4 We ought to absteine as much as we can from contentions yet is it not forbidden vs but that we may sometime trie our cause by lawe proposition 5 No godlie man ought as touching himselfe to refuse the Ecclesiasticall iudgement if he can obteine the same proposition 6 It is a good prouocation for a man to receiue the lawe and to obeie the same to be persuaded that GOD dooth so by his prouidence rule humane things as he dooth good to them that obeie him and punisheth them that be disobedient proposition 7 The promises which be in the holie scriptures haue first of all place in Christ and afterward they be deriued through him vnto the saints proposition 8 God being infinit dooth occupie all things yet neuerthelesse he is said to come or descend to anie place when he declareth himselfe there after a
2 464 a Ae. Aer Diuerse regions of the Aer 3 371 ab Quieter in the night than in the day and why 1 34 b How for our sakes it is become vnwholsome 2 247 b The worde heauen taken for it 3 371 b It is no place for Gods saintes and why 3 371 b Af. Affect What an Affect is both in man and other liuing creatures 2 405 b Affectes Howe and by what meanes the Affects be gouerned 2 408 b Whether they be voluntarie or not voluntarie 2 281 a The Manichies affirme that god created them euill 2 258 b Some be both honest and profitable 2 408 a Two things to be considered touching theÌ that folowe féeling 2 406 b The efficient cause of them what it is 2 407 a They belong to the predicament of qualitie 2 411 a Compared to sinewes and how 2 408 a Why they are in some more feeble and in some more vehement 2 407 a Their nature must bee distinguished by their vse 2 410 b Whether they are to be reckened among euill or good things 2 411 b In all though neuer so bad there is something good 2 409 a The euill are repugnant to right reason 2 408 a Which doe spring from the cogitation 2 405 b How they are praysed and dispraised and contrariwise 2 412 a Attributed euen vnto God himselfe and why 2 411 b Whether they be opinions as the Stoiks thought 2 407 b Of some which followe knowledge and of their effectes 2 411 a They are the workes of God and that he requireth them of vs. 2 408 a How Rhetoritians frame themselues in the moouing of them 2 410b Which doe followe touching 2 405 b Whether all are to be condemned as euill 2 407 b Whether they bee violent motions of the heart 2 407 a Whence it commeth that there is a dissenting of them from right reason 2 408 b They are naturally good but accidentally euill 2 408 b 409 a Three things to be noted in moouing them 2 410 b In whom the moderate sort though seeming vertuous are sinnes 2 408 b Some simple and some compounded 2 405 b 406 a After what order the will ruleth them and whether they bee mooued against the will 2 406 b How the naturall sort doe belong to the heart 2 406 b Of tower sorts of men in whome they are contrarie 2 409 a The Organs or places of them what they be 2 406 a 409 ab Of fower which haue their originall from griefe 2 411 ab What the holie Scriptures determine of them in generall 2 411 b Affections After what Affections teares do follow 3 246 a In whom the true for doe most abound 3 298 b They be sinne saith Augustine after baptisme 2 217 b Of which God would and would not haue vs voide 3 179 a 186 a What they of the members are 3 104 a Contrarie in one will of the Godlie at once 2 400 b 401 a 3 278 b The wicked abuse the good naturall sort 2 268 a The Stoikes endeuoured to take away them quite from men 3 296 b A distinction of them and of passions 3 359 a Which Augustine calleth vices 1 1 b It is blasphemie to make God the author of euill ones as Pighuis doth 2 217 ab Of the mind coÌmunicated by the Parentes vnto their children the schoolemen confuted 2 241 a Séeing euill ones shoulde be mortified in vs they bée sinnes 2 217 b The soules of the blessed indued with felicitie are not voide of them 2 249 a Whether the saincts were inferiour to the Ethniks in repressing of them 3 296 a The scripture commendeth them vnto vs. 3 297 ab How they fall in God him selfe the fountaine of all felicitie 2 249 ab 3 296 b 1 109 ab Howe they were in Christ sith his soule was blessed 3 297 b Howe Hylarie speaketh of the same in Christ 3 297b Why Christ called them his will 3 298 b The difference betwéen Christs and ours 3 298 a The blessed Angels shal not be vtterly rid of them all in their felicitie 2 249 a Affliction Affliction set foorth by an artificiall comparing of wordes together 3 281a The doctrine of resurrection comfortable therein 3 341 b Afflictions The difficultie of suffering Afflictions 3 276 a Of what happie thinges to come they are tokens 3 274 a God vseth them as medicines and to whome they are not properlie punishments 2 366 ab Causes why wee shoulde patiently suffer them 3 275 b 276 a The fruites of the same 3 273 ab 274 ab 276 ab 282 ab 3 240 b What voluntarie ones beloÌg not to Christes crosse 3 274 a Causes why God will lay them vpon his 3 273 a The endes why God sendeth them 3 129 b 2 235 a 637 ab Howe the godly both sigh and reioyce in them 3 278 ab The diuerse effectes of them in the good and the bad 3 278 b The consolations of the godly therein 3 85 a 279 b 351 b 352 a 250 b 348 ab Striuing with them signified by the shrinking of Iacobs sinewe in wrestling 3 283 b Why men thinke them to bee tokens of Gods wrath 3 280 b 281 ab Why the Ethniks giue ouer therein and the Saints perseuere 3 279 b Of the Iewes vnder Nabuchadnezar and Antiochus 3 352 b 353 a Ours procéede from sinne 3 129 b Howe to behaue our selues therin 2 620 ab Christ our forerunner in the same 2 620 a 617 b Howe we may wish the temporall vnto sinners 2 399 a How they though neuer so greeuous are extenuated 3 276 b Of the godly are not punishmentes 3 237 a Whether they do naturally worke patience 3 279 a Howe God assisteth vs in the same 3 283ab ¶ Looke Punishment Ag. Age A diuision of mans Age into foure degrées 1 127 b Our Age proued to be the last age 3 341 a The last houre spoken of by Iohn 3 385 b 386 a The common stature of men in this Age. 1 130 b What some haue thought touching the Age of them that shall rise againe 3 359 b The tree of life was a remedie against olde Age. 2 246 b Whether olde Age is to be forbidden or kept from marriage 2 467 ab Al. Alcoran The doctrine of the Turkish Alcoran touching resurrection 3 357 b 358 a All. This generall worde All is to be restrained 3 26 b 27 a 31. 32. 132 b 133 a 397 b 398 a 389 a.b 1 193 b Allegorie An Allegorie of building and fire 3 239. 240. 241. 242 Allegories Allegories are reiected for that they haue no certeintie 2 363 b Nothing can be certeinly gathered by them 3 239 ab With what condition they are to bee admitted 3 170 a Almes Redéeme thy sinnes with Almes expounded 3 237 a 114 b Why Paul chooseth for Almes the day of the holie congregation 2 376 a Christ and his Apostles liued thereupon 4 29 ab To whome the distribution thereof in the Church pertained 4 8 a It must
1 98 b In thinges indifferent and not much weighty it may be retained as how 1 97 b Many led thereby to doe good and whether the same bee certaine 1 52 b A Custome of tything soldiers in a case of offence 2 365 a Of what things payinges of Customes consist 4 239 b Curse Of the vow Cherem being a kind of Cursse whereto applied 2 403 ab 404 a Whether it be lawful to Cursse tyrants 2 405 a Whether no man must bee punished with a Cursse 59 b Howe al creatures are subiect thereunto for mans sake 2 251 b Whether it be lawfull alwayes to Cursse enemies 1 402 a Why a priest of Athens would by no meanes be mooued to Cursse Alcibiades 2 398 b The Cursse of Cham transferred to Chanaan his son 2 363 b 366 a If we maie not Cursse our enemies much lesse others 2 401 b Whether in Gods cause or our owne cause it be lawfull for vs to Cursse 2 398 b Cursses From what affection the Cursses of the godly do procéed as saith Gregorie 2 399 b Cursses in the Prophets are Prophesies 2 397 b Curssing The auncientnesse of Curssing and who first vsed the same 2 397 a ExaÌples out of the holy scripture of such as vsed it 2 399 b Augustines opinion that it is not lawful 2 397b AdmonitioÌs touching the vse therof 2 40â a Vsed among the Ethnikes examples 2 397 b Dae Daemons What Daemons bee and whereof they take their name 1 77 a They haue no bodies but be spirits onely prooued 1 81 a They signifie spirits both good and bad 1 77 a Some would that they are in this life and why 1 78 a Of some whith thinke that soules become Daemons 1. 77 a Of some that say they be spirits in coÌparison of vs how 1 81 a Of some which thought there were none 1 77 a Of whoÌ they which walke about the earth to our great harme were begotten as say Lactantius and others â 128 b 129 a ¶ Looke Spirites Da Damnation The cause of our Damnation is not to be sought for in God 3 20 b It extendeth euen to verie infantes 3 96 b Originall sin goeth before euerie mans birth Damnation 3 24 b Howe it cometh to passe that some Christians are iudged to Damnation and some to saluation 2 626 b Daniel Daniel dissembled not the worshipping of Nabuchadnezars image 2 320 a Danger All thinges that bring Danger through our owne default must not be shunned 3 177 a Dansing What the Ethnikes thought of wantoÌ Dansing 2 906 b The effects of the same 2 505 b Of men and women together is euill 2 502 b The hurtes thereof 2 514 b Or it owne nature not euill 2 50â ab Against their reasons which maintayne it 2 504 b 505 a Diuerse opinions touching the originall thereof 2 503 b When it was instituted 2 504 a Honest Dansing vsed and therefore lawfull 2 505 ab In olde time not against religion 2 503 b Vsed of Christians in Syria on holy daies 2 506 b In armour and why it was ordeined 2 503 b 504a Of the mimicall Dansing whereat Demetrius woondered 2 504 a The opinions of fathers and decrées of Councels touching the Lasciuious kinde of Danâing 2 505 b 506 a Darkenesse Whether Darkenesse was made by God 3 370b 371 a 1 188 a How the sunne after some manner may be laide to make it 1 181 ab Dauid By whome Dauid ruled the common weale 4 247b Notable pointes for vs to learne by his combate with Goliah 3 284 b 285 a Day Howe some vnderstande the Aduerbe Hodie Today and of Augustines interpretation thereof 1 73 a Diuerslie taken in respect of time 3 324 b What Paul vnderstoode by these wordes the Day 3 240 b It signifieth Tryalâ 241 a What and when the Day of wrath is 3 388 b Christ yesterday and to Day how it is expounded 3 325a Dayes When Dayes are to bee taken for yeares the scripture teacheth 3 324 b 325 a De. Deacons The office of Deacons in the church 4 8 a ¶ Looke Church Ministerâ Deade The Deade are partakers of the good and euill things of this life and how 1 159 b They know not what is doone in this life 1 75 ab 3 320 ab Appearings of them prooued partlie by reason and examples 1 75 ab Of praying for them spoken to and fro 3 244b 245 a 322 b What Arrius thought of oblations for them 3 251 b Why burying of them must not be neglected 3 322a b Howe they are saide to liue vnto God 3 338 b 339 ab Howe wer âust be affected towards them 3 244 b Whether it be lawful to mourne for them 3 315 a 179a Whether it be expedient for them to be buried 3 319 b How God is saide to be God both of liuing and Deade 3 338 b 339 ab Why the scripture saith that they do sléepe 3 326 b How they praise the Lord. 3 367 b Whether their spirites wander vp and downe 3 326 b The good things of this life belong not to them why 1 160 a What we haue to iudge of Apollonius Thyancus his raising vp of the Dead maid 1 72 b Of a Deade byshop that appeared aliue 1 75 b The Deade haue béene raised vp and by whom 3 336 a 1 72 b Whether the first parents were Deade straightway after sinne 3 325 a Death Death in it owne nature is euill and why 2 391 a Therein is a féele of Gods wrath 2 247 a Sin and it are compared together as the cause and the effect 2 244 a In what respectes God made it not 3 44 a 43 a It commeth of the originals of nature 2 216 a Two sorts of life both which it tooke away 2 247 b Chrysostomes similitude that our first parents so soone as they had sinned were subiect thereunto 2 247 a Brought in by sinne cannot be allegoricallie vnderstoode as the Pelagians say 2 246 b Howe soone after sinne had entred it tooke place 2 247 a Pighius and others confuted for saying that it commeth vnto man by nature 2 239 a 247 a It hath no right where there is no sinne 2 217 a The Pelagians and Anabaptists say that it commeth not of sinne but of naturall causes 2 214 a How and in what respect it is called an ende 1 5 a 580 a Thrée kindes thereof appointed in Gods law for offenders 2 414 b How it is conquered sith it striketh all men still 3 318 a Séeing we be iustified wherefore are wee subiect thereunto 3 315 a Death of the Godlie counted but a sléepe 3 348 a Howe sléepe is the image thereof 3 335 b The power of the same is limited 2 636 b In what sense it is saide to be good 3 28â b A necessarie euill 3 316 a Why béeing euill it is wished as if it were good 2 â91 ab The fruits or benefites that it bringeth 3 318 b What detestable things are and
faults 4 259 b Nemesis A definition of Nemesis called of some indignation 2 413 a A difference betweene it and crueltie 3 21 b We must seldome giue place thereto and why 2 413 b The obiects of that affect 2 413 b It is a meane betwéene enuie mercie 2 413 b The agreement difference betweene mercie Nemesis 2 413 b It is in the iust godly 2 413 a ¶ Looke Affects Ni. Night The Night diuided into foure watches 3 256 a ¶ Looke VVatches Nilus Nilus thought to be one of the riuers of Paradise 1 126 a A very old ruier and of the vncerteine originall thereof 1 126 a Nimblenesse Of the Nimblenesse of our bodies at our resurrection 3 359 a ¶ Look Resurrection No. Nobilitie Wherein Nobilitie consisteth 4 311 b 312 a 313a The lack therof is no hinderance vnto felicitie 1 149 a Required thereto and why 1 148 a In what estimation the people of God had their Nobilitie 1 148 b 4 312 ab Arguments against Nobilitie by birth 4 312 b 313 a Vnto whome Christes Nobilitie is communicated 4 313 b Number A Number definite or certeine put for a number indefinite or vncertein 3 358b 3â2b 396 b 2 237 a Of the Number of seuen and how the same compriseth all former numbers 1 3 a and betokeneth a complete number 2 362 b Numbers Why error may séeme to be committed in Numbers 1 51 b Ob. Obedience Obedience is the chiefe fruite of faith 1 70 b In what respects it is to be done to Princes 4 285 a To God it is not condicionall but to man it is 2 342 b Why it is better than sacrifice 4 44 ab 45 a Of Obedience to a wicked King 4 35 b Obedience of two sorts 3 175 b Whether we ought by rewards to be moued to the Obedience of God 2 573 a Wherein the Obedience of Pope Gregorie to the Emperour Mauricius is blamed 2 327 a An example of Obedience to the magistrate in the Iewes 4 226 b Howe farre foorth it is to bee perfourmed of the inferiour powers to the superiour powers 2 326 b Proofes that perfect Obedience may be doone vnto God 2 562 a By an Obedience begunne wee obey Gods lawes 3 50 a It is in the regenerate thereof Reade 2 242 a 562 ab 569 a 570. 3 47b 113. 236 b Obiectes Of certeintie as touching Obiectes and subiectes 3 84 a In all artes the Obiectes are before the science 4 246 a Howe by Obiectes actions are knowen 4 320 b Oblations Thrée manner of vses of the Oblations of communicants 4 218. What Arrius thought of Oblations for the deade 3 251 b ¶ Looke Offeringes and Sacrifices Obliuion Platoes opinion of Obliuion and the hurtes which it bringeth 1 53 b ¶ Looke Forgetfulnesse Oc. Occasion Wherein cause and Occasion doe differ 2 516 a 509 b 510 a Two sorts therof the one giuen the other taken 2 516 a 1 185 a Occasions Occasions be not remote causes but immediate which stirre vp our desires 1 196. Aeschylus the Poet excused in saying that God if hee will destroy and take away any giueth the causes and Occasions 1 198 a What the ciuill lawes determine touching them 2 515 b 516 a What great account God made of them 2 515b Examples of Occasions of sinning 1 185 a Howe God offereth such 1 184 b 185 a Good thinges vnto the wicked are Occasions of sinning as how 1 185 a Of. Offende Howe to behaue our selues towards our brethren when they Offende vs. 3 387 a If thine eye Offende thée c. expounded 2 88 a Offenders Whether Magistrates may let Offenders passe vnpunished 4 248. 249. 250. 251. 252. 353. 254 255. 256. 257. c. Whether to be executed with death 4 291 a Released in the holy weake of Easter 4 263 b Causes for the which they are not presently to bee executed 4 257 b Thrée kindes of Death appointed in Gods lawe for them 2 414. Tryed verie straungely in some places 4 309 b How their repentaÌce might be prouided for 4 250 b Against what offenders the Church and ciuill power is to execute iustice 2 414ab Offence What Scandalum or Offence is 3 163 a Of two sorts the one giueÌ the other taken 2 516 a 1 185 a 3 163 b Of life of doctrine 3 163 a Doone against the weake three maner of wayes against Christ 3 16âa In what crimes the will is estââ¦med as the Offence 2 385 b 386 a In what thinges we must passe not passe for offence 3 166 b 167 a Howe Christ is saide to bee a worke of Offence 3 163 b Offences What Offences must be auoyded 3 163 b 2 321 a Offences compared and their difference and more or lesse heynousnesse 2 553 ab Offeringes What Offeringes wee must bring vnto God 3 176 a Dooue at the Lords supper 4 19 a Frée will Offeringes of the Iewes 4 220 b What was méete to bee obserued therein 4 215 a ¶ Looke Sacrifices Office What wee must haue respect vnto in committing an Office vnto anie man 3 20 b That it is lawfull for Christian godlie men to beare Office 4 276 b Offices What personall Offices bee 4 34 a For thrée causes men were ledde to take Offices saith Plato 4 23 ab Whether two Offices may be excuted by one man 4 327 b why not 4 286 b Om. Omen Of forespeaking or foretelling called Omen 1 61a Omen is so called as it were Oremen saith Festus and why 1 62 a ¶ Looke foretelling Oi Oile The ceremonie of Oile vsed in elections what it signified 4 14 a Of healing the sicke 3 211 ab Papistical and of their vnction 2 606 a Solemnitie vsed at the making thereof 4 139 a Two sortes of the same in their Popish religion 4 15 a Added to Baptisme and why 4 127 a The superstitious vse thereof to sundrie purposes 4 15 b Of the holie Oile of S. Remigins 4 15 a On. One In the Hebrewe tongue One signifieth the first proofes 2 375 b 376. â The Hebrew Phrase These thrée be vnto One maketh not for the Arrians against the Trinitie 1 105 b 106 a Onelie Of the worde Onelie in the doctrine of faith institution 3 154 b 155 a Op. Opinion The nature of Opinion 3 234 b It is doubtfull 3 57 b The difference betweene it and faith 3 69 b 2 296b What affects doe accompanie it 2 405 b Aristotles proofe that it is of all kinde of things yea of things eternall 2 296 b Wherein it and knowledge doe differ 2. 296 a That no kinde thereof is all one with choise 2 297 a Defined 2 296 a It is a qualitie 2 297 a Neither euill nor good and why 2 296 b 297 a Of what things it is not neither hath to doe 2 296 b A reason to prooue that it is choise and the same answered 2 296 b 297 a No antiquitie of Opinion can prescribe against the trueth 3 244 a
Sufficient to instruct the ignorant 2 355 a The trueth of them hath an euerlasting continuance 1 40 a Se. Secretes We must reuerence the Secretes of God and not carpe at them example of Cato 2 221 a Why it commeth to passe that the Secrets of saluation are hidden from men furnished with arts 1 3 b Sects Diuerse Sectes among the Iewes 3 336 b 337 a Sects of schoolemen diuerse 4 50 a Securitie Securitie defined and whence it springeth 3 68 a Two kindes thereof and of their difference 3 67 b A good and a bad 3 68 b The effects thereof 3 88 a 68 a Whereunto it is contrarie 3 68 a The foundation of all impietie 3 6â a What is the true laudable Securitie 3 69 b Sedition Sedition defined 4 320 a 322 a How great a crime it is 4 322 b 323 a The kindes thereof 4 320 b The grounde thereof 4 322 b What noble things it taketh away 4 320b 321 a Causes thereof 4 321 b 322a Christ and his faithfull ones charged therwith 4 319 a The crymon of the word 4 320 a Whether all that contend therein must bee accused 4 323 a The ende thereof 4 322 a Those that striue against the magistrate are guiltie thereof 4 323 b Seuere punishments for it 4 322 b 323 a ¶ Looke Trouble Selfeloue Selfeloue a common disease and how it deceiueth men 1 144 a Sense Of the Sense compounded and the sense diuided 3 35 ab What affects do follow the Sense of touching 2 405 b Two things to be considered touching the affects that followe the Sense of féeling 2 406 b The scriptures doe often times feigne Sense motion vnto things without life 2 251 b Senses Of the illusion of the Senses and how many wayes they may bee deceiued 1 88 b 89 a 114 ab The power of vnderstanding can doe nothing without them and the similitudes that we contemplate 1 147 ab Howe they are destroyed and preserued by their obiectes 2 407 a They may take pleasure though they haue not béene offended or remoued from their natural state as how 1 137 a Of the meanes whereby they worke and howe 1 137 a They are the grossest part of the soule and by it we communicate with beasts 1 134 b From whence the pleasure of them springeth as Plato thinketh 1 135 a Of what things they do iudge and not iudge 1 117 a The Senses of touching and tasting are verie néere one another 2 412 a Galens opinion of gréefes and pleasures in them all and how 1 136 b 137 a They are not deceiued in the Eucharist as the Papistes say 1 114 ab The quickenesse of them at our resurrection 3 359 b Christ prooued it by them 4 153 b Lying Senses ministred to the soule by the bodie 3 3â6 b Separation Causes of our Separation from the Popish Church 4 94 ab 95 a 68. 69. 86. 87. 88. 89. 69 ab It is not of our selues 4 90b Whether the leawd life of ministers is no cause of Separation from the Church 4 85 b A Separation euen in the beginning of the world betweene the good and bad 4 89 a What kind of Separation is a confessing of the Euangelicall trueth 4 88 a Whether any man hath authoritie of himself to vse Separation from his neighbours 4 63 a Of Separation from God whether excommunication bee a token thereof 4 60 a ¶ Looke Excommunication Sepulchres Watchings at dead mens Sepulchres to receiue oracles from them 1 73 b ¶ Looke Graue Seraphim Of Seraphim the name of an Angell and the reason of the same 1 111 b Came flying vnto Esaie 1 113 a ¶ Looke Cherubin Seraphin Sermon How it commeth that at one verie Sermon part of the hearers beléeue and part not 3 141 a Sermons The diuerse hearing of Sermons that therein Pauls rule must be folowed 1 22 a Of vaine and trifling Sermons 2 633 a ¶ Looke Preaching Seruant A Seruant defined 4 316 a The properties and duties of a Seruant 3 162 ab Seruants Howe Seruants must be handled of their maisters 4 314 b What the lawes of God decreed for them in the Iewes time 4 316 b How they are equall and vnequall to their masters 4 314 b Children and they compared 3 143. Whether wee be the Seruants of God 3 162 ab 163 a A difference betwéene the Seruants of Christ and the seruants of the worlde 3 276 b What kind of Seruants the fathers vnder the lawe were 2 595 b Seruice What is saide too and fro of the Seruice in the Church in a strange toong 3 309 b 310. 311. 2 317 b 318 a The ancient Churches had it in the mothertoong 3 310 b No strange toong vsed therein of the Church triumphant 3 311 a Of comlinesse required therein 4 65 b How defectiue we be therein is shewed by a proper analogie 3 162 ab Salomon made a diuision thereof and of his punishment of like for like 2 324 a How all creatures do seruice vnto the godly 2 251 b 252 a Seruitude Seruitude distinguished 4 316 a 3 163 a The originall and cause thereof 4 314 a From whence the name sprang 4 313 b Voluntarie religious 4 315 a ¶ Looke Bondage Seuen The number of Seuen put for any other number 2 237 a It compriseth all the former numbers 1 3a It betokeneth a complete number in scriptures and how 2 362 b It is mysticall and it is a number wherewith God is delighted why 2 374 b By it is expressed the power of the holie Ghost 2 368 a Seuenth day Why the Seuenth day is named to haue neither morning nor euening 2 375 a Of the sanctification thereof 2 374 ab c. What things God hath giuen vs by it 2 374 b How Gods resting thereon is to be vnderstood 2 374 b ¶ Look Sabboth day Sh. Shadowe How the Shadowe accompanieth not the bodie always after one maner 1 142 b 143 a Shame Shame taken sometimes for frustration 3 82 b In what things the flesh reckoneth it 3 261 ab Who are said to bee put to Shame or made ashamed 3 227 ab Shamefastnesse Shamefastnesse is no vertue yet commended 2 412 a Of the excesse and defect which make it commendable 2 412 a Sheepe A distinction of Sheepe 3 281 b Shepherds Watches of Shepeheards 3 256 b Their troublesome life described 4 29 b 30 a Shewbread The vse and end of the Shewbread 4 162 ab Shroue tide The abuse that men vse at Shroue tide 3 255 b Si. Sibyls Of the Prophesies of the Sibyls and what authenticall writers haue thought of them 1 21 a The French Sibyls did geld them selues 1 21 b Sicera What kind of drinke Sicera was 3 178 b 179 a Sicknesses Sicknesses of the minde 3 69 a Sights Dishonest Sightes must be auoided and why 2 481 b Signe What a Signe is and the same distinguished 4 97 b An analogie must bee kept betwéene
How God doeth punish those of the fathers vpon the children 2 236 b Sinnes as they bee punishments they belong vnto iustice and in what respect are good 1 206 a Of omission or negligence and what is determined of them touching the will 1 189 a Howe they depend vpon Gods will 3 36 b Hee doth rule and gouerne them and howe 1 206 a And maketh a remedie for them 1 187 b Whether those of the next parents be deriued to the posteritie marke the Schoolemens opinion and the fathers 2 239 b Of eating the peoples Sinnes and how the priests did it 4 169 a Séeing euill affections shoulde be mortified in vs they be Sinnes 2 217 b How al creatures do suffer for the Sinnes of men 2 249. 250. 251. And whether they haue any wrong doone them in that case 252 a Two subtil Pelagian arguments the one touching Sinnes imputed the other sinne originall answered by Augustine 2 221 a Of small or veniall Sinnes what they be 2 272 ab That no iust man can liue without them 3 153 a All Sinnes in their owne nature must be called mortall 2 247 b What Sinnes be commonly called mortall sinnes 2 272 ab Wherein originall and actuall doe differ 2 243 a The difference betwéene Sinnes and crimes 3 298 b Sinner Whether God would the death of a Sinner 3 42 ab None is so called but either he hath sinne in act or else he hath committed sinne where note Pighius shifts 2 218 b In what respect Paul calleth him selfe the first or principall Sinner 2 548 a Sinners A distinction of Sinners 4 224 b 43 ab Who be Sinners against the holie ghost and whether such are to be excluded from hearing Gods word 1 57 b 58 a Whether God heare the prayers of Sinners 4 224 b Of what sort of Sinners the Publican was 4 224 b Sinning Of a necessitie of Sinning which hath no compulsion ioyned therewith 2 256 b Not absolute in the wicked 2 257 a Sl. Slaues Whereupon rose the saying of Eusebuis that Democritus made men Slaues but Chrysippus halfe slaues 1 172 a Sleepe How Sleepe is the image of death 3 335 b The death of the godly so counted 3 348 a Limited by watching 3 369 a Whether soules doe Sleepe when they are losed from the bodie 3 323b 324 ab Why the scripture saieth that the deade do Sleepe 3 326 b Sling The dexteritie of the Beniamits at throwing with a Sling 2 242 a So. Soldier The duetie of a Souldier and what it teacheth vs. 3 259 b Why he is called ãâã ãâã ãâã ãâã ãâã 3 91 a Soldiers A custome of tything Souldiers in a case of offence 2 365 a Why they do goe on warfare 2 573 b Howe hardly they hauing gotten the victorie are restrained from the spoile 2 403 b The punishment inflicted vppon Souldiers for adulterie 2 485 b 486 a Permitted to play at vice 2 525 b That among them ministers of the worde ought to be in campe 4 328 a 287a Whether they ought to be priuie to the cause of warre 4 304 b 305 a A lawlesse multitude 4 294 b Fighting in warre they are not guiltie of manslaughter though they ââ¦ll and slay 2 385b They may not forsake their station vncommaunded 2 392b Out of what kinde of men they be taken 3 188 b Against mercenarie Souldiers 4 304 a 305 a Causes why they are blamed 4 287b 288 a What they do not respect 4 284 The whole seuentéeth Chapter of the fourth parte would be read of Souldiers concerning warre 4 2â0 ab c. When ministers may be Souldiers 4 328 a Solitarinesse Whether Solitarinesse is absolutely to be allowed or disallowed 3 187 ab Commended and discommended 1 149 b 150 a The right vse and profit thereof 3 179 b Vsed of the wise Ethnicks of Christ Iohn Baptist Elias and others why 1 150 ab Songs A great vse of holie Songs among the godly 3 312 ab Of thankesgiuing for benefits receiued 3 308b 309 a Howe the Songs of Hanna and Marie do agree 3 309 a ¶ Looke Singing Sonne of God The Sonne of God appeared in verie humane flesh 3 26 b How and after what manner he tooke flesh vpon him â 117 b Hee was not created or made sayth Augustine and how hee prooueth it 1 101 b Why he is called ãâã ãâã ãâã ãâã ãâã in the scriptures that is the Worde 1 26 b The Angell that spake to Moses in the bush was he 1 28 a ¶ Looke Christ Sonnes Whether Sonnes being placed as Magistrates ought to giue place to their fathers being priuate men 2 377 b Who be the Sonnes of God and who be not 2 248 ab Our certeintie thereof 3 81 b ¶ Looke Adoption Children Sorcerer Apuleius being a sorcerers durst not acknowledge himselfe such a one when he was summoned to answer thereunto 1 92 a Sorcerers Women and men Sorcerers in their sléepe receiued many pleasures of the diuels 1 90 a Of the miracles that they of Aegypt and other worke 1 65. 66. 67 Tertullians iudgement of the roddes of Pharaoes 1 73 b Lawes against Sorcerers such as repaire to them 1 84 b 85 a ¶ Looke Inchanters and Magicians Sorrowe The effects of Sorrowe in the bodie 3 246 a Of that which is ioyned with hope 3 86 a Whether wee Sorrow and reioyse both at once 3 212 b Why Sorrowe for sinne is more frequent in the olde testament than in the newe 3 299b Things not voluntarie or done against the wil haue Sorrowe ioyned with them 2 293b Why Dauid did Sorrowe though his sinne were taken away 3 299b ¶ Looke Affectes Griefe Scule of man Of the Soule of man and the faculties or powers of the same wherein wee resemble God 1 12 b Whether the Soule be hurtfull to the bodie 3 316 ab Without faith it is dead 2 262 b The definition of the same 3 114 b A fable of the Rabbins touching the coniunctioÌ therof with the body 3 329 b The Soule is saide to rise againe in two respectes 3 332b Taken in diuerse senses 3 344 a Why it is ioyned to the body 3 334 a The immortalitie thereof proued 3 334 ab 1 73 a 3 350 a Howe it is after a sort conteined in the bloude 1 123 ab From whence it doeth proceede and come 1 122 a Why it is called carnal 4 186 a It doeth oftentimes followe the affections and perturbations of the body 1 123 b The chéefe effects of the Soule are mouing and sense 2 122 b By it being the chéefe part of man is vnderstoode the bodie 2 244 b A reason of the fathers why the bodie was made before it 1 122 b At the beginning the bodie was not giuen to the Soule as a graue or prison as some doe fable 2 251 a Whether God breathed a Soule into Eue as he did vnto Adam 2 244 b The Soule inuisible and indiuisible and howe it worketh in the bodie
that The Ethniks no doubt knew God but they glorified him not as God And for that cause he addeth verse 24. that They were deliuered vp vnto wicked desires being filled with all corruption and couetousnesse c. And at last he maketh mention of the condemnation of hell fire saieng But thou Rom. 2 5. according to thy hardnes and vnrepentant hart heapest vp to thy selfe wrath against the daie of wrath and of the reuelation of the iust iudgement of God wherein he shall render to euerie man according to his works But there be manie which thinke not that these sinnes be the punishments of sinne bicause of them men take no small pleasure Howbeit vnlesse they were blind they might easilie vnderstand by the apostle that they are punishments and such indéed as are most gréeuous For he saith that Their hart was blinded Rom. 1 2â and that they were made fooles although they boasted that they were wise men and were giuen ouer by God vnto a reprobate sense to defile their bodies with shamefulnes And what are all these but most gréeuous punishments A similitude If when one hath committed theft his hands should straitwaie be cut off or his eies plucked out we would saie that he were gréeuouslie punished by God Paule saith that These men were depriued of their mind that their heart was made foolish and that their bodies were most shamefullie defiled And shall not these séeme to be punishments How can we estéeme our mind to be safe sound and vncorrupt if sinne doo reigne therein Salomon saith Prou. 6 27. Can anie man nourish fire in his bosome and not burne his garments Or can a man go vpon hot burning coles and yet not burne his owne feet And therefore sinne is called a punishment Why sinne is said to be a punishment bicause it hurteth and corrupteth nature for the vnhappinesse of originall sinne hath so marred the same as it can scarselie séeme to be halfe on liue And the corrupt motions and violent rages which often times spring out of that vnhappinesse vnlesse they be kept short and mortified doo make it the more raging Finallie if thou yéeld or giue thy consent to them they euermore become stronster and stronger and so nature runneth euermore headlong to the woorse 28 All these things haue respect herevnto that we may vnderstand that lust graffed in vs and corrupt motions which still remaine in our minds belong to this kind of sinnes but yet so as they are punishments of an other sinne going before namelie of originall sinne if it be not of some other sinne that is more gréeuous Yet neuerthelesse this is to be noted that the first falling awaie also is in such sort sinne Falling from faith may be called the punishment of sinne as it is also a punishment for as we haue said there is no sinne which dooth not most gréeuouslie hurt the nature of man and so at the lâast wise it hath a punishment of it selfe ioined with it But euerie sinne is not the punishment of an other sinne going before it but those whereof we now intreat we affirme to be punishments of sinne going before yea and we abide by it that they be sinnes But it séemeth a woonder vnto manie that séeing these be of necessitie how they can be sinnes But touching this matter let vs heare what Augustine saith in his third booke De libero arbitrio and 18. chapter Some things also saith he doone of necessitie are not to be allowed as when a man would doo well and can not For otherwise whie were these words spoken Rom. 7 15 and 18. The good that I would I doo not but the euill which I would not that I doo To will is readie with me but to performe the good I find no abilitie Gal. 5 17. And this The flesh lusteth against the spirit and the spirit against the flesh For these words are one repugnant to the other that the things which ye would not doo those ye doo But all these things belong vnto men procéed from that condemnation of death for if they be not a punishment of man but nature in man then are they no sinnes The first motions be sinnes bicause we depart from the state wherein we were made For if we depart not from that state wherein man was naturallie made so that he could not be better then when he doth these things he doth what he ought to doo But if a man were good it should be otherwise but now since it is thus he is not good nor yet is it in his power to be good either for that he séeth not what maner of one he ought to be or else in that he séeth the same and is not able to be such a one as he perceiueth he should be Thus much Augustine In which words manie things are most woorthie the noting First of all he confesseth that there be manie things which necessarilie happening are to be disallowed Secondlie he alledgeth a reason why they are called sinnes bicause we depart from that state wherein we are naturallie made Why it is not in mans power to be good Thirdlie he saith that a man is not good neither hath it in his power to be good Fourthlie he bringeth two reasons why he cannot be good either bicause he séeth not what is to be doone or else for that he séeth it but by reason of infirmitie is not able to performe it These things are spoken euen of the regenerate Lastlie this is to be noted that he meaneth these things of men which be regenerate For he citeth the words of Paule to the Galathians and those places which we haue now alledged which things we haue declared cannot be vnderstood otherwise than of the regenerate But against this saieng of Augustine that séemeth to be which Ierom writeth in his interpretation of faith We saie that they doo erre which saie with Manichaeus that a man can not eschew euill He speaketh of nature in perfect state 29 But these things may be reconciled easilie enough for Ierom speaketh of nature as it was instituted by God For he writeth against the Manicheis which taught that we therefore cannot resist sinne for that we were by nature created euill by an euill god Yet there is none of vs which doubteth but that man when he was created at the beginning was most frée But that Augustine speaketh of nature after the fall it sufficientlie appéereth in that he saith All these things perteine to men and came from the condemnation of death Besides he confesseth that this is the punishment of man being fallen Moreouer if these things be referred vnto the regenerate we may saie that the saieng of Ierom hath a respect onlie to the grosser kinds of sinnes The regenerate can abstaine from the grosser kinds of sinnes which doo separate vs from the kingdome of God from which sinnes we doubt not but men borne anew
their parents they might imitate their sinnes or else reuenge their death the which in daughters is not to be feared But yet it must not therefore be concluded that there is a difference as touching the crimes Bréeflie I allow well inough that distinction of the Schoolmen that if the faith of matrimonie be considered the sinne is of like equalitie both in the adulterer and adulteresse If the state of the parties be considered the man sinneth more gréeuouslie but if we regard the harme that is doone vnto the familie it is to be laid to the womans charge And that man sinneth more gréeuouslie in respect of that which belongeth to his state and degrée it is manifest not onelie by this that he is of a greater iudgement but we may also perceiue it euen by the holie historie Nathan was not sent vnto Bethsabe but vnto Dauid Punishment of death for adulterie is not well intermitted 36 And thus much haue we said concerning the second question Now let vs come to the third namelie what we are to determine of these punishments intermitted Verelie if I should speake fréelie what I thinke it is not well ordered that the punishment of death is not in vse séeing the same agréeth with the woord of God and with diuine lawes which ought to be of great importance with vs. In Leuiticus and in Deuteronomie Leui. 20 10. Deut. 22 22 God ordeined that both the adulterer adulteresse should be slaine Secondlie I proue this by the verie order it selfe of the commandement of God Let vs laie before our eies the ten commandements As touching the worshipping of the true God it perteineth to the first commandement he that should doo otherwise was to suffer death Of taking the name of the Lord in vaine it is said If there be anie blasphemer let him die the death Of kéeping holie the sabboth daie we read that he which did gather stickes on the sabboth daie was commanded to be slaine Of the fift precept it is decréed that if any man were rebellious against his parents he should be brought to the iudges and slaine Of the sixt precept He that hath slaine an other man let him perish and let him be plucked euen from the altar Then followeth the precept of adulterie there the sword staieth his execution and procéedeth no further Vnto stealing and false-witnesse-bearing there is no punishment of death appointed Neither hath concupiscence any punishment of bloud belonging therevnto Séeing the order is on this wise I would know why the men of our time inuert the same But they saie that the Common-weale is more disturbed by théeues than by adulterers for we must haue a consideration vnto the commoditie of the Common-weale But I denie that théeues doo more disturbe the Common-weale If they robbe and slaie by the high waie in the night and lie in wait for mens liues I might easilie grant it but absolutelie of stealing I cannot say so Doubtles if our iudgement be right who had not rather loose somewhat of his goods and substance than that his wife should be dishonested Howbeit such a couetousnesse there is at this daie ingraffed in men that they make more accompt of their monie than of their wiues honestie Wherefore I saie that there is some iniurie doone vnto théeues in so much as they be hanged and adulterers who sinne more gréeuouslie are suffered to liue The fourth reason is that in suffering adulterers to liue they intricate vs with verie hard questions First there is brought in by the papists a diuorse from the marriage bed but not from the bond of matrimonie Moreouer there is disputation whether the innocent partie may contract matrimonie while the other partie liueth And there is a controuersie whether the adulteresse which suruiueth may marrie againe with an other Further they dispute of reconciliation betwéene adulterers and by this easie meanes cities are filled with vncleannesse and adulteries and men would after a sort be more pitifull than God himselfe 37 It is obiected The historie of the adulteresse in the 8. of Iohn ver 6. that Christ suffered not the adulterous woman to be stoned The eight of Iohn Wherby they gather that the Lord would not haue this to be doone in the state of the Gospell and therefore adulterers are to be spared in these daies They saie also that Ioseph being accused of this crime was not put to death To these two examples we must answer First I am not ignorant that the same storie in the eight chapter of Iohn hath béen reiected by some bicause it rather séemed to be put in of others than to be written by Iohn Ierom in his second booke against Pelagius writeth of this matter The same dooth Eusebius Caesariensis touch in his third booke who saith that he did thinke it to be taken out of the gospell of the Nazarits Augustine in his second booke De adulterinâs coniugijs ad Pollentium thinketh that It was the verie storie of Iohn in déed but deuised by cruell husbands to be wiped out to the intent that adulterous wiues might be put to death Héereby it commeth to passe that in some copies it is found and in some not How likelie a thing this is let other men iudge What so euer it be whether it be of Iohns writing or no the matter is not great for it conteineth nothing against the sentence which I haue proposed which thing I will somewhat more largelie declare Ye must thinke with your selues that the Pharisies did not bring the adulteresse vnto Christ as vnto a iudge or king for they neuer acknowledged him to be such a one Neither did Christ euer vsurpe such an office vnto himselfe Iohn 6. 15. he withdrue himselfe when they would haue made him a king neither would he diuide the heritage Luke 12 13 and he pronounced his kingdome not to be of this world Whie then doo they bring hir to him Iohn 18 36 Euen to laie a bait for him and as they saie to take him in a trip He was praised among the common sort for his clemencie he was loued of the people Then did these Pharisies deuise among themselues If he shall saie that she must be put to death this fauour of the people will fall from him as being one that would bring in againe the rigor of the lawe but if he saie that she must be let go he shall doo against the lawe of Moses yea of God himselfe But Christ verie well repelled their wilinesse He did neither of both which they hoped he would doo yet in the meane time he did his part verie woorthilie He was no ciuill magistrate but the minister of the church It was his office to preach the Gospell and repentance both which he did Wherefore he said to the Pharisies Hee that among you is free from sinne let him throwe the first stone at hir He said not Let hir not be put to death but Take héed what ye
he saith there might appéere to be a full obseruation of the lawe But he answereth that they had no more in them than Paule had who denied himselfe to be perfect Indéed they were iust before God euen as he said that he had serued God from his forefathers with a pure conscience that is with an vnfeigned and vndissembling hart But it is one thing to doo from the hart and another thing to doo with all the hart And they were said to walke in all the precepts of God bicause they being iustified by faith shewed the fruit of faith by liuing according to the lawe which fruit neuerthelesse while they liued in the flesh they vttered not perfectlie and absolutelie And whereas it is added that they were without reproofe the same father in his first booke and 48. chapter De gratia Christi against Pelagius and Coelestinus expoundeth the same to be ment as touching their honest and laudable conuersation among men the which no man could iustlie quarell at as a crime For there be some verie gréeuous crimes whereof the apostle saith 1. Cor. 6 10 that They which commit such things shall not possesse the kingdome of heauen And assuredlie the persons regenerate may beware of these sinnes And it is said that they were so without reproofe before God bicause God allowed them to be such as before men they were accounted Vndoubtedlie the praise of this couple man and wife was verie great bicause they did not execute the traditions of men but the works which were prescribed in the lawe They being first therefore iustified by faith did then adde honest and godlie life to be ioined with the righteousnesse of Christ Wherfore God vouchsafed to extoll their works with these praises and commendations And yet for all that it cannot be prooued that they perfectlie fulfilled the lawe of God Augustine also expounded that saieng which Paule speaketh of himselfe namelie 2. Tim. 4 7. I haue fought a good fight I haue run my course I haue kept the faith c. How Paul performed his course The last fight saith he remained for when he did write these words he was not yet dead but bicause he remained in hope of stedfast dieng in the faith therefore he wrote so boldlie He finished his course howbeit not fullie perfectlie but in an obedience that was more than begoone Neither dooth he write that he sinned not but if he had so written yet would we haue said that the same had béene doone in respect of his hope For that which is certeinlie looked for is reckoned as if it were doone And it is no doubt but at that time he had néed as well as the rest of the apostles to praie according to the commandement ef Christ Forgiue vs our trespasses as we forgiue them that trespasse against vs. 11 Our aduersaries also teach that those impediments which we haue rehearsed namelie corrupt affections and naughtie motions vnto euill are no sinnes vnlesse there be added a consent therevnto which opinion of theirs must be vtterlie repelled True indéed it is that Augustine in defining of sinne declared the same to be a thing spoken doone or lusted against the lawe of God albeit that is a doubtfull definition For if lusting be ment according to the consent of the will onelie actuall sinnes as they terme them are comprehended therein but originall corruption and naughtie motions of the mind are excluded from thence Wherefore Peter Lombard in his second booke distinction the 25. bringeth in this definition what time as he steppeth from the treating of originall sinne to treat of actuall sinnes Neuerthelesse What is ment by lusting if by the word lusting he comprehend both originall sin and also naughtie motions the definition will be generall But Ambrose saith Ambrose declareth what sin is that Sinne is a transgressing of the lawe or a disobedience of the heauenlie commandements Howbeit letting these things go we must giue eare vnto the holie scriptures It is written in the first epistle of Iohn the third chapter ãâã ãâã ãâã ãâã ãâã verse 4. that is Sinne is the transgression of the lawe What ãâã ãâã ãâã ãâã ãâã signifieth The word ãâã ãâã ãâã ãâã ãâã as all men knowe is compounded of the priuatiue particle ãâã ãâã ãâã ãâã ãâã that hath a strength of depriuing and of ãâã ãâã ãâã ãâã ãâã that signifieth Lawe wherevpon it followeth that to be depriued of that righteousnesse which the lawe dooth require is sinne But shall we stand in contention whether our corrupt motions and naughtie passions doo impugne the lawe of God Certeinelie Paule affirmeth that they doo striue against it when he writeth Rom. 7 23. that He feeleth another lawe in the members striuing against the lawe of the mind wherevnto if it be repugnant it is ãâã ãâã ãâã ãâã ãâã that is transgression of the lawe Neither dooth he otherwise iudge when he saith It is not I that worke that but it is sinne Ibidem 17. which dwelleth in me And we doo not onelie deale now as concerning those first motions of the lusting and wrathfull facultie but also of those motions of reason which prouoke vnto sinne For it is said that ãâã ãâã ãâã ãâã ãâã that is The wisedome of the flesh is enimitie against God Vndoubtedlie all these things be sin and deface the image of God Man is not made to the intent he should be against the lawe of God but that all the motions of his mind should be a spur to prouoke him to godlines Tertullian saith that Herein consisteth Gods image euen to haue the motions of our minds and our wils all one with God Yea and Paule himselfe taught this in his epistle to the Philippians Phil. 2 2 and 5. Let the same mind be euen in you that was in Christ Iesus Wherefore séeing these euils deface and corrupt this state and condition of our mind they cannot be otherwise called than sinnes 12 But perhaps some will aske How Adam fell hauing hauing not the naughtie motions of the mind that séeing Adam at his creation had no corrupt motions and affections how it came to passe that he so gréeuouslie fell This is demanded as though sinne might not be committed by his own will Assuredlie the angels did fall who were without anie such perturbations Truth it is that we are compelled more often and more vehementlie vnto sinne than Adam was we hauing manie naughtie persuasions and prouocations vnto sinne the which he had not till such time as he transgressed But if it be so that some of the fathers now and then doo denie that these motions whereof we intreat be sinnes bicause they haue no bond ioined with them vnto euerlasting punishment séeing Christ hath cancelled the same yet can it not be denied by anie man but that the deformitie which was brought by them remaineth in the mind Further it is so written of them by waie of comparison For if so be that
by faith are vnited vnto Christ the head of the church Whereof it may be soundlie concluded that it is a peculiar gift for them which be true members of this bodie vnder the head Christ And this treatise of the remission of sinnes we will for the easier vnderstanding diuide into thrée points to be considered Three things to be considered Of which the first is that we by the grace and spirit of Christ be made partakers of the remission of our sinnes But here must we sée by what waie and means the Lord is woont to giue this grace and spirit the which we cannot otherwise define than by faith For the benefits which God offereth vnto vs are méet to be receiued of him that will inioie them And faith is nothing else but a receiuing of the mercie of GOD which is offered vnto vs by him Whervnto there be two things necessarilie required Two things necessarilie required in faith one is that that be offered to vs which is good the other that we giue our consent But to receiuing consent we haue néed of the spirit that should inwardlie persuade the mind for otherwise a man by reason of his naturall corruption would turne awaie himselfe as to whome these promises of God these mercies offered and this remission of sinnes might naturallie séeme not likelie to be true and to be of no great weight And he would be far from the through consideration of them séeing as the philosophers themselues also saie he would no lesse be blinded vnto diuine things than the mole is at the light of the sunne Whereof there is a testimonie of Paule to the Corinthians The naturall man saith he vnderstandeth not those things which be of God for they be foolishnesse vnto him that we may haue néed of that inward moouing least we should refuse the benefit which is offered vnto vs. And indéed in this moouing there be two excellent gifts The first is that we acknowledge the gift and mercie of God offered vnto vs. The second that the things which be offered should be pleasing vnto vs and that by giuing our assent we receiue and imbrace them Which for the most part is granted vnto vs none otherwise to be vsed but as it is set forth to vs by the word of God how excellent and great soeuer the mercie of God is by the which he fréelie forgiueth our sinnes Acts 10 44. Wherefore it is written in the Acts of the apostles While Peter yet spake the holie Ghost fell downe vpon them which heard him Rom. 10 17. And by Paule vnto the Romans it is said that Faith is by hearing and hearing by the word of God So as the church preaching continuallie the word of God by hir ministers and in such sort offering in hir sermons reconciliatioÌ by Christ it giueth remission of sinnes in that by the outward ministerie it pronounceth the same out of the words of the scripture by the which through attentiue ears as through a conduit both the grace and spirit of Christ doo slowe in euen vnto our hart Wherfore it is most firmelie concluded that the word of God by the verie same means which I haue spoken is the originall of the remission of sins Which thing séeing it is set foorth in the church onelie it followeth that the sinnes be forgiuen no where else Sacraments be visible words 45 An other consideration we will adde which concerneth the sacraments the which be visible words of this absolution For euen as the word soundeth and is heard in the voice so in a visible and euident signe a sacrament dooth speake and admonish vs vnto the which we giuing credit obteine in verie déed that which it dooth promise and signifie Neither doo we otherwise giue credit vnto the signification hereof than by the motion of the same spirit of Christ which we haue aboue declared But thinke you not that sinnes be forgiuen by the vertue of the worke that is wrought through receiuing of the sacrament seeing this we obteine by faith while we beléeue that which it visiblie teacheth vs according to the institution of Christ to wit that a sacrament may be of the same value that the word of God is The same thing is offered by the word that is doone by the sacraments For euen as this word signifieth and giueth in verie déed vnto the beléeuers whatsoeuer it dooth promise so baptisme being by faith receiued both signifieth and giueth to the beléeuer remission of sinnes the which it promiseth by a visible speaking But indéed it might be obiected vnto me If so be that sins as it hath béene said be forgiuen vnto them which beléeue the word of Christ as by preaching it is set foorth to vs how can they then againe be forgiuen by baptisme I answer that as touching God both the one and the other absolution is all one and as concerning our sinnes the remission is one and the same The which neuerthelesse is as often confirmed and renewed in vs as we giue credit vnto the words whereby the same is signified vnto vs whether it be by word of mouth or by visible signe it is all one So that how often soeuer we either heare the word or receiue the sacraments in faith the remission of sinnes is assured vnto vs whereby no small faith is inwardlie powred into vs. A benefit of the sacraments And it ought to séeme no maruell vnto anie man wherefore the sacraments be ordeined by Christ séeing that by them his pleasure is that the strength of the spirit should haue recourse into the beléeuers no lesse than by the outward word of the scripture euen as we are taught by dailie experience but yet so as neither of these can profit anie man without faith Wherefore we haue hitherto declared two meanes by which the remission of sinnes is extant in the church according to the two waies whereby the word of God is set foorth vnto them that beléeue But and if thou demand which of the sacraments by name signifieth this remission of sinnes in the church I answer that it is baptisme in the which we being washed with visible water is a signe that we by Christ obteine spirituall clensing And that is it which Paule teacheth vnto the Ephesians that God hath purged his church with the washing of water through the word of life Ephe. 5 26. 46 But now let vs sée Of excommunication what is the third meane of this remission of sinnes The church by the singular gift and grace of Christ hath right and authoritie as it hath béene alreadie said to cut off from hir by excommunication them that be obstinate The order whereof Christ hath described and taught vnto hir in the Gospell of Matthew Mat. 18 17. where he speaketh of brotherlie correction whereby men being admonished that vnlesse they did repent it should procéed euen to the vttermost punishment of separation the which so long may stand in
sent into Gallies that they may neither hurt themselues nor others and that they may labour with some profite to the Common-weale By this meanes might the inconueniences which come by banished men be taken away These thinges vndoubtedlie are not set downe of vs by reasons Demonstratiue but confirmed as me thinketh by probable reasons ãâã ãâã ãâã ãâã ãâã This moreouer I thinke good to adde that if anie through feare flie away of their owne accord the Citie is not therefore to be blamed because it could not let them But yet it séemeth not to be well aduised if afterward it forbiddeth them to returne Better it should be to suffer them to returne whome being returned they may send out vnto such places as they shal thinke to be due vnto their misdéedes The sixteenth Chapter Whether it be lawfull for a Christian man to goe to lawe HEre nowe the place putteth vs in remembrance to sée whether it bee licenced vnto a Christian man to trie matters by lawe In 1. Cor. 6. Thrée things to be spoken of In which we will accomplishe thrée thinges First wee will prooue by firme and strong Argumentes that it is lawfull Secondly shall be set foorth the forme and waie wherein this ought to be And finallie whereas there be certaine places in the holy Scriptures which séeme to teach the contrarie and that certain reasons are woont to be brought which are thought to be a let we will interprete the wordes of the holie Scripture and will confute the reasons obiected The first place Verse 1. As touching the first the sentence of Paul which we haue in the 1. Epistle to the Corinthians the 6. Chapter plainely perswadeth that to goe to lawe is not forbidden he reprooueth those onlie because they went vnto Infidels Further because they were ouercome with perturbations of the minde in that they coulde not beare iniuries finally because themselues did iniurie Remooue thou those faults that are reprooued and what will remaine but that causes may be heard betwéen faithful men in the Church and that wise iudges maie be appointed to discerne pronounce iustly of causes Acts. 15. 20 Paul appealed vnto Cesar In the Actes of the Apostles Paul appealed vnto Caesar for defence of his owne life he would not be iudged by the lieftenant of Iurie because he sawe that his Tribunall seate was alreadie corrupted by the head Bishops and Priests He chose Caesar to bee his iudge with whom his cause might be vnderstoode Wherefore before the Apostle were laide two vniust tribunall seates and both of Infidels That he chose vnto himselfe which séemed to haue least discommoditie Euerie godly man so much as is possible must escape the iudgements of the faithlesse and vngodly euen as wee at this day will not bee iudged by the Pope who holdeth all for excommunicate euen so manie as will not be subiect to his Tyrannie And the verie same Apostle as we reade in the same Booke of Actes sent a young maÌ his sisters sonne vnto the Tribune Acts. 23 17 Paul caused that the âaying in waite of the Iewes should be shewed vnto the Tribune who shoulde declare the conspiracie which the Iewes made against him and so was he saued and sent againe by night vnto Caesarea Whereby it appeareth that it is not forbidden to implore the helpe of publike power Iudgement and Magistrates are instituted by God 2 Furthermore God did not institute any thing which is against Charitie But iudgement and Magistrates without all doubt are brought in by God so as they are not repugnant vnto charitie Gen. 9. 6. We reade in Genesis the 9. Exo. 18. 19. Deut. 1. 9. in Exodus the 18. and in Deuteronomie the first that a Magistrate and iudgements are instituted by God The Anabaptists crie that in Christianisme there is required a farre greater perfection than in the old law and therefore that arguments must not be sought from thence These mad men vnder a colour of perfection endeuour to confound the world by a confused order of things ãâã ãâã ãâã ãâã ãâã If we shoulde want Magistrates woulde not murthers robberies and other mischiefes euerie where abound There is no hope that anie man might let offences to happen For as Christ said they must of necessitie happen What doe these men meane Matt. 18â Will they haue them punished or not punished If they will say vnpunished what ende or measure will there then be of calamities But if they will haue them to be punished by whom at the length shall punishments be executed Doubtlesse Magistrates being taken away if euerie man punish and reuenge at his owne pleasure all things will be filled with a confused order and while they faine to followe perfection they will bring vs into an vtter confusion of things Verse 19. Verse 9. Besides this in the 18. Chapter of the Booke of Exodus and in the first Chapter of Deuteronomie God prouided with all diligence that the qualities and vertues of them which should be appointed Iudges might be expressed to the intent we may plainelie perceiue that he had a singular care of iudgements In Esaie it is said Esa 1. 17. Seeke yee iudgement helpe the fatherlesse iudge the widowe and the like places wée méete withall euerie where in the Prophets And in the Psalmes it is shewed that God hath so great a care of iudgementes Psal 82. 1. as he himselfe will sit with the Iudges Wherefore it is said God stoode in the Synagogue or in the companie of Iudges he is Iudge in the middest of them 2. Par. 19. ver 6. And in Paralipomenon the Iudges are admonished that it is not the businesse of men which they execute but the businesse of God The verie which thing is written in the first Chapter of Deuteronomie Deut. 1. 10. 3 But least these men should thinke that a Magistrate and Iudgements are assured onelie by the olde lawe we heare that they be established in the Epistle to the Romanes the 13. Chapter Rom. 13. 1. 1. Pet. 2. 13. That it is lawfull for godlie men to beare office and also by Peter in his Epistle And that it is lawfull for godly men to beare office the examples of Ioseph Dauid Ezechias Iosias Daniel and his fellowes doe plainely declare And in the new Testament Paul in the 16. Verse 23. Chapter to the Romans writeth Erastus the Chamberlaine of the Citie saluteth you Acts. 13. 1â And in the Actes of the Apostles when Sergius Paulus the Proconsull was conuerted vnto Christ he renounced not his office And that it belongeth to a Magistrate to iudge causes and take away contentions by punishing and rewarding it is perceiued by the definition thereof The definition of a Magistrates office For it is a power instituted by God vnto the safetie of good men and reprehension of euill men by laying of punishments vpon the one sort and giuing rewardes vnto
the other Yea and it is a most firme reason to saie There bée lawes therefore there be Iudges And if there be iudges there shall also be actions or pleadings of causes If there be Lawes there be also Iudges and iudgemeÌts And we reade that the Israelites euen at the verie beginning had controuersies which they brought vnto Moses Whereuppon Iudges were appointed when as Moses alone was not able to sustaine so great a labour And at the last was the lawe giuen vpon Mount Syna as wée haue it in the 20. Chapter of Exodus Neither could the lawe in a maner bring any vtilitie except that Iudges had bin appointed which shoulde execute the same Aristotle Aristotle in his Politickes called Iudges a liuely lawe Séeing therefore Iudges as it hath bin said be the worke of God and by him are instituted it is the part of godly men to set them forward And it commeth oftentimes to passe that thou art not able to helpe the poore the fatherlesse the widowe and straunger and finallie them which are committed to thy trust and to deliuer them from their oppressours vnlesse thou shalt implore the aide of publike iudgements and to forsake them thou maiest not with a safe conscience As touching the poore and oppressed Exo. 22. 21. the law admonisheth eueriewhere and howe those which beloÌg vnto vs must be holpeÌ Paul vnto Timothie wrote in these words 1. Tim. 5. 8. He that hath not a care of his owne especially of his familie Elisaeus 2. kings 4. 13. hath renounced his faith and is worse than an Infidell Elisaeus the Prophet offered himselfe of his owne accord to intreate with the Magistrate for the widowe his hostesse And that we must not straight waie depart from our possessions fathers inheritaunce the example of Naboth the Iezraelite doeth testifie Naboth 1. king 21. 3 who would not deliuer his vineyarde vnto a Tyrant and this he did not through a desire that hee had of earthly things but that he might obey the lawe of God who after a iust maner diuided the landes amongst the Tribes and families as it is contained in the Booke of Iosua Iosua 13. Num. 36. 7. forbad by the lawes that they should not be transferred from one familie vnto another 4 Moreouer if our neighbour can bée brought by the authoritie of the Iudge from detaining of other mens goods it shall not be vngodly to lawe against him that he may at the leastwise be pulled from sinne And Augustine in his Booke De Sermone Domini in monte saieth Augustine that a seruant being conueyed awaie from a godly Maister if it be knowen that he will be marred vnder the gouernment of him that intysed him and that he may be reuoked from thence and recouered by iudgement he must not be forsaken It also happeneth oftentimes that the Pastors of Churches are hindered by the wicked from preaching or from féeding the shéepe of Christ and maie bee holpen by the publike power to execute their office fréely then must they not delay to attempt by iudgement For they then implore the helpe of GOD when they goe vnto the power appointed by him and vnlesse they shoulde this doe they might séeme to tempt God Sometimes also there maie happen a doubtfull case and that betwéene the godly for the iust possession of some thing whereas either of them would yéelde to other and neither of them will haue himselfe to be trusted because he feareth least he doe challenge that which is another mans and therefore with one consent they couet to haue that which is doubtfull to be determined by iudgement whereby they maie with a more safe conscience possesse that which they haue And they which indeuour wholy to take awaie iudgements doe giue an occasion vnto Iulian Porphirius and Proclus who slaundered Christianitie that it was an aduersarie vnto lawfull Common weales 5 Nowe séeing it is prooued Vnder what cautions we must goe to Lawe that it is lawfull sometime for godly men to goe to lawe let vs sée as touching the other point with what cautions this must be doone First of all must be prouided Psal 146. 3. that we mistrust not God that we put not confidence in Princes and Iudges Such men doeth the holy scripture plainely detest which pronounceth that we ought not to put our trust in Princes neither to put flesh for our Arme. Besides this let Charitie be kept inuiolate Ier. 17. 5. so as wée account not for an enemie that aduersarie against whom we haue commenced action Moreouer the powers of our minde must be examined and we must take héede that we be not led vnto this by disturbations of the minde or corrupt affections For it is better to lose the thing than to make a wracke of the spirit of lenitie and Christian gentlenesse Neither yet ought we for this cause to goe vnto the tribunall seates that we maie either increase our patrimonie or reuenue but the glorie of God safetie of our neighbour must chiefely be respected Also it is profitable that he which is to deale against any man in iudgement doe consider the imbecillitie of man and weigh how weake he himselfe also is For by that meanes as Augustine wrote vnto Macedonius the vehemencie of accusing is asswaged Augustine This did Christ commend when he answered the accusers of the adulterous woman Hee amongst you that is without sinne Iohn 8. 7. let him cast the first stone at her And as iudgements are at this day we are to take heede least with the indeuour of contention we cast not both our selues our aduersaries into grieuous and vnprofitable expences For iudgements are euerie where long differred sometimes by the treacherie couetousnesse of Iudges to the intent that they which be aduersaries at lawe maie be polled But yet the delaie of iudgements cannot all wholy bee condemned For oftentimes in the giuing of sentence there must be prouision made against the manifolde and subtill malice of men for the discouerie whereof nothing is more woorth than delay For in processe of time many things are opened which by craftes and subtiltie were hidden 6 But it should séeme that all meanes must be assayed before we come to sute of law euen in like manner as before warre is mooued all remedies should be sought And this would be verie decent for ChristiaÌs that controuersies should be taken vp by arbitrators common friendes Which also should not be wholie left vnto Magistrates for they should be eased of verie great and gréeuous trouble Séeing they are constrained oftentimes to sit all the day long to heare causes and the time which should be imployed about councell matters for the Common-weale least it should take anie harme they are constrained to spend vppon aduersaries at lawe In olde time among the Romans the degrée of gentlemen called Equites did execute iudgement afterward iudgementes did fall to the Senators