by a ioifull deliuerance Wherefore the works were all one but the purposes were diuerse For which cause Iob. 1 21. when Iob said The Lord hath giuen and the Lord hath taken awaie he praiseth God as the chéefest cause without whose prouidence these things were not doone and whose prouidence vsed all things to a good end yet dooth he not praise the robbers and the diuell So did Dauid also behaue himselfe he commended not Semei he said not that those cursings were of their owne nature good but turned himselfe to the prouidence of God The worke was wicked yet in some respect it may be called the worke of God bicause he ruled it and vsed it Also it is said in the prophet Iere. 48 10. Cursed be he that dooth the worke of the Lord negligentlie and the worke of the Lord he calleth the affliction of the people whereby the wicked ouerpressed them Wherefore the wicked can not excuse their sinnes in respect of this vse of God for they haue the cause of those sinnes in themselues And euen as Gods good vse of these things excuseth not sinners so on the other part the naughtines of sinners dooth not contaminate the good vse and prouidence of God who can excéedinglie well vse the things which be doone amisse Augustine in his Enchiridion ad Laurentium Augustine chapter .101 declareth that It may be that God and man would one and the same thing It is not alway iust for man to will as God willeth and that God in so willing dooth rightlie but that man dooth sinne although he will those things which God willeth He bringeth an example The father of a wicked sonne sickeneth the will of God by his iust iudgement is that he should die of that disease the vngratious child also would the same but to the intent he may the sooner come vnto the inheritance and be frée from the power of his father God willeth iustlie but the child vngodlie And on the other side he saith that It may be that a man would the thing that God would not and yet that as well he as God willeth rightlie Admit that the father which is sicke haue a good child God would that the father should die the child thorough an honest affection would it not for he is desirous to haue his father liue they will diuerslie and yet they both will iustlie It consisteth onelie in the purpose of the will for thereof dependeth oftentimes goodnes and naughtines But there ariseth a doubt An obiection If that one maner of worke depend both on God and man and that it drawe naughtines from the infection of man and that it hath some goodnes in respect that God vseth it so as nothing may escape God or his prouidence wherfore dooth Zacharie in the first chapter complaine Zach. 1 15. I was but a litle angrie with my people but they helped forward vnto euill that is they passed the bounds That which they sinne séemeth to excéede the prouidence of God so as they did more than God had decréed We answere that It must not be vnderstood that they did more than that thing might serue to the vse of Gods prouidence for there can be nothing at all doone besides the will of God his decrées which be most firme Augustine in the same Enchiridion ad Laurentium 102. chapter saith The will of God is inuincible how then are they said to haue excéeded Not the bounds of the eternall decrée but the iust measure of victorie There be certeine bounds limits and lawes which ought to be kept by conquerers They excéeded that which became them but that they could doo more than prouidence would vse it must in no wise be granted 11 The third kind of the works of God wée call that which is proper vnto the saincts for thereby he most mercifullie bringeth manie things to passe in them Phil. 2 13. for he reigneth he liueth and he worketh in vs both to will and to performe Otherwise in nature we be certeine barren trées we are blind we will no good things The iudgement is corrupted the will and choise is corrupt in those dregs of originall sin but God by his spirit fashioneth his chosen anew We haue from the beginning a nature giuen according to the similitude of God wherevnto should be agréeable to will to choose to doo these things and those things But in that we can not doo good of our selues it hath procéeded of corruption but in that we will rightlie and doo serue God by an obedience begun it is of the supernaturall grace of God Wherefore the first kind of Gods works which belongeth to the vniuersall prouidence serueth not to the question now in hand The second kind of working and the third belong vnto this 12 Although therefore that God doo gouerne euen sins and euils yet he is not properlie said to be the efficient cause Augustine in his twelfe booke De ciuitate Dei the seauenth chapter speaketh verie well as concerning a naughtie will when he saith That euill hath no efficient cause An euill thing hath no efficient but a deficient cause And if anie will search out this efficient cause it is euen like as if he would sée the darkenes with his eies or comprehend silence with his eares which being priuations it is no néed that they should haue efficient causes Yet neuertheles they be things knowne vnto vs for there is all one sense of things that bée contrarie The sight séeth not other than bright things A similitude the eare heareth not other than noises and yet by these senses we knowe euen these things not by the vse of them but by the priuation onlie A naughtie will doth God vse to the ends appointed not bicause he is not able vnlesse it be by these meanes to atteine to that which he will but so it pleased him to declare his wisedome and power that he might shew himselfe able to doo something mediatlie as they saie and immediatelie and that it maketh no matter vnto him whether the instruments that he vseth be good or bad Wherefore let vs séeke out what is the deficient cause of euill actions and among the rest we shall find wicked affections and inclinations The causes of euill actions which séeing they fall awaie from the word of God and from right reason it is no maruell if things that be faultie procéed there-from These be the inward causes of sin but they be rather deficient than efficient causes The diuell also is said to be the cause of sin for we reade in the booke of wisedome By the diuell death entred into the world Wisd 1 24. therefore sin also for death is the effect of sin But yet the diuell can not be called the proper and absolute cause of our sin the reason is for that such is the nature of euerie proper and perfect cause that the same being put the effect doth of necessitie followe
followe in that chapter you shall sée that the apostle draweth those things Vnto what principall points the predestination of God is reduced Rom. 9 21. Ephes 1 9. Rom. 9 18. Ibidem 16. which he teacheth of predestination to these principall points namelie vnto power for he saith Hath not the potter power Vnto purpose or good pleasure for vnto the Ephesians he vseth both words Vnto will for he saith He hath mercie on whom he will and whom he will he hardeneth Vnto mercie or loue for he saith It is not of him that willeth nor of him that runneth but of God that hath mercie Ibidem 13. Also Iacob haue I loued but Esau haue I hated Séeing Paule what cause soeuer either here or in anie other place he giueth of predestination reduceth the same to these foure principall points can we doubt of his meaning Or shall we take vpon vs to giue sentence otherwise But as touching works hée speaketh not so much as one word wheresoeuer he intreateth of this matter but onelie to exclude them Further consider this If election should depend of works foreseene then iustification should come by works that there is nothing more against the scope and meaning of Paule than to put works foreséene to be the causes of predestination for by that meanes works should be the causes of iustification but that doctrine the apostle dooth by all maner of meanes oppugne And hereby I prooue this reason to be firme Predestination the cause of vocation and vocation the cause of iustification bicause the apostle maketh predestination the cause of calling and calling the cause of iustification Wherfore if works be the causes of predestination they shall also be causes of iustification For this is a firme rule among the Logicians Whatsoeuer is the cause of anie cause is also cause of the effect Further no man can denie but that good works procéed of predestination for We are said to be predestinate Ephes 1 4. that we should be holie blameles And God by predestination hath prepared good works Ephes 2 10. in which we should walke And Paule himselfe confesseth that He obteined mercie 1. Cor. 7 25. to the end hee should be faithfull Wherefore if works be the effects of predestination how can we then saie Works be the effects of predestination not the causes thereof that they are the causes thereof and chéeflie those kind of causes which are called efficient causes For that vse of frée will is nothing woorth which they so often brag of as though we haue it of our selues and not of the mercie of God For Paule saith that It is God which worketh in vs both to will and to performe Phil. 2 13. And God in Ezechiel saith Eze. 11 19. I will take awaie from them their stonie hart and will giue them a hart of flesh We cannot saith Paule thinke anie good thing of our selues as of our selues 2. Cor. 3 5. And if we had in our selues that good vse which they speake of what should let but that we might glorie thereof Vndoubtedlie the Lord saith No man commeth vnto me Iohn 6 44 vnlesse my father drawe him And Ierom against the Pelagians verie well writeth that they which are said to be drawne are by that word signified They which be drawne were before vnwilling to haue béen before froward resisting and vnwilling but afterward GOD so worketh that he changeth them This selfe-same thing also dooth the nature of grace prooue for Paule saith that The remnants might be saued Rom. 11 5. according to the free election of grace which is to saie according to frée election for so is the genetiue case after the Hebrue phrase to be resolued 19 Further in the definition of predestination in the first place we haue put this word purpose which séeing it signifieth nothing else as we haue taught out of the epistle vnto the Ephesians but the good pleasure of God Ephes 1 9. thereby it euidentlie appéereth that we may not elsewhere séeke the cause of predestination Moreouer Good works are not the cause of our calling works cannot be the causes of our calling and much lesse of our predestination for predestination goeth before calling And that works are not the causes of calling it is declared by the epistle vnto Timothie God hath called vs saith Paule with his holie calling 2. Tim. 1 9. not by our works but according to his purpose the grace which we haue in Christ before the world was Hereby it most manifestlie appeareth that works are not the causes of our calling Yea neither also are works the causes of our saluation which yet were far more likelie for by good works God bringeth vs to felicitie Titus 3 4. If we should be predestinated by good works the exclamation of Paule were to no purpose Rom. 11 33. But Paule to Titus saith that God hath saued vs not by the works of righteousnes but according to his mercie Further what néeded Paule after this disputation to crie out O the depth of the riches of the wisedome and knowledge of God! How vnsercheable are his iudgements and his waies past finding out For if he would haue followed these mens opinion he might with one poore word haue dispatched the whole matter haue said that some are predestinate and othersome reiected bicause of the works which God foresawe should be in both of them Those men Augustine in mockage called sharpe witted men which so trimlie and so easilie sawe those things that Paule could not sée But saie they The Apostle in this place assoileth this question But it is absurd so to saie especiallie séeing that he brought it in of purpose and the solution thereof serued very much vnto that which he had in hand The questi is assoiled when it is brought to the highest cause Exo. 19 13. And how in Gods name can he séeme not to haue assoiled the question when he reduced that euen vnto the highest cause namelie vnto the will of God and therewithall sheweth that we ought not to go anie further When God had appointed limits at the foote of the mount Sina if anie man had gone beyond those limits he was by the lawe punished Wherefore let these men beware with what boldnes they presume to go further than Paule would they should But they say that the apostle here rebuketh the impudent Be it so but yet this rebuking is a most true solution of the question for Paule by this reprehension prohibiteth vs not to inquire anie thing beyond the mercie and will of God How the question may be said to be assoiled and not assoiled If these men vnderstand such a solution as mans reason may resolue vpon I will easilie grant that the question is not so assoiled but if they séeke that solution which faith ought to imbrace and to rest vpon they are blind if they sée not the solution 20 But let
predestinated are so to be taken as they are foreséene of God and by this meanes they cannot séeme to be temporall Be it so That which is the latter cannot bee the efficient cause of that which went before take them in that maner yet can it not be denied but that they are after predestination for they depend of it and are the effects thereof as wée haue before taught Wherefore after these mens doctrine that which commeth after should be the efficient cause of that which went before which how absurd it is euerie man may easilie vnderstand Further the efficient cause is of his owne nature more woorthie and of more excellencie than the effect speciallie in respect it is such a cause So then Our works cannot be of more woorthines than predestination if works be the causes of predestination they are also more woorthie and of more excellencie than predestination Ouer this predestination is sure constant and infallible how then shall we appoint that it dependeth vpon works of frée will which are vncerteine and vnconstant Things constant and certeine depend not of things vnconstant and vnterteine and may be wrested to and fro if a man consider them particularlie For men are alike prone vnto this or that kind of sinne as occasions are offered for otherwise if we will speake generallie frée will before regeneration can doo nothing else but sinne by reason of the corruption that commeth by our first parents So as according to the mind of these men it must néeds followe that the predestination of God which is certeine dependeth of the works of men which are not onelie vncerteine but sinnes also Neither can they saie that they meane as touching those works which followe regeneration for those as we haue taught spring of grace and of predestination We must not so defend mans libertie that wee spoile God of his libertie Neither doo these men consider that they to satisfie mans reason and to attribute a libertie I knowe not what to men doo rob God of his due power and libertie in election which power and libertie yet the apostle setteth foorth and saith that God hath no lesse power ouer men than hath the potter ouer the vessels which hée maketh But after these mens opinion God cannot elect but him onelie whom he knoweth shall behaue himselfe well neither can he reiect anie man but whome he séeth shall be euill But this is to go about to ouer-rule God and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason for he saith that It is not absurd to take awaie from God that power which he himselfe will not haue attributed vnto him namelie to doo anie thing vniustlie For we saie that Paule hath in vaine yea rather falselie set foorth this libertie of God if hée neither haue it We must attributed vnto God that libertie which the scripture sheweth of him nor will that it should be attributed vnto him But how Paule hath prooued this libertie of God that place which we haue cited most manifestlie declareth They also to no purpose obiect vnto vs the iustice of God for héere is intreated onlie of his mercie Neither can they denie but that they by this their opinion doo derogate much the loue and good will of God towards men For the holie scripture when it would commend vnto vs the fatherlie loue of God Rom. 5 8. affirmeth that He gaue his son and that vnto the death and at that time when we were yet sinners enimies and children of wrath But they will haue no man to be predestinated which hath not good works foreséene in the mind of God And so euerie man may saie with himselfe If I be predestinated the cause thereof dependeth of my selfe But another which féeleth trulie in his hart Loue towards God is kindled by the true feele of predestination that he is fréelie elected of God for Christ sake when as he of himselfe was all maner of waies vnworthie of so great loue will without all doubt be woonderfullie inflamed to loue God againe 23 It is also profitable vnto vs that our saluation should not depend of our works For we oftentimes wauer and in liuing vprightlie are not constant Doubtles if we should put confidence in our owne strength we should vtterlie despaire but if we beléeue that our saluation abideth in God fixed and assured for Christ sake we cannot but be of good comfort Further if predestination should come vnto vs by our works foreséene the beginning of our saluation should be of our selues against which opinion the scriptures euerie-where crie out for that were to raise vp an idoll in our selues Moreouer the iustice of God should then haue néed of the externall rule of our works But Christ saith Ye haue not chosen me Iohn 15 16. but I haue chosen you Neither is that consideration in God which is in men The same consideration is not of Gods choise that is of mans choise when they begin to fauour a man or to loue a fréend for men are mooued by excellent gifts wherewith they sée a man adorned but God can find nothing good in vs which first procéedeth not from him And Cyprian saith as Augustine oftentimes citeth him that we therefore can not glorie for that we haue nothing that is our owne and therefore Augustine concludeth that we ought not to part stakes betwéene God and vs to giue one part to him and to kéepe another vnto our selues to obteine saluation Touching saluation the whole must be ascribed vnto God for all wholie is without doubt to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this end before him to confirme our confidence and especiallie in afflictions out of which he saith that God will deliuer vs. If predestination should depend of works it wold make vs not to hope but to despaire But if the reason of Gods purpose should be referred vnto our works as vnto causes then could we by no meanes conceiue anie such confidence for we oftentimes fall and the righteousnes of our works is so small as it can not stand before the iudgement seate of God And that the Apostle for this cause chéefelie made mention of predestination we may vnderstand by the eight chapter of the Epistle to the Romanes Rom. 8 1. and 8 c. For when he described the effects of iustification amongst other things he saith that we by it haue obteined the adoption of children and that we are mooued by the spirit of God as the sons of God and therefore with a valiant mind we suffer aduersities and for that cause euerie creature groneth and earnestlie desireth that we at the length be deliuered and the spirit it selfe maketh intercession for vs. And at the last he addeth Ibidem 27. That vnto them that loue God all things worke to good And who they be that loue God
life be giuen vnto vs of mercie then must we néeds be altogither miserable before God But if they vnderstand that the regenerate are not vile in the sight of God bicause God beautifieth them with manie gifts and ornaments we grant to that yet those gifts whatsoeuer or how great soeuer they be ought not to séeme of so great force that they should be sufficient vnto eternall life And that commeth not through defaults of the gifts but through our owne default which in all things obey them not for we still carrie about in our flesh much of old Adam and of naturall corruption 20 Moreouer our aduersaries put a difference betwéene the good works of men regenerate for they saie Note a distinction of the aduersaries that those are partlie of our selues and partlie of God Those saie they as they are of vs can merit nothing but as they are of God they doo merit and are causes of eternall life and by this distinction they thinke that the matter is made plaine But we grant not so much vnto them for if we diligentlie and throughlie consider anie worke we shall of necessitie grant that it commeth of the grace of God and that we must not leaue vnto our selues anie praise thereof though it be neuer so small But bicause God vseth vs to worke who so long as we liue here are not throughlie clensed thereof it commeth that our works are alwaies vnperfect Moreouer if they were the causes and merits of eternall life Whereof it commeth that our works are alwaies vnperfect Rom. 8 18. we might with securitie put confidence in them But the holie scriptures doo not suffer that for Paule in the epistle to the Romans saith I iudge that the sufferings of this time are not woorthie of the glorie to come which shall be reuealed in vs. In this place Paule considereth of good works so far foorth as they are of God We haue it not of our selues to suffer aduersities for Christ for we haue it not of our selues to suffer aduersities for Christ his sake for it is God that worketh in vs that suffering And yet though it be neuer so great Paule saith that It is not to be compared vnto the glorie to come But these men appoint in it a merit as they vse to speake De condigno that is of worthines Thirdlie the aduersaries contend Works are not the causes of eternall life Sine qua non that good works are the cause of eternall life Sine qua non that is without which it cannot be obteined which saieng how ridiculous it is yoong infants whom we knowe are saued without works can testifie For although they by reason of age can doo nothing that is good yet doo they obteine eternall life wherefore this cause is not of so great weight as without it no man can be saued And in those that are of full age to speake properlie good works cannot haue the nature of a cause Good works are a beginning vnto eternall life for in them those are nothing else but a beginning of eternall life Wherfore séeing they are a certeine part of eternall life they cannot be counted causes thereof Neither ment I anie other thing else when before I said that good works are meanes and as it were certeine steps whereby God leadeth vs vnto eternall life This word merit vsed among the fathers but were meet to be forborne I grant indéed that among the fathers is oftentimes found the name of merit which word I would to God they had more seldome and with greater consideration vsed for that word hath ingendered most foule errors Although the fathers themselues in manie places mitigate and qualifie that word by expositions to the end we should vnderstand that they ment not the iust and proper nature of merit for they alwaies admonish that eternall life is giuen fréelie and that the saints are crowned by the mercie and compassion of God and that we ought not to trust vnto merits bicause they cannot consist before the iudgement seate of God and other such like Which sentences if our aduersaries would earnestlie weigh and ponder they would not so male pertlie and stubbornelie defend those merits which they call Ex condigno This word merit not vsed in the scriptures But as I haue said it is the safest waie vtterlie to absteine from this word especiallie séeing it is neuer vsed throughout the whole scriptures But they vse to obiect a place out of the 13. chapter of the epistle to the Hebrues Verse 16. Talibus hostijs promeretur Deus which after the Latins is thus englished With such sacrifices is God woone as by merit But in the Gréeke in the place of this word Promeretur that is is Woone or Merited is written this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Is delighted or Accepteth them They obiect also a place out of the 16. chapter of Ecclesiasticus Verse 15. Omnis misericordia facret locum vmcuique secundum meritum operum suorum Two places of the scripture obiected which according to the Latins is thus englished All mercie shall make place vnto euerie one according to the merit of his works But first that booke is not in the canons further the place is not well cited for in Gréeke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All mercie shall make place euerie one shall find according to his deeds in which words is no mention at all of merit Now let vs examine that which before wée said that Augustine writeth namelie that the apostle might trulie haue said that eternall life is the stipend of righteousnes but he would not Arguments ought to be taken of that which is written in the holie scriptures and not of that which might haue beene there written Here I saie that arguments ought to be taken of that which we are taught in the scriptures not of that which otherwise might haue béene taught in the scriptures Wherefore it is a weake argument if anie should thus saie The apostle might haue said that eternall life is the stipend of righteousnes therefore righteousnes deserueth eternall life bicause the argument must be taken of the words of Paule For if it were lawfull to reason after this maner the sound arguments which leane vnto the word of God should be weakened for there might alwaies be obiected although the scripture be so yet it might haue béene otherwise said and by that meanes we should haue nothing certeine And although I haue declared what Augustine ment by these words yet I cannot therefore be easilie persuaded to thinke That Paul could not haue otherwise written than he wrote that the apostle could otherwise haue written than he wrote For if the other kind of spéech should haue giuen occasion of hautinesse and pride then could it not edifie it behooued him also to followe the saiengs of the holie Ghost And although that sentence might peraduenture be spoken
some iuice out of the earth and so bringeth foorth some leaues and buddeth as if it liued in verie deed likewise men saie they that are strange from Christ although they liue not by the celestiall spirit We can please God with no faith except that which is in Christ Iesus Acts. 4 12. yet by some inspiration of the spirit they worke those excellent works which we haue described But we that are instructed by the holie scriptures doo acknowledge no other faith whereby we can please God but onelie that which is in Christ Iesus For There is none other name vnder heauen giuen vnto men whereby we can be saued Rom. 2 22. 4 24. Gala. 2 20. Ephe. 1 13. 15. but onelie the name of Christ our sauiour And Paule as often as he maketh mention of faith which iustifieth alwaies declareth it to be that faith whereby we are godlie affected towardes Christ and his Gospell But least that Paule of himselfe and alone should séeme to teach this I will a little more déeplie repeated the whole matter Ge ne 15 6. Abraham beleeued God and it was counted vnto him for righteousnesse But what beléeued he Abraham was iustified by faith in Christ Galat. 3 16. Forsooth this that he should haue séed giuen him namelie that onelie séed as Paule interpreteth it wherein all nations should be blessed which is Christ Iesus This testament was confirmed of God vnto him in Christ yea the Lord himselfe when he spake of him said Iohn 8 56. He sawe my daie and reioised Iob also in the .19 chapter Iob. 19 25. I knowe saith he that my redeemer liueth which shall also rise in the last daie ouer them which doo lie in the dust And after the woormes haue destroied this bodie I shall see the Lord in my flesh whome I my selfe shall see and mine owne eies shall behold and none other for me This faith expressed in those words is in no wise generall or confused for in it are plainelie described the principall points which perteine vnto Christ For first he is called a redéemer wherein is published the forgiuenesse of sinnes Further his comming to iudgement is set foorth and also the resurrection of the dead wherein not other bodies but euen the selfe same which they had before shal be restored vnto men There is also added the humane nature of Christ which maie be séene with corporall eies Further what maner of faith I beséech you is that which these men affirme Infidels to haue For a true and firme persuasion A true faith draweth with it all good motions of the mind and a constant and an assured assent vnto the promises of God draweth with it as I said at the beginning all good motions of the mind How then can they saie that these men haue faith which lie still weltering in idolatrie and in most shamefull and grosse sinnes They may indéed haue a certeine credulitie The Ethniks male haue a credulitie but not a true faith either by education or by human persuasion or by an opinion after a sort rooted in them but to haue a true faith so long as they lead such a kind of life it is not by anie meanes possible vnlesse they will grant that the Turks haue also faith for they assent vnto manie things The Turks haue no true faith though they beleeue manie things with vs. 1. Cor. 13 2. which we professe and beléeue But that place of Paule in the first epistle to the Corinthians wherein it is said If I haue all faith so that I can remooue mountaines and haue not charitie I am nothing they will haue it to be vnderstood not onelie of the true faith but they also saie that the same faith may be separated from charitie Howbeit they grant that if it so come to passe the same faith will not profit anie thing at all Séeing therefore they expound that place after this maner how agrée they with Paule séeing they saie that a generall and confused faith wherewith men be indued that are yet strange from Christ can bring foorth good works which of congruitie may merit iustification please God when as Paule saith that euen The true faith also as they interpret it dooth nothing profit without charitie But that similitude which they bring of a stake or a post fastened into the earth vtterlie ouerthroweth their owne opinion For although being dead it séemeth to liue yet in verie déed it liueth not and a wise husbandman séeth that the budding foorth is vnprofitable and therefore such leaues he casteth awaie and destroieth as vaine and nothing woorth And of the same estimation with God are those works which these men so colour and set foorth to the shew They affirme that the infidels works are not doone without grace 24 They inuent also another fond colour not much unlike vnto the former for they saie that those works of the infidels are not doone without grace For there is saie they a certeine generall grace laid foorth vnto all men and common euen vnto men not regenerate wherwith they being after a sort holpen may merit iustification and doo works which please God But in so saieng The aduersaries fall into the Pelagian heresie they fall into the heresie of Pelagius for he also taught that men without the grace of Christ might euen by the vertue and strength of nature and by the doctrine of the lawe worke good works whereby they might be iustified Neither dooth this anie thing helpe their cause in that they said that they referre not these things vnto nature but vnto grace which the Pelagians vtterlie denied For in words they will séeme to disagrée from them when as in verie déed they verie much agrée with them for in that they assigne a grace whereby they can atteine vnto righteousnes without Christ they are both against Christ and the Mileuitane Councell and the holie scriptures Further in that they make grace common vnto all men they turne it into nature and they saie that some will vse it A preuenting grace and an after following grace some will not vse it And this grace they call a preuenting grace but that other which is more absolute they call an after following grace Which diuision we denie not so that it be rightlie vnderstood for we grant there is one grace which preuenteth and another which followeth after howbeit the fauour of God through Christ wherewith we are both preuented to will well and wherewith we afterward being regenerate are holpen and stirred vp to liue well is one and the same For who euer doubted but that we are preuented of God to the intent we may be changed and renewed in Christ He were woorse than mad which would saie that we in our conuersion and turning vnto God doo preuent the aid and helpe of God He first loueth vs before we can begin to loue him he first stirreth vs vp by his fauour and
26. Ye are all the children of God by the faith of Iesus Christ For what is it to be the sonnes of God but bicause we haue alredie obteined adoption which we obteine onelie by regeneration or iustification And in the fourth chapter Rom. 4 28. Brethren saith he we are after the maner of Isaac children of the promise But to be children of the promise is nothing else but to beléeue those things which God promiseth whereby we are made his children according as he hath promised we should be For so was Isaac borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the fift chapter he writeth Rom. 5 5. We in the spirit looke for the hope of righteousnesse by faith In this place are two things touched the spirit of God whereby we are new fashioned and renewed vnto saluation and faith whereby we apprehend righteousnes Wherefore in this matter of our iustification although there be in our minds manie other works of the holie Ghost yet none of them except faith helpe to iustification Wherevpon the apostle concludeth Circumcision is nothing Ibidem 6. and vncircumcision is nothing but onelie faith which worketh through loue Hereof onelie dependeth iustification of this faith I saie not being dead but liuing and of force And for that cause Paule addeth Which worketh by loue Which yet ought not so to be vnderstood as though faith should depend of loue or hath of it as they vse to speake hir forme but for that when it bursteth foorth into act and will shew foorth it selfe it must of necessitie doo this by loue So the knowledge of anie man dependeth not hereon for that he teacheth other men but by that meanes it is most of all declared But if anie perfection of these actions of louing and teaching redound vnto faith and knowledge that commeth of another cause and not for that they depend of it or thereof haue their forme as manie Sophisters haue dreamed Ephes 2 8. 52 In the epistle to the Ephesians the 2. chapter it is thus written By grace ye are made safe through faith and that not of your selues for it is the gift of God And after that in the third chapter Eph. 3 16. That according to the riches of his glorie he would grant you that ye may be strengthened with might in the inward man by the spirit that Christ may dwell in your hart by faith He that hath Christ in him the same hath without all doubt righteousnes for of him Paule thus writeth vnto the Corinthians in the former epistle 1. Cor. 1 30. and the first chapter Who is made vnto vs wisedome righteousnes holines and redemption Here therefore it is shewed by what meanes Christ dwelleth in our harts namelie by faith Againe Paule in the third chapter to the Philippians Phil. 3 9. That I might be found saith he in him not hauing mine owne righteousnesse which is of the lawe but that which is of the faith of Iesus Christ Here that righteousnes which is of works and of the lawe he calleth His but that which is of faith and which he most of all desireth he calleth The righteousnes of Iesus Christ Heb. 11 33. Vnto the Hebrues also it is written in the eleuenth chapter The saints by faith haue ouercome kingdoms haue wrought righteousnesse and haue obteined the promises These words declare how much is to be attributed vnto faith for by it the saints are said not onelie to haue possessed outward kingdoms but also to haue exercised the works of righteousnesse namelie to haue liued holilie and without blame and to haue obteined the promises of God verse 5. And Peter in his first epistle and first chapter By the power of God saith he are ye kept vnto saluation through faith In these words are signified two principall grounds of our saluation the one is the might and power of God which is wholie necessarie for vs to obteine saluation the other is faith whereby as by an instrument saluation is applied vnto vs. Iohn in his first epistle and fift chapter verse 1. Euerie one saith he which beleeueth that Iesus is Christ is borne of God but To be borne of God is nothing else than to be iustified or to be borne againe in Christ If followeth in the same chapter Ibidem ◠This is the victorie which ouercommeth the world euen our faith By which testimonie is declared that the tyrannie of the diuell of sinne of death and of hell is by no other thing driuen awaie from vs but by faith onelie And toward the end of the selfe-same chapter it is said And these things haue I written vnto you verse 3. which beleeue in the name of the sonne of God that ye might knowe that ye haue eternall life and that ye should beleeue in the name of the sonne of God 53 Now let vs gather out of the euangelists as much as shall serue for this present question Matthew in his eight chapter saith Mat. 8 19 That Christ exceedinglie wondred at the faith of the Centurion and confessed that he had not found such faith in Israel and turning vnto him said Euen as thou hast beleeued so be it vnto thee Here some replie that This historie and such other like intreate not of iustification but onelie of the outward benefits of the bodie giuen by GOD. Howbeit these men ought to consider that sinnes which are in vs are the causes of the gréefes and the afflictions of the bodie For onelie Christ excepted who vtterlie died an innocent all other forsomuch as they are subiect vnto sinne doo suffer no aduersitie without iust desert And although God in laieng of his calamities vpon vs hath not alwaies a respect herevnto for oftentimes he sendeth aduersities to shew foorth his glorie and to the triall of all those that are his yet none whilest he is so vexed can complaine that he is vniustlie dealt withall for there is none so holie but that in himselfe he hath sinnes which are woorthie of such like or else of greater punishments And where the cause is not taken awaie neither is nor can the effect be remooued Wherfore Christ forsomuch as he deliuereth man from diseases of the bodie manifestlie declareth that it was he which should iustifie men from sinnes And that this is true the selfe-same euangelist teacheth vs in the .9 chapter verse 2 for when he that was sicke of the palsie was brought vnto Christ to be healed he saith that Christ answered Be of good cheare my sonne thy sinnes are forgiuen thee At which saieng when as the Scribes and Pharisies were offended to the end they should vnderstand that the cause of euils being taken awaie euen the euils them selues are taken awaie He commanded him that was sicke of the palsie to arise and take vp his bed and to walke Wherefore it manifestlie appeareth that Christ by the healings of the bodies
Hierom Augustine The corne that is to be purged in the Lords flower is borne by the stalke A similitude The stalkes and husks are profitable although the huskes bée vnprofitable yet they doe the Wheat good euen so the vices of the ministers doe not so hurt the beleeuers in Christ that the Sacraments distributed by them the word ministred by them shoulde become of no force The mightie simplenesse of the Ministerie 41 And whereas Paul teacheth that our faith is not of the wisedome of men In 1. Cor. 2. verse 5. but of the power of God this doeth chiefelie commend our faith The roote of our faith is not vpon the earth but in heauen whose roote is not in the earth but in heauen Whereby thou maist gather for perswading vnto faith that there is no néede of those things which agrée with humane iudgement our sense and reason whereas rather the things which men iudge likelie to be true are not without suspicion The faith of Christ is not to bée taught by mans wisedome This is verie greatlie against them which will therefore confirme humane traditions and rites inuented by men because our wisedome liketh well of them Which the Apostle hath manifestlie reprooued in his Epistle to the Colossians Col. 2. 23. when he saith According to the doctrines traditions of mē which verilie in words haue a shew of wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A place to the Colossians expounded in a will worshipping that is inuented of men the nature whereof he expoundeth a little after as touching the mind vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Often times they speak of their inuentions that they make the mind humble and lowlie and for this cause they commend their clothing and apparell Hée also addeth The not sparing of the bodie not in any honour to the satisfying of the flesh Hitherto belongeth the choise of meats the sléeping vppon the ground and vnprofitable consuming of a mans selfe vnder a shew of the worshipping of God in such sort as neither is honour doone vnto the bodie neither yet is the flesh nourished as it ought to be That our faith must not rest vpon humane wisedome and why The Apostle confesseth in these words that there is a shewe of wisedome wherein neuertheles our faith must not rest although they séeme things goodlie and godlie It cleaueth fast to the onelie foundation of the word of God For as it is vnto the Romanes Faith commeth of hearing Rom. 10. 19 and hearing by the word of God But and if so be that our faith should cleaue vnto mans wisedome it might easilie be dissolued séeing that godlie things profitable things and true things are not euermore accounted all one And it maie oftentimes come to passe that the things which did please be cast awaie Wherefore not without a cause did Christ say vnto Peter Mat. 16. 17 Blessed art thou Simon the sonne of Iona because fleshe and bloud hath not reueiled vnto thee but the spirite of the father which is in heauen And this constancie and stedfastnesse of faith as Chrysostome saith in his seconde Homelie vppon Matthewe is that rocke vppon the which Christ builded his Church But if that mans wisedome cannot be the cause of our faith Faith is not of workes the verie same is not to bée expected of our workes séeing that wisedome doth a great deale excell all other workes Why the wisedome of God pleaseth the perfect and not others In 1. Cor. 2. 6. Which is the wisedome of the world 42 And this is a cause why the wisedome of God pleaseth perfect men but vnto others it is not acceptable because it is not of this worlde It is called the wisedome of the world which is attained vnto by natural power and light which is able to gouerne defende and administer the things of the world as thinges pertaining to medicine things ciuill Logike Rhetoricke and such like The wisedom of this world shall end with the world These faculties we haue néede of in this world the which also shall haue an ende therewith For in the world to come there shall be no place for those thinges Nowe doe wee teach that the wisedome of this world must not bee shunned so it kéepe it selfe within her owne boundes for so hath it commodities belonging thereto Onelie this is not permitted thereunto that by the guiding thereof it should presume to bring man vnto Saluation Also it must bee terrified from aduenturing to measure diuine thinges with the reasons which it hath Yea that must bée reiected which manie doe falselie thinke namelie The wisedome of the Gospel doth not take away the wisedome of this world that the wisedome of Paul and of the Gospell doth either take awaie or weaken the wisedome of this world Manie haue saide that through the receiuing of the Gospel the Romane Empyre was after a sort destroyed and that Christian discipline greatlie hindered publike affaires Augustine against thē that say that common weales are destroyed by the Gospel And Augustine in an Epistle vnto Marcellinus doth excellentlie wel resist these errours and slaunders and sheweth that these euils of which these men complaine happened not through fault of the Euangelicall wisedome and he saith that the Calamities must bée ascribed to the faulte either of the Emperours or of them without whom the Emperours can doe nothing Salust declareth frō whence came the ruine of Empires Salust ascribeth the ruine of the Romane Empyre vnto Ryot and lust for that the Romane host beganne to be amorous to fall to drunkennesse to maruell at miracles to pill and poule prouinces And the same man writeth O Citie set foorth to sale and shortlie to perish if it finde a chapman Iuuenal And Iuuenall complained that nowe riote reuenged the conquered world The Gospel is against those euils which destroy commō weales Wherefore the wisedome of the Gospell bringeth not in these euils but doeth rather redresse them What doeth more serue to confirme the state of Cities Prouinces and kingdomes than peace and concord The same doeth the Euangelicall doctrine both commaund and preach A mercifull prince is wanting which forgetteth iniuries such a one as Cicero commendeth Caesar to be But this clemencie is no where more perswaded than in the Gospell Also for the preseruation of a common weale nothing is more worth than godlinesse obedience chastitie temperance iustice fortitude and vertues of this sort which the Gospell doth not driue out of the world but doeth rather conueie them into the worlde with the Chariotes of the spirite The Gospel bringeth in vertues driueth thē not away So that it is manifest that the wisedome of the Apostle whereof we now speake doeth not take awaie the wisedome of this world séeing it rather furthereth the same maketh it better For there be no ciuill vertues which hauing godlinesse added vnto them
his foreknowledge doo erre excéedinglie For the scriptures doo put his will betwéene Matt. 10 29 A sparowe falleth not without the will of the father the will I saie not new but eternall Iere. 25. 11. Esaie 3â— 5. To the captiuitie of Babylon were seuentie yéeres prescribed And vnto Ezechias life were added 15. yéeres Christ saith Mine houre is not yet come Iohn 7 6. Exo. 33 19. Acts 13 â—8 I will haue mercie on whom I will haue mercie They beleeued so manie as were ordeined Christ was crucified according to Gods determinate counsell Predestination Diuers iudgments touching predestination some saie is a preparation of grace or a foreknowledge or a preparation of the gifts of God whereby they which are deliuered are certeinlie deliuered but others are left in the lumpe of perdition Some saie that it is a purpose of taking mercie others a preparation of grace in the time present and of glorie in the time to come But I saie that it is the most wise purpose of God whereby he constantlie decréed before all ages to call those whom he loued in Christ vnto the adoption of children vnto iustification by faith and at length vnto glorie by good works that they may be conformable vnto the image of the sonne of God and that in them may be declared the glorie and mercie of the Creator Predestination is vnchangeable 2. Tim. 2 19. The foundation of God remaineth sure The Lord knoweth who are his Hereof commeth the certeintie of saluation Wherefore Paule when he had spoken of predestination said Rom. 8 32. Who shall accuse vs Who shall condemne vs Who shall separate vs from the loue of God I am the Lord Mal. 3 6. and am not changed Reprobation what it is Reprobation is the most wise purpose of God whereby GOD constantlie decréed before all worlds without anie iniustice not to take mercie on them whome he loued not but passed them ouer to the intent that by their iust condemnation hée might declare his wrath towards sinnes and to shew foorth his power and glorie Sinnes are not the cause of reprobation forsomuch as some are excepted from the loue of God and are forsaken albeit they are the causes of damnation Wherefore if the fathers doo sometime saie that sinnes are the cause of reprobation that they vnderstand as touching the last condemnation the which is altogither laid vpon men for sinnes God predestinateth vs to this end that while we liue we should worke well for it is said vnto the Ephesians Ephe. 2 10. that He hath ordeined good works that we should walke in them But yet good works or else faith cannot be the causes of predestination bicause they be the effects thereof For whome he hath decréed to blesse vnto them he hath predestinated to giue faith and good works In the epistle to the Romans as touching the two twins when they had as yet doone neither good nor euill Rom. 9 11. it is said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Not of works but by him that calleth Ibid. ver 16. It is not in him that willeth nor in him that runneth Exo. 33 19. but in God that sheweth mercie I will shew mercie on whome I will shew mercie He hath mercie on whome hee will and whome he will he hardeneth The arguments of Paule should be of none effect if the predestination of God depended of faith and of works that were foreséene 1. Cor. 7 25 I obteined mercie of the Lord to bee faithfull I did not therefore obteine mercie bicause I was faithfull Act. 13 48. They beleeued so manie as were ordeined to eternall life They beléeued bicause they were ordeined not that they were ordeined or predestinated of God bicause they beléeued Our iustification dependeth of the election or predestination of God Rom. 8 29. Whome he predestinated them he called whome he called them he iustified But if predestination should depend of frée will then should we be iustified by frée will The election of God and men are diuers Men doo loue and choose them in whome they find vertues or anie good thing But God cannot find in men anie good thing that he himselfe hath not put in them Wherefore if he choose whome he will in Christ they haue it not of themselues that they be in Christ they are to haue that of God himselfe wherefore to be in Christ is not the meanes or cause of predestination but the effect Christ is the chéefe and principall effect of predestination GOD gaue him That Christ is the cheefe effect of predestination that by him he might saue them that were predestinate By him as by a conduit other effects of predestination are deriued vnto vs by the mercie of God If election should depend of works foreséene it had not béene so hard with Paule that he shuld crie O the deepenesse of the riches c. Rom. 11 33 By the doctrine of predestination there is not opened a window vnto idlenesse but rather vnto carefulnesse and indeuour of right liuing For when we beléeue that we are predestinate we know that we are predestinate to liue well and therefore let vs studie to make our calling certeine and to liue according to the disposition of men predestinate At the first vew it séemeth an absurd thing that some should be created of God to perish Yet dooth the scripture saie this Rom. 9 21 that The potter dooth make some vessels vnto honour and some vnto dishonour Ibid. ver 17 vers 22. and that God ordeined Pharao that he might show his power in him It is also said that Hee to shew his wrath suffered with much patience the vessels of wrath prepared vnto destruction Also Pro. 16 4. He maketh the vngodlie for the euill daie Not all men which be called are predestinated For Christ said Manie be called Mat. 20 16. but few are chosen But they affirme that the calling is vniuersall 1. Tim. 2 4. And that God would haue all men to be saued If it be vnderstood an vniuersall calling bicause it is propounded to all and no man by name excluded it is true If also it be called vniuersall bicause the death of Christ and his redemption is sufficient for the whole world that also is most true But if this vniuersalitie be ment that it is in all mens power to receiue the promises I denie it bicause vnto some it is giuen to others it is not giuen As though also we sée not that the verie preaching of the Gospell for a long time was not giuen to manie places ages and nations God would all men to bee saued * He meaneth onelie all those that doo beleeue Mat. 20 15. yet beléeuers But faith he giueth to whome it séemeth good to him for he may iustlie doo with his owne what he will Hereof dependeth the certeintie of our saluation For
transformed belongeth vnto substance not vnto qualitie And he saith moreouer that it is so giuen vnto vs that the bread may be séene bicause we be weake and least we should loath to eate raw flesh But if we should follow your opinion there were no néed of a sacramentall change and such as is not reall for there would be no danger of loathing or abhorring the thing D. Martyr As touching the signe I haue answered sufficientlie how it must be vnderstood Neuerthelesse sith you vrge so earnestlie that Christ said not that it was a figure no more also did he saie that the accidents are separated from the subiect or that the bread is excluded as your selues affirme And Theophylactus words of changing transforming and transelementating we admit bicause of the sacramentall change And where he affirmeth that the bread sanctified vpon the altar is the bodie of Christ we allow thereof For it is prooued by Augustine vnto Boniface that the sacrament of the bodie of Christ after a certeine maner is and is called the bodie of Christ And further that which is added to wit that it is transformed by an vnspeakable worke maketh nothing against vs for we confesse this to be no worke of nature as that a prophane common thing should be made a sacrament Doubtlesse it is such a worke as the holie Ghost dooth vnspeakablie worke it But as touching the forme whether it perpetuallie belong vnto the substance looke you to that certeine it is that it is placed euen in the predicament of qualitie so as there is no cause for you to obiect that to be transformed hath respect vnto substance And that same lothsomenesse of shunning rawe flesh is taken awaie by affirming a substance of bread and a sacramentall signification Why the scriptures admit no transubstantiation And nothing else meneth Theophylactus than to shew by his maner of speach that a carnall eating should not haue béene conuenient bicause we would haue misliked of rawe flesh and therefore a spirituall eating was appointed wherein the forme that is to wit the nature of bread should be kept and yet notwithstanding we haue trulie the bodie and flesh of Christ that is to wit in receiuing of the same by faith And whereas you so greatlie vrge the efficacie of Theophylactus words it mooueth me but little For I knowe that he and the rest of the fathers were vehement and full of excessiue spéeches and therefore must be conuenientlie interpreted M. Morgan I demanded before and now againe I demand If the holie Ghost were minded to decrée transubstantiation by the scriptures by what words would he haue doone it D. Martyr The scriptures would not haue testified that bread is present as we haue shewed that they doo plainelie declare neither would they haue set downe vnto vs an eating or a breaking which matters cannot agrée to the bodie of Christ namelie that it should in verie déed be broken crushed and groond with the téeth And therefore when the scripture attributeth these things vnto bread as when it saith The bread 1. Co. 10 16 1. Co. 11 29 which we breake and againe He that shall eate this bread vnwoorthilie it sheweth euidentlie that it speaketh of true bread and dooth not appoint anie transubstantiation M. Morgan But the bodie of Christ sith in the sixt chapter of Iohn it is figuratiuelie called bread therefore in the restitution of the supper there is mention made of bread by Paule euen that it may reteine the phrase of Christ which he vsed in the sixt chapter of Iohn D. Martyr It is a sure argument that Christ in the supper speaketh of the true natures of the elements of bread and wine insomuch as he said Matt. 26 29. I will not hereafter drinke of this fruit of the vine And the vine trée dooth not bring foorth accidents for hir fruit Moreouer Paule plainlie saith The bread which we breake 1. Co. 10 16 is it not a communion of the bodie of Christ And further Christ commanded vs that we should eate the which as I haue said cannot properlie agrée with the bodie of Christ séeing that is not eaten which is not groond with the téeth Indéed I acknowledge a metaphor in the sixt of Iohn where Christ calleth himselfe bread bicause he féedeth vs as naturall bread booth and as the old fathers in the wildernesse did féed of Manna But in this place it cannot be that he should speake metaphoricallie séeing that bread whereof he speaketh is both broken and groond by eating and moreouer bicause the fathers doo expound it that this sacramentall bread whereof we speake is made of manie graines M. Morgan And why may it not here also be vnderstood metaphoricallie D. Martyr Bicause as I haue twise said there be properties here spoken of namelie breaking and eating which doo not agrée with bread vnderstood metaphorcallie that is vnto the bodie of Christ M. Morgan Those things which be attributed vnto the sacraments be some maner of waie attributed euen vnto the things whereof they be sacraments as saith Augustine vnto Boniface Sacraments haue their names of the things But the bread which is a sacrament is trulie and properlie broken therefore the bodie of Christ which is the matter of the sacrament by a figure is said to be broken Besides when it is said Take ye eate ye is the bread which is taken and eaten metaphoricall bread Also Take ye and Eate ye be they metaphors belonging to the bodie of Christ or no D. Martyr I answer Two kinds of eating and two kinds of bread in the sacrament when we receiue the sacrament faithfullie two kinds of eatings are there and also two sorts of bread For the receiuing of the bodie of Christ which we haue by faith is called a metaphoricall eating euen as the bodie of Christ which we receiue is a metaphoricall bread There also haue we an eating of the sacramentall signes the which is a proper eating euen as also bread is both true and naturall In the sixt of Iohn there is mention onlie of metaphoricall eating and of metaphoricall bread but in the supper of the Lord wherein he communicated with his apostles there was had a proper eating and true bread was giuen for a signe and so in the supper was giuen both sorts of bread euen naturall and metaphoricall and both sorts of eating is performed to wit both a naturall eating in signes and also a metaphorical as touching the bodie of Christ which we receiue by faith But I maruell that you vnderstand it so as you will haue that to be attributed vnto the things which is properlie agréeable to the sacrament in such wise as you will haue it said that the bodie of Christ is broken figuratiuelie bicause that the bread is broken For if you grant that the bread is here broken indéed why doo you contend anie longer Now you grant bread transubstantiation shall be no longer Ouer this when the scripture saith that
treateth of contemplation and teacheth that the same without doubt is a great part of mans felicitie Wherefore this distinction shall séeme to be maimed when the third part is omitted But herevnto we will answere that vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation it selfe is contained And it is diligentlie to be noted that Aristotle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not comprehended contemplation so as the diuision is not vnperfect neither Aristotle contrarie to himselfe nor yet is he against Quintilian for although these thrée are rehearsed in the end yet is there two of them comprehended vnder one word 7 But the holie scriptures are herin more excellent than Philosophie The end of man of two sorts according to the scriptures that of men they appoint two sorts of ends whereof the one may be obtained while we liue here but the other is waited for when we shall at the length be loosed from hence which bicause it is the more perfect we will declare the same in the first place And such it is as we shall sée God present and shall fullie and most perfectlie enioie his sight which Paule writing to the Philippians did most earnestlie wish to obtaine Phil. 1 23. I desire to be loosed from hence and to bee with Christ And the same Apostle said 1. Co. 13 12 Now we see as through a glasse and in a darke speech then shall we see face to face Againe Ibid. vers 9 and 10. Now wee knowe in part and prophesie in part but when that which is perfect shall come then that which is in part shall be abolished And this excellent reward doo the gospels set foorth vnto vs which after manie labours and miseries of this life we shall haue laid before vs in heauen The cheefe good of this life But the chéefe end and principall good of this life is that we be iustified by Christ that we be receiued into grace by the eternall Father vnto whose wrath we were thrall from our natiuitie Wherefore iustlie said Dauid Psal 32 1. Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man vnto whom the Lord hath not imputed sinne Which place did Paule for good cause cite so diligentlie vnto the Romans And to conclude those are here blessed which haue Iehouah for their God and doo trust and beléeue in him with all their hart those not in vaine did Paule call blessed Neither is the blessednes of this life altogether distant from the end and principall good which with a constant faith and inuincible hope we looke for in the world to come For euen the chéefe good of this life is none other thing but the selfe-same which at the length wée shall haue Onelie a difference of degrées and perfection passeth betwéene them 8 It is demanded moreouer that bicause we brought a reason why the worke is more excellent than that workmanship whereby it is brought to passe to wit bicause it is ordained to the worke whether this be generallie true Whether that which is ordained to an end be baser than the end that whatsoeuer is directed to another thing as to an end is of lesse estimation than the same which as it may séeme is not to be granted For it is the dutie of a shepheard to looke to his shéepe that they may be in good plight This he endeuoureth to bring to passe by his cunning where neuertheles he far excelleth his shéepe For who doubteth whither a man ought to be preferred aboue shéepe Yea the angels as it is said vnto the Hebrues are ministring spirits for the saluation of the elect whereas neuertheles their woorthines and nature excelleth men And finallie Aristotle writing of generation and corruption said that the end of the celestiall bodies is that men should be begotten whereas yet none of the Peripateticks doubt but that the heauens are of more excellent nature than men Some thought to haue escaped the doubt by saieng that the ends are mentioned to be onlie of actions but not of those actions that are efficient to wit of heauen of angels and of a shepherd Howbeit this auaileth nothing For things efficient attaine not to their ends but by actions wherefore the selfe-same end is to be assigned vnto the thing efficient and to the worke thereof But we must vnderstand that as it is in Aristotles 2. booke De anima the 35. and 37. chapters there is two sorts of ends one end called that for whose cause the thing is doone and the other end is called that to the which a thing is directed The Grecians thus describe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie whereof and to which As for example The end wherefore and the end whereto a creature which dooth ingender hath the end Wherfore to wit that eternall and diuine end namelie perpetuitie which it would attaine which since it cannot absolutelie haue yet at the leastwise it claimeth the same by generation The end Wherevnto is the thing which is begotten the end of nature which is in plants is to bring foorth fruits flowers and this is the end Wherefore But the vse of men is the end Wherevnto It may then well be that the end Whervnto is of lesse honor so is referred vnto that end which is Wherefore And the end which is Wherefore is the more woorthie as matter which is directed to the forme And no man is ignorant of this that the forme is better than the matter But it happeneth otherwise when a thing is directed vnto that which is the end Wherevnto not that it should be made perfect thereby but that the same should make it perfect For then the end Wherevnto is lesse woorthie bicause it is vnto such an end So of the angels and of heauen The end of heauen Wherefore is to be resembled vnto God and to make other things perfect which is the better end For heauen in the dooing of these things is better than if it did them not Likewise in angels the end is to obtaine God and to kéepe vs in dooing wherof they be more woorthie than themselues if so be they did it not And the shepheard hath an end Wherefore euen his owne wealth and increase wherewith he is better than if he were destitute thereof and of the wealth of his familie and citie But the end Whervnto are the shéepe themselues ouer whom he is ordained to kéepe them safe and sound And that one thing is ordeined for another How the more worthie thing is sometime ordeined for the lesse worthie that it should preserue the same and withall be more woorthie than it we haue an example When as by kings and monarchs some are appointed to be chéefe rulers or deputies and are directed vnto the people that they should gouerne
and take care of them Vnto which end they are not sent to be lesse honourable than the people but that they should be obeied and honoured of them and yet in these rulers the end is Whervnto Howbeit if we haue regard wherfore these things be doon we will alwaies acknowledge that there is a more excellent end And by this distinction are dissolued the instances now alledged touching celestiall bodies the angels shepherds For these things though they be more woorthie than the end Whervnto yet not more woorthie than the end Wherefore For the shepherd is more woorthie than the shéepe but yet not woorthier than his owne selfe or than his lord if he be a hired seruant or than his familie or citie For he lookes to the shéepe either for his owne sake or else for his lord familie or cities sake In like maner doo the angels and celestiall bodies For they minister vnto vs not for our sake but partlie to please God and partlie to exercise their owne perfection But the worke when it is referred to the actions which went before and hath no further respect is the end Wherefore Whervpon the actions which went before are as Aristotle saith more vnwoorthie than it but if afterward a further end be regarded to wit the vse of the worke the same shal be more woorthie than the worke as we said before touching the habitation of an house when it is referred to the dwelling And the reason is bicause the dwelling is then the end Wherefore and the house the end Wherevnto 9 Also the holie scriptures doo decrée and appoint that there is a certaine principall end That the holie scriptures decree of a principall end wherevnto men direct all their actions wherevpon Salomon at the end of Ecclesiastes when he had in manie words treated first of ends according to the common sort of mens opinions speaking of the feare of God which in the Hebrue phrase signifieth true and sound godlines added And this toucheth all men Eccl. 12 13. bicause men are herevnto ordeined and made that they should worship and honor God And Dauid One thing haue I desired of the Lord Psal 27 4. this will I seeke for that I may dwel in the house of God And Christ saith This is life eternall Iohn 17 3. that they knowe thee to be the onlie verie God whom thou hast sent Iesus Christ But that séemes to be repugnant which Salomon said Eccles 1 2. All is most vaine and but plaine vanitie But this is not in respect it is the appointed end but bicause that men either knowe not the same or else refuse it and séeke for the chéef good else where Wherfore their desires haue an infinite scope neither doo they at anie time rest The vngodlie walke their circuit vers 9. Psal 12. And this is the difference betwéene vs and the Philosophers that they set foorth their end as it should be attained by their owne proper strength and industrie but we decree out of the holie scriptures that the chéefest good cannot be obteined vnlesse wée be holpen by the spirit and grace of Christ 10 Againe it is doubted when Aristotle saith bicause there be manie arts actions and knowledges there be manie ends also whether the proposition may be turned both waies If where there be many ends manie things be also referred vnto them namelie that wheresoeuer there shall be manie ends there be manie things also referred vnto the same ends We answere to the question that this is not of necessitie bicause nature hath oftentimes ordeined manie ends of one and the selfe same thing For example sake the toong is not onelie directed vnto spéech but vnto the relish of tasts also the téeth doo chawe and grind the meat and doo helpe the spéech And by the force of Logicke we not onelie confirme true things but we also confute false Wherefore since there be manie faculties and arts we will grant that there be manie ends and yet by the number of ends the number of things can not bée gathered Likewise we doubt Whether the end of physicke be health and of warfare victorie c. bicause Aristotle saith that the end of physicke is health of the art of war is victorie c. Against which opinion he him selfe writeth in the first booke of his Topicks the 2. chapter and Quintilian in his 2. booke and 12. chapter séeing the end of physicke is not health but to applie all things and to omit none of those things which may further vnto health And if that the sicke man either by the intemperance of his diet or by too much weaknes of nature or by the fierce and intollerable violence of his disease be not healed the physician swarueth not from the end of his art The like is to be said of an orator whose end is to speake all things which may serue to persuade to omit nothing that belongeth thervnto wherfore though he shall not be able to persuade yet if he haue a regard thervnto he doth not straie from his end The same may we saie of the gouernour of a house and of a chéefe captaine Howbeit in dissoluing of this question we are not to take anie great paine For Aristotle in bringing of examples sheweth the matter after somwhat a grosse maner and was not very carefull that examples should alwaies agrée in all points but alledged them as they are vsed of the common people Moreouer although that to heale to persuade and to ouercome doo not alwaies followe the actions of physicians rhetoritians and souldiers yet can it not be denied of anie man but that these faculties haue respect vnto these things indeuor as much as they can to attaine vnto them Lastlie bicause we are in hand with ends How a worke can be the end of an action when it is after the action there is a doubt how anie worke is the end of an action or of an art For if the thing be considered which is made by the artificer the same is the effect therfore not the cause For it behooueth that the cause be before the effect and nothing can be before it self Here doo some answere that the thing made is the end not in respect it is extant and now perfect but in that it was first comprehended in the artificers mind And a thing may be before it selfe in a sundrie respect for it is first pondered in the mind of the artificer before it be in act But I staie not my selfe with this answere for that same knowne forme which is conuersant in the mind of the artificer hath a respect of him that is the efficient thereof for as an obiect it mooueth his mind Besides this it is not the artificers desire to haue such a forme as he hath conceiued in his mind but would haue it to be expressed in the thing and directeth it therevnto as to the end Wherefore the outward thing
therfore demanded of the Lord what he might doo to obtaine eternall life But contrariwise Matthew so soone as he heard of his calling Matth. 9 9. imbraced the same with so great faith as leauing his monie and customership he straightwaie followed Christ And Zacheus otherwise a man gréedie of gaine Luke 19 6. when he had heard of the Lord that he would turne in vnto him he not onelie receiued him into his house with a glad hart but also offered immediatelie to distribute halfe his goods to the poore and to restore fourefold to those whom before he had defrauded Wherfore the whole difference consisteth in the power whereby the truth is taken hold of Manie mo things are reuealed vnto vs by the scriptures than we knowe by faith which must not so be vnderstood as though we affirme that we haue not more truth reuealed vnto vs by the scriptures both of the old testament and new than we doo naturallie knowe Onelie we haue made a comparison betwéene the selfe-same truth when it is naturallie knowne and when it is perceiued by faith Out of the preface vpon Genesis 12 And forasmuch as God may be knowen of vs thrée maner of waies the first is deferred vnto another life Which waie when Moses desired it was said vnto him No man shall see me and liue Of the second did Paule make mention vnto the Romans For the inuisible things of God Rom. 1 20. c. Last of all we perceiue him by faith whereof mention is oftentimes made But in the first to the Corinthians they are both compared togither 1. Cor. 1 21. and the one shewed to be but smallie profitable as it was shewed in the epistle to the Romans But in Genesis when as Moses expresseth vnto vs the workmanship of the world How God may bee knowne by the workmanship of the world he sheweth things whereby we may picke out the inuisible knowledge of God But this waie leaneth altogither vpon faith for except we beléeue the words of God we shall obteine nothing Wherefore it is written vnto the Hebrues Heb. 11 3. By faith we vnderstand that the worlds were made Wherefore in beholding the creatures of God let vs alwaies put to the strength of faith if we will not loose our labour and busie our selues to our owne hurt As for these inuisible things of God which we perceiue they are innumerable but they are all drawen to thrée principall points his power his wisdome and his goodnes The greatnes of the things brought foorth the making of them of nothing and the sudden making of them by the commandement of his onelie woord doo inferre his most mightie power But the workmanship the fourme the comelines and the singular disposition of them doo testifie the wisedome of the maker The profit which we gather of them declareth how great his goodnes is Of so great importance it is that we should comprehend this creation of the world by faith as euen the articles of our beléefe haue their beginning hervpon For this being taken awaie neither will the first sinne be extant the promises concerning Christ will fall and all the strength of religion will be ouerthrowne And séeing that all the articles of the faith are certeine rules and principles of our godlines among them all this is reckoned the first in order the which since we must learne by the reuealing of God as we must also doo all other not by the feigned deuises of satan or precepts of men we must first speake of all these things before we come to the creation it selfe 13 In the holie scriptures we haue a knowledge of God contemplatiue In the preface of the commentaries vpon Aristotles Ethicks and that which consisteth in action Among the philosophers actuall contemplation goeth formost but in the holie scriptures contemplatiue hath the first place insomuch as we must first beléeue Of contemplatiue and actuall knoledge and be iustified by faith afterward followe good works and that so much the more and more abundantly as we be renewed dailie by the holie Ghost So dooth Paule shew in his epistles for first he handleth doctrine afterward he descendeth to the instruction of maners and to the order of life So likewise the children of Israel were first gathered togither vnder the faith of one God the sauiour Afterward in the desert they receiued lawes which serued vnto actuall knowlege And in the table of the ten cōmandements the same order is obserued For first he saith I am the Lord thy God which belongeth to faith or speculatiue knowledge Afterward followe the precepts which belong vnto the works required by God Why theologicall cōtemplation goeth before actiue The cause of this difference is that mens contemplations are gotten by searching out and by the indeuor of meditation and therefore moderate affections are necessarie But those things which we beléeue are receiued by the inspiration of God so that we néed not those preparations And in mans reason it behooueth men first to do before they be iustified But the order of diuine sanctification is far otherwise appointed for first we beléeue afterward we are iustified then by the spirit and grace the powers of our mind are repaired and then followe iust and honest déeds Moreouer the end of philosophie is to obteine that blessednes or felicitie which may here by humane strength be obtained but the end of christian godlines is that in vs should be repaired that image wherevnto we were made in righteousnes and holines of truth that we may euerie daie growe vp in the knowledge of God vntill we be brought to sée him with open face as he is We can not in Aristotles Ethicks heare of the remission of sinnes nor of the feare and confidence of God nor of iustification by the faith of Christ and of such like things For these things are opened by the will of God which can not bée gathered by naturall knowledge through anie of the creatures How one selfe thing is taught one waie by diuinitie and an other waie in the Ethicks Neither doo I denie but that it happeneth oftentimes that the selfe-same things are commended in Aristotles Ethicks which are cōmanded in the holie scriptures but then are those things the selfe-same in matter and not so in forme properties and beginnings for the respect in those things is diuers the properties diuers and the beginnings are not all one Euen as the matter of raine-water and of anie fountaine is all one but the power propertie and originals are farre diuers for the one commeth by the heat of heauen and by the clouds and coldnes of the middle region of the aire but the other is brought foorth from the passages of the earth and from the sea and is so strained as it becommeth swéet or else it so happeneth by conuersion of the aire into water through the coldnes of the place where the fountaine ariseth Euen so those things which
epistle to the Manicheis wrote verie wiselie Augustine I call a miracle whatsoeuer appéereth to be hard vnvsuall aboue the hope or reach of the woonderer Out of which words may be gathered a certeine large description of miracles A generall description of miracles And since it is said that a miracle appéereth they may iustlie be charged Transubstantiation a feigned miracle which feigne transubstantiation will haue it to be a miracle which cannot be confirmed by the holie scriptures and séeing it appéereth not or is séene it ought not to be called a miracle 2 After this generall and large description let vs adde that of miracles some be true and some be false False miracles which they be and false miracles are said to bée those which either be not that which they appéere to be or if they be yet are they not doone by anie supernaturall power but by the power of nature although it be secret And this may the angels either good or bad doo thrée maner of waies Miracles three maner of wai◠doone For somtime they applie the powers of nature which are throughlie knowne vnto some matter or substance 1. By applieng of matter with the cause efficient by which ioining togither of matter with causes efficient effects doo followe and that in a maner vpon the sudden whereat the beholders cannot but woonder The diuels knowe that of things putrified are ingendred frogs woorms and some sort of serpents so that heate in certeine degrées be added therevnto Wherefore séeing it is not hard for them to couple these things togither they doo so sometimes to the intent they may deceiue men And by this means Augustine thought Augustine as he hath written in his third booke De trinitate that The sorcerers of Pharao did the same thing which Moses did 2. By stirring vp of bloud and humors Moreouer the stirring vp of spirits of humors bloud in men doo verie much annoie the bodies of men whereby the horrible figures images likenesses of things which be kept in these are mooued before the phansie imagination and in such order as the troubler of the spirit dooth knit them wherof arise sundrie manifold signes or visions which thing we sée otherwhile in phrentike folke And the matter may be brought to such a passe as the shapes and images which are kept within may be reuoked to the outward senses whereby he that suffereth such things dooth thinke that he séeeth and féeleth those things which are conuersant in his imagination or phansie when as in verie déed there is no such thing outwardlie doone Howbeit these kind of miracles may be rather counted among the number of illusions than of miracles 3. By the fashioning of airie bodies Also it commeth to passe that these spirits by their power doo fashion certaine bodies somtimes of the aire or other elements so as they may séeme altogither like vnto mens bodies and vnder them they appeare to whom soeuer it liketh them So came they sometimes vnto Abraham Lot and other of the fathers These things if we speake properlie and plainelie are not verie miracles but in our reason and iudgement there is no let but they may be so called yea and commonlie iuglers are said to doo miracles when as neuertheles they plaie onlie by the nimblenesse of the hands or else when by a certaine power of naturall things they present woonders to the beholders eies A definition of true miracles 3 But of true miracles this is the definition A miracle is a worke hard and not vsuall doone by the power of God aboue the power of anie creature and wrought to the end it may cause the beholders to woonder and to confirme faith towards the word of God The matter The forme Wherefore the matter of miracles is woorks the forme is hardnesse and vnwoontednes the efficient cause is the power of God The efficient cause The end which passeth nature created and the end of them is both admiration and also confirmation of faith And that we might not doubt of the cause efficient I thinke it best to adde that that power of God which goeth wholie beyond the power and strength of nature must sometime be vnderstood of Gods owne woorking and sometime of that which he dooth by angels or by men and that in such maner as shall be afterward declared Herewithall I will ioine the saieng of Augustine in the place before alledged Augustine against the epistle of Manichaeus the 26. chapter Miracles would not mooue vnlesse they were woonderfull and woonderfull they would not be if they were things accustomed Wherefore as they saie that of admiration sprang philosophie Faith commeth not of miracles but is confirmed by them which Plato thought to be the rainebowe and therefore the daughter of woonder euen so we may beléeue that faith which cōmeth of the word of God although it doo not vtterlie spring of miracles yet may we beléeue that it is confirmed by them And therefore Augustine in his 12. booke of confessions the 21. chapter saith Ignorance is the mother of woondering at signes which admiration is an entrance of faith vnto the children of Adam which had forgotten thée O Lord. By this sentence he teacheth that men hauing forgotten God had an entrance and waie vnto faith by the woondering at miracles And trulie so it is For we know not the will of God but he as he is good hath opened the same to his prophets and apostles and that they might more profitablie declare it vnto vs he gaue them the gift of his word But bicause he knew that mortall men are strangers aduersaries to his word he granted the power to doo miracles to the intent that those things which he would haue his messengers to speke profitablie might be the easilier beléeued That the confirming of faith cōmeth by miracles Marke witnesseth which saith in the end of his gospell Mar. 16 20. And they went out preaching euerie-where the gospell and the Lord wrought with them and confirmed the word with signes that followed And hereby it appéereth how méete a confirmation this is in that the promises of God depend of no other thing than of his will and power And the signes or miracles which we now speake of doo giue a sufficient testimonie of his power bicause they doo so far excéed the order of nature and they make vs assured of his will for they are shewed through the inuocation of his name and by his grace and spirit Augustine Wherefore Augustine in the place aboue alledged against the epistle of Manichaeus writeth that miracles win authoritie to the word of God for he when he did these séemeth to haue giuen as it were an earnest-penie of his promises Neither must we passe ouer these words which Augustine hath in the 24. treatise vpon Iohn Miracles stand not of the greatnes of works that Miracles consist not in the
angels and yet the sorcerers withstood the same then sathan séemed to resist sathan neither could the sorcerers haue trulie said that their power failed them and haue testified that it was the finger of God which wrought But in my iudgement these things haue no good ground bicause the things doone by the sorcerers were doone by the power of the diuell which vnto him is naturall For thereby he is able to applie the séeds of things and the working causes to the matter prepared and as touching the â—ight of men to worke maruellous things The diuell by naturall causes can woorke strange things But those things wherewith God afflicted the Aegyptians were doon by his owne most mightie power through the instrument of the diuell wherefore it is no maruell if the sorcerers failed and perceiued the most excellent power of the finger of God But the booke of Wisedome the 18. chapter séemeth wholie to ascribe these plagues vnto God verse 15. where hée saith While all things were in quiet silence the night was in the midst of hir course c. And in the 17. chapter it is written that the Aegyptians being among those plagues verse 14. especiallie when they were oppressed with darknes were so disquieted with horrible vexations of mind and verie terrible sights as if most ouglie and discomfortable ghosts had béene continuallie conuersant before their eies and about their phantasie which vndoubtedlie might be doone by the sending of euill angels as the psalme dooth mention Also their hart was hardened and their mind was obstinatelie bent euerie daie more and more against the Israelits and that séemeth to haue pertained to the sending downe of euill angels Wherefore these two places might be easilie made to agrée by ascribing the plagues The places of Exodus the psalm are agreed which are spoken of in Exodus to good angels and the terrible sights and hardening of the hart to the sending of the euill angels vpon them whereof the psalme now alledged maketh mention 9 But séeing that God as it hath béene shewed vseth for the working of miracles The power of dooing miracles maketh not men either better or woorse both euill and good angels and men godlie men ought not therefore to be agréeued bicause this power is not oftentimes giuen vnto them For they are not for this cause of anie woorse condition than others to whom the working of miracles is granted For the Lord said vnto his disciples when they returned from their ambassage Reioice not in this Luk. 10 20. that spirits are subiected vnto you but rather reioice bicause your names be written in heauen In obtaining of signes the diuels labour must not be vsed Some there be so desirous of these things as to worke signes they feare not to vse the helpe euen of the diuell and excuse themselues vnder this pretence that God himselfe about the working of signes vseth sathan in following of whom they saie that they doo well so far are they from confessing themselues guiltie of offense Further they saie that Paule deliuered certeine to be vexed of the diuell and that therefore they also may vse his ministerie But what maner of men I beséech you bée these which would haue it lawfull for them to doo as much as is lawfull for God God is the author of all creatures wherefore it is no maruell if he vse them all but it is prescribed vnto vs by the lawe of God that we should not doo it And to imitate God is commended vnto vs so long as wée be not contrarilie commanded by his lawe otherwise he himselfe will reuenge his owne iniuries But who will saie It is not lawfull in all things to imitate God Iudg. 6 25. that it is lawfull for priuate men to doo that which God dooth God vsed for his owne sacrifice the beast prepared vnto Baal and the wood dedicated vnto the same idoll shall euerie one of vs therefore eate things dedicated vnto idols The rule of our life is the word of God wherefore to imitate him we must not be led except so much as the lawe dooth permit He hath made the same lawe not for himselfe but for men to the intent that they should make their life agréeable vnto it Wherefore it was lawfull for him to require of Abraham the sacrificing of his sonne Gen. 22 1 which is not lawfull for anie of vs to require of our fréend Paule and other apostles had euill spirits subiect vnto them 1. Cor. 5 5. and by them it was sometime lawfull vnto them to punish the guiltie for the furtherance of their saluation wherefore they to whom such a gift is not granted ought to abstaine from exercising the same 10 Now then the vse of the power of euill spirits is of two sorts The one is with authoritie and that belongeth chéeflie vnto God also it belonged vnto the apostles and holie men of the primitiue church but the other consisteth of compact and obedience which is vtterlie forbidden vnto men 2. Cor. 6 14. For what fellowship can there be betweene light darknes betweene God and Belial For which cause the sorcerers and whosoeuer giueth credit vnto them cannot be excused naie rather they are by the lawe condemned to be guiltie of superstition idolatrie Why God forbad vs to vse the diuels help in obtaining of signes Neither is it to be thought that God hath forbidden these things but for verie iust causes and those not vnprofitable vnto vs for doubtles he prouideth that we should not be deceiued and that we should not by such waies run headlong into destruction for therto at the length tendeth felowships with sathan Iohn 8 44. For the diuell is a lier and the father of lies he is also a murtherer euen from the beginning as Christ hath taught Wherefore let this be a sure saieng which also the Schoolmen in the second booke of sentences distinction the eight and among them speciallie Thomas yea the ancient fathers confirmed that If so be wée aske anie thing which goeth beyond the power of man wée must aske it of God onlie which thing they that doo not doo fall awaie as runnagates from the faith worshipping creatures in stead of God The inconstancie of certeine of the fathers and schoolmen I would to God both the old fathers and the Schoolemen had remained constant in it who afterward forgetting themselues I knowe not how haue consented now to the inuocation of saints and haue instituted a sort of exorcists or coniurers to the carcases and relicks of dead men These being indued with no peculiar gift of miracles doo with most gréeuous comminations as much as in them lieth imperiouslie adiure diuels desiring of the saints which are alreadie dead to driue out euill spirits from such as be possessed But these spirits if they depart at anie time according as they be commanded yet they doo it not against their will but doo
men that be noble rich strong and in honours who neuertheles being wicked thou wilt not call happie Which assuredlie should not come to passe if these things were by themselues causes of happines But if these kinds of good things be taken awaie from honest and wise men they suffer them not to be happie although as it hath béene said those things themselues are not the causes of blessednes But if thou demand whether the good things of the bodie doo also come from fortune I may easilie denie it bicause fortune is affirmed to be one of those causes which rarelie and seldome comes in action for scarselie within a hundred yéere it happeneth that a digger of vine trées or a ploughman chanceth vpon a treasure But it is verie often giuen vnto men euen frō their birth to haue a good constitution of their bodie haue giuen them sound members and sufficient strength to accomplish their actions 30 Another argument is alleged which is much stronger and that is taken from the definition of blessednes And the sense is bicause felicitie is an action and that no smal action of the mind it ought not to be expected of fortune for the nature of minds and of vertues is otherwise than it is of fortune But he saith not absolutelie that blessednes is an action of the mind but he added that it is a certeine kind of action that is to wit a most absolute and most perfect action bicause it procéedeth from a most excellent vertue Hereof dependeth the force of the argument that neither the mind of man nor vertue doo anie action by fortune He againe confirmeth felicitie not to be of fortune bicause he said at the beginning that the end of ciuill facultie is the chéefest good but no man doubteth but that the same facultie worketh not by chance or by fortune And he prooueth that therefore the chéefe end of man belongeth vnto that facultie bicause therein ciuill vertue dooth verie much labour to the end it may make good citizens Wherefore if it vse diligence it cannot be said to deale by fortune For counsell industrie and diligence are altogither repugnant vnto fortune for the ciuill art endeuoureth to make good citizens and to be of excellent conditions singular qualities first by making of good lawes afterward by giuing of honours and rewards to the kéepers and faithfull obseruers of them and on the other side by punishing and kéeping vnder those which doo transgresse them Let vs now bréefelie examine these things by the holie scriptures How these things agree with the holie scriptures how much they agrée with them or how much they dissent from them Aristotle speaketh doubtfullie of God whether he be the authour of felicitie or no. But we constantlie affirme that he is I will saith God vnto Abraham be thine exceeding great reward Gen. 15 1. And least we should suspect that this is naturallie true but not at the will and election of God himselfe there followeth there the making of a couenant wherby he chose to himselfe a certeine people and he couenanted that he would be the God of those that beléeue And Moses who verie well vnderstood that felicitie consisteth herein that God might be vnderstood and séene desired this of God when he said Shew me thy face Exo. 33 13. which also he obteined And Dauid sang Psal 15 12. Pleasures are at thy right hand for euermore And Christ our sauiour who is our God Mat. 11 28. Come saith he vnto me all that labour and are heauie loden and I will refresh you And he said speaking of his shéepe They heare my voice Ioh. 10 28. I giue them eternall life Let this be a full persuasion to euerie one of vs that our felicitie is to be expected and desired of God himselfe As for the exercises customes and doctrines which Aristotle mentioneth in our opinion also must not be contemned naie rather they are commanded vs in euerie place of the scriptures yet not so that they should be the causes of our felicitie Rom. 3 24. For we be fréelie iustified not of works and eternall life is granted fréelie vnto vs. But there be certeine means whereby God dooth lead vs vnto him and to the felicitie which we desire and these means we haue from God himselfe Wherefore it was vpon good cause said by Paule Phil. 2. 13. It is God which giueth vnto vs both to will and to performe But as for fortune much lesse than Aristotle did doo we commit blessednes therevnto as we that thinke that all our dooings are gouerned by the counsell and will of God so as without his will not so much as one heare can fall from our head Luke 21 18. And we thinke this of all other to be most false which is commonlie said of the Ethniks that Euerie wise man frameth to himselfe his owne fortune Aristotle denieth that children can be happie but we on the other side affirme them to be happie séeing Christ said Suffer them to come vnto me Mar. 10 14. he imbraced them with great fauour with singular clemencie We know indéed that they as yet cannot be workers of excellent actions but yet by Christ both originall sin is forgiuen them and a waie vnto eternall life is opened to them Neither doo we grant vnto him that they can not be called happie which are afflicted with great mischances since it may be that they which are trulie blessed doo suffer gréeuous things for the name of Christ neither doo those hard and horrible things which they indure ouerthrowe that blessednes which we men may haue while wée liue héere ¶ Of felicitie and blessednes looke more Part. 2. Cap. 16. Art 26. The xv Chapter Whether anie man can be counted happie while he liueth in this world Out of the com vpon Aristotles Ethiks ARistotle in his first booke of Ethiks disputing whither a man may be accounted happie in this life saith that Since vnto all men though they liue iustlie and well may happen the same things that hapned vnto Priamus Whether anie man can be called happie in this life there is left a doubt whether anie man while he liueth being subiect to so manie alterations can rightlie be called happie And hauing secluded brute beasts and children it séemeth for good cause to be doubted whether any man should be accounted partaker of that blessednes which as it might séeme is not rashlie to be affirmed bicause of the manifold alterations For what sea or riuer is there that can be tossed with so manie stormes that can be disquieted with so manie troublesome tossings as is the life of men which though it be wholie well setled one daie or one vnfortunate night doth not alittle cast it vnder foote yea oft-times vtterlie bring it to naught And not only the bodie is changed which after a sort would be tollerable but also the mind whereby we now learne precepts and now
is present it may be affirmed of him with whom it was present And whereas they affirme that a man may be called happie bicause he was so they ought much more to grant the same while actuallie he is so For according vnto their saieng he might be called happie euen in that respect that he was happie much more therefore while he was happie bicause that for which anie thing is like that is affirmed to be much more like And as the Logicians saie No proposition can be true of a time past vnlesse that which answereth therevnto haue sometime béene true of the time present The opinion of these men is grounded vpon two principles first that felicitie is a certeine firme and stable thing secondlie that the same dependeth of fortune The first is true for blessednes is not easilie changed and therefore it dependeth of vertues which are confirmed habits of the mind and not easie to be mooued And therefore Cicero in his second booke De finibus said that Therefore felicitie dependeth of wisedome bicause the same cleaueth fast and stedfastlie to the mind That fortunes are oftententimes changed and altered no man doubteth wherevpon appéereth how far these be out of the waie as touching the other point bicause they thinke that fortune must be followed in the placing of blessednes But how far these erre he sheweth herby that they are faine to make a happie man changeable and vnstable like the camelion which must néeds fal out if we shall followe fortune in the which there is no constantnes nor stabilitie for such are the goods of the world as they neuer continue in one state That the good and euill of man standeth not in fortune Moreouer Aristotle saith that we must not regard fortune when we treat of felicitie séeing the good and euill of man is not placed therein A verie graue sentence trulie is this that the good and euill of man standeth not in casuall things What saith Eustratius would it profit to haue anie being at all if to be happie and in good plight depend of fortune and not of our selues And yet of these which we call the goods of fortune the life of man hath néed For some man might saie Since thou saist that felicitie is not put in these casuall goods of man whie doo we desire them Why didst thou séeke those things Bicause saith he mans life hath néed of them But vertues in very déed the actions of them obteine the dominion and chéefe place in felicitie And a reason may be brought whie blessednes dependeth not of these things which be not in vs such as fortune is but hath the originals therof placed in our own selues And as the actions which procéed of vertue are the beginnings of felicitie so the contraries namelie those which come of vices be of a contrarie effect to wit the originals of calamitie and miserie so as it is concluded that felicitie is not of fortune bicause there we do not choose or deliberate of those things but in these actions which procéed of vertue both our choise and deliberation haue place But and if that the common sort doo thinke that felicitie is to be placed in good things they must not be heard séeing they erre in many other things And this onlie will we receiue of Solon that felicitie staieth it selfe vpon a stable firme matter and since it is so perfect and so absolute a thing it must be sought from causes which are of themselues and not from those which are called accidentall causes 5 To confirme that fortune is not to be followed in obteining of felicitie Aristotle bringeth the question mooued a little before for it is much doubted of this whether any man may be called happie in this life bicause there was a respect had to the alterations and changes of fortune Then if we shall set aside fortune that doubt will become apparent So that the philosopher was mooued to determine this sentence to wit that Nothing may séeme more vnstable than fortune Wherefore it may be prooued by Solon himselfe that felicitie must not be placed therein bicause he iudgeth that in anie wise it must be stedfast But there is nothing more firme and constant in this life than be the actions which procéed of vertue That nothing is more vnstable than fortune nor more stable than actions of virtue which by an argument brought of comparison he sheweth More stedfast saith he be vertues than sciences whereas notwithstanding sciences among humane things séeme to be verie constant The foundation of the reason is Bicause those things that be more constant than others which séeme to be verie constant are in that kind speciallie to be accounted for stedfast And trulie knowledges if thou haue respect wherabout they be exercised namelie about things necessarie and which cannot otherwise be and about the apperance of an assent which is most firmelie gotten by demonstrations they séeme among humane things to haue most stedfastnes And yet notwithstanding it is not so in sciences bicause that sciences breake not out so often into their actions as vertues doo If we should alwaies be in contemplation as we must alwais be dooing some thing so long as we liue without doubt sciences should be as firme as vertues be but contemplation is manie times left off And those which professe the mathematicall sciences while they leaue off their studie they forget manie demonstrations Indéed as well these as those are habits of the mind and the nature of habits is that they are hardlie abolished but yet those habits are sooner abolished about which we are not often exercised Both sorts of habits in their owne nature may by discontinuance fall awaie but discontinuance can not happen alike to vertues to knowleges for in all actions there is néed of wisdom In perils fortitude in bargaining iustice in meate drinke carnall plesure temperance in conuersation with men friendship and curtesie and finallie in euerie worke a measure and meane is néedfull Séeing therefore to all blessed men the vse of vertues is open but not of sciences it is manifest that there may sooner happen a forgetfulnes of sciences than of vertues For sciences oftentimes for the most part be of those things whereof we haue no dooing but vertues be of those things wherein the blessed are conuersant And that which is spoken of sciences we may also affirme of arts for if anie man though he be a noble artificer doo rest a long while from his worke he will easilie become ignorant and vnlearned All this reason cleaueth vnto this ground that it is not lawfull of a sound and constant thing to assigne a mutable cause which certeinlie would be if of blessednes which should be stable we would make fortune to be the cause the same being variable and in a maner neuer abiding in one state How blessednes can be the cause of vertues and yet be produced of them 6 Héere will some man saie
and laid the foundations of predestination but of it we will intreate an other time when opportunitie shall serue ¶ I knowe I am misreported that I make God to be the author of sinne but that is not true as it shall plainlie appeare But I onlie indeuour by my doctrine to shew how the scriptures must be vnderstood when they seeme so to affirme Also what Augustine ment who said that God bendeth the wils of men aswell vnto good as vnto euill And in like maner how Zuinglius Oecolampadius and other great learned men professors of the Gospell must be vnderstood when they seeme to auouch the same The .xvij. Chapter Whether God be the Author of sinne out of the second booke of Sam. the 16. chapter verse 22. Looke in Iud. 3 9. and 9 24. and 2. Sam 2 27. and 1. Kings 22 21. and In Rom. 1. 23. IT remaineth now that we intreate of the question In 2. Sam. 17. verse 22. Whether God be the author of sinne For aswell the curse of Semei 2. Sa. 16 10. as the defiling of Dauids concubins â—… 12 â—1 may séeme at the first vew to procéed from God For as touching the curse Dauid him selfe said that it came from God And as touching the adulterie of Dauids concubins it was spoken by Nathan vnder the person of God Wherefore it may verie well be called in controuersie whether God be the author of sinne Arguments inferring God not to be the author of sin And trulie there are verie manie and strong arguments of both sides a good part of them I will recite vnto the which all the rest may be referred God can not trulie rightlie be said to be the cause of sinne Excellent is the sentence of Augustine in his booke of 83. questions God is not the author of anie thing whereby a man becommeth the woorse But no man doubteth that men are the woorse through sinne Therfore God can not properlie be called the author of sinne It is not likelie that God will deforme man artificers desire to adorne their works Further God him selfe generallie in the scripture professeth him selfe a reuenger of sinnes If he be a reuenger he is no author for then he should punish his owne If he were trulie the cause of sinne he should condemne that which he made which thing is absurd Thirdlie it is said that He loueth those things which he made and hateth nothing that he hath made But he testifieth that he did hate sinne therefore he dooth not inforce to sinne To hate and to loue are contrarie wherefore both can not be spoken of one thing at one and the selfe same time If he hate sinne then he loueth it not but if so be it were of God it should be beloued for God loueth those things which he made If God were the cause of sinne he in the bringing foorth of sinne should sinne he that stealeth is a théefe he that committeth murther is a manqueller but far be it from God that he should be either said to sinne or to be a sinner What is else to sinne but to straie from the right end But God is infinite and can not be lead awaie from the end by another greater force He is not ignorant that he can straie from the end for he is most wise And that he him selfe should cause others to sinne it séemeth to be absurd Let vs consider what is doone among these naturall things created by God There be manie efficient causes it séemeth that euerie efficient cause coueteth to make that like vnto it selfe whereabout it worketh Fire if it take hold vpon wood so worketh as those things wherevpon it worketh may be made like vnto it selfe a man dooth procreate a man Thus in things created doo agents worke whie shall we not saie that in Gods dooings his indeuour is to make like vnto him selfe and that therefore he sinneth not The holie scriptures teach vs the same they bring in lawes which stirre vp good works but sinnes at no time If God should prouoke sinne or would it to be doone he should séem to be an hypocrite he should closlie and secretlie doo another thing than he openlie pretendeth Ieremie spake of false prophets Iere. 23 21. They ranne but I sent them not they prophesied and I spake not with them namelie that they should speake this thing Oseas saith Ose 13 9. Thy saluation ô Israel is of me thy perdition is of thy selfe But no man is ignorant that sinne is the cause of perdition If perdition were of Israel then sinne also but saluation and whatsoeuer goeth before saluation is of God If saluation and perdition being the effects be thus distinguished the causes also must be distinguished the one to be of God and the other of man Sin shall procéed of men and vertues of God More manifest is that which is written in the eight chapter of Iohn where Christ speaking of the diuell saith Iohn 8 44. When he speaketh lies he speaketh of his owne if of his owne he hath no néed to be stirred vp of another And againe Iohn 3 13. This is the condemnation of man that light came into the world but they loued darkenes more Iames testifieth Iames. 1 13. that God tempteth no man But by temptation men are prouoked vnto sin wherefore if God were the cause of sin it might not be said that he tempteth not anie man It is concupiscence whereby we be tempted and that is not of God but of the world 2 In the second of Paralipomenon the last chapter there is a speciall place 2. Par. 36 verse 15. where the cause of the destruction of Ierusalem is giuen and ascribed to the sins of the people and in such sort it is so disprooued that God is the author of sin as God testifieth that he would it otherwise wherefore the cause must not be laid vpon God He sent his prophets saith hée betimes in the morning but they hardened their hart Christ wept ouer the citie of Ierusalem he was sorie for the ouerthrowe thereof If the effect displeased him much rather did the cause he wept bicause they so sinned as they deserued vtter destruction If Christ wept who not onelie was man but verie God also he was displeased with sins therefore God is not the authour of sinne Neither can it be affirmed that God is the cause of sin vnlesse we will charge him with tyrannie in that he condemneth men for their sins bicause they haue done wickedlie whome yet after a sort he hath led vnto wickednes Tyrants are woont to set foorth lawes and then to prouide cunninglie that their subiects may commit some thing against those lawes whereby they may punish them Moreouer the scripture attributeth vnto God the iudgement ouer all flesh Gen. 18 25. Iere. 25 31. but how shall he iudge the world of sin if he himselfe haue bin the author of sin In the third chapter to the Romanes
vseth the actions of all things euen of men and of euill men he vseth them I saie for the establishment of his purposes When he fauoreth his owne he giueth them plentifull increase of fruits the raine falleth earlie and late But if he will of his iustice punish the wicked nothing commeth well to passe there is giuen a heauen of brasse and an earth of iron if the fruits be ripe they perish in one night These things must not be ascribed vnto fortune When we knowe not the cause we take it to be fortune wherevpon the poet saith A goddesse Fortune we thee call And place thee high in heauenlie stall Wherefore we must not occupie our selues alonelie in a generall consideration of things of the world How sins do seruice vnto God but we must weigh the vse wherein they serue the prouidence of God whereas sin commeth of proper causes I meane of our owne will and corrupt affections yet doth the same serue God also A similitude There be manie poisons in the world A similitude they haue manie and dangerous qualities yet the physician occupieth them and the magistrate rightlie vseth them The physician by tempering of the poisons healeth the sicke the magistrate at Athens gaue poison for the taking awaie of such as were guiltie So was Socrates compelled to drinke hemlocke Although therefore poisons are euill yet may the magistrate and the physician vse them well for the safetie of the common-weale and preseruation of the sicke Euen so God ruleth sins which haue their proper causes corrupted for the performing bringing foorth of his counsels to act I might also vse another similitude Those things which séeme to be done of vs by chance in the world A similitude doo most of all serue the prouidence of God For the Lord saith in the lawe Exodus 21 and Deut. 19. How things that come by chance serue the prouidence of God Exo. 21 13. Deut. 19 2. If two shall go togither into the groue to hew wood the axe flieth out of one of their hands and he is smitten therewith that stood next him and is slaine this he did vnwittinglie he shall not be guiltie of death For God deliuered him therevnto and that for iust causes deliuered he him of a determinate purpose we vnderstand it not he knoweth it Euen so they which offend indéed they doo as they would they haue determined with themselues what they will doo but yet God vseth these actions So by the curse of Semei God would haue the patience of Dauid to be thoroughlie knowne vnto all men 2. Sa. 16 10. and would open his iudgements against his adulterie and murther but this man meant to shew his hatred against Dauid God doth that which he will as touching those crimes which men of another purpose committed not to the intent they might obeie the will of God but their owne corrupt lusts And to returne to the testimonie now alledged He that heweth wood this he would doo but the axe hitteth another man and the hitting serueth the counsell of God Ierome vpon the twelfe chapter of Ieremie writeth that Nothing hapneth rashlie and without prouidence whether it be good or euill but that all things come to passe by the iudgment of God Wherefore creatures be certeine instruments in the hand of God The creatures be the instruments of God but not all after one sort he vseth them according to his owne purpose But yet these instruments bée not all after one sort for some there be which haue no knowledge nor sense nor will and yet neuerthelesse they doo seruice vnto God But there be others which perceiue vnderstand and will those things which they doo and yet they doo it not alwaies of purpose to serue God yea rather they oftentimes vnwillinglie and vnwittinglie doo that which God appointeth Wherefore we will saie that as well liuing creatures as not liuing creatures things hauing sense and hauing no sense Angels good and bad and generallie all creatures be the instruments of God which he vseth according to the consideration of his prouidence He did vse the Assyrians Chaldaeans Persians Greekes and Romanes for punishment of the wicked Hebrues he did vse also the diuell against Saule and against Iob. But it is further to be considered that when God vseth creatures especiallie the reasonable creatures and euill creatures such as be euill men and diuels he doth not so vse them as though they did nothing themselues for euen they themselues fulfill their owne naughtines but God vseth it to purpose God dealeth not with these as with stones which haue no sense at all they will they knowe and they haue sense and when wicked men and the diuell doo naughtilie and are mooued by their owne proper lust they doo seruice vnto the prouidence of God They perceiue doubtlesse and will not that their mind is such as they would serue God for they séeke their owne Neither are they so moued by the superior cause as they vse not withall their owne naughtinesse How one worke may be both of God of the diuell and of euill men 10 But thou wilt saie that If God after this maner haue recourse as the chéefest cause vnto these actions and that euill men as the next causes doo them it shall be all one worke of God of the diuell and of naughtie men This indéed must not be denied but yet this worke commeth far otherwise from the superiour good cause than from the next cause which is corrupt This worke as it is of the diuell and of wicked men is euill It draweth infection from the wickednes of the diuell and of naughtie men which being euill trées cannot bring foorth good fruit But God the verie best and chéefest cause as he concurreth with these actions dooth them rightlie and in due order Euen as both God and the diuell would Ierusalem to be destroied but yet in sundrie respects God to the intent he might punish the obstinate the diuell that he might fulfill his cruell hatred against mankind Christ was to be deliuered vnto the crosse which also was doone and this worke as it procéeded from the hatred and malice of the Iewes was euill but the selfe-same in as much as God through that most holie action would haue mercie vpon mankind had goodnes Wherefore it is said in the Acts of the apostles Act. 4 27. that They did those things against the Sonne of God which his counsell and hand had determined Yet must those things which they did against Christ méerelie be called euill bicause they haue both their name and nature from the next cause although that God rightlie vsed them according to his owne prouidence The diuell and God exercise Iob in a farre sundrie respect also the Sabees and other robbers spoiled his substance for the satisfieng of their owne hatred so did the diuell But God did it to prooue his patience and to testifie his good will towards the godlie
dutie is sometimes doone by contemplation and then that corrupt person hath a will not to loue his neighbour hath a will not to go to the holie assemblie Wherefore we sée here that the act of will and that same action thereof which is the action of nature dooth depend of God deformitie and priuation dooth not so But sometime they be omitted bicause a man dooth not thinke of those things I meane not of a contempt Héere saie I that although there be no action there of that kind yet is there an other which contendeth with right reason He is not mindfull of the holie congregation bicause he will walke about for his pleasure or else vse some pastime and those actions be aduersaries to right working Or if that be no action at that instant yet was it a little before For example Ouer night he would féed like a glutton afterward he could not rise earlie to be present in the holie congregation Wherefore in the sinnes of omission we shall find an action either proper to that kind or else an other striuing with the good motion of the will either which is then presentlie reteined or else that went before 21 God then is the cause of all things How sin is drawn from the nature of the second causes and inferior things according to their owne nature receiue the moouing of the first cause Wherefore if sinne be drawen it is drawen by the nature of the second causes I will make the matter plaine by a similitude A similitude In liuing creatures we haue that power which hath his name locall motion and it mooueth beasts either to walke or to runne and those creatures are mooued according as they receiue their moouing from that locall motiue power but if a legge be defectiue be out of ioint or crooked that motion hath halting in that course ioined therewith but that halting as it is a moouing commeth from the moouing power of the soule as it is faultie and lame it dependeth of the faultines of the leg which was broken And thus it is as touching that continuall moouing wherewith God stirreth his creatures There is indéed a common influence and it is receiued in things according to the qualitie of them so the subiect of deformitie or priuation is of God and the moouing of God sometime passeth through the mind corrupted whervpon the fault of the action is not of God but is drawen from the next cause But what it is that God there dooth and how he gouerneth that deformitie is declared before now we treate of the act which breaketh foorth from our will Wherefore it is rightlie said that the priuation of righteousnesse followeth not the worke of our will and the motion thereof so farre foorth as it is in the kind of nature but as it is in the kind of moouing Augustine in his seuenth booke De ciuitate Dei the 30. chapter saith that God dooth so gouerne his creatures as he permitteth them to exercise and worke togither with him their owne proper motions For God dealeth not alone but as I said before the wicked men and the diuell also doo vse their naughtie endeuor in working But when we saie How the selfesame act is produced by God and by vs. that the act it selfe which afterward through our owne fault is euill is brought foorth by the chéefest cause that is by God and by vs that is by our will how shall we vnderstand this Whether that God doo it wholie or we wholie Or whether it be partlie from him and partlie from vs And héere we drawe this producement to the verie act of our will We answere If consideration of the whole be referred vnto the cause we must speake after one sort if it be referred vnto the effect after an other sort If the whole be referred to the cause so that we vnderstand our will to be the whole cause of the action that it be able by it selfe to worke without God it is not true for vnlesse God would assent thervnto it should not be able to bring foorth action So God although by his absolute power he might performe the worke it selfe by him selfe yet as the course of things is he will not deale alone but will haue the creature to be a doer togither with him by this meanes are neither the will nor yet God said to be the whole cause But if it be referred to the effect it selfe God and the will are the full cause for God and the will make the whole effect although they be ioined togither in action I will shew the thing by an example For bringing foorth of an action A similitude we haue a will and an vnderstanding and our will maketh the whole effect and our vnderstanding is the cause of the whole effect but the one is nigh the other further off How it is that the will dooth all and God dooth all And so is it of the will and of God the will dooth all and God dooth all but one is the first cause and the other is the second 22 As touching the third point the sinne which followeth is sometimes said to be a punishment of the sinne that went before How sinne is the punishment of sinne and so God is said to punish sinnes with sinnes Then if the sinnes which followe be weighed as they be punishments they after a sort be attributed vnto God not that God dooth instill new naughtines or that he driueth men directlie vnto sinning but when he hath withdrawne his gifts then dooth sinne followe whereby the mind is destroied And those destructions those wounds of minds as they be punishments they come vnto vs by iust desart Hereof we reade in the first chapter to the Romans Rom. 1 24. that God gaue them vp vnto a reprobate sense as we haue declared before And that sinne hath the respect of punishment insomuch as it corrupteth nature it is manifest Augustine saith and it is vsuallie receiued Thou hast commanded Lord and trulie so it is that euery sinne is the punishment of him that sinneth This also doo the Ethniks acknowledge Horace saith The Sicill tyrants yet could neuer find Than enuie greater torment of the mind Those euill affections doo drie vp the bones maâ—e féeble the strength doo afflict the minds yet this is iustlie doone for God is iust and righteous in all his waies But if we be depriued of grace we haue deserued the same 23 Wherefore we conclude this question of ours A conclusion of the question and saie that To speake properlie and plainelie God is not the authour of sinne neither would he sinne to be And yet is not God said to be the vnperfecter or the weaker bicause he cannot make sinne for that is not imperfection and impotencie but perfection These things cannot God doo bicause he is the chéefe good and the chéefe perfection naie rather he establisheth lawes against sins he crieth out against them and he punisheth
himselfe To the 15. We saie that God shall iustlie iudge the world for what wickednes soeuer men doo they doo it against the lawe of God they doo it willinglie and of their owne accord not by constraint and The spirit of God shall reprooue the world of iudgement of sinne c. Besides this it was inferred To the 16. that by this meanes it would followe that there be wils in God one repugnant to another We answer that in GOD as concerning his nature there is but one absolute and onelie will which is the essence and nature of God but yet The will of God is manifold if we consider moreouer the sundrie obiects it may be called manifold In respect of his commandements it is iust good and one onelie but in respect of men some it promoteth and other some it iustlie depriueth of Gods fauour But they be no repugnant wils bicause they be not occupied about one thing Certeinlie such things as be repugnant it behooueth that they be referred to the selfe-same subiect A father hath two sonnes his will is that the one should attend vnto learning and the other not But be there two wils of the father No forsooth it is but one and he dooth rightlie so he doo it vpon good consideration Iames. 4 15. Moreouer Iames in the fourth chapter saith Ye say We will go into such a citie ye ought rather to saie If God will we will doo this or that thing Wherefore the will of God is not onelie as touching the lawe and commandements but it is also concerning those things which be dailie doone of men And that will belongeth not to the commandements for these things are not conteined in the decalog and they after a sort be things indifferent Verie well did Augustine write in his Enchiridion vnto Laurence in the 102. chapter The omnipotent God whether through his mercie he haue pittie vpon whom he will or through his iudgement shall iudge whom he will dooth nothing vniustlie neither dooth he otherwise than with his will Afterward it was said If he should be a cause of sinne to what end tend so manie warnings and so manie obtestations of his To the 17. by the sonne of God by the prophets and apostles We saie that these things are not doone in vaine naie rather they bring profit and vtilitie Admonitions are not vnprofitable First they which admonish rebuke and exhort do obeie the commandements of God who would this to be doone But thou wilt saie It will not profit me the euent must be committed vnto God Further these things doo profit the saints which are predestinated though it appéere not presentlie yet in some case they haue their fruit doubtles they make the vngodlie the lesse excusable Of this matter reade in the booke of Augustine De correctione gratia for these things were also obiected to him To the 18. 27 It was argued that If the matter should be on this wise all difference betwéene good and euill would be taken awaie all things without exception should be the works of God as the Libertines doo saie We grant that if God were verelie the cause of sinnes the Libertines should saie rightlie but their opinion is detestable To the rest of the arguments The iudgement of consciences would be taken awaie inward accusations and repentance would be dispatched a windowe would be opened vnto mischéefes giuing of thanks would be withdrawne for we would delight in sinne and a great deale of the estimation of God would be lost All these things be most true but they make not against vs for we affirme not God to be trulie the cause of sinne Lastlie was brought foorth that God would haue all men to be saued 1. Tim. 2 4. if he will this he vseth good meanes not euill therefore he is not the cause of sinne We most plainelie confesse that God is not properlie the cause of sin but yet out of this place I affirme with Augustine in his Enchiridion the 103. chapter How God would haue all men to be saued that the sentence must not be so absolutelie vnderstood as though there were not some which God would not haue to be saued This sentence saith he is thus ment God hath his elect among euerie state condition of men so in this respect he accepteth not the person He calleth kings and priuate men bond men frée men man and woman And excellentlie well dooth this interpretatiō agrée with the place of Paule He had commanded to praie for princes but some man might haue thought that the condition of them was such as saluation should be repugnant therewith In no wise saith he God hath his elect among euerie kind of men The like reason he bringeth there out of the 23. chapter of Matthew Matth. 23. 23. and Luk. 11 42. Yee tyth mint and rue euerie herbe that is all kinds of herbs that are among you not which be in India and Europe for how could they tyth herbes of all the world From which opinion disagréed not he that was author of the booke De vocatione gentium which they attribute vnto Ambrose For he saith that God hath his generalitie Generall propositions must be restrained wherfore he iudgeth that this generall proposition must so be restrained as if it were said that God would haue them to be saued which belong vnto his flocke and number euen as when it is said All shall be taught of God And againe Esai 54 13. Luke 3 6. All flesh shall see the saluation of God An other waie whereby Augustine vnderstandeth this place is euen there also We vnderstand saith he that none shall be saued but such as God will haue to be saued As if thou shouldest saie A Grammarian is at the citie of Tigurie which teacheth grammar vnto all he saith not all the citizens but that there is none which is taught grammar whom he teacheth not And so likewise he vnderstandeth that place He lightneth euerie one that commeth into this world that is Iohn 1 9. How manie soeuer be lightened are lightened by this word But that he would all men absolutelie to be saued he saith it is not true For in the eleuenth of Matthew it is written Wo be to thee Chorazin Matt. 11 21. Wo be to thee Bethsaida for if the miracles that were doone in the citie of Tyre and Sidon had beene doone in you they had long agoe repented of their wickednes in sackcloth and ashes Christ would not shew foorth the power of miracles among them who he said would haue repented if they had béene shewed foorth And he addeth Expound it which waie ye will so we be not compelled to beléeue that God omnipotent would haue some thing to be doone and is not doone when as the truth speaketh that All things Psal 135 6. whatsoeuer he would haue doone in heauen and earth he hath doone surelie what he would
The preaching of the Gospell is set foorth vnto them manie other things giueth he vnto all men although he hath not mercie vpon all vnto saluation God may doo with his owne what he will These thou saiest reiect his mercie Ierom saith vpon Ionas God is mercifull and pitifull of nature readie to saue those by his mercie whom he cannot by his iustice but we cast awaie his mercie which is offered I grant it insomuch as it is offered vs by generall preaching neuerthelesse God dooth not change their wils that he can doo this who denieth If he will not it is vpon iust cause that he will not Augustine De bono perseuerantiae the fourth chapter saith that In one and the selfe-same thing we sée a difference of Gods iudgement and in diuerse things we sée one iudgement There were two twins in the wombe of Rebecca before they had doone either good or euill yet is said I haue loued Iacob and hated Esau Some laboured in the vineyard a whole daie others laboured but one houre onelie and yet receiued all one reward As for the instance of the goodman of the house whose sonnes and seruants doo offend To the 23. I saith he inforce them not The goodman of the house is rightlie accused bicause he hath a lawe but God hath no lawe prescribed vnto him he himselfe hath prescribed to himselfe that he will doo nothing vniustlie but his will is the chéefe rule of iustice God forsaketh the reprobats and is also forsaken by them and he dooth rightlie But in that he leaueth such as leaue him that is testified in the second booke of Chronicles the 15. chapter The prophet Azarias the sonne of Obed 2. Par. 15 16 saith vnto king Amazias Seeing that ye forsake him he will forsake you God is euerie where by his essence and his power but in those that are his by fauour grace and readie helpe He leaueth not the wicked in the two former sorts To the 24. but in the third There was alledged the sentence of Anshelme De casu diaboli If God saith he by a dishonest worke such as is adulterie doo bring foorth a child why cannot that will of God by a naughtie will bring it foorth as it is a naturall thing We grant that the subiect may be brought foorth of God but afterward it behooueth to consider the defect in it selfe Acts. 2 23. Acts. 4 27. 34 It is read in the acts that they came togither against Christ to doo whatsoeuer the hand and counsell of God had decréed and that Christ was deliuered by the determined counsell of God Touching the death of Christ the will of God hath another meaning towards Christ than it hath towards the Iewes As touching Christ God would that he should beare the crosse according to obedience and charitie bicause he is our redemption and the diuine nature brought to passe in him that he did beare it The the Iewes should deale so cruellie God permitted them but in that permission there was a will not to hinder their naughtie will that he might vse the same and that redemption might followe By this it appéereth that he could haue letted it if he would Could not my father saith Iesus giue me eleuen legions of angels to fight for me Matt. 26 53. He vsed that sinne to redéeme vs. Manie good things were offered by God vnto the Iewes such were the prechings miracles and reprehensions which he vsed but through their default they were taken in the woorse part wherefore they are left euen in the necessitie of sinning Of free wil. Where shall now be frée will It is lost Augustine in the thirtie chapter of his Enchiridion to Laurence saith that After man had sinned he lost himselfe and his fréewill also he saith so twise in that chapter and else-where also and we haue it in the second booke of Sentences the 25. distinction But Barnard saith that it is not lost The reconcilement betweene Barnard and Augustine touching free-will These fathers disagrée not if they be rightlie vnderstood for Augustine taketh frée will for frée power of choosing things contrarie this or that And while we be not regenerated we cannot trulie doo acceptable things vnto God vnlesse we be restored by the sonne of God bicause frée will as touching those things dooth not remaine in vs. Whereas Barnard saith that frée will remaineth what is his meaning He meaneth that although men sinne they are not compelled they haue a consent they are willing and such frée will remaineth And he himselfe expounds himselfe when he setteth downe thrée sorts of libertie He hath frée will What maner of libertie the godlie haue from compulsion from sinne when his will is regenerate from miserie when he shall come into the kingdome of heauen We haue no fréedome from miserie in this life frō necessitie we haue by necessitie he meaneth compulsion This appéereth out of Barnard for he placeth a fréedome of will in God he of necessitie is good and yet this taketh not awaie his frée will The angels and holie men in the heauenlie countrie cannot sinne yet they haue a frée will Also he granteth a fréedome vnto the diuell and damned soules and yet they cannot be good but the euill which they will they will it of their owne accord not that they be able to doo the contrarie The same author saith It is grace which preserueth and frée will which is perserued By what meanes It taketh health willinglie that is it assenteth it consenteth but he saith not that it consenteth of it selfe naie rather he alledgeth the place of Paule 2. Cor. 3 5. that We cannot of our selues thinke a good thought much lesse giue our consent thereto And Phili. 2 13. God worketh in vs to will and to performe God saith he without vs setteth before vs good cogitations by preuenting vs afterward he changeth the will he changeth saith he the affection that the same being changed the consent may followe Wherfore he saith that God dooth foure things in vs first he stirreth vp by sending in good cogitations secondlie he healeth that is he changeth the will thirdlie he confirmeth that is he leadeth to the act fourthlie he preserueth that we may not féele the want that we may perseuere and that the good worke may be accomplished 35 To be bréefe we also affirme that God as concerning sinne is as Epiphanius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cléere from the cause of all sinne bicause properlie he is not the cause and yet he sléepeth not This word also signifieth vnblameable God cannot be drawne into lawe by vs what he dooth he dooth iustlie And for our part we adde that it is a generall opinion and must still be reteined in the church that There is nothing doone in the world That nothing is doone without the prouidence of God Mat 10 29. and 30. be it good or bad without Gods prouidence Humane actions cannot
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 puâ—…shment 〈◊〉 good 〈…〉 no 〈…〉 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
vnto saluation whereas others be preserued safe vnto their ripe yéeres at which time they deserue their owne destruciton We must reuerence the secrets of God and not seeke to carpe at them where otherwise they might haue béene saued if they had died in their infancie Here ought we to haue in honour and estimation the secrets of Gods iudgement and not to be of the mind to correct and amend them according to the prescript of our lawe The saieng of Cato Cato an ethnike man taking part with Pompeie bicause he iudged that part to be iuster than Caesars part at the last when victorie inclined vnto Caesar and that Pompeis side was discomfited and fled he looked vp to heauen and cried out that There is great obscurenes in diuine things for he thought it a thing vnwoorthie of Gods prouidence that Caesar should haue the victorie And surelie when I thinke vpon these things I am much delighted with the answer of Augustine which he vsed against the Pelagians when he intreated of the verie same matter that we haue now in hand Two arguments of the Pelagians For two arguments somwhat subtill difficult were obiected vnto him by the Pelagians One was how it might be that God which for his goodnes sake dooth forgiue vs our owne sinnes will impute other mens sinnes vnto vs Another was If so be that Adam by originall sinne condemneth those which sinne vnaduisedlie and against their wils why dooth not Christ also least hée should giue place to Adam in anie thing saue the vnbeléeuers To these Augustine maketh answer A notable saieng of Augustine What if I were somwhat dull and could not confute these reasons vpon the sudden should I therefore giue the lesse credit vnto the scriptures Naie rather it is much more méete that I should acknowledge mine owne simplicitie than to laie anie falshood vnto the scripture But afterward he dissolueth both the arguments for vnto the first he answereth that God is excéeding good God imputeth not vnto vs other mens sins but our owne and dooth not impute the sinnes of others vnto vs as these affirme that he dooth in originall sinne but the iniquitie of our owne selues which cleaueth to our owne nature euen from the first beginning of all Vnto the other he saith that Christ saueth euen them that be vnwilling Christ saueth them that be his whether they will or no. for that hée expecteth not them till they be willing but of his owne accord commeth vnto sinners when they be both vnwilling and resisting and also the he bringeth manie infants vnto felicitie before they as yet beléeue neither by reason of their age can haue faith whereby they should beléeue These things I thought good to bring in to shew that it is lawfull for me if I will to vse the answer which this father first vsed to saie vnto Pighius The iustice of God hath no need of our defense Let vs leaue vnto God the defense of his owne cause he hath no néed of vs to defend him that he should not be counted vniust or cruell Let vs beléeue the scriptures which crie out euerie-where that We be borne in sinne and corruption Which thing also both death and an infinite heape of calamities doo shew which in verie déed should not be laid vpon the children of Adam vnlesse there were some sinne in them to be punished But they which descend not into themselues nor looke into their owne nature how prone it is vnto all naughtines doo not knowe what this concupiscence meaneth Yet no small number of the ethnike philosophers perceiued the same for they maruell how The verse Ethnikes woondered at the corruption of our nature in so excellent a nature so great lewdnes and selfe-loue and desire of voluptuousnes can be and they so acknowledged these euils that they also adiudged it most néedfull for their children to haue chastisement and discipline And for the redressing of this ingendred naughtines They sawe the euill but perceiued not the cause and fountaine thereof they counselled vs to take in hand labours and exercises and other weightie and hard enterprises but indéed they perceiued not the cause and fountaine of these euils for that is onelie to be perceiued by the word of God 12 Furthermore Pighius disputeth that this lusting which Augustine calleth concupiscence is the worke of nature and of God and therfore can not séeme to be sinne But it is answered before that it procéedeth not from the originals of nature as the same was instituted by God but from it being corrupted for when man was created he was made iust and as the scripture speaketh Vnto the image of God Adams appetite of pleasant things was moderate in his first creation And therefore that same appetite in Adam of things pleasant and preseruatiue when he was first created was not raging and vehement that he should doo against right reason and the word of GOD for that followed afterward Wherefore the same must not as Pighius saith be called the worke of God but the naughtines of sinne and corrupting of affections And therefore Augustine calleth Iulian the Pelagian A shamelesse praiser of concupiscence Iulian the Pelagian praised concupiscence for he commended it euen as Pighius dooth to be a notable worke of God Moreouer Pighius is against Augustine for the same verie cause that he saith concupiscence is sinne before baptisme and denieth it so to be after baptisme whereas saith he concupiscence is all one God all one and his lawe all one wherefore he concludeth that either sinne must be in both or else in neither of them But here Pighius greatlie erreth in two respects How we are changed in regeneration first bicause he thinketh that in regeneration there is become no change especiallie séeing he cannot denie but that Christs remedie is added his righteousnes applied and our guiltines taken awaie for God dooth not impute that concupiscence which remaineth after regeneration Moreouer the spirit is giuen wherewith the strength of concupiscence maie be broken that although it doo sticke within vs yet that it shall not reigne ouer vs for to this end Paule exhorteth vs Rom. 6 12. when he saith Let not sinne reigne in your mortall bodies Againe on the other part he is deceiued Augustine affirmeth that the concupiscence remaining after baptisme is sinne in that he thinketh Augustine to iudge that the concupiscence which remaineth after baptisme is no sinne at all but most especiallie if the sinne be considered alone as it is by it selfe for in most plaine words he declareth it in his owne nature to be sinne bicause it is disobedience against the which we must continuallie wrestle When he denieth it to be sin that is ment of the imputation of the falt That same concupiscence is no actuall sin And where he denieth the same to be sinne it must be vnderstood as concerning guiltines for that
saith that they can by no meanes be corrupted bicause God is the author of them it is no firme reason For euen they which be of ripe yéeres haue both a bodie and a soule which be the works of God and are continuallie preserued by his power and yet may they be defiled and corrupted But if he shall saie that this commeth of mans will and frée choise so will we answer that the same may come of other causes to wit through propagation and séed A false syllogisme of Pighius And so Pighius reasoneth from that which is not the cause as though it were the cause for his meaning is that if men be corrupted It is false that men cannot be contaminated but by the will and free choise it cannot otherwise be than by the will and frée choise which is not true All the arguments which he obiecteth against vs arise hereof that he saith he vnderstands not how this corruption can be deriued to the posteritie and how it is possible that infants should bée bound by anie lawe and how a lawe can be made of that which we are not able to auoid But séeing the holie scriptures declare teach and testifie these things it maketh no matter how much Pighius either vnderstandeth or not vnderstandeth for we beléeue manie things which we perceiue not nor knowe not by anie certeine reason Which neuertheles ought not to be of anie such force as euerie man should obtrude vnto vs to beléeue what things soeuer they shall thinke good vnder this pretence that although they cannot be perceiued by reason yet they ought to be comprehended by faith séeing God is also able to make things which be far greater For first that which we would haue to be beléeued ought to be shewed out of the holie scriptures then afterward if we cannot atteine vnto it let vs cleane vnto faith and set reason aside But it followeth not by our definition In humane nature and in Ethnike men some good thing is left that there is no good thing lest either in nature or in Ethnike men Onelie this we affirme that this sinne would destroie all if God through Christ brought not a remedie vnto the regenerate Also God is present somtime in them which be not regenerate and adorneth them with excellent noble vertues whereby originall sinne is restrained and Common-weales and empires are kept at the least-wise in some ciuill order Socrates would not go foorth of prison when he might Aristides being driuen into banishment wished vnto his citizens that they might neuer be in so ill case as they should call him to their remembrance Phocion being demanded a little before his death whether he would haue anie message to be doone vnto his sonne Let him neuer saith he remember the iniurie doone vnto me The Common-weale of Rome had his Curtios Scipios and Catos God suffereth not originall sinne to rage as much as it might nor the diuell so much as he desireth men of ciuill honestie and verie great louers of vpright dealing Which duties albeit as they were in men which knew not God were sinnes yet were they bridles of originall sinne and of nature corrupted least all things should be confounded and good lawes fall to ruine and the light of nature be in a maner extinguished 26 Now séeing we haue confirmed originall sinne by the testimonie of the scriptures and haue confuted the opinion of Pighius and haue reiected the opinion of them which thinke originall sinne to be a guiltines and bond procured through the sinne of Adam and haue alledged the definition of Augustine that Originall sinne is concupiscence of the flesh and of Anshelme that It is a want of originall righteousnes and last of all séeing we haue largelie and by manie testimonies prooued our owne definition now it remaineth that we prosecute those things What be the conditions and properties of originall sinne which we purposed to intreate of in the third place namelie of the conditions and properties of originall sinne how it is spred abroad how it is abolished how the remnants thereof are in men renewed and also what punishment is due therevnto Indéed as touching the maner how it is powred thorough into the posteritie manie opinions are recited The first of them is of the propagation of soules which we will shew by the iudgement of Augustine to be a more readie waie than the rest although it be not receiued of all men Another opinion is which Augustine followeth to wit that originall sinne is conueied from one to another by the lust and inordinate delight of the parents This reason hath twoo errors first bicause it saith that this euill is in procreation as a matter of necessitie which neuertheles may be separated from the same And the School-men themselues confesse that he which should be begotten without a vicious desire of the parents yet shall he drawe originall sinne for they saie that it is sufficient therevnto that it was in Adam as in the first principall séed Another absurditie is that then originall sinne should onelie consist in the fowle affection of the lust where in verie déed it comprehendeth as hath béene said the whole corrupting of nature Others haue thought that the soule was created euill by God bicause it should be a part of man execrated and put vnder the curse But bicause this séemeth to be against the nature of creation that it should be called a deprauation therefore that opinion is also reiected The last opinion is commonlie receiued namelie that The soule gathereth originall sinne through coniunction with the bodie that is alreadie infected and corrupted by the parents What the seate is of originall sinne Whervpon if it be demanded what is the seate thereof or as they commonlie speake what is the subiect We answere that it hath place in the flesh as in the root and beginning then out of that fountaine it also possesseth the soule so is extended throughout the whole man Seed is the instrument to conueie this sinne so as the séed is the instrument wherby this sinne is conueied from the parents vnto their children Pighius obiecteth that Vices cannot be deriued by séed vnto the posteritie vnlesse perhaps those vices which cleaue and sticke in the bodie of the parents as we sée happeneth in the leprosie in the falling sickenes In the sedd is not the sinne and other diseases of the bodie neither dooth nature suffer that sinne should take place in the verie substance of the séed so as it can be conueied by it vnto the children Here we answer Not onlie the diseases of the bodie but of the mind also are deriued from the parents to the children first that it is not true that onelie the diseases of the bodie of the parents are deriued vnto the children For we also sée that manie conditions of the mind are deriued from the parents vnto their children as wit furie ambition gentlenes pride and
iustified but as for other things neither be they good nor yet doo please God Wherefore séeing the Publican praied and that faithfullie it is certeine that he had eternall life and was not destitute of iustification 19 But that all these things may be the perfectlier vnderstood What is required vnto the works which be acceptable vnto God it shall not be from the purpose to knowe what things are required vnto a good worke to make it acceptable vnto God First of all he that dooth anie good thing it behooueth him to be mooued by the spirit of God for otherwise in vs that is in our flesh dwelleth nothing that is good and they which be lead by the spirit of God those be the children of God Secondlie it behooueth that faith be present by which it is vnderstood for a certeintie that the worke which we take in hand is of those kind of things which God willeth and by his lawe hath commanded to be doone Rom. 14 23 For whatsoeuer is not of faith the same is sinne Neither ought we so to handle the matter that our owne hart should accuse vs in that thing which we doo Thirdlie whatsoeuer we doo the same must be wholie directed to the glorie of God that herevnto chéeflie and aboue all things we haue regard that the praise and glorie of God may be set foorth by our works 1. Co. 10 31 Whether saith Paule ye eate or whether ye drinke or what other thing soeuer ye doo doo it to the glorie of God Fourthlie forsomuch as by reason of th' infirmitie which is graffed in vs there is alwaies some want in our works yea euen in those works which séeme to be doone well it is necessarie that the grace and mercie of God through Christ be present with vs wherby that defect or want may be supplied For this cause Dauid saith Psal 32 1. Blessed are they whose iniquities be forgiuen blessed is the man vnto whom the Lord hath not imputed sinne And Paule saith Rom. 8 1. There is now no condemnation to them which be in Christ Iesus Againe Ibidem 3. That which was vnpossible to the lawe insomuch as it was made weake through the flesh God sending his owne sonne c. These testimonies sufficiently declare both that our works doo faile of their perfection and iust end and that also it commeth through Christ and the mercie of God that that blame mingled with our works is not imputed vnto vs. Lastlie this also is required Ierem. 9 23. 1. Cor. 1 31. that no man glorie of that which he vprightlie dooth but that he glorie in GOD onelie and acknowledge that what he dooth he dooth by his goodnes not of his owne strength for Who hath separated thee saith Paule to the Corinthians 1. Cor 4 7. What hast thou that thou hast not receiued But if thou hast receiued it whie dooest thou glorie as though thou hadst not receiued it When all these things which I haue here recited shall take place the worke with out all controuersie will be good and acceptable vnto God Here may the diligent reader out of these conditions of a good worke Whence may be gathered the definition of good works gather the definition thereof On the contrarie part if we haue respect vnto the nature of man not regenerate we shall easilie perceiue that these conditions which we haue said to be necessarie vnto a good worke cannot be found in him For he is altogither void of the spirit of God and of faith and is so infected with the loue of himselfe that whatsoeuer he dooth he referreth it not vnto God but vnto his owne profit Moreouer forsomuch as he is a stranger from Christ it must néeds be that he is left vnder the lawe so that what defect or fault soeuer there be in his works as of necessitie there must be much the same cannot by anie other meanes be recompensed To conclude if perhaps he haue doone any notable goodlie worke he dooth not glorie in God but in himselfe for he is ignorant of Christ and of grace By these two descriptions of a woorke good and acceptable vnto God and of a man that liueth without Christ I thinke it is now manifest How far the wicked are from the condition of good works that those works cannot be good and acceptable vnto God which procéed from a man that is out of the faith 20 But our aduersaries indeuour to wrest from vs two verie strong places which we vse for the confirmation of this matter A metaphor of a good and euill tree Matt. 7 18. Rom. 14 23. The first is that we say An euill tree cannot bring foorth good fruit the other is Euerie thing that is not of faith is sinne of which things somewhat must be said in this place That metaphor of an euill trée which cannot bring foorth good fruit Christ vsed not onelie in the seuenth chapter of Matthew verse 33. verse 34. but also in the twelfe chapter of the same Gospell and thereof he inferred Yee generation of vipers how can you speake good things when ye your selues be euill But before I make open this cauillation I thinke it good to declare how Augustine in the fourth booke and third chapter against Iulian the Pelagian contended for this selfe-same place He setteth foorth a goodlie worke of a man being an infidell namelie To cloth the naked without faith is sin to cloth a naked man and he demandeth whether this worke may be called a sinne Surelie vnlesse this worke be of that kind that pleaseth God I perceiue not that anie other worke of an infidell can be acceptable to him And Augustine affirmeth and prooueth that the same is sinne and least that he might séeme to speake this without reason he saith It is therefore sinne bicause he that did that goodlie worke glorieth in his worke for he dooth not by faith acknowledge either God or Christ to whom he should ascribe the dooing thereof Moreouer he saith that To auoid the nature of sinne it is not inough that a good thing be doone but also that it be well and vprightlie doone Shall we their saâ—e that an infidell hath done a good worke and wrought vprightlie If we grant not this then we confesse that he sinned But if we doo grant it then we confesse the fruit to be good whereas the infidell without Christ is an euill trâ—e By this meanes we shall grant that an euill trée dooth bring foorth good fruit which thing neuertheles Christ dooth expressedlie denie Our aduersaries therefore are driuen to such a passe that now they doo not fight against vs onelie but euen against Christ himselfe also vnlesse peraduenture they will saie that a man being faithlesse an infidell and a stranger from GOD is a good trée But if they affirme this how doo they denie that he pleaseth God séeing that which is good cannot be but acceptable vnto our good
this cause are the actions procéeding from vertue commended bicause they come from the making of choise Maners are more iudged by choise than by actions Maners saith Aristotle â—re more iudged by making of choise than by actions True indéed it is that maners are knowne by actions as a trée is by the fruit but yet that iudgement is deceiuable for hypocrites doo verie oftentimes make a counterfet shew and otherwhile we sée things doone of a far other purpose than it is méet they should be The Manicheis absteined from wiues also from the eating of flesh not bicause they were giuen to chastitie or sobrietie but bicause of their erronious and blasphemous opinions Tyrants doo sometimes deale curteouslie with their subiects but to beguile them And wicked men doo sometimes absteine from wickednes but that is for feare of punishments not for the loue of iustice Euill men forbeare to sinne for the feare of punishment Wherefore in iudgements when the fact is apparant there is oftentimes inquirie made of the will mind and purpose of him that dooth it Neither at anie time is the making of choise subiect to fortune as is action Yea rather they which are found in anie crime are oftentimes accustomed to saie that they ment to haue doone otherwise and that they purposed not in their mind that such things should happen And we easilie grant that the actions are more apparant since they are laid open to euerie mans eies but yet they make not the iudgement either surer or more certeine Men doo iudge of maners by that which followeth namelie by the worke but the iudgement of choosing procéedeth from the cause and as they vse to speake from that which went before And sometimes it happeneth that a man dooth no action so as it cannot be iudged by his actions whether he be good or euill but immediatlie so soone as he sheweth what choise he hath made although he doo no action yet men giue a iudgement of him either as touching his naughtinesse or his goodnesse But how can it be said that yong children and also bruit beasts want the making of choise Whether children and brute beasts be without choise when as they choose one meate before an other plaie before discipline and shunne some things more than other things We must answer that making of choise is of two sorts One is common whereby one thing is either preferred before an other or else is more eschewed than an other and this kind of choise neither brute beasts nor children doo want The other is the verie proper choise which hath counsell going before and is directed by the iudgement of reason And this kind of making choise can neither bruit beasts nor children haue for when they pursue one thing before an other or auoid one thing rather than an other they are not lead by reason but by sense Also those things which we doo in hast and vpon the sudden are without making of choise not that we want reason while we commit those things but bicause we admit no space of time to deliberate on them Also the counsell and the iudgement and deliberation of reason is hindered by the vehemencie of the perturbation Three things void of choise Wherefore there be reckoned vp thrée things that want the making of choise First brute beasts bicause they are not capable of reason Secondlie yong children which although they be indued with reason yet can they not vse the same bicause of their tender age in the third place are counted sudden and hastie motions of the mind wherein although men haue reason enough and also yeares yet doo they want time of deliberation Wherefore they which doo anie thing by the force of anie affection are woont to saie that they did it not of purpose or aduisedlie Since that making of choise dooth belong vnto the mind it is either of the power of knowing An order whereby the definition of choise is found out or the power of appetite All appetite is diuided into thrée parts Either it is of the more noble part of the mind and is ioined with reason and is called the will or else it is of the grosser part and then it is diuided into the desiring power and into the angrie power Herevpon Aristotle said that some thought choise to be the will others thought it to be anger others thought it to be desire but if it belong vnto the knowledge then come they which affirme choise to be an opinion who perhaps were the Stoiks But first Aristotle treateth of desire and anger That choise and desire are diuerse and reasoneth that their opinion is fond bicause that then we should yéeld that brute beasts haue choise for they are mooued both with desire and anger which he reiecteth as an absurd and vnworthie thing Wherefore it plainelie appéereth that Aristotle did vtterlie remooue desire from choise bicause we may not by anie means saie that desire is choise which cannot so be iudged of as touching willingnesse Indéed willingnesse differeth from choise but it cannot be sundered from the same séeing euerie choise is according to the will And the argument which he vsed is this If desire were choise whatsoeuer thing worketh by desire should no doubt worke by choise But not euerie thing that worketh by desire dooth worke by choise The ouerthrowe of the consequent appéereth in this bicause an incontinent man worketh by desire but not by choise for that he followeth it not He determined to doo well but he stood not to his determination therefore he delt not according to the choise which he had conceiued in his mind Choise is an appetite which is a counsellor but the incontinent man while he is carried awaie by desire heareth no counsell And on the other side the continent man giueth no eare to desire but followeth his right choise And this reason may be applied vnto anger for he also that dooth anie thing by anger dooth it not by choise and this we may sée in angrie men And héerein it shall suffice to haue said that an incontinent man is not altogither without choise but yet he followeth not that which he hath in his mind He is compared to a man that sléepeth to him that is dronken to a citie wherein good lawes are not regarded Héere Aristotle reasoneth Choise is contrarie to desire But desire is not contrarie to desire Ergo desire is not choise This argument is in the second figure The reason is this Those things that agrée in one third they also agrée in themselues Euen so those things that doo not oppose themselues against one third doo not agrée togither at once themselues But there ariseth a doubt Desire against desire bicause desire séemeth to be against desire Some man desireth fame and to haue his name renowmed and the same man is much desirous of monie one of these desires is repugnant to an other Augustus desired souereigntie and yet was desirous to imitate
this excuse of theirs is that diuine oracle sufficientlie declareth 1. kin 19. 18 wherin God thus answered Elias the prophet I haue left vnto me seuen thousand persons which haue not bowed their knee vnto Baal He said not Which haue rightlie iudged in their harts and which haue beleeued vprightlie in their minds but contrariwise mentioneth a signe of outward worshipping namelie of bowing the knée And he that hath made the whole man is not content with the halfe of him neither will he haue his creature parted with the diuell Esai 45. 23. To me saith he to me alone shall euerie knee bow Moreouer if this their reason had béene of anie value the Corinthians also might thereby haue excused their dooing for they might haue said vnto Paule Whie art thou so vehement against vs We our selues also knowe that an idoll is nothing we in our harts kéepe the right opinion Therewith let God be content it is lawfull for vs in the meane time with the bodie and outward presence to serue our owne commoditie 24 Yet further they saie We pollute not these things at all but rather we would haue them to be vncorrupt and perfect Wherefore what sinne soeuer is here committed it ought not to be ascribed vnto vs. I answer that truth indéed it is that another mans sin is imputed to no man but yet whilest ye are present at prophane rites this blame is ascribed rightlie imputed vnto you in that you communicate with another mans vngodlinesse The apostle in the first to the Corinthians said 1. Co. 10 18. Doo ye not knowe that they which eate of the sacrifice are made also partakers of the temple What saie I then that the image is anie thing Or that which is offered vnto idols is anie thing Naie but this I saie that the things which the Gentils offer they offer vnto diuels but I would not that ye shuld be partakers of diuels Ye cannot drinke of the cup of the Lord and of the cup of diuels Ye cannot be partakers of the table of the Lord and of the table of diuels Against them which communicate without godlie rites c. So as although the corruption of the sacrifices be not to be imputed to the communicants yet the communicating it selfe from which they ought to haue kept themselues maketh them blame-woorthie And vnlesse the matter were so why would not the holie martyrs communicate with the rites of the Ethniks Wherefore did Paule so rebuke the Corinthians But here againe they replie and saie that The Masse is not to be compared to the idolatries of the Ethniks for howsoeuer it hath somewhat straied from the institution of Christ yet must it not be accounted a prophane and idolatrous thing But I affirme it to be so much peruerted as in a maner it agréeth nothing at all with the institution of Christ yea it is altogither contrarie vnto it which is verie easie for me to prooue 25 An Antithesis betweene the supper of the Lord and the Masse First of all The supper of the Lord as it was instituted by Christ was a common or publike worke But now commeth foorth the sacrificer apparelled in monstruous vestiments and doth all things alone Others are onlie present to sée and heare Wherefore if Paule iustlie and vpon good cause said to the Corinthians 1. Co. 11 20 which tarried not one for another that they were not now to eate the Lords supper how can they woorthilie call the papisticall Masse by the name of the Lords supper where onelie one sacrificer dooth eate and drinke Surelie by no meanes They may rather giue anie name vnto it than the supper of the Lord. Besides this they saie that they offer the sonne of God vnto the eternall father And that is expresselie denied in the epistle to the Hebrues Heb. 10 14. for it teacheth that all things were finished by the onelie oblation of Christ which being perfect we may not renew it They will that Christ be offered vp euerie daie the word of God affirmeth that he was to be offered vp but once I grant indéed that the fathers sometime so spake as if the bodie and bloud of Christ are to be offered or sacrificed in the celebration of the sacraments How the bodie and bloud of Christ may be offered to God in the supper But they not seldome interpreted themselues that those oblations or sacrifices were onelie giuings of thanks or else a memorie and figure of that oblation sacrifice which Christ made when he died vpon the crosse Moreouer they affirme that the bread and wine is conuerted into the substance of the bodie and bloud of Christ when as the holie scriptures doo teach far otherwise Ouer this when they lift vp the bread and wine they set foorth the verie creatures of GOD to be worshipped in the stead of God For what is more shamefull than religiouslie to worship a péece of bread and a cup of wine It is true indéed that they be made partakers of the bodie and bloud of the Lord namelie in hart and mind which with a sincere faith doo eate and drinke the elements of the Eucharist and in such sort as God hath instituted the same But if a man onelie behold and worship them they are vnto him nothing but a péece of bread and a cup of wine Further the ministers of the church when as their dutie is to studie with all their power to rauish the minds of the people vnto heauen to the intent they should not séeke for Christ in the world and that they should not receiue anie carnall or earthlie thing in the holie supper doo miserablie attend the visible signes The apostle in the first to the Corinthians giueth charge 1. Co. 14 16 that in holie assemblies they should not vse a strange toong bicause that all men might answer Amen and bicause the edifieng of the hearers is aboue all things to be sought for But in the Masse all things be doone in Latine And those words which should bring great consolation vnto the standers by when as to them the participation of the bodie and bloud of the Lord is promised they doo speake them so softlie yea they mutter them so darklie that albeit a man knowe the Latine yet is he not able to vnderstand them They therfore whisper them so softlie as though the members of Christ were vnwoorthie to heare them when as neuerthelesse the Lord himselfe spake them openlie And the Gréeke church euen to this daie The Greke church pronounceth them with a lowd voice Yea and in times past it was a custome receiued as Ambrose and Augustine among others testifie that vnto those words the people answered Ambrose Augustine Amen But in my iudgement these men doo therefore mumble vp those words bicause they be warie least their lies should be perceiued For there they saie The papists speake manie lies in their masse Take ye and eat and
drawne togither and limited yea rather they be circumscribed by the workmanship it selfe Besides this images for the most part be made by men to the intent that they which be absent may after a sort be present with vs. But God is euerie where nether is he absent from anie thing Wherefore it is written in the psalme Psal 139 8. If I go vp into heauen thou art there If I go downe into hell thou art there also We must not therfore make him present by images séeing he is present alwaies and in all things The third cause Herevnto adde that we must in an image expresse with apt likenes the thing which should be represented But when God by anie image is represented things which rather be vnlike and contrarie than like and agréeable are likened vnto him Moreouer God as all men must of necessitie grant hath no beginning but all images are inuented by craftes-men Wherevnto may be added that GOD what and how great an one soeuer he be is continuallie moouing or dooing and is neuer idle whereas images be senselesse and doo no maner of thing at all Ouer this The fourth cause GOD himselfe is all wholie knowledge and vnderstanding but images perceiue nothing and doo vnderstand nothing at all Besides The fift cause God not onelie consisteth of himselfe but also maketh all things to consist and stand by his word but images are not able to consist of themselues for they are staied vp of artificers by props and great posts The sixt cause Yea and further God himselfe hath no end of his nature and life whereas images wax old and in the end come to naught And séeing God is of nature inuisible as hath béene confirmed before craftes-men in picturing and painting him out doo followe their owne imaginations and not the diuine nature which they cannot sée And they be not afraid to ascribe those imaginations and conceits of their minds vnto the name of God but this is altogither wicked and vngodlie So it came to passe when the Israelites said vnto Aaron Make vs gods Exod. 32 1. which may go before vs. And he made them a molten calfe and called it by the name of Iehoua Looke In 1. Kings 12. verse 28 1. Kin. 12 28 For to morrowe saith he it is the feast of Iehoua Ieroboam also when he made the golden calues commanded them to be worshipped by the name of Iehoua Wherefore it is written in the 14. chapter of the booke of Wisedome verse 21. that they applied the holie and immutable name of God vnto idols And in the 17. of the Acts Paule saith The seuenth cause verse 29. We ought not to thinke that the Godhead is like to gold or siluer grauen by art and inuention of craftes-men If so be then that the similitude of God be not in images those which be of this kind must be vtterlie reiected The complaint of Seneca is commonlie knowne whereof Augustine maketh mention in the sixt booke De ciuitate Dei and fortie chapter out of the booke named D◠superstitione which is lost and is not anie where to be found at this daie Augustines words be these for when he intreated concerning images They dedicate saith he the holie immortall and inuiolable gods in a matter most vile and vnmooueable giuing vnto them the habits of men wild beasts and fishes and some indue them with diuers bodies of a mingled kind They call them gods which if they should receiue life and suddenlie méet one they would be taken for monsters But the holie scriptures haue laughed to scorne this presumption and foolishnesse of men especiallie Esaie in the 44. chapter as we haue alreadie heard before The eight cause To these things let vs adde that Aristotle in his second booke De physico auditu alledgeth the saieng of the philosopher Protarchus which said that Those stones be fortunate whereof images be made for they be laid vpon the altars and haue honour and reuerence doone vnto them by men whereas others not vnlike to them lie vpon the pauement are troden vpon with their féet and spit vpon The ninth cause Besides this let it come to mind that the verie works of God which be extant in the nature of things cannot perfectlie shew him Wherefore séeing the workmanships of men be a great deale more vnperfect bicause art alwaies faileth in comparison of nature how shuld we hope that God himselfe can be expressed by the industrie of craftes-men The tenth cause Neither must it be omitted that the scripture when it speaketh of images to the intent it may driue men from them it calleth them filthinesse Deut. 7 26. Ierem. 10 8 Habac. 2 18. lies things of nothing abhomination and affliction Howbeit we must grant that God would haue some signes whereby he would open himselfe vnto men Such were the arke of the couenant the tabernacle of Moses the temple of Salomon and also the piller of fire and of the cloud but it must be considered that he deuised and ordeined these signes for himselfe Neither is it lawfull for men to doo so much as it is for God Augustine The 11. cause Augustine De fide Symbolo when he expounded the article wherin is said that Christ sitteth on the right hand of his father he saith We must not imagine that God is indued with the shape of a man that Christ dooth bow his knées and sitteth on the right side of him it is a wicked thing to haue such maner of images But in the fourth booke The 12. cause the ninth and 31. chapter De ciuitate Dei he hath more manifestlie expressed the same where he commendeth Varro which wrot in his Theologie that they which first of all others made images vnto God first tooke awaie the feare of them from men namelie bicause of the vile matter whereof they were formed and bicause they mooued not of them selues and they did erre more for so much as in making of images they did not reforme their error but rather increased the same Also he praiseth Varro who alloweth of the ancient people of Rome bicause they for the space of 70. yéeres worshipped God without images neither did Varro feare to bring the people of the Iewes to be a witnesse of that thing And he added also that whiles the people of Rome worshipped God without images they honored him more purelie than afterward they did And these things be not onelie recited by Augustine Varro The 13. cause but they be also written by Plutarch in the life of Numa Pompilius by Dionysius Halicarnassus by Clemens Alexandrinus and also Tertullian as it is recited by Eusebius Besides this Herodotus in his first booke The 14. cause and Strabo in his 15. booke doo shew that the Persians in old time made no images When Tarquinius Priscus who was indued with the learning of the Gréeks Hetruscans reigned at Rome there were images
the molten calfe Exod. 32 20 Other good princes also and Serenus the bishop of Massilia Neither haue we euer perceiued that the scripture condemned ouerthrowers of images but the workers of images The first perhaps Who first painted churches which painted the church was Paulinus the bishop of Nola which yéelded this reason for the fact When the faithfull sort met togither vpon the holie daie to celebrate the memorie of Felix the martyr they were interteined with a religious banket and when they were more giuen to féeding of their bodie than reason would that father deuised to paint vpon the wall the histories of the old testament of the new to the end that the people by beholding of them might the more soberlie behaue themselues in their banket But howsoeuer that holie and godlie father ment in other matters yet in this matter he offended double For first he should not haue banketed the people in the church séeing we know that in the church of the Corinths there were manie things found fault withall by the apostle 1. Co. 11 22 concerning those feasts Moreouer he did amisse in that he thought men were more instructed by dumbe pictures than by the liuelie word of God Wherfore did he not rather teach them by a liuelie voice that they should temperatlie and soberlie spend out the time of the holie feast This had béene the ordinarie waie and meanes and most void of all danger Prudentius Prudentius also which liued in the time of Honorius and Theodosius singing the passion of Cassianus the martyr said that The historie of him was pictured in the church And in the seuenth Synod which was holden vnder Constantius and Hiren Nilus a bishop one Nilus a bishop is brought in which counselleth him that should build a new church to garnish the wals on euerie side with images and pictures But what bishop this was it is not knowen a martyr indéed he is called in this respect that he so became for Christ in the time of Dioclesian But it can not be he bicause it was not then permitted vnto the christians to build churches publikelie Further in that second Synod of Nice we read manie feined things and those things which were cited by those fathers for the most part are not extant in the booke of those men which were of sound iudgement There also it is reported that Gregorius Nissenus wept at such time as he passed by the image of Abraham but whether that image were in the waie or in the temple it appéereth not There also it is read that the martyrdome of Euphemia the virgine was painted out in the temple of the citie of Calcedonia howbeit so farre as I can gather these pictures were in the church-porch Augustins temple had no images But that Augustine had no images in his temple it appéereth hereby that he expounding those words of the 113. psalme The images of the Gentiles be siluer and gold euen the works of mens hands he writeth The works of mens hands for they worship that which they themselues made of gold and of siluer Doubtlesse we also haue manie instruments and vessels of such kind of matter or metall for the vse of celebrating the sacraments the which vessels being consecrated to the ministerie it selfe are called holie in the honor of him whom hereby we serue for our saluation And these vessels I beséech you are they anie other thing than the works of mens hands Yet notwithstanding haue they a mouth speake not Haue they eies yet will not sée Doo we praie to them bicause through them we make supplications vnto God That is a verie mad cause of impietie Wherefore it is manifest that images were not there for otherwise he would haue confessed himselfe inexcusable 24 Moreouer in the same Synod they cite Basil in his oration of the fortie martyrs A place in an oration of Basil expounded But that which they alledge maketh nothing to the matter now in hand For Basil affirmeth not that the acts of these martyrs were described in the temple but in the commending of them in his oration he saith that he would doo rightlie and orderlie whereby others might againe and againe be strengthened in faith For painters while they paint foorth the acts of valiant men they stirre vp others vnto laudable enterprises Men began euen at the first vpon a readie good will borne vnto Christ and to his apostles to haue some of their images at home with them Afterward being not satisfied with the priuate vse of them they set them not within the temples but in the porches Againe they considered with themselues What if they should be put in churches would they not bring such and such things vnto our memorie And finallie there insued an adoration Constantine with his sonne Iustinian at the temple of Sophia made pictures the which afterward Philippicus tooke awaie for which cause there followed afterward verie fierce contentions And séeing Paule saith 2. Cor. 6 16. How agreeth the temple of God with idols Is it not a shame at this daie that churches should be fraught with images How the ancient Christians ordered themselues in praiers Tertullian expresseth in his Apologetico the 30. chapter We saith he honor GOD with our eies lifted vp to the heauens and not vnto pictures Lib. Instit 2 cap. 2. Lactantius reproouing the Ethniks saith If ye thinke that those whom the images doo represent be in heauen whie doo you not lift vp your eies vnto heauen Wherefore it is lawfull so to saie vnto our aduersaries If ye thinke that the saints be in heauen whie doo ye not lift vp your eies vnto them which ye turne vnto the images in the temples Also we may prooue by an other argument Other arguments to proue that the Christians had no images that Christians had no images in their temples For Aelius Lampridius describing the liues of the thirtie tyrants among other things saith that Adrianus the emperor had decréed to appoint churches vnto the Christians but that there was one which did dissuade him that he should not doo it For he said If thou doo this the temples and images will be forsaken and all men will become Christians For those churches which the emperor was minded to giue them he builded without images Insomuch as those churches which were afterward erected without images were called the temples of Adrian Moreouer it must be considered that those things ought not to be had in the churches which call men backe from the religion of Christ Vndoubtedlie verie manie as well of the Turks as Iewes would be content to become christians were it not that they be greatlie offended at our images Paulus Ricius a learned Hebrue Wherevpon Paulus Ricius a verie learned Hebrue which was christened at Pauia said It was verie expedient that images should be remooued out of churches bicause manie of the Hebrues by the meanes of them be called
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
oftentimes made woorse And besides that also such superfluitie might serue to reléeue other poore folks also 9 Neither saith he Giuing or bestowing In giuing of almes is a certeine communicating Esaie 2 3. Iohn 4 22. but Communicating bicause in almes giuing there is a certeine communicating For if we speake of the poore which were at Ierusalem the Gentiles had receiued at their hands spirituall things For the word of the Lord came out of Sion and the lawe of God out of Ierusalem and saluation from the Hebrues Séeing out of that nation were appointed preachers of the Gospell to preach vnto the whole world Therefore Paule in the second to the Corinths the eight chapter saith That your abundance maie releeue their want and that on the other side verse 23. their abundance may releue your want But if we speake of other poore folkes euen when we helpe them with our almes there redoundeth vnto vs no small commoditie or profit For Christ warned as we read in Luke Luke 16 â— Make you freends of vnrighteous mammon that when you faile they maie receiue you into euerlasting tabernacles But what if the poore be euill and they also excluded from the kingdome of heauen These things are to be vnderstood not of the men but of the works But by this meanes also followeth another absurditie That by the vertue of our works we should obteine the kingdome of God I answer As we denie that works are the causes of eternall life so likewise we denie not that God rewardeth the good works of the faithfull A reward of almes deeds Rom. 2 6. which are now regenerate by Christ since we know that He will iudge euerie man according to his works For he will saie I was hungrie Matt. 25 35 and ye fed me I was thirstie and ye gaue me drinke I was a stranger and ye harboured me The kingdome of God is giuen for election and for she promises sake which the saints receiue by faith But bicause those things are hidden from mans eies therefore are good works brought foorth which are the proper and manifest effects both of our faith and Gods election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Giuing our selues saith he to hospitalitie This is not spoken without a great emphasis To follow hospitalitie is more than to keep hospitalitie Gen. 18 2. Looke in Iud. 9 11. for it is a greater matter to pursue hospitalitie than onelie to be hospitall For Abraham expected not till strangers came home to him to desire to be receiued and to desire lodging but going of his owne accord out of his tent he looked round about to sée if he could espie anie stranger whom he might receiue into his house And if he sawe anie he ran vnto him and praied him not to passe by his house If I haue found fauour saith he in your eies I beseech you turne in vnto your seruant Gen. 19 2. And the same diligence and mind was in Lot and well nigh in all the fathers Paule in these words chargeth vs not with anie vile and vndecent works but with verie honorable and excellent works Hospitality becommeth a noble man For there was neuer anie noble man or notable prince but that he was desirous to doo good vnto others and was carefull ouer strangers Titus Vespasian when he called to remembrance at night that he had doone no good turne vnto anie man would with heauines saie Fréends we haue lost this daie And Christ saith that The kings of the nations beare dominion ouer them and they which haue power ouer them are called gratious in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ethniks also saie that GOD hath a care ouer strangers and therfore they worshipped Iupiter Xenius who had a care regard of strangers This propertie of GOD Homer describeth in the second booke of his Odysses And Virgil verie aptlie saith Iupiter was a keeper of hospitalitie Iupiter hospitibus nam te dare iura loquuntur that is For men saie that thou O Iupiter giuest right vnto strangers And the naturall affection toward citizens commonlie stirreth euerie man that if he méet a stranger and one that is néedie he will to his power helpe him and prouide harbour for him Euen so in like manner if peraduenture the saints which as touching the eternall countrie are our citizens doo come vnto vs we ought to helpe them and gentlie to interteine them 10 But bicause that Iahel séemed to haue violated the lawes and couenant of hospitalitie it is a doubt In Iudg. 4 verse 22. Whether Iâ—hel did right in violating the laws of hospitalitie whether we should condemne hir or quit hir Howbeit bicause all controuersie dependeth not a little of the circumstances of the persons we will therefore set hir before our eies and consider with our selues what manner of men the Kenites in the fourth of Iudges were They assuredlie in bloud were ioined with the Israelits Who the Kenits were for they were the posteritie of Hobab the father in lawe of Moses Moreouer they perfectlie agréed with the Hebrues in the exercise of godlinesse and in the lawe of God Neither was their faith idle but effectuall and working for they leauing their countrie followed the Israelits through the desert and God which was their guide through the wildernesse Wherfore at the length when the lands were distributed they obteined inheritance togither with them in the land of Chanaan For these causes if Iahel went about to set the Iewes at libertie she did but hir duetie neither did she take vpon hir anie other mans office On the other part let vs consider of Sisara Who Sisara was He was an oppressor of the people of God and now slaine by the power of God and vtterlie confounded neither appeared there in him anie token of repentance but he would rather hide himselfe to the intent that he escaping this so present a danger might againe gather a new host against the Israelites In déed after a sort he was in league with Heber the Kenite yet as it is to be thought with no sincere hart but onlie to plucke him away from the rest of the Iewes whereby he might haue the fewer enimies and not be compelled to fight with so manie enimies at one time or else to get of him a great tribute or some other commoditie which he looked for Furthermore in this his misfortune he calleth vpon no God he desireth not the helpe of other mens praiers but onelie séeketh lurking places where he might hide himselfe till such time as the rage and heate of the conquerors were somwhat slaked and onelie trusted vnto the helpes and aliance made with men By these things it easilie appeareth that Iahel did hir dutie and Sisara deserued to be slaine 11 But as touching the lawes of hospitalitie The lawes of hospitalitie ought ordinarilie to be kept iuiolated Gen. 19 8. we also iudge that they by themselues and of their
owne nature ought to be kept sacred and inuiolated This did Lot vnderstand when he would haue put foorth his daughters to the naughtie lusts of the wanton Sodomits to the end they should doo no iniurie vnto them which were lodged with him And this same example did the old man followe which receiued the Leuite with his wife as strangers as it is more at large expounded in the historie of the Iudges Whose counsell Iud. 19 25. in betraieng his daughters although I allow not yet I doo verie much commend the defending of strangers Yea and the Gentiles worshipped Iupiter and gaue vnto him the name of kéeping hospitalitie knowing by the light of nature that God had a singular care ouer strangers and ghests Pythagoras Pythagoras also for this cause discommendeth the swalowes for that they lodge vnder the couering of mens houses and yet will neuer be made familiar or tame vnto their hosts Also there were sometimes certeine mischéeuous houses Certeine mischeeuous houses in the which none might anie longer inhabit as probable writers haue declared and that bicause the customes of hospitalitie had béene broken in them And contrariewise where hospitalitie hath béene well and faithfullie kept not onelie angels Gen. 18. but God himselfe also hath somtimes béene a most profitable ghest Matt. 25 35. Christ also in the end of the world will saie I was a stranger and ye lodged me commending his chosen in the sight of all the world for the vertue of hospitalitie And it is manifest that men in the old time wished that there should be great amitie betwéene the housekéeper and his ghest Lastlie GOD commanded that the Hebrues should not despise the Aegyptians Deut. 23 7. or wholie driue them awaie from them and that for this cause that at the beginning they gaue intertainement vnto their ancestors Wherefore we must conclude by a generall and ordinarie lawe that the customes of hospitalitie ought to be kept inuiolated And this also ought to be firme No lawes of freendship so necessarie but must be brokē when God commandeth that no lawes nor fréendships be they neuer so honest and iust but if God command otherwise they ought to be broken For so long must all these things be of force as they shall be allowed by the will of God Then séeing God had now cast out Sisara and the Chanaanits and would haue them to be destroied no couenants might iustlie be kept with them for we must rather obeie God than giue place to the reasons of men And of this will of God Deborah was both a prophesier and an interpretor She had declared that Sisara was now cast out by God and foretold that he should be sold into the hand of a woman Exo. 32 29. 12 After this manner the Leuits obeied Moses in the killing of their fréends and kinsefolks To whom Moses in the name of God said Ye haue consecrated your hands so farre was it off that they were reprooued for breaking the bonds of fréendship Ieremie also when by the commandement of God Iere. 48 20. he had declared that the Moabits should be slaine curssed those which had withdrawne themselues from that mind He is accurssed saith he that dooth the worke of the Lord deceitfullie In the lawe it is also commanded that none should be spared Deut. 13 6. which did intise anie to idolatrie no not the father nor the mother neither yet he which sléepeth in thy bosome Who séeth not here that the most néerest bonds of fréendships must be contemned if the will word of God be therevnto ioined Abraham was commanded to kill his sonne and that his onlie sonne Gen. 22 2. as touching whom he had receiued a most large promise The promise of God and the naturall loue of the father séemed to be against this commandement notwithstanding against both these being vrged by the word of God he ought to haue killed his sonne So must we thinke that all men although they be of nigh kin vnto vs are sacrifices to God so manie as he commandeth to be slaine Wherefore it is written in the 34. chapter of Esaie verse 6. The Lord hath a sacrifice in Bozra But they which with a preposterous clemencie What happeneth to them that haue a preposterous clemencie 1. kin 20 39. contrarie vnto the word of God will be mercifull let them remember what happened vnto the king of Samaria He when he had spared Benhadad the king of Syria contrarie to the commandement of God was in this manner reproued by the prophet in the name of God Thy soule shall go for his Of benefiting and vnthankfulnesse 13 Forsomuch as iustice and honestie require this In Iud. 12 ◠that we should giue thanks vnto them which haue bestowed benefits vpon vs nature followeth this order that we should conuert the effects into their causes forsomuch as they haue their conseruation and increase from thence from whence they spring This was due vnto Ieptha since he should haue had either the highest place or the next vnto the highest among those that had well deserued of the publike-weale The degrees of benefits For first thou séest some that when they bestowe benefits they haue onelie a respect to themselues So doo shéepheards neatheards and swineheards when they prouide pasture for their cattell whereof they haue charge since therein they séeke onlie for their owne gaine and commoditie Otherwise they haue no loue to oxen shéepe and swine There be others which in dooing of good haue regard both vnto themselues and also vnto them whom they doo helpe For the poore doo serue rich men princes partlie bicause they loue them and partlie to get some commoditie at their hands In the third degrée are those placed which doo in such sort bestowe a benefite vpon anie man as they looke for no recompense of him It oftentimes happeneth that when we sée one in miserie we are touched with mercie and we helpe him which without doubt procéedeth of humanitie Forsomuch as we are men we thinke that nothing belonging to a man but it apperteineth vnto vs. They are counted in the last and chéefest place which benefit others euen with their owne gréefe hurt and losse After this maner Christ dealt towards vs Wherein Ieptha is resembled vnto Christ he redéemed mankind with the losse of his owne life Whom Ieptha after a sort resembleth who deliuered the Israelites vnto libertie and that to his great danger Which he declared by this forme of speaking Iudg. 12 3. I haue put my life in my hands that is I haue not refused to indanger my life Wherefore the Ephramites were most vngratefull for so great a benefite The degrees of vngratefull men The first sort of vnthankfull men is when they requite not good to those that deserue it at their hands The second when they praise not nor allow well of those things which good men bestowe vpon them The
none that is godlie will delight in this kind of sinne For if a man loue God with all his heart it is necessarie that he refraine and detest all sinnes which are manifestlie repugnant vnto the will of GOD We take pleasure in sinnes by chance and vnto his lawe But accidentallie or indirectlie it is possible that some pleasure may be taken in them Morall good works doo delight vs though they be sinnes As if we be now set at libertie the more and more gréeuous acts they be which we haue committed the more shall we reioise And if a man haue béene before time proud and arrogant and after some fall being repentant doo behaue himselfe more modestlie he will somewhat reioise by reason of his sinne Which also happeneth if after faults be committed good lawes be made and an order appointed that such faults be not afterward committed For we reioise that such an occasion was offered And bicause that as Paule saith Where sinne hath abounded grace also hath more abounded and vnto them that loue GOD althings worke to good we will grant that by a phrase of spéech although not proper but by accidents the godlie may sometime take pleasure of sinnes But in speaking of morall workes which are doone by them that are not regenerate if we looke perfectlie into them A similitude we cannot but reioise in them For euen as it is a pleasure and that not small to behold the vertues of hearbs the properties of liuing creatures of pretious stones and of the starres so also it is a delight to sée the acts of notable men which acts GOD would haue to be in the nature of man for the preseruation of Common-weales and of ciuill discipline Who taketh not pleasure when he readeth the honest life and vertuous acts of Socrates Or when he weigheth with himselfe the notable acts doone by Scipio Aphricanus And also when he séeth the things that be doone in our time of notable men that are euen void of Christian religion Yea for so much as they haue a certeine shew and countenance of sound vertues the godlie are so much delighted with them as they are often times stirred vp to praie earnestlie for the saluation of those men thus thinking with themselues If God vouchsafe to change these men and to draw them vnto Christ they would be a great ornament and helpe vnto the church neither do they easilie despaire of their saluation Euen as a skilfull husbandman A similitude if perhaps he sée a ground verie ranke with brakes and wéeds desireth to buy the same thinking with himselfe that if the naughtie hearbs were wéeded out and the brakes with a plough rooted vp fruits would plentifullie growe thereon And so also will he doo if he sée wild vine trées or wild oliue trées spring in anie place of their owne accord for he will thereby iudge the ground to be méet both for vine trées and for fat oliue trées if it might be well husbanded Also Christ our sauiour when a yong man had asked him what he should doo to atteine to euerlasting life and he had answered him Matt. 19 16. Keepe the commandements and when the yong man had replied that he indeuoured himselfe therevnto euen from his youth which neuerthelesse was not true Iesus for all that delighted in that indeuour of his whatsoeuer it was touching the inquirie of saluation and of obeieng the commandements of God as much as in him laie For this is the meaning of that which Marke writeth in the tenth chapter that Christ loued him to wit that considering his present calamitie he was mooued with mercie for that he labouring and going about to atteine vnto the righteousnesse of works fell awaie from it The same Lord also when he had made answer that the greatest commandement is To loue God with all our heart with all our soule Mark 12 34 and with all our strength and that the next commandement is To loue our neighbour as our selues and that a certeine Scribe had commended the answer of the Lord the Lord said Thou art not far from the kingdome of heauen although he yet beléeued not neither was he iustified by Christ But the Lord would declare that this his assent to the truth resembled some shew of dutie and godlinesse Wherefore in such works as morallie be called good the mind of the godlie sort is delited although it be also gréeued that those works be not doone as they ought to be And as touching the saieng of the apostle we must not gather Rom. 10 2 that he of sinne that is of zeale without true knowledge conceiued a loue and good will towards the Iewes For he reasoneth not from the cause naie rather by the effect he declareth his loue towards them namelie in that he not onelie praieth for the saluation of them but also for that he aggrauateth not the crime which they were guiltie of but rather excuseth it so far as the matter will permit It should be a false argument A non causa vt causa that is taking that for the cause which is not the cause if a man would hereby prooue that Paule was delited in the sinnes of the Iewes But if a man will néeds contend that this argument is taken from the cause we will saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in English is Harts desire is in this place an affect The zeale of the Iews was sinne which perteineth vnto mercie And so Paule had compassion of the Iewes bicause he sawe them so miserablie deceiued Of Salutations In 2. King 5 verse 29. 15 That which in the scriptures is commanded of forbidding salutations one towards another séeme to be a verie hard vnvsuall thing forsomuch as a salutation is nothing else What is a salutation but a luckie and happie praieng and it is not the least worke of charitie towards our neighbours Among the Hebrues it is expressed in the word Beraca which is as they commonlie call it a benediction or a good and gladsome praieng and of the Gréeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further to salute againe commeth of a gratefull mind and belongeth vnto exchanging or recompensing iustice For it is méet and good right that we should in like maner wish good things to them which haue first wished well to vs. And there is no doubt but that mutuall salutations doo verie much further vnto the ioining togither of minds Which coniunctions how necessarie and profitable they be in a christian Common-wele and in the church of Christ all men doo knowe Augustine Augustine in his 42. sermon De sanctis If anie doo not salute a man whom he méeteth or vse not salutations againe vnto him that hath saluted him he shall not be taken of the traueller for a man but for a stocke a stone or for Mercurie who standing by the waie directeth the iournie and speaketh not a word Neither can mutuall salutation be
action both the father and the holie Ghost had to doo for the efficient cause and the action perteined vnto the thrée persons And that may be prooued by the scriptures insomuch as Esaie saith Esa 48 16. The Lord and his spirit hath sent me Gala. 4 4. And Paule to the Galathians When the fulnesse of time was come God sent his owne sonne Luk. 1 35. And in Luke the angel saith The holie Ghost shall come vpon thee the power of the highest shall ouershadow thee And afterward as it is in Matthew Matth. 1 18 She was found great with child by the holie Ghost By these testimonies it appeareth that Christ was sent both by the Father and by the holie Ghost Besides this the sonne himselfe was the cause of his owne comming Indéed that might séeme to be a hard matter that one and the same thing should both be the efficient cause and the effect yet may it be proued manie waies For first as touching sanctification in the tenth chapter of Iohn it is thus read Whom the fathers sent and sanctified verse 36. doo ye saie that he blasphemeth bicause he saith I am the sonne of GOD Afterward in the 17. chapter Christ againe saith For their sakes sanctifie I my selfe verse 19. The verie same may be said as touching the death of Christ for Paule vnto the Romans Rom. 8 31. writeth Who spared not his owne sonne but gaue him for all our sakes Gala. 2 20. And to the Galathians he saith Who loued me and gaue himselfe for me The same also is said touching the resurrection séeing Paule vnto the Romans saith He that hath raised vp Iesus Christ from the dead Rom. 8 11. shall also raise vp your mortall bodies But Christ himselfe in Iohn saith Iohn 10 18. Destroie ye this temple and I will in three daies reedifie the same Againe I haue power to laie downe my life and to take it againe And By him all things were made Iohn 1 3. The same also we may saie of the incarnation of Christ for Paule vnto the Galathians saith When the fulnesse of time was come Gala. 4 4. God sent his owne sonne The same apostle to the Philippians saith He made himselfe of no reputation Philip. 2 7. taking vpon him the forme of a seruant We sée therefore that it appeareth sufficientlie by the holie scriptures that Christ was both the efficient cause and the effect Wherefore there were thrée that came as touching the efficient cause although the worke it selfe did perteine onlie to the sonne Of this matter writeth Augustine at large in his second booke De trinitate the fourth chapter and against Foelix the Arrian chapter 24. to prooue that Christ is both the efficient cause and the worke And as concerning that which Christ speaketh of himselfe in Iohn Iohn 7 28. namelie I came not of my selfe must either be filled vp with adding this one word Onelie as if he had said I came not onelie of my selfe or else it is to be vnderstood touching his humane nature 2 Paule in the 9. In Rom. 9 verse 3 5. Looke par 1 pl. 11. art 3. to the Romans hath an excellent commendation of Christ wherein he expressedlie confesseth the two natures in him ioined togither in one the selfe-same person so that of both natures is made Christ Of the which saith he is Christ according to the flesh who is God ouer all things blessed for euer In 1. Cor. 11 3. His humane nature is declared in these words Of the Iewes as touching the flesh for by the flesh in the Hebrue toong is vnderstood the whole man His diuine nature is most manifestlie described in these words Who is God ouer all blessed for euer The same also is not obscurelie signified in that which is added As touching the flesh for that particle should not haue béene put vnlesse he had had some thing more than the flesh This doctrine the Arrians Mahumetists A confutation of the Rabbins of Mahumet and of the Arrians and whatsoeuer they be that hold that Christ is a méere man doo impugne among the which also are the Rabbins of the Hebrues For euen as by a corrupt interpretation they had corrupted the lawe as touching maners and life which is manifest by the interpretation that Christ made of the lawe and in that he reproued their vaine deuises so had they also depraued the sincere faith of the Messias to come so that they thought he should be a méere and simple man For when Christ demanded of them what they thought of the Messias they made answer Matt. 22 42. that he should be the sonne of Dauid neither had they anie déeper or higher consideration of him Wherefore Christ obiected vnto them the 110. verse 1. psalme where Dauid called the Messias his Lord which could not agrée to a méere and simple man borne of his stocke as they fondlie imagined Ambrose expounding this place affirmeth that These words must néeds be applied vnto Christ sith there is here no mention made of anie other person vnto whome they may aptlie be applied If they will not saith he haue these things to be vnderstood concerning Christ let them shew some other person mentioned by Paule vnto whom they may be referred and if besides Christ they can find none other then let them leaue vnto Christ the glorie which is attributed vnto him by Paule Ambrose indéed confesseth Ambrose that when the father and the sonne are ioined togither in the holie scriptures the father is called GOD and the sonne Lord. And this he saith is doone for this consideration bicause we preach that we worship one God onelie And if we should repeate the name of God we might peraduenture séeme to depart somewhat from that vnitie and therfore are those names so varied But I sée that that rule is not in the holie scriptures perpetuallie obserued Psal 45 8. Heb 1 9. for we read in the psalme as it is cited in the Hebrues Therefore God euen thy God hath annointed thee with the oile of gladnesse Héere for that he intreateth of the father and the sonne he repeateth the name of God twise He saith moreouer that Christ is aboue all Phil. 2 10. is read also in the epistle to the Philippians for there it is written that In the name of Iesu euerie knee should bow both of things celestiall terrestriall and infernall Out of which place no lesse than out of this which we haue héere in hand he gathereth the diuine nature in Christ séeing if he were not God Apoc. 19 10 and 22 8. he should not be worshipped For in the Apocalypse Iohn was forbidden of the angell to worship him I am thy fellowe seruant saith he take heed thou doo it not Matth. 8 2. and 9 18. else-where But Christ when he often times permitted himselfe to be worshipped did plainelie testifie that
and sanctified vs and so inriched vs with the knowledge of him and with other heauenlie gifts as now we are destitute neither of strength neither of force neither of light neither of anie facultie to let vs whereby we should the lesse either will or worke aright And thus we shall reteine a chéerefull and quiet life euen in the middest of persecutions which often the world and satan doo stir vp so that we be most fullie persuaded by that holie spirit that we shall obteine eternall life and that not of our owne merits but by the grace of our Lord Iesus Christ which liueth and reigneth for euer Amen I beleeue in the holie catholike church the communion of Saints c. 35 This article of the faith is so aptlie knit vnto the other that goeth before The spirit is the root of the church Two similitudes as to any man that is of sound iudgement the former may séeme to be the root or stem of the latter out of which this latter article ariseth and buddeth foorth as a most fit branch And that is shewed vnto vs after this sort In whatsoeuer bodie life is placed the power and strength thereof is to guide and also by a most sure bond to vnite all the parts of the whole bodie by how great a space soeuer they be disseuered one from the other euen so the congregation of the godlie which commonlie if the beléeuers be considered of in respect that they be earthlie men is called the church how much soeuer it be compact of sundrie people and hath hir parts setled a great space one from another in the world and that as much as the vttermost quarter of the world is distant by the spaces of regions from the other part of the world yet neuerthelesse it is ioined knit and couched togither And for that cause it is by Paule compared to a bodie and that oftentimes in his epistles vnto the Ephesians and Corinthians Ephe. 4 12 and 5 23. 1. Co. 12 12 But by what bond the christians who so greatlie differ one from another whether respect be to their condition countrie or language are so strictlie knit togither it is sufficientlie vnderstood by the order which ioineth this latter article of our faith vnto the former For there our faith confesseth the holie Ghost and here it treateth of the bodie of the faithfull which with a sincere faith imbracing the doctrine of Christ is by him gathered togither in one What the name church signifieth And this congregation by a Gréeke name is called Ecclesia which signifieth no other thing than a multitude called togither For it is compact of them which by the holie Ghost are called vnto the christian faith from the which they be excluded which by an humane motion or persuasion or double heart or by anie other sinister meanes without anie instinct of the spirit of God doo ioine themselues vnto it A similitude Euen as if one should artificiallie ioine vnto a humane bodie some péece of a bone of a sinew of a gristle or else a péece of flesh these be not therefore accounted parts of that bodie séeing they are not moued by the life thereof but they altogither depend of this cunning art Euen so indéed we acknowledge that the communion of saints is here found vpon the earth to wit the congregation of the faithfull the which is gathered togither in one not by the will of man or by anie cunning craft of the world but by the onelie spirit of Christ not doubtlesse that it should be conteined togither in one place but that it should reteine one true vnderstanding of faith The church is a mysticall bodie 36 By these things therefore ye vnderstand that the church is a mysticall bodie the which is gouerned by the holie Ghost Hereby also it is manifest enough who they be that apperteine vnto the same and who liue out of the communion of it Further it is not obscure how aptlie the name of church agréeth vnto it First it is euidentlie proued that this maruellous bodie is gouerned by the holie Ghost by those words which Paule teacheth in the epistle to the Ephesians We saith he be one bodie and one spirit Ephe. 4 4. Againe also it is more plainlie shewed in the first epistle to the Corinthians 1. Co. 12 13. By one spirit we are all baptised into one bodie and haue droonke of one spirit Wherevpon it followeth that whosoeuer be destitute of that spirit doo not belong to this bodie For he that hath not the spirit of Christ how can he assure himselfe to be a member of that bodie whereof Christ is the head and in whom there is no other life than the diuine spirit it selfe Vndoubtedlie it sufficeth not it sufficeth not I saie to put on certeine colourable shewes whereby we should be taken by the iudgement of men for members of that bodie Peter was called of Christ blessed not bicause he confessed him with outward voice to be the sonne of God but bicause neither flesh nor bloud nor anie humane reason had reuealed vnto him so great a mysterie but onelie the heauenlie father Paule also in his first epistle to the Corinthians in the place aboue recited writeth that No man can saie that Iesus is the Lord but by the holie Ghost By which places it is manifest what confession at the least is required in the church namelie not that which procéedeth of mans sense but that which is stirred vp and brought foorth by the spirit of God For otherwise the diuelles themselues and also the Mahumetanes in their Alcoran doo ascribe a certeine honour vnto Christ while they confesse his praise 37 But here might appeare some difficultie Whether and how farre foorth the church is inuisible What Is the church inuisible that it cannot be perceiued in the world with corporall eies And dooth not the verie sense it selfe tell that the companie of men is there gathered togither for celebrating and calling vpon the name of Christ How then is that beléeued which is séene Is faith caried vnto those things which be most manifest and are subiect euen to the senses themselues Herevnto we answer that the multitude of men which outwardlie professe Christ are indéed séene of vs but not suffâ—icently knowne of vs bicause we apprehend it with our outward sense as it hath béene said But we beléeue certeinlie that this companie of men dooth so come togither as neuerthelesse it is no humane worke A philosopher or some other heathen man would obiect that such assemblies be sects of men which might spring vp of diuerse and sundrie opinions and be brought foorth into light according as places and times require Vndoubtedlie we liue not by the industrie of men but this worke must be attributed to the spirit of GOD whome we haue before confessed Neither must we passe ouer the cause Whie the church is called Catholike whie the church is called
that God hath purposed that he will not haue mercie howbeit they are the cause of damnation which followeth in the last time but not of reprobation which was from the beginning The last end of reprobation is the declaration of the mightie iustice of God as Paule hath taught Rom. 9 17. namelie that These vessels are prepared vnto wrath bicause GOD would shew in them his power And God answereth of Pharao Exod. 9 16. Euen vnto this end haue I raised thee vp that I might shew in thee my power A néerer end is damnation which as it is iust so also is it allowed of God And yet the néerest end are sinnes Esaie 6 10. for God commanded that the people should be made blind that they should not vnderstand that they should not heare Least peraduenture saith he they may be conuerted and I should heale them For sinnes although as they are sinnes they are by God in his lawes condemned yet as they are iust punishments they are by him laid vpon the vngodlie for their ill deserts But we must not staie in these néerer ends we must go further that we may at the length come to that end which Paule hath set foorth namelie that The iustice of God should be declared And thus much hitherto as touching the first article 16 Now let vs come to the second wherein must be sought the cause of predestination The cause of predestination Forsomuch as predestination is the purpose or will of God and the same will is the first cause of all things which is one and the selfe-same with the substance of God it is not possible that there should be anie cause thereof Of the will of God may somtime be giuen a reason but neuer anie cause Howbeit we doo not therefore denie but that sometimes may be shewed some reason of the will of God which although they may be called reasons yet ought they not to be called causes especiallie efficient causes But that in the scriptures are somtimes assigned reasons of the will of God may by manie places be gathered The Lord saith that He therefore did leade about the children of Israel through the desert Exo. 13 17. rather than through shorter passages through which he could haue lead them bicause they should not suddenlie méet with their enimies Gen. 2 8. Adam also was placed in paradise to husband it kéepe it And God testified Gen. 15 16. that He would not then expell the Cananites out of the land of Canaan bicause they had not as yet filled the measure of their sins Howbeit although as we haue said the scriptures vse sometimes to bring reasons of the will of God yet no man ought to take vpon him No reasons to be giuen of gods will but out of the scriptures to render a certeine reason of that certeine will of God but that which he hath gathered out of the scriptures For as we are dull of vnderstanding so we might easilie vsurpe our owne dreames in stead of true reasons But that there are finall causes of the predestination of God we denie not There is a finall cause of predestination for they are expreslie set downe by Paule and especiallie when he citeth that of Pharao Euen to this end haue I stirred thee vp Rom. 9 17. that I might shew vpon thee my power but of the elect he saith that God would in them shew foorth his glorie Ibidem 23. The materiall cause also may after a sort be assigned The materiall cause of predestination may after a sort be shewed For men which are predestinate and those things which God hath decréed to giue vnto the elect by predestination as are these calling iustification and glorification may be called the matter about which predestination is occupied This moreouer is to be noted The end thereof is taken two maner of waies that the end may sometimes be taken as it is of vs in mind and desire conceiued and then it hath the consideration of an efficient cause for being so conceiued in the mind it forceth men to worke Somtimes also it is taken as it is in the things and as we atteine vnto it after our labours and then properlie it is called the end bicause the worke is then finished and we are at quiet as now hauing obteined the end of our purpose But we therefore put this distinction that if at anie time we should be asked Whether God doo predestinate men for works or no We should not rashlie either by affirming or by denieng giue hastie sentence for the ambiguitie is in this word For how it is to be vnderstood It may be both true and false that we be predestinated by woorks Ephes 1 4. and 2 10. For if good works be taken as they are in verie déed and are wrought bicause God predestinateth vs to this end that we should liue vprightlie as we reade in the epistle vnto the Ephesians to wit that We are elected to be holie and immaculate and that God hath prepared good works that we should walke in them As touching this sentence or meaning the proposition is to be affirmed But if that word For be referred vnto the efficient cause as though the good works which God foresawe we should doo are as certeine merits and causes which should mooue God to predestinate vs this sense is by no meanes to be admitted It is possible in déed that the effects of predestination may so be compared togither that one may be the cause of the other but they can not be causes of the purpose of God One effect of predestination may be the cause of another but they can not be causes of the purpose of God For calling which is the effect of predestination is the cause that we are iustified iustification also is the cause of good works and good works although they be not causes yet are they means whereby GOD bringeth vs vnto eternall life Howbeit none of all these is the cause or the meane why we are chosen of God As contrariwise sinnes are indéed the causes why we are damned but yet not why we are reprobate of God If sins were the cause of reprobation no man might be elected For if they were the cause of reprobation no man might be chosen For the condition and estate of all men is alike since we are all borne in sin And when at anie time Augustine saith that Men are iustlie reprobate for their sins he vnderstandeth togither with reprobation the last effect thereof namelie damnation But we may not so speake if by reprobation The purpose of God not to haue mercie is as free as the purpose to haue mercie Why the good works foreseene are not the cause of predestination A place out of the second epistle to Timoth. 2. Tim. 2 20. we vnderstand the purpose of God not to haue mercie for that purpose is no lesse frée than the other purpose of
shewing mercie 17 These things being now thus declared we will assigne reasons why we denie that good works foreséene are the causes of predestination The first is bicause the scriptures no where so teach but of so weightie a matter we ought to affirme nothing without the holie scriptures Howbeit I knowe that certeine haue gone about to gather this sentence out of the second epistle to Timothie where it is thus written In a great house are vessels of gold siluer and wood and if anie man shall cleanse himselfe from these he shall be a vessell to honor and fit for euerie good worke Héereby they conclude that certeine are therefore destined to be vessels of honor bicause they haue cleansed themselues from the filthines of sin and from corrupt doctrine And bicause they are héere said to haue power to performe this they saie that it lieth in euerie man to be predestinate of God vnto felicitie But these men make no good collection for the meaning of Paule in that place is thus to be taken He had said before The foundation standeth firme The Lord knoweth who are his As if he should haue said Men may sometimes be deceiued for they oftentimes iudge those to be godlie which are furthest off from godlines In which words he reprooued Hymenaeus and Philetus for a little before he had spoken of their peruerse doctrine for they taught that the resurrection was doone alredie Wherefore Paule would not that men should be iudged as they appéere to be at the first sight for God hath in this world as it were in a great house vessels some of gold some of siluer some of wood and some of claie and he knoweth best which of these are to honor and which are to dishonor But we which knowe not nor doo vnderstand the secretnesse of his will can iudge of them but onlie by the effects that whosoeuer is cleane from corrupt doctrine and liueth godlie the same is a vessell vnto honour Neither doth this place prooue that men can cleanse themselues or make themselues vessels of honor for as Paule hath taught vs in the Epistle to the Romanes It is God onelie Rom. 9 21. which bringeth this to passe for he as it were a potter hath power of one and the selfe-same masse or lumpe to make one vessell to honor and another to dishonor Wherefore this place interpreteth the other And therefore we ought not to gather more of those words of Paule than that such clensing is a token whereby we iudge of the worthines or of the vnworthines of the vessels in the church It is God which knoweth trulie what maner of one euerie man is and his foundation standeth firme for it can not be deceiued but we can iudge of others onlie by certeine tokens and effects And this is it which Christ admonisheth Matth. 7 15. By their fruits yee shall knowe them Neither doo they rightlie vnderstand the Apostle 2. Tim. 2 21. which by these words If a man keepe himselfe cleane from these things teach that it lieth in our will It lieth not in man himself to make himselfe a vessell of honour Free will is not prooued by propositions hypotheticall Esaie 42 16. to make our selues vessels of honor For the strength of our frée will is not prooued by conditionall propositions so that we should thus infer The holie scriptures teach that if ye shall doo this or that or if ye shall beléeue ye shall haue saluation wherefore we can of our selues beléeue or liue godlie Such conclusions are weake for God in another place teacheth that He will make vs able to walke in his waies Precepts therefore and exhortations and conditions are to that end added that we should vnderstand what is required at our hands and what maner of persons they shall be which perteine vnto God and shall obteine eternall life Wherefore we ought not out of these places to gather what our owne power and strength is able to doo But it is easie to declare why men that are purged of God God maketh men cleane and they are said to make themselues cleane are notwithstanding said to purge themselues For God worketh not in men as stocks and stones for stones are mooued without sense and will But God when he regenerateth men so cleanseth and reneweth them that they themselues both vnderstand those things which they doo and also aboue all things desire and will the same after they haue once receiued a fleshie hart for their stonie hart So then after they are once regenerate they are made workers togither with God and of their owne accord they bend themselues to holines Exod. 12 10 and vnto purenes of life God by Moses commanded the Israelites to sanctifie themselues Esaie 8 14. and yet in another place he manifestlie testifieth that it is he which sanctifieth the people And Paule vnto the Corinthians saith that Christ was made vnto vs 1. Cor. 1 30. wisedome righteousnes redemption and sanctification God also commandeth vs to beléeue and yet the scriptures else-where testifie Mark 1 15. Ephes 2 8. that Faith is the gift of God 18 By all these things therefore it is verie manifest how little this place maketh for our aduersaries which waie soeuer they turne them selues The scriptures teach that predestination is not of works foreseene Besides all this the scriptures doo not onelie teach that predestination is not of works foreséene but also plaine contrarie For Paule pronounceth of those twins Before they were borne or had doone either good or euill it was said The elder shall serue the yoonger Also Iacob haue I loued Rom. 9 11. and Esau haue I hated that it should not be of works but of him that calleth Wherefore he denieth that either the loue or hatred of God commeth of works But they are woorthie to be laughed at A cauillation ouerthrowne which cauill that Paule indéed excluded works alreadie doone but not those which are to be doone For they sée not that Paule in this place goeth about to remooue all maner of difference from those two brethren that we might fullie vnderstand that they were altogither like as touching themselues For when he declared that they were borne of one father and mother that they were brought foorth also both at one burthen his meaning tended to no other end but vnto this by their equalitie to shew that the election of God is frée so that it laie in him to elect the one and to reiect the other But if the difference were left onelie in works foreséene then should Paule in vaine haue put so great an equalitie Wherefore Paule speaketh generallie Not of works In which words he comprehendeth as well works to be doone as works alredie doone And that we might the more surely vnderstand this he addeth But of him that calleth Wherefore Paule sendeth vs vnto God and not vnto works And if a man diligentlie marke all those things which
vs sée what mooued these men to saie that works foreséene are the causes of predestination Vndoubtedlie that was nothing else but to satisfie mans iudgement The aduersaries haue not herein satisfied humane iudgment which yet they haue not atteined vnto For they haue nothing to answere touching an infant which being graffed into Christ dieth in his infancie for if they will haue him to be saued they must néeds confesse that he was predestinated But forsomuch as in him followeth no good works God doubtles could not foresée them yea rather this he foresawe that he should by his fréewill doo nothing But that is more absurd which they obiect that God foresawe what he would haue doone if he had happened to liue longer for mans iudgement will not so be satisfied For reason will complaine that some men are ouerhipped and reiected for those sinnes which they haue not doone and especiallie in that respect that they should haue committed those sinnes if they had liued For ciuill iudges punish not anie man for those faults which they would haue committed if he had not béene letted and that God is nothing mooued with those works which men would haue doone Christ plainelie declareth when he intreated of Corosaim and Bethsaida and Capernaum Matt. 11 21. and 22. If saith he the things which haue beene doone in thee had bin doone in Tyre and in Sidon they had doubtles repented and those cities had beene at this daie remaining Behold God foresawe that these nations would haue repented if they had séene and heard those things which were granted and preched vnto these cities Séeing therefore that they perished it is manifest that God in predestinating followeth not those works which men would haue doone if they had liued Neither yet ought anie man to gather out of this saieng of Christ that they by themselues euen by the power of frée-will could haue repented for repentance is the gift of God Vnto some God vseth not the meanes whereby they might haue beene mooued to saluation But the meaning of that place is that vnto these men God vsed not those meanes whereby they might haue béene mooued These men suppose that euen by nature it selfe there is a difference in men which the election of God followeth Neither consider they that all men are borne the sonnes of wrath so that as touching the masse or lumpe from whence they are taken there cannot be put in them anie difference at all for whatsoeuer good commeth vnto vs that same without all doubt commeth from God and from grace And that in the nature of men As touching nature there is no difference in men Rom. 9 7. is not to be put anie difference the apostle declareth for when he would shew that one of the two brethren was taken and the other reiected by the fréewill of God first he vsed an example of Isaac and Ismaël but since in these twoo it might be obiected that there was some difference for that the one was borne of a frée woman and the other of a hand-maiden afterward he brought two brethren that were twins Ibidem 10. Iacob and Esau which had not onlie one the selfe-same parents but also were brought forth both at one time and in one the selfesame birth And as touching works there was no difference at all betwéene them for as the apostle saith Ibidem 11. Before they had doone either good or euill it was said The elder shall serue the yoonger Againe Iacob haue I looued but Esau haue I hated What néed was there that Paule should so diligentlie alledge these things but to make these two brethren therein equall in all points as touching nature Which had béene to no purpose if still there had remained so much difference in works foreséene So then it followeth that whatsoeuer difference is in men the same dependeth onelie of the will of God for otherwise we are all borne vnder sinne Faith foreseene mooueth not God to predestinate vs. 21 Further if there should be anie thing of our selues which might mooue God to predestinate vs that should chéeflie be faith For Augustine also when he was yet yoong was not so well throughlie acquainted with this question thought that God in predestination reprobation hath a respect vnto faith vnto infidelitie which opinion both Ambrose and Chrysostome imbraced before By the scriptures it is prooued that faith is of God But this in verie déed cannot be attributed no not vnto faith for faith also commeth of predestination For it is not of our selues but is giuen of God and that not rashlie but by his determinate counsell which may be easilie prooued by manie places of the scriptures For Paule vnto the Ephesians writeth By grace ye are saued through faith Ephes 2 8. and that not of your selues for it is the gift of God least anie man should boast And againe in the same epistle Ephes 6 23. Charitie and faith from God the father through Iesus Christ And in the epistle vnto the Romans Rom. 12 3. As God hath diuided vnto euerie man the measure of faith And vnto the Corinthians 1. Cor. 7 25. I haue obteined mercie that I might be faithfull Vnto the Philippians Vnto you it is giuen Phil. 1 29. not onelie to beleeue in Christ but also to suffer for his sake In the Acts God opened the hart of the woman that sold purple Acts. 16 14. that she might giue heed vnto those things which were spoken of Paule Acts. 13 48. And in the 13. chapter They beleeued as manie as were ordeined vnto eternall life Christ also saith in the Gospell I confesse vnto thee Matt. 11 25. ô father of heauen and earth that thou hast hidden these things from the wise and prudent and hast reuealed them vnto infants euen so ô father bicause it hath so pleased thee And in another place Mat. 13 13. Vnto them saith he I speake in parables that when they heare they should not heare when they see they should not see but vnto you it is giuen to vnderstand And vnto Peter he said Matt. 16 17. Blessed art thou Simon Bariâ—na for flesh and bloud hath not reuealed this vnto thee And there are manie other testimonies in the holie scriptures If faith be not the cause of predestination much lesse other works whereby is prooued that faith is giuen and distributed by God onelie so as it cannot be the cause of predestination and if faith cannot works can much lesse 22 Moreouer no man can denie but that the predestination of God is eternall for Paule to Timothie saith 2. Tim. 1 9. that God hath elected vs before the world was And vnto the Ephesians Before the foundations of the world were laid Ephes 1 4. But our works are temporall wherefore that which is eternall cannot come of them But they vse to cauill that those works in whose respect we are
he straightwaie declareth Which are called saith he according to purpose These will Paule make secure that they should not thinke that they are hindered when they are exercised with aduersities bicause they are foreknowne predestinated called and iustified And that he had a respect vnto this securitie those things declare which follow If God be on our side who shall be against vs Who shall accuse against the elect of God First by this method is gathered In which words of Paule the aduersaries are deceiued that the aduersaries erre much supposing that by this place they may infer that predestination commeth of works foreséene for Paule before that gradation wrote these words To them that loue God all things worke to good as though foreknowledge and predestination whereof he afterward maketh mention should depend of that sentence And to this sense they cite that of the Prouerbs of Salomon I loue them that loue me A place of Salomon cited by the aduersaries Prou. 8 17. The loue of God springeth not of our loue but contrariwise Neither consider they as we haue said that Paule in this place intendeth to declare who they are vnto whom it is giuen to loue God and to whom all things worke to good And those he saith are they which by predestination are chosen of God And as touching Salomon we also confesse that those which loue God are againe loued of him But this is now in question whether the loue of God whereby he imbraceth vs doo spring or growe from our loue This dooth Iohn by expresse words declare in his epistle 1. Ioh. 4 10. He hath not saith he first loued vs bicause we haue loued him The second thing that we gather of these words of Paule is that the predestination of God if it be of this force to confirme vs touching the good-will and loue of God towards vs cannot depend of our works for our works are both weake and of verie small righteousnes Againe this is to be considered that Paule concealed not those causes which might haue béene assigned for he expresselie sets downe that the mercie and iustice of God may appéere But when he commeth to the efficient cause he will haue vs so fullie to staie our selues on the will of God that he compareth God to a potter God compared to a potter and vs to claie in which comparison he sheweth that there is nothing which we ought further to inquire I knowe that the aduersaries saie that that comparison is brought onlie to represse the malepertnes of the demander not that the matter on both parts is so indéed for that God electeth men by works foreséene But if it so be how then by this similitude shall the mouth of murmurers be stopped For they will saie If the iustice of God require this that election be of works foreséene what néeded Paule to say Before they had doone good or euill Rom. 9 11. it was said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Againe Not of works but of him that calleth that election might abide firme according to the purpose And whie is this similitude of the potter brought séeing the thing it selfe is far otherwise and neither dooth God as a potter all things after his owne lust neither are we as claie vtterly without difference Doubtles by this their reason the malepert questioner is not repressed naie rather there is offered an occasion of reproch for that the similitude which is brought serueth not to the purpose Ephes 1 11. 24 There is also another sentence of Paule vnto the Ephesians whereby this our saieng is greatlie confirmed for when he had said that We are predestinated according to the purpose of God he addeth By the power whereof he worketh all things according to the counsell of his will God worketh according to his owne will not according to ours 1. Cor. 1 26. But if it were so as these men imagine God should not worke all things according to his will but according to the will of another For as we should order our works so should he moderate his election and that is to be led by another mans will and not by his owne This selfe thing testifieth Paule to the Corinthians saieng God hath chosen the foolish weake and vile things of this world to confound the wise mightie and noble Looke brethren saith he vpon your calling Not manie wise not manie mightie not manie noble And in the selfe-same epistle when he had described the former estate of the elect and had reckoned vp a great manie and gréeuous sinnes at the length added And these things were yee 1. Cor. 6 11. but yee are washed but yee are sanctified And vnto the Ephesians Ephes 2 12. Yee were saith he once without God without hope in the world These things prooue that the calling and predestination of God depend not of our merits But as Augustine writeth vnto Simplicianus God ouerhippeth manie philosophers men of sharpe wit and of notable learning He hath also ouerhipped manie which if a man haue a respect vnto ciuill manners were innocents and of life good inough Neither is this to be maruelled at for if God to this end predestinateth to make manifest the riches of his mercie that is sooner accomplished The mercie of God is more declared if we be predestinated freelie than if of works Matt. 9 9. Luk. 23 43. Luke 7 37 1. Cor. 1 23. if he bring to saluation those who both resist more by reason of their desarts of life are further from him than if he should elect those whom mans reason may iudge more fit Hereof it came that Christ gathered the flocke of his disciples out of sinners Publicans and base men neither disdained he to call vnto him théeues and harlots In all which men what consideration I beséech you was there to be had vnto merits Paule also writeth vnto the Corinthians We preach Christ crucified vnto the Iewes indeed an offense and vnto the Greeks foolishnes but vnto them that are called both Iewes and Gentils Christ the power of God and wisedome of God The difference of the beleeuers and of the vnbeleeuers dependeth of vocation We sée also in this place wherehence the apostle fetcheth the difference when he affirmeth that some thinke well of Christ preached and some ill for all this he saith commeth wholie of calling for he saith But vnto the called As if he should haue said They which are not called haue Christ for an offense and for foolishnes but they which are called doo both folowe him and also imbrace him for the power and wisedome of God In the prophets also when God promiseth that he will deliuer his people God said not that he would deliuer his people for their works but for his names sake The Iewes were not for their works sake preferred before the gentils Acts. 7 15. he saith not that he will doo it for
their works or merits sake but I will doo it saith he for my name sake From this reason Paule departeth not for he sheweth that God by predestination will make open the riches of his glorie that all men might knowe how little the Iewes had deserued this election of God that the nations being ouerhipped they alone should be counted for the people of God Which thing Steuen expoundeth in the Acts of the apostles when he saith that They had euer resisted God and had bin alwaies stiffe-necked What good works then did God sée in them to prefer that nation before all other nations Ezechiel notablie describeth how God looked vpon the people of the Iewes at the beginning Ezec. 16 3. namelie as vpon a naked damsell and on euerie side polluted and shamefullie berolled in bloud I passed by saith the Lord and when I sawe thee in that case I had compassion of thee What must be doone in iudging of controuersies 25 Further let vs remember what is the scope of the apostle in the epistle to the Romans for if we will iudge vprightlie of controuersies we must not cast our eie off from the scope The indeuour of the apostle was that he might by all maner of meanes commend the grace of Christ And this purpose can nothing more hinder than to affirme that the predestination of God that is the head and fountaine of grace commeth of the works of men And if it be counted a fault in Orators if in their oration they perchance reherse things which would much hinder the cause that they tooke in hand how can we suspect that the holie Ghost persisteth not in that which he began but speaketh things strange from that which he purposed Neither can we make anie other reason of the members than of the head which is Christ Iesus The sonne of God did freelie take vpon him the humane nature Séeing therfore that no man can doubt but that the sonne of God did fréelie take vpon him mans nature for if the question shuld be asked why rather he than anie other man tooke flesh of the virgin Marie There can no other reason be giuen but that it so pleased him For as touching works anie other man borne of anie other virgin might haue had them no lesse than he which was borne of Marie For whosoeuer had had the Godhead as Christ had trulie he should haue doone the selfe-same works which Christ did Séeing therefore that that humanitie was taken of the sonne of God fréelie and of the pure and méere mercie of God euen after the selfe-same maner whosoeuer are the members of Christ As iustification is not of works so likewise is not predestination are chosen fréelie and without anie merits of works Finallie all those reasons which prooue that iustification consisteth not of works the same also prooue that predestination dependeth not of works Now resteth to declare whether Christ and his death may be said to be the cause of predestination Here we answer that Christ and his death is the principall and chéefe effect of predestination Christ and his death is the principall effect of predestination For amongst those things which are of God giuen vnto the elect is Christ himselfe the fruit of his death For whatsoeuer is giuen vnto vs by this waie and by this conduit as it were is deriued vnto vs from God And forsomuch as it is certeine that the effects of predestination may so be cōpared togither Christ as touching his humane nature and death is not the cause of predestination as one may be the cause of the other but vnto none of them agréeth to be the beginning of predestination therefore we denie that Christ as touching his humanitie or death is the cause of our predestination although he be the beginning and cause of all good things which come vnto vs by the purpose of God 26 I am not ignorant that there haue béene some Sentences of manie of the fathers agree not togither as touching this doctrine which haue gone about to reconcile togither the sentences of the fathers with this most true doctrine which we haue now by manie reasons prooued For they saie that the fathers when they write that predestination is of works foreséene by the name of predestination doo not vnderstand the worke or action of GOD whereby he electeth or predestinateth anie man but rather the end and certeine meanes and that as touching them nothing can let but that works may be causes For it is without all doubt certeine that the last damnation commeth of works as the cause and good works spring of faith as from their head or fountaine I sée indéed that the intent of these men is not to be discommended which labour to applie the sentences of the fathers vnto the truth as much as is possible but yet that which they auouch to be true cannot I affirme For there are certeine sentences of the fathers so hard that they can by no meanes be drawne to this meaning It is not true that they saie that all wholie is not of God for they to defend the libertie of our will will not haue all things to depend of the predestination of God and of purpose saie that all wholie is not of God but somewhat also is required of vs. And they expresselie write that God electeth some It is not true also that God electeth bicause of faith foreseene for that he foresawe that they would beléeue They haue also here and there manie other such like saiengs so that I by no meanes can sée how their sentences can agrée with our doctrine in this point Howbeit Augustine fullie agréeth with it Ierom also disagréeth not from it although oftentimes in manie places he agréeth with Origin and others but against the Pelagians he highlie commendeth the sentence of Augustine touching this matter and excéedinglie alloweth his writings against this heresie Séeing therefore that Augustine oftentimes vsed this argument against the Pelagians it must néeds be that the same verie well pleased Ierom now being old And Cyprian as we haue before said manifestlie writeth that There is nothing ours wherefore it followeth of necessitie that it is all of God But howsoeuer it be there is no néed that we should now dispute much as touching the fathers As in all other things which belong vnto faith We must giue sentence according to the scriptures not according to the fathers so also in this question we must giue sentence according to the scriptures not according to the fathers And this selfe-same thing euen the fathers themselues required at our hands which I in alledging of arguments haue performed to my power 27 Amongst the latter writers Pighius being forced by the vehemencie of the scriptures granteth vnto vs that works are not causes of predestination For he confesseth that it consisteth fréelie and of the méere mercie of God with a respect saith he to works I thinke
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 vpō 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
and another that maketh men acceptable For all grace must be fréelie giuen for otherwise as Paule saith Grace should be no grace And whereas by grace that maketh acceptable they meane as I haue taught an habit We are not by gifts and habits made acceptable vnto God but by his meere grace and mercie they iudge wickedlie in affirming that men are by such gifts made acceptable vnto God for with him we are receiued into grace by his onelie mercie and for Christ his sake And it is not méet to attribute that vnto other creatures which belongeth vnto Christ and vnto the goodnes of God onelie Besides this we are first acceptable vnto God by his owne frée election before that anie such gifts be granted vnto vs. I grant indéed that there be manie frée gifts There be manie free gifts by which the godlie cannot be discerned from the wicked by which the godlie cannot be discerned from the vngodlie such are the gifts of toongs prophesieng the gifts of healing and other such like which things doo no lesse happen vnto the euill than vnto the good On the other side faith hope and charitie belong onelie to the saints Also naturall gifts as pregnancie of wit strength of bodie and such like are sometimes called graces Naturall gifts are somtime called graces What grace the Pelagians ment And on this wise the Pelagians crâ—ftilie confessed that to lead a good life men had néed of grace but by grace they ment frée will reason will We denie not but that these things are fréelie granted by God howbeit we denie them to be graces which happen vnto the elect through the redemption of Christ And when the church had confuted the error of Pelagius it spake not of this kind of grace but of that grace wherewith we be regenerated and iustified without the which no man is accepted of God or can liue well Sometime the will of man is compared with a horsse A comparison and grace with him that sitteth therevpon which comparison in respect of manie properties I mislike not but this must speciallie be considered that in what sort soeuer we vnderstand grace we must alwaies assure our selues that the same is giuen fréelie and not through works Neither dooth it by anie meanes make a man acceptable but so far foorth as it is taken for the good will of God And thus much haue wée spoken concerning grace How grace and works are vnto eternall life 15 Now let vs especiallie consider in what sort grace and works are as touching eternall life And so much as may be gathered In Rom. 6 at the end either out of the holie scriptures or out of those things which Augustine hath left in writing as touching that matter we will plainlie declare so that it shall be made manifest how much our aduersaries disagrée from vs in this point As touching the first if by grace we vnderstand the fauour and mercie of God then is it the onelie cause through Iesus Christ why we obteine eternall life For our works can by no meanes be the causes of our felicitie howbeit they are certeine meanes whereby God bringeth vs vnto felicitie The difference betweene the cause and the means As the waie is not the cause of the end thereof nor the running place the cause of the gole or marke and yet by them men are led both vnto the end of the waie and vnto the marke so God by good works bringeth vs vnto eternall life when as yet the onelie cause thereof is the election of God as Paule most manifestlie teacheth in his epistle to the Romans Against merit Rom. 8 30. Whom he hath predestinated saith he those also hath he called whom he hath called those also hath he iustified and whom he hath iustified those also hath he glorified This declareth that all these things doo so come from the grace of God that they consequentlie followe the one the other and God which giueth the one will also fréelie and liberallie giue the other Wherefore the whole respect of merit ought to be vtterlie taken awaie All respect of merit must be taken awaie for that which properlie meriteth anie thing must of necessitie haue in it a frée offering neither ought it to be due for anie other cause Wherefore forsomuch as we owe of dutie vnto God all things that we haue vndoubtedlie whatsoeuer we doo it can merit nothing Moreouer those things whereby we will merit anie thing ought to be our owne but good works are not our owne but are of God Besides this also all imperfection and vncleanesse must of necessitie be remooued awaie otherwise our works are defiled neither can they be leuelled to the rule which is prescribed by God Wherefore we ought rather to craue pardon than once to thinke vpon price or reward Further betwéene merit and reward there ought to be some proportion There can be no proportion betweene ouer works and eternal life but there can be no proportion betwéene our works and eternall felicitie wherefore they cannot properlie be called merits Moreouer God would that there should be taken from vs all matter of glorieng which thing were not possible if by our works we should deserue eternall life And forsomuch as Paule describeth eternall life Rom. 6 23. by the name of grace vndoubtedlie it cannot be of works Let this suffice as touching the first 16 Now will I bréefelie declare what Augustine hath written as touching this place In his Enchiridion to Laurence the 107. chapter A stipend saith he is paid in warfare as a debt and not giuen as a gift Rom. 6 23 therefore Paule saith The stipend of sinne is death to declare that death is rendred vnto sinne not without desert but as due but grace vnlesse it be frée it is not grace When eternall life is giuen after works it is grace for grace Augustine Iohn 1 16. Wherefore as touching the good works of man forsomuch as they are the gifts of God vnto which eternall life is rendred grace is recompensed for grace The same Augustine in his booke De gratia libero arbitrio the 9. chapter In the Gospell of Iohn saith he it is written that We all haue receiued of his fulnes and grace for grace Rom. 12 3. euery man as God hath diuided vnto him the measure of faith For euerie man hath receiued a proper gift from God one thus and another thus Wherefore when eternall life is rendred grace is rendred for grace But so is it not of death bicause that is rendred as due vnto the warfare of the diuell Therefore wheras the apostle might haue said that rightlie The stipend of righteousnes is eternal life he would rather saie Why the apostle would not saie The stipend of righteousnes is eternall life verse 4. But the grace of God is eternall life that therby we might vnderstand that God bringeth vs vnto eternall life not for our owne
that doubteth of saluation hath not the hope belonging to a christian or else if they haue that hope they must néeds be assured of their saluation But if a man will saie What if I shall be vnwoorthie and therefore God will not bestowe vpon me the chéefe reward I answer that this is a wrestling of the conscience and must be ouercome by hope for the obteinement whereof let vs cleaue fast vnto the word of God such as is this God is faithfull 1. Co. 10 13 which will not suffer you to be tempted aboue your power but togither with the temptation will make a waie out and such like places of the holie scripture wherein God promiseth that he will giue perseuerance vnto his euen vnto the end And to speake bréeflie the hope of the godlie leaneth onelie vnto the goodnes power and mercie of the onelie God This thing Basilius verie well vnderstood in his exposition vpon the 33. psalme when de interpreteth these words Psal 33 18. Hoping in his mercie He which putteth not saith he confidence in his owne proper déeds neither hopeth to be iustified by works hath his hope of saluation onelie in the mercie of God for when he shall consider these things with himselfe Behold God and his reward c. 44 But the Schoole-men haue taught farre otherwise for the Maister of the sentences in his third booke The school-mens definition of hope thus defineth hope Hope is an assured expectation of the blessednes to come comming of the grace of God and of merits going before Which definition how absurd it is especiallie touching the latter part it is manifest in those which are newlie from most heinous and horrible sinnes conuerted to Christ for they vndoubtedlie can haue no good merits séeing before they were void of charitie from which all our works procéed Yet can there be nothing more certeine than that they They that be conuerted vnto Christ cannot be without hope though they haue no merits and works They that be most wicked ought not to cast awaie all hope which be conuerted vnto Christ cannot be without hope Yea Augustine vpon the psalme From the depth haue I called vpon thee ô Lord exhorteth them that fall and those which liue in the depth of euils not to cast awaie hope and that by the example of the théefe and of manie others It may now be demanded of them by what merits hope is confirmed in these men They commonlie answer that merits doo not alwaies go before hope but alwaies go before the thing hoped for And they declare their opinion touching this matter in such sort as they teach that merits go before hope either in verie déed or else doubtles in thought For men newlie conuerted commonlie while they conceiue hope of saluation determine both in their mind and in their cogitation to doo good works whereby they thinke to merit the last reward But what certeine hope can these good works imagined in the mind produce which are not yet wrought For of a cause which yet is not cannot be produced an effect which alreadie is We should rather affirme the contrarie to wit that this godlie will springeth of faith and of hope than that faith or hope should procéed of it as from the cause But it is a world to sée how these men turne themselues when on the one side they saie that hope is an assured expectation and yet on the other side they will haue this to be a most firme doctrine that no man can be assured of his saluation vnles it be speciallie reuealed vnto him by God Here they perceiue themselues to be fast tied and they confesse that it is a hard matter to vnderstand what maner of certeintie the certeintie of hope is Here these miserable men sweat and go to worke and feigne and imagine manie things First they teach The certeintie of hope come of the certeintie of faith that all certeintie of hope commeth of the certeintie of faith and this indéed is not amisse for therfore we certeinlie hope bicause by faith we imbrace the most certeine promise of God But they go on further and saie that by faith we generallie and absolutelie beléeue that all the elect and predestinated shall be saued but that hope maketh vs to haue a confidence that we are of the number of the elect as though hope had a particular knowledge vnder faith that that which was generallie apprehended by faith is by hope applied vnto euerie one of vs apart Wherefore they affirme that this certeintie of hope is by supposition if we be of the number of the elect and doo persist euen vnto the end And this kind of certeintie they will haue to consist of verie likelie coniectures And at length they conclude that the certeintie of hope is lesse than the certeintie of faith 45 But contrariwise we make the certeintie of either of them to be alike The certeintie of faith and hope is alike for looke how much faith we haue so much hope also we haue for faith retaineth not with it selfe anie part of certeinetie which it deliuereth not ouer vnto hope That is a fond deuise which they bring touching application Faith applieth those things which it beleeueth vnto him in whom it is in that by hope they applie vnto vs those things which we haue by faith generallie and absolutelie beléeued For we doo not onelie beléeue that God is good or the father and author of mans felicitie but also euerie godlie man by faith assureth himselfe that God both is and will be vnto him good is and will be vnto him a father is and will be vnto him the author of felicitie Hereof commeth that certeintie of hope And for this cause it is that Paul writeth that It cannot confound And séeing faith hath a respect vnto God as to one that speaketh the truth and hope hath respect vnto him as vnto one that is faithfull and most redie to performe his promises and God himselfe is no lesse faithfull in performing than true in promising we may manifestlie conclude that hope hath as much certeintie as hath faith Certeintie as touching the obiect and subiect Neither can that anie thing more helpe them which they cauill at the length namelie that hope hath certeintie as touching the obiect but not as touching the subiect for when saie they it hath a respect vnto the clemencie goodnes grace and power of God there is no let in those things but that euerie one may be saued and therefore on that behalfe they appoint a grounded certeintie but if a man consider the subiect the mind I meane and will of him that hopeth forsomuch as it is pliable and wauereth and may be changed it can neuer be certeine or sure of saluation But these men séeme vnto me to deale euen as they doo A similitude which in a siege defending their citie diligentlie shut and defend all other gates sauing one which they leaue
Thou which preachest a man should not steale dooest thou steale Thou which saiest a man should not coÌ„mit adulterie committest thou adultery Thou that abhorrest images dooest thou commit sacrilege And thou which makest thy boast of the lawe dooest thou by transgressing of the lawe dishonour God For the name of God as it is written is euill spoken of among the Gentils through you Such therefore were the Iewes without Christ wherefore they could by no meanes be iustified by their works or else they might haue answered Paule that they were so gréeuouslie accused without cause 10 But in what case men were before they receiued the faith of Christ The third reason is more manifestlie shewed in the third chapter for there we read Rom. 3 10. There is none righteous there is none that vnderstandeth or seeketh after God all haue gone out of the waie and are become vnprofitable there is none that dooth good no not one their throte is an open sepulchre with their toongs they haue deceiued the poison of aspes is vnder their lips whose mouth is full of cursing and bitternes their feet are swift to shed bloud destruction and wretchednes are in their waies they haue not knowne the waie of peace the feare of God is not before their eies c. These testimonies Paule gathered togither out of sundrie places of the holie scripture by which the nature of man being destitute of the grace of God is set foorth in his colours And that no man should saie that onlie the idolatrous and wicked Gentils are by these words signified the apostle as it manifestlie appéereth sheweth that these things are also extended vnto the Iewes who aboue all other thought themselues most holie and he addeth But we knowe that whatsoeuer the lawe speaketh Ibidem 19. it speaketh vnto them which are vnder the lawe And to the end we should not doubt but that his intent was to bring a generall reason he addeth verse 20. What signifieth the flesh Bicause by the works of the lawe no flesh shall be iustified And by the flesh he vnderstandeth a man not yet regenerate I knowe there haue béene some which by the flesh haue vnderstood the inferiour parts of the mind which are grosse and intangled with shamefull lusts The fourth reason But this sense Paule excludeth when he saith By the works of the lawe that is verse 19. by the works commanded by God in the lawe which must néeds come of reason not of the strength of the inferiour parts of the mind Further The fift reason the scripture after the Hebrue phrase by the flesh vnderstandeth the whole man which thing we haue in another place more aboundanltie expressed verse 21. Afterward to the end he might the better confirme this sentence he saith That euerie mouth might be stopped and that the whole world might be guiltie before God Vndoubtedlie if men should be iustified by works their mouthes should not be stopped neither should they be guiltie before God For they should alwaies haue somewhat to saie namelie that they are quit from sinnes bicause they haue deserued it by works but now when men perceiue the contrarie they dare not once open their lips Further he saith But now without the lawe is the righteousnes of God made manifest which hath the testimonie both of the lawe and of the prophets What man would appoint that thing to be the cause of our righteousnes without which righteousnes may be obteined Vndoubtedlie no wise man would so doo séeing that such is the nature of causes that without them the effects cannot be wrought To the same purpose also serueth that which followeth The sixt reason Where is then thy boasting It is excluded By what lawe By the lawe of works No verse 27. but by the lawe of faith He would haue vs knowe that all iust cause of glorie is excluded and taken awaie from vs for the whole glorie of our righteousnes ought to be giuen and yéelded to God But if we should be iustified by works then would it not be so for the glorie should be ours and euerie man would count himselfe to be therefore iustified bicause he hath liued vertuouslie and iustlie And how certeine and assured this was vnto the apostle those things which followe doo declare We thinke therefore that a man is iustified by faith verse 8. without the works of the lawe The seuenth reason Whie then shall we denie that which the apostle with so great vehemencie affirmeth Vndoubtedlie it were a thing most impudent so to doo Wherefore let vs assent vnto him and not resist so great a testimonie of his But besides these things let vs weigh and consider the pith of Paules meaning The eight reason If we should be iustified by works saith he we should not only haue matter to boast of Rom. 4 2. but the occasion of our boasting reioising in God of praising commending his fauour towards vs should be taken awaie For without doubt it is vnto vs a thing most praise-woorthie and glorious to acknowledge that the beneuolence and readie fauour of God towards vs through Christ is so great that he deliuereth vs miserable men from our sinnes and receiueth vs into fauour although we be couered ouer with neuer so great lothsomnes and dregs of sinnes If we should I saie be iustified by works then doubtlesse we might not trulie boast brag or glorie hereof 11 But it is better for vs to heare what the apostle himselfe saith in the beginning of the fourth chapter The ninth reason What shall we saie then Rom. 4 1. that our father Abraham found according to the flesh For if Abraham were iustified by works he hath wherof to boast but not before God For what saith the scriptures Abraham beleeued God and it was imputed vnto him for righteousnes But vnto him which worketh a reward is not imputed according to grace but according to debt Wherefore to the end that so swéet a consolation of the loue and beneuolence of God towards vs should not be taken awaie from vs let vs constantlie affirme with the apostle that we are not iustified by workes And that he might the better persuade vs hereof he vrgeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we saie is To impute to ascribe vnto a man righteousnes vers 3 4. or to count a man to be iust and he setteth it as an Antithesâ—is or contrarie position vnto merit or debt so that he to whome anie thing is imputed deserueth not the same neither receiueth it as a debt But he which obteineth anie thing as a debt accounteth not the same as imputed or ascribed vnto him Neither did Paule thinke it sufficient that he brought the scripture concerning Abraham but he also citeth Dauid vers 7. Psal 32 2. Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whome the Lord hath
not imputed sinne By the which words we doo not onelie gather that the righteousnes by which we are said to be iustified sticketh not in our minds but is imputed of God that it is such an imputation as consisteth not of works but of the méere clemencie of God Further the apostle dooth by another propertie of good works confirme his opinion namelie The tenth reason bicause works are signes or seales of the righteousnesse alreadie obteined where he saieth of Abraham And he receiued the signe of circumcision being a seale of the righteousnes of faith which was in vncircumcision c. vers 11. Séeing therefore that good workes are signes and also seales which beare witnes of the righteousnes alreadie receiued they cannot be the causes thereof Neither haue ceremonies onelie that propertie but also euen those works which are called morall Euen verie morall works are seales of righteousnes imputed when they are pleasant and acceptable before God for they also are signes tokens of our righteousnes Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure namelie by liuing vprightlie by good works yea and the forme of the promise which God made with Abraham 2. Pet. 1 10. is dilligentlie to be weighed for therevnto is not added a condition of the lawe The eleuenth reason or of works And séeing God added none what boldnes were it in vs to presume to doo it and Paule saith For not through the lawe was the promise made vnto Abraham or to his seede Rom. 4 13. that he should be the heire of the world but through the righteousnes of faith For if those which pertaine vnto the lawe be heires then is faith made frustrate and the promise is of no force namelie because the lawe worketh anger Wherefore if we fulfill not the lawe the promise shall take no place And to beléeue that promise which shall neuer be fulfilled would be a vaine thing which vndoutedlie must néeds vtterlie be so if it be giuen vpon this condition that we should performe the lawe when as no man can perfectlie accomplish the lawe Vers 16. The twelfth reason But the apostle procéedeth further and by the iudgement of the most mercifull counsell of God decréeth after this maner Therefore is the inheritance giuen by faith and according to grace to the end the promise should be firme As if he should saie If the promise should depend vpon works our mind would continuallie wauer none might appoint anie certeintie of his owne saluation for his conscience would euermore accuse him that he had not perfourmed those works for the which the promise was made To the end therefore we should not wauer Why God would that our iustification shuld come by faith vers 18. The .13 reason God would that our iustification should consist of faith and grace that the promise might be firme The same thing also is gathered by that which is declared of Abraham howe that Contrarie to hope he beleeued in hope He is said to beléeue in hope contrarie to hope which either in him selfe or in nature séeth or féeleth no maner of thing which might persuade him to hope Euen as Abraham was an hundred yéeres of age his bodie was in a maner dead his wife an old woman and barren all which things naturallie put him from hoping and yet preuailing against them all he hoped But we if we had merites or good works whereby we might obtaine righteousnes then should we not hope contrarie to hope but in hope and according to hope Wherefore our iustification is to be appointed no otherwise than we read it was in Abraham for he is the father of vs all as it was imputed vnto him euen so shall it be imputed vnto vs. The .14 reason 12 But now let vs come to the .5 chapter There againe Paule plainlie expresseth in what case men are before they be regenerate for he saith For Christ when we were yet weake according as the time required Rom. 5 6. died for the vngodlie And straight waie But God setteth out his loue towards vs in that when we were yet sinners Christ died for vs. And he addeth vers 8. For if when we were enimies we were reconciled to God by the death of his sonne vers 10. much more being now reconciled shall we be saued by his life Hereby we gather that before regeneration men are weake sinners vngodlie and the enimies of God Who then can ascribe vnto such men power to obtaine righteousnesse at their pleasure when they list to doo good works Others maie beléeue it but the godlie will neuer be so persuaded This moreouer is another proofe in that he setteth foorth the cause of so great an euill when he saith Therefore vers 12. euen as by one man sinne entred into the world and by sinne death The .15 reason euen so death went ouer all men forsomuch as all men haue sinned As if he should haue said We haue béene euen from the beginning by the first man lost and condemned And least thou shouldest thinke that infants are to be excepted he saith vers 14. Yea death hath reigned from Adam euen to Moses ouer them also which haue not sinned after the similitude of the transgression of Adam The masse or lumpe of perdition comprehendeth all those that are borne from which corruption the holie scriptures teach that it is not possible for men to escape by their works and to challenge iustification vnto themselues Afterward in the .6 chapter thus speaketh our apostle vers 21. What fruit had ye then in those things whereof ye are now ashamed For the end of them is death The .16 reason but now being deliuered from sinne and made the seruants of God ye haue your fruit to sanctification and the end euerlasting life What other thing meane these words than that all things which men doo before they beléeue in Christ deserue nothing else but ignominie shame And there is no fruit there of sanctification but it followeth regeneration it selfe And who will saie that we are iustified by those things which are full of ignominie and shame The .17 reason But now let vs heare what is said in the beginning of the .7 cap. Knowe ye not brethren for I speake to them that knowe the lawe how that the lawe hath power ouer man as long as he liueth Rom. 7 1. For the woman which is in subiection to a man is bound by the lawe to the man as long as he liueth but if the man be dead she is losed from the lawe of the man Wherefore if whilest the man liueth she couple her selfe with another man she shal be counted a wedlocke-breaker but if the man be dead she is free from the lawe of the husband so that she is no wedlock-breaker though she couple her selfe with another man Euen so ye also my brethren are dead vnto the
lawe by the bodie of Christ that ye should be coupled to another namelie to him which is risen againe frō the dead that we should bring foorth fruit vnto God Paule would by this reason declare that before our faith in Christ we as it were to husbands were coupled to the lawe and to the flesh of which copulation could come no fruits but such as are pernicious and deadlie but now being deliuered by the grace of God we are coupled vnto Christ by the spirit vnto Christ I saie being raised from the dead by which copulation we shall now bring foorth fruit vnto God and not anie more to death and damnation And the selfe-same thing he affirmeth or rather expoundeth verse 5. when he addeth For when we were in the flesh the lusts of sinnes which are by the lawe tooke effect in our members to bring foorth fruit vnto death Here let vs note that so long as we were in the flesh we were subiect vnto wicked affections which by the lawe were of force in our members how then could we be iustified by our works Further in the same chapter it is written For that which I doo I allow not The 18. reason for what I would that I doo not but what I hate that doo I. If now I doo that which I would not verse 15. then it is not I that doo it but sinne that dwelleth in me For I knowe that in me that is in my flesh dwelleth no good thing Here as it manfestlie appéereth he dooth intreat of the works of men And although that in interpreting of these words I haue effectuallie prooued that they are to be vnderstood of those works which are doone of the godlie which haue alreadie obteined iustification yet now I leaue it frée vnto the aduersaries to take whether part they will And if they grant that these things ought to be vnderstood of works doone before iustification then forsomuch as they are neither allowed nor good how shall they deserue righteousnes For they are called euill and no man is iustified by an euill action But if we vnderstand works which are here described to be the works of those that are iustified then will I make my argument A maiori that is From the greater If those works which might séeme most acceptable iust and holie to God are called euill by the iudgement of reason now renewed are not allowed how can we affirme then that those works which are of sinners are such as they be able to iustifie 13 And least anie man should saie that we take our argument onelie of that which happeneth through the slouthfulnes of men when as the disputation is of that which may be doone if men would put to their good will for manie are not iustified by their good works when as they might be iustified by them if they would Herevnto we answer with the apostle in the eight chapter The 19. reason who saith For that which the lawe could not performe insomuch as it was weake bicause of the flesh Rom. 8 3. that performed God by his owne sonne being sent vnder the similitude of flesh subiect vnto sinne and for sinne condemned sinne through the flesh This place admonisheth vs that the righteousnes which God commanded in the commandements could not be performed by the helpe of the lawe by reason of the corruption and infirmitie of the flesh and for that cause was Christ sent by the father to performe that which could not be accomplished of vs. The same thing also teacheth he a little after for when he had said The 20. reason that The lust of the flesh is death he addeth moreouer that It is enimitie against God Ibidem 6. for it is not subiect to the lawe of God neither indeed can be Wherefore whatsoeuer we doo of our owne naturall strength and power which is called flesh the same resisteth God for our corrupted nature cannot be subdued vnder the lawe of God And forsomuch as it is so The 21. reason then can we not be iustified by the déeds thereof In the same chapter also we read Vnto those that loue God verse 27. all things worke to good vnto those I saie which are called of his purpose In which words the apostle touched the beginning and chéefe point of all our goodnes namelie the purpose of God which is so the cause of our saluation that all our goodnes dependeth thereof but it is not mooued by anie of our goodnes But the verie causes of mans felicitie are afterward orderlie and distinctlie described among which there is no mention at all of our good works Those which he knew before verse 28 he also predestinated and whom he hath predestinated those hath he also called and whom he hath called them also hath he iustified and whom he hath iustified them also will he glorifie This chaine is linked togither with all the meanes and helps whereby God bringeth vs vnto saluation But séeing there is no mention made of the works of the lawe and of merits it sufficientlie appéereth that by them we are not iustified Further when it is said The 22. reason Who shall accuse the elect of God It is God which iustifieth who shall condemne verse 33 and 34. It is Christ which died yea which also is risen againe which also sitteth at the right hand of God which also maketh intercession for vs. If by the iudgement of God we should be iustified by works it had béene sufficient to haue said The elect shall be accused in vaine forsomuch as they haue good merits and séeing by their vertuous and holie works they shall obteine absolution He saith not so But saith he it is God which iustifieth And it might haue béene answered No man shall condemne the elect séeing that their works be such as they deserue both absolution and a reward But he maketh no such answer but saith It is Christ that died c. Why then should we take vpon vs to mingle our works therewithall séeing the scripture willeth vs in no case so to doo 14 Now come we to the ninth chapter wherin is intreated of the prouidence of God which directeth and ordereth all things not for anie other cause vndoubtedlie but that we should thinke that the nature of it and of iustification is all one for either of them is giuen fréelie and not of works The 23. reason For the apostle writeth that Of two brethren which were not yet borne and when they had doone neither good nor euill Rom. 9 11. to the end the election of God should abide according to his purpose not of works but of him that calleth it is said The elder shall serue the yoonger as it is written Iacob haue I loued and Esau haue I hated Here as we sée are works most manifestlie excluded The 24. reason Also vnto Moses it was answered I will shew mercie to whom soeuer I shew mercie Exod. 33
spirit before that we can either will or thinke anie thing that is good But herein is an error if we thinke that men are indued with the grace of Christ when they are not yet regenerate nor renewed in Christ Certeine illuminations giuen vnto the Infidels Indéed there be illuminations sometimes giuen vnto them but if those be not so vehement and so effectuall as they change their minds then serue they vnto their iudgement and condemnation and not vnto their saluation which thing we must thinke that euen the sinnes of them which are so illuminated doo deserue And least that anie man should be ignorant what these mens meaning is it must be vnderstood that they affirme that Paule excluded from iustification such works onelie as are doone of them by frée will alone and by the helpe of the lawe But I would faine knowe of these men what maner of works those be which are so doone of men In verie déed they are not grosse and shamefull sinnes such as are murthers fornications adulteries thefts and such other like for these are not doone by the helpe of the lawe but rather by the impulsion of the flesh and of the diuell Neither are they naturall works as to plaie or pastime to plough to reape and to saile for as touching those things there is nothing commanded in the lawe Then there remaineth onelie honest ciuill or morall works as to honour the parents to helpe the poore to be sorie for wicked acts committed for these things are both commanded in the lawe and may as these men thinke be performed by frée will from all these saie they Paule taketh awaie the power of iustifieng But what other good works then are there remaining Vndoubtedlie I sée none vnlesse peraduenture they vnderstand those which are doone of men alreadie iustified for before iustification other works haue we none besides those which we haue now rehearsed Séeing therefore these men exclude both sinnes and also works naturall and these morall works which the lawe commandeth vndoubtedlie they exclude all works Let them shew then by what works they would haue men to be iustified If they had anie consideration they would haue this saieng alwaies before their eies If of grace Rom. 11. 6. then not of works if of works then not of grace Neither would they flie to this fond false vaine cauillation to saie that Paule must be vnderstood as touching those works onelie which are destitute of anie faith or grace whatsoeuer they be How dare these men speake this séeing they cannot abide that anie man should saie that men are iustified by faith onelie Ye adde saie they that same word Onlie of your owne head it is not found in the holie scriptures If they laie this iustlie rightlie against vs why doo they themselues commit the same fault Why will they allow that in themselues which they will not admit in others Séeing therefore Paule taketh awaie the power of iustifieng from works not adding thereto this word Onlie by what autoritie might they then adde that word vnto them Why we are said to be iustified by faith onlie But for the adding of the word Onlie vnto Faith we haue most firme arguments out of the holie scriptures and we vse that kind of speach which as we shall declare is receiued and vsed of all the fathers But let vs heare what they babble as touching this matter Paule saie they had most adoo with the Iewes which thought they might so be iustified by works and especiallie by the works of the lawe that they had no néed of Christ wherefore the apostle bendeth himselfe to that onlie But I am of that mind that whatsoeuer things he wrote he wrote them vnto the church which did consist both of the Iewes and also of the Gentiles which with one assent confessed Christ Doo they thinke that there were anie among all these which promised vnto themselues saluation without Christ Vndoubtedlie if there had béene anie such the church would not haue suffered them But yet there were some which togither with Christ would haue reteined ceremonies vnto which they attributed ouer much but that there were anie which excluded Christ it is not to be thoght Further Paul wrote of iustification to the whole church which consisted both of Iewes and of Gentiles Eph. 2. 8 and 9. Paule when he teacheth these things instructed not onlie the Iewes but also the Gentiles as it most manifestlie appéereth by the epistle vnto the Ephesians where he saith that A man is iustified by faith and that saith he not of your selues least anie man should boast And in that place he calleth those Gentiles by name vnto whom he writeth and especiallie in the second chapter Wherefore this fond inuention of theirs is vaine and ridiculous Looke In Rom. 2 6. Meritum congrui meritum condigni 25 But now let vs come to their sacred and strong anchor-hold There are two kinds of merits saie they one of congruitie the other of woorthines And they confesse that the works which go before iustification merit not iustification of woorthines but onlie of congruitie If thou demand of them what they meane when they saie merit of congruitie they will answer that they ascribe it vnto those works which in verie déed of their owne nature deserue not saluation but so farre foorth as promise is made to them through a certeine goodnes of God and such saie they are those morall acts which are done by manie before iustification But the merit of woorthines they call that for whose sake altogither the reward is due And this doo they ascribe vnto those works which are done of the godlie after regeneration And by this distinction they thinke that they haue gotten the victorie But forsomuch as they haue it not out of the holie scriptures there is no cause why they shuld so much delight themselues therein What if we on the contrarie side teach that the same distinction is manifest and directlie repugnant vnto the word of God Will they not grant that this their so notorious inuention was by them found out and deuised onlie to shift awaie our arguments Paule when he spake of men iustified yea euen of the martyrs of Christ which at that time suffered persecutions and most gréeuous calamities for their consolation wrote these words Rom. 8 18. The sufferings of this time are not woorthie of the glorie to come which shall be reuealed in vs. These men saie that such sufferings are woorthie but Paule denieth them to be woorthie How agrée these things togither Or rather how manifestlie are they repugnant one to an other And bicause they saie that in the merit of congruitie are regarded onelie the promises of God and not the dignitie or nature of the action let them shew what euer God promised vnto those works which are done without faith and the religion of Christ Further who séeth not how foolish this kind of speach is Vndoubtedlie they which
people but what shall come to passe that lieth in the pleasure of God They in déed prepare the hart but God ordereth the answer of the toong according to his prouidence Such another weightie reason they cite out of the 10. psalme verse 17. The preparation of the hart of the poore The Lord hath heard the desire of the poore thine eare hath heard the preparation of their hart But in this place these good maisters make two flat errors for first they vnderstand not that which they speake secondlie they cite not the place according to the truth of the Hebrue For the sense is the God despiseth not the praiers of the poore but according to his great goodnes accomplisheth those things for them which they had determined in their mind to desire of him What is the preparation of the hart and this is the preparation of the hart For none that is godlie desireth anie thing of GOD but first he deliberateth in his hart that the same thing is to be desired otherwise he should come rashlie vnto God and should praie foolishlie But these men wheresoeuer they find in the holie scriptures this word To prepare straitway they snatch it vp euen against the nature thereof to establish works preparatorie But now let vs sée what the sentence is after the Hebrue veritie Thaauath anauimschamata Iehoua takin libbam tacschif ozneeca that is Thou Lord hast heard the desire of the poore thou hast prepared or shalt prepare their hart thine eare shall heare Here we sée Dauid doth affirme that God heareth the desires of the saints whom he calleth poore And he addeth a cause namelie because God prepareth their harts God prepareth the harts of the saints to require those things which may serue for their saluation and which please God But by whom God worketh such a preparation in the harts of the faithfull Paule teacheth in his epistle to the Romans and thus he writteth Rom. 8 25. What we should aske as we ought we knowe not but the spirit praieth for vs with vnspeakeable sighes But God who searcheth the harts séeth what the spirit will aske for the saints We sée therefore both by Dauid and also by Paule that God heareth those praiers which are by the impulsion of his spirit stirred vp in them that praie vnto him We learne also of the Ethnike philosophers God prepareth the harts by the holie ghost and that in mo places than one that those are reprooued which without consideration and rashlie doo require anie thing of God But they which professe Christ euen as they beléeue that he is the author of their praiers so also doo they close vp their praiers in this sentence Mat. 6 10. Thy will be done 30 But saie they Ezechiel saith in his 18. chapter Walke in my waies verse 13. and make ye a new hart And Ieremie Be ye conuerted vnto me saith the Lord. Wherefore a man saie they may of himselfe prepare himselfe to the obteining of righteousnes But these men should remember that it is no vpright dealing A conciliation of the place of Ieremie and Ezechiel verse 26. to cite some places of the holie scriptures and to ouerhip and leaue other some vnspoken Let them go therefore and sée what Ezechiel writeth in the 36. chapter I saith the Lord will bring to passe that ye shall walke in my waies And I will giue vnto you a fleshie hart and will take awaie from you your stonie hart Ieremie also in the 31. chapter Conuert me ô Lord verse 18. and I shall be conuerted Wherefore Augustine verie well said Giue what thou commandest command what thou wilt They abuse also an other place out of the prophet Ionas to confirme their error Ion. 3 10. for there it is written that God regarded the works of the Niniuites Of the fact of the Niniuites Behold saie they the afflictions of the Niniuites whereby they afflicted themselues with fastings and cried vnto the Lord the Lord prepared their minds and made them apt to obteine pardon As though it behooued not the Niniuites first to beléeue the word of God before they could either praie effectuallie or else repent them Séeing therefore they beléeued before they did anie works they were iustified by faith and not by works which followed afterwards And God is said to haue regarded their works bicause they pleased him Neither did we euer denie that the works of men being now iustified are acceptable vnto God So often as we find in the scriptures such places which serue to attribute righteousnes vnto our works wée must according to the doctrine of Augustine haue a consideration A rule of Augustine out of what foundation those works procéed And when we perceiue that they spring out of faith we ought to ascribe vnto that root that which afterward is added as touching righteousnes And how fowlie these men erre in their reasoning hereby we may perceiue for that they take vpon them to transferre those things which are proper to one kind of men vnto another Which thing humane lawes will not suffer to be done for A similitude as we find in the Code as touching testaments or last willes If rusticall vnlearned men which dwell out of cities and haue not store of wise and learned men doo make their last willes without a solemnitie required thervnto and without a sufficient number of witnesses prescribed which yet otherwise should be necessarie such testaments ought to be allowed Now if a man would transferre this prerogatiue vnto citizens who for that they haue their abiding in cities haue store of men of vnderstanding he should excéedinglie erre for if their testaments be so made they are refused neither are they counted firme So we saie that the works of men iustified may please God but this notwithstanding neither can nor ought to be granted vnto them which are without faith and without Christ 31 Further let vs marke the accustomed sophisticall and deceitfull kind of reasoning of the aduersaries which the Logicians doo terme A non causa vt causa to wit From that which is not the cause as though it were the cause For they alwaies appoint good works to be the causes of righteousnes when as in verie déed they are effects of righteousnes and not causes For it is as though a man should saie A similitude The fire is therfore hot bicause it maketh hot but it is cleane contrarie for therefore it maketh hot bicause it is hot So also we bicause we are iustified therefore we doo iust things and not bicause wée doo iust things therefore we are iustified Sometimes also they obiect 2. Cor. 5 10. How is to be vnderstood God rendereth to euerie man according to his works that God will render vnto euerie man according to his works wherfore works saie they are the cause of our felicitie But here also as their woonted maner is they are
verie much deceiued for vnles they deuise some new Grammar vnto themselues vndoutedlie this word According signifieth not the cause But Christ saie they in his last iudgement séemeth to expresse these to be as it were causes for the which the kingdome of heauen is giuen vnto them for thus will he saie I was hungrie Mat. 25 35. and ye fed me I was thirstie and ye gaue me drinke But Christ doth not in verie déed rehearse these things as causes but rather those things which went before Why Christ in the last iudgment will make mention of outward works Come ye blessed of my father possesse the kingdome which was prepared for you from the beginning of the world For the true cause of our felicitie is bicause we are elected and predestinate of God to the eternall inheritance for they which are in this number are in their time adorned with faith whereby they being iustified haue right vnto eternall life But bicause this faith is hidden neither can it be séene and that Christ will haue all men to vnderstand that none but the iust are receiued into the kingdome of heauen therfore reherseth he these outward works that by them it might plainlie be perceiued that righteousnes is giuen vnto men by faith For there is no man which can be so ignorant There be two manie of principles of things 1. Sam. 2 3◠but that he knoweth that there are two foundations and principles of things the one wherby they are the other whereby they are knowne Againe they obiect out of the first of Samuel Those that honour me I honour and those that loue me I loue Here saie they the promise is made vnto the worke But if they would make a distinction betwéene the promise of the gospell and the promises of the lawe they should easilie vnderstand that that place is nothing repugnant vnto our saieng For if we could of our selues satisfie the commandements of the lawe then might it be the cause why the promise shuld be giuen vnto vs but forsomuch as no man is able to performe it all men flie vnto Christ and are through faith in him iustified Then by a certeine obedience begun we begin to worke which although it be not exactlie done according vnto the rule of the commandement yet it pleaseth God and he of his méere liberalitie performeth the promise which was adioined vnto that worke And so those conditions which are adioined vnto the precepts are not vnprofitable for they that are iustified atteine vnto them Neither are these men ashamed to cite these words out of the 25. psalme verse 18. Looke vpon my humilitie my labour and forgiue me all my sins as though our labours and afflictions are the causes of the remission of sinnes But in this place Dauid being in most gréeuous calamities desireth of God to forgiue him all his sins that if he were angrie for his sinnes the cause of punishments might be taken awaie For here is not intreated of labours which a man taketh vpon him of his owne voluntarie will but of punishments laid vpon men by God A similitude We sée also that children whilest they are beaten of their maisters doo desire forgiuenes and pardon If thou giue an almes vnto one that is leprous the leprosie cannot properlie be called the cause of thy compassion or mercie for otherwise all that passed by the leper should doo the same but the true cause thereof is the louing affection in thy mind 32 But they saie moreouer that in the holie scriptures much is attributed vnto repentance which thing we denie not But we on the other side would haue them to vnderstand that repentance is the fruit of faith and that no man can profitablie repent him of his sinnes vnlesse he first beléeue They also boast of manie things touching confession A distinction of confession But thereof we make a distinction for either it is separated from hope and faith as it was in Iudas which confessed that he had sinned Matt. 27 4. in béetraieng the iust bloud and that confession is so farre off from bringing anie profit that it is a preparatiue vnto desperation and also to destruction Or else it is ioined with faith and hope as it was in Dauid and Peter and so it is not the cause but the effect of iustification for it followeth faith Auricular confession and goeth not before it The auricular confession also of the papists is altogither superstitious wherefore we vtterlie contemne it for they obtrude it as a thing necessarie vnto saluation and a cause why sinnes should be forgiuen which they are neuer able to prooue by anie testimonie of the holie scriptures They violentlie wrest this also out of the Lords praier Matt. 6 12. Forgiue vs our trespasses as we forgiue them that trespasse against vs. verse 14. Againe Forgiue and it shal be forgiuen you Ergo saie they the forgiuenesse of iniuries is the cause why our sinnes are forgiuen vs. Forgiue vs our trespasses expounded This their reason as the cōmon saieng is with the one hand stroketh the head with the other giueth a blowe For if the forgiuenes of iniuries should as these men would haue it deserue remission of sinnes then that remission should be no remission for after thou hast once paid the price there is nothing can be forgiuen thée but then hath remission place when the price is not paid And as touching that place we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued men are incouraged to hope that they shall receiue other greater benefits therfore this is the meaning of that sentence O Father which hast of thy fatherlie goodnes giuen vs grace to forgiue iniuries vnto our trespassours forgiue vnto vs also our sinnes Now by these words is not signified a cause but a similitude although that similitude be not perfect absolute For none that is wise would haue his sinnes so forgiuen him of God as he hath forgiuen his neighbour the iniuries that he hath doone vnto him For euerie one by reason of the flesh and that infirmitie which it carieth about forgiueth much lesse vnto his brother than he ought for there sticketh alwaies in his mind some offense which although it burst not foorth yet his owne conscience is a sufficient witnesse vnto himselfe that his mind is not verie perfect and entire towards him by whome he hath béene hurt But the former exposition teacheth that the similitude is to be referred not vnto remission but vnto the liberalitie of GOD that euen as he hath giuen the one so also he will vouchsafe to giue the other But whereas it is said Forgiue and it shal be forgiuen that is a commandement and therefore it perteineth to the lawe But thou wilt obiect that this sentence was writen in the Gospell and not in the lawe That maketh no matter The lawe and the Gospell are not separated by
most assured that he cannot be iustified But the holie scriptures teach far otherwise for they set foorth vnto vs the example of Abraham Rom. 4 18. A man being iustified doubteth not of his iustification how that He contrarie to hope beleeued in hope and that he when now he was well-néere an hundred yéeres of age had no regard either to the barrenesse of his owne bodie or else vnto the wombe of Sara being past child-bearing that he stood not in a mamering through distrust but was by faith confirmed and most certeinelie persuaded that God was able to performe whatsoeuer he had promised This example teacheth vs that we ought not to haue regard vnto those things which either may or séeme to hinder our iustification but out faith ought vtterlie to be fixed in the words and promises of GOD. But contrariwise these men will call vs backe to our owne indispositions as they call them and will haue vs therefore alwaies to be in doubt of our iustification Indéed we ought not to dissemble whatsoeuer imperfection or fault is in vs and that bicause it may be daily corrected amended yet ought we not therefore to be in doubt and wauering touching our iustification and the grace of God 47 Now haue we to prooue the second proposition A confirmation that we are iustified by faith namelie that a man is iustified by faith which we intend first to prooue by testimonies of the holie scriptures Paule in the 1. chapter of the epistle to the Romans defineth the Gospell that It is the power of GOD to saluation to euery one that beleeueth Rom 1 16. In these words is touched the efficient cause of our iustification namelie The power of God and the end which is Our saluation and also the instrument whereby it is receiued namelie Faith for he addeth Vnto euerie one that beleeueth And this he confirmeth by a testimonie of Abacuke the prophet Abac. 2 4. in which sentence he was so much delighted that he vseth it both to the Galathians Gala. 3 11. Heb. 10 38. and also to the Hebrues in the selfe-same sense He addeth moreouer The wrath of God was reuealed from heauen Rom. 1 18. by reason of the knowledge of the philosophers which did with-hold the truth of God in vnrighteousnes and who at such time as they knew God glorified him not as God but fell to the worshipping of idols But contrariwise Ibid. 17. in the Gospell is reuealed the righteousnes of God namelie that righteousnes whereby men are iustified from faith to faith which phrase of speach we haue in his due place sufficientlie expounded Vpon the third chapter Now is the righteousnesse of God saith he made manifest without the lawe Rom. 3 21. the righteousnesse I saie of God by the faith of Iesus Christ in all and vpon all them which beleeue in him And a little afterward Wherefore being iustified freelie by his grace Ibid. 24. by the redemption that is in Christ Iesus whome God hath set foorth to be a reconciliation through faith in his bloud Here also is not onelie shewed the grace by which God fréelie iustifieth vs but also Christ and his death is set foorth that it may manifestlie appéere that he is the reconciliator and the mediator Wherevnto is added faith whereby we receiue the fruit of his redemption for the setting foorth also of his righteousnes in this time that he himselfe might be iust iustifieng him which is of the faith of Iesus Christ If men could by their works get vnto themselues righteousnes the righteousnes of God should not then in such sort be declared but séeing we perceiue it is communicated to vs by faith without anie preparation of works it must néeds séeme vnto vs verie great And amongst other things which God requireth of men this is the chéefest that they should not anie thing glorie of themselues But if iustificatiō consist of works men might boast of their own trauell indeuor but seing we are fréelie iustified by faith there is no place left for boasting Wherfore Paule saith Thy boasting is excluded By what lawe Rom. 3 27. By the lawe of works No but by the lawe of faith Wherefore he concludeth after this maner verse 28. We iudge that a man is iustified by faith without works And that we should not thinke that proposition to be particular he declareth that it is vniuersall verse 29. God saith he is he the God of the Iewes onlie Is he not also the God of the Gentils Yes of the Gentils also for it is one God which iustifieth vncircumcision through faith and circumcision by faith Wherefore euen as there is but one God ouer all men so iustifieth he all men by one and the selfe-same waie Rom. 4. 48 And in the fourth chapter he saith But vnto him that worketh not but beleeueth in him which iustifieth the wicked faith is imputed vnto him vnto righteousnes By this sentence both works are excluded and also faith is set foorth by which is imputed righteousnes vnto men And straitwaie he addeth of Abraham that He is the father of all them that beleeue Ibid. 11. being vncircumcised that it might also be imputed vnto them and that he is the father of circumcision not onelie vnto them which are of circumcision but also vnto them which walke in the steps of faith which was in the vncircumcision of Abraham our father Afterward by the nature of the promise he sheweth that iustification is by faith Ibid. 13. for he saith By the lawe was not the promise made vnto Abraham and vnto his seed to be the heire of the world but by the righteousnes of faith for if those which are of the lawe should be heires then should faith be abolished and the promise made void In these words are two excellent things to be noted The first is that the promise is frée neither it is ioined with the condition of works and therefore séeing faith as a correlatiue is referred vnto the promise it must néeds followe that it is such as the promise is and therefore it hath a respect vnto the promise by it selfe and not to the condition of our vntowardnesse or indisposition as the holie Fathers of Trent doo teach The second is that if the inheritance and righteousnes should depend of that condition of works then had there béene no néed of the promise for men might haue said Why is that fréelie promised vnto vs which we maie claime vnto our selues by our owne endeuour and labour Or why is it so necessarie that we should beléeue séeing by our owne works we can atteine vnto righteousnes Afterward Paule addeth the finall cause why iustification commeth by faith By grace saith he that the promise might be firme verse 17. for if by our owne works and preparations we could be iustified the promise should alwaies be vnstedfast neither could we appoint anie certeintie of it Afterward
teach a resolution from works vnto faith Againe from faith vnto his obiect And that we should not thinke that faith by his owne power hath anie thing whereby it can iustifie he againe passeth from it vnto the obiect saieng How shall they beleeue without a preacher And how shall they preach except they be sent Also Faith commeth by hearing and hearing by the word of God Wherefore the vttermost point of the resolution is the word of God the promise touching Christ from whence as from the fountaine is deriued our saluation and iustification In the 11. chapter is set foorth the Antithesis or contrarie position betwéene incredulitie and faith verse 19 which séemeth verie much to confirme that which we now teach The branches were broken off that I might be graffed in this was an obiection of the Gentiles against the Iewes Paule answereth Thou saiest well bicause of vnbeleefe they were broken off but thou standest by faith Here is giuen the reason of the fall and destruction of men and on the other side of saluation and constancie namelie vnbeléefe and faith And of the Iewes which should one daie be restored he addeth And if they abide not still in their vnbeleefe they shall be againe graffed in The restoring of them that be fallen is prooued to be and to be doone by faith for God is of might to graff them in Here we sée that by departing from vnbeléefe which consisteth in beléeuing men that haue fallen are restored This maketh verie much against the error of those which although they after a sort confesse that the first iustification is giuen fréelie without anie works going before yet vnto men that haue fallen they grant not restitution vnto iustification but by satisfaction and manie works preparatorie 50 These things out of the epistle vnto the Romans In the first epistle to the Corinthians the first chapter it is thus written verse 21. Bicause the world in the wisedome of God knew not God by wisedome it pleased God by the foolishnes of preaching to saue them that beleeue Bicause the wise men of this world saith the apostle by their naturall searching out could not take hold of the wisedome of God whereby they might be saued God of his goodnes hath instituted a contrarie waie namelie the preaching of the Gospell which vnto the flesh séemeth foolishnesse that by it saluation should be giuen vnto men but yet not to all sorts of men but to those onlie that beléeue Wherefore in the second to the Corinthians verse 24. the 1. chapter it is thus written By faith ye stand by which words we vnderstand that the foundation whereby we are confirmed and established in the waie of saluation verse 14. is faith Further Paule to the Galathians the 2. chapter where he reprooueth Peter for his simulation whereby he séemed to lead the Gentiles to obserue the ceremonies of the Iewes thus speaketh If thou being a Iew liuest after the maner of the Gentiles and not as doo the Iewes why compellest thou the Gentiles to liue as doo the Iewes For we which are Iewes by nature and not sinners of the Gentiles knowing that a man is not iustified by the works of the lawe euen we beleeue in Christ that we might be iustified by the faith of Christ and not by the works of the lawe bicause by the works of the lawe shall no flesh be iustified Here we sée that the apostles therefore followed Christ that they might be iustified by faith which they could not obteine by works Gal. 2 20. And afterward In that that I now liue in the flesh I liue by the faith in the sonne of God which is all all one as if he should haue said As yet in déed sinne sticketh in my flesh and in it I carrie death about but yet notwithstanding I haue life not through mine owne merit but by the faith of the sonne of God Gal. 3 2. In the 3. chapter he thus writeth I would knowe this of you Receiued ye the spirit by the works of the lawe or by the hearing of faith And straitwaie he addeth He which ministreth vnto you the spirit and in you worketh miracles doth he the same by the works of the lawe or by the hearing of faith By these words we sée that it is faith and not works whereby we take hold of the gifts of God verse 7. And he addeth Ye know that they which are of faith the same are the children of Abraham and that vndoubtedlie for no other cause but for that in beléeuing they doo followe and resemble him verse 8. Wherfore saith he The scripture forseeing that God would iustifie the Gentiles by faith shewed before hand glad tidings vnto Abraham saieng In thee shall all nations be blessed This blessing spred not abroad vnto them bicause they had their beginning of the flesh of Abraham but bicause they followed the steps of his faith Otherwise of Abraham as touching the flesh came not as farre as we can read anie other nation than the Ismaelites Edomites and Israelites Then followeth the conclusion verse 9. Therefore they which are of faith shall be blessed with faithfull Abraham But To be blessed in the Hebrue phrase is nothing else than To receiue the gifts of God amongst which iustification is the most principall Wherefore it followeth that Vnto the Gentiles through Christ verse 14. might come the promise made vnto Abraham that we might receiue the promise of the holie Ghost through faith So then we sée that the promise of the holie Ghost is not taken hold of by works as manie faine it is Which thing euen reason sufficientlie declareth for séeing the Lord as it shall a little afterward be declared had by promise giuen this blessing vnto Abraham we must sée what is referred vnto the promise as a correlatiue which as we haue said can be nothing else but faith for faith setteth foorth vnto it selfe the promises of God as an obiect 51 Paule furthermore addeth Ibidem 22 that The scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This is the cause why the holie scriptures so diligentlie shew vnto men how they be guiltie of sinnes namelie that they should the more be stirred vp to imbrace the promises of God by faith at the least when they haue not good works whereby they might take hold of them And this vnderstand we by that which is afterward written verse 24. The lawe is our schoolemaister vnto Christ that we should be iustified by faith These words signifie nothing else but that the lawe therefore sheweth sinnes and setteth foorth vnto men their infirmities and stirreth vp their lusts whereby sinnes are more and more increased that they being thus admonished should returne vnto Christ and might from him thorough faith receiue righteousnesse Which thing they vndoubtedlie did of whom it was said verse
saith he were the promises made and vnto his seed He saith not And vnto the seeds as speaking of manie but as it were of one and in thy seed which is Christ And this testament I saie was confirmed by GOD towards Christ Let Pighius now yet beléeue Paule that in that séed which was promised vnto Abraham was Christ comprehended and meant neither let him from hencefoorth with such malapertnesse and desire of victorie take vpon him to saie that the faith whereby Abraham was iustified was not faith in Christ But as touching the remission of sinnes forsomuch as vnto vs is promised the blessing we ought to remember that the chiefe and principall point thereof consisteth in this that we should be receiued of God into fauour and that our sinnes should be forgiuen vs. But Pighius goeth on manifestlie to oppugne the doctrine of the apostle touching the iustification of Abraham for he saith that Before Abraham was circumcised had a testimonie of the scripture that his faith was imputed vnto him vnto righteousnes He beléeued God verse 4. as it is manifest in the 12. chapter of Genesis wherefore saith he according to this opinion of yours he was then iustified neither was his righteousnes differred vntill that historie which is written in the 15. chapter It is woonderfull to sée how much he attributeth vnto these his arguments as though by them were taken awaie from vs all possibilitie to answer What time Abraham was iustified What I beséech you letted but that Abraham might be iustified at that first time when God spake vnto him first to go out of his countrie and from his kinred For euen in the selfe-same place at the beginning of the 12. chapter wée read the selfe-same promises which are in the 15. chapter For thus God promised him I will make of thee a great nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse those that blesse thee and will curse those that curse thee and in thee shall all the families of the earth be blessed Vndoubtedlie in these words is conteined the promise of Christ and the remission of sinnes And therefore there shall be no absurditie if we saie that Abraham by beléeuing of those words was also iustified But bicause the scripture in that chapter did not plainlie set foorth this therefore Paule with great wisedome hath cited those words which are spoken in the 15. chap. where it is expresselie written that Faith was imputed to him for righteousnes which saieng was most necessarie to confirme the sentence of the apostle namelie Why God would renew the selfe-same promises that A man is iustified by faith But why God would renew the selfe-same promises it is not hard to sée so weake is our mind that except the words of God be repeated and againe and againe driuen into vs it easilie starteth backe from faith Neither doutles is iustification once onlie taken hold of but is so often apprehended as we trulie mightilie assent vnto the promises of God for séeing we continuallie slide and fall into sinnes we haue néed euermore that our iustification should be renewed 62 Afterward he cauilleth that in the epistle vnto the Hebrues Heb. 11. are manie things found touching faith and manie woonderfull acts spoken of which haue béene obteined by it but yet not one word spoken that iustification is to be ascribed thereto But this man with an vniust paire of balance weieth the words of the holie scripture neither sufficientlie considereth what those words meane Ibidem 33. The iust haue by faith ouercome kingdoms haue wrought righteousnesse haue obteined the promises for these are so to be resolued that from the last effect we must returne vnto the first The last is To ouercome kingdoms the next To worke righteousnes the first To obteine the promises among which promises are reckoned blessing life remission of sinnes and such other like which serue to iustification Wherefore that which is first made mention of faith apprehendeth by it we are iustified afterward followe good works In the 11. chap. to the Hebrues faith is said to iustifie and therfore it is said And they wrought righteousnes lastlie by the selfe-same faith we obteine temporall good things for that cause it is said They haue ouercome kingdoms So then Pighius falslie affirmeth that in the epistle vnto the Hebrues among the effects of faith is no mention made of iustification for although that word be not there read yet it is of necessitie and manifestlie gathered of those things that are there written For we verilie are not Arrians as some wickedlie béelie vs that we will grant nothing but that which is by plaine and expresse words read in the holie scriptures for we grant those things also which are by euident and plaine arguments gathered out of them But Pighius afterward demandeth Why we take awaie from works the power of iustifieng Vnto this wée could make answer in one word that we doo it bicause the holie Ghost in the scriptures so teacheth vs namelie that Men are iustified by faith without works But to the end we should not so brieflie dispatch it he hath laid a blocke in our waie for he answereth vnto himselfe that the cause thereof is for that our works are vnperfect neither satisfie they the lawe of God neither also can they stand sure before the iudgement seat of God But by this means also saith he we may affirme that iustification is not of faith for it also is vnperfect for there is no man beléeueth so much as he should doo But vnto this we answer as we haue in other places oftentimes answered that faith as it is a worke iustifieth not Faith as it is a worke iustifieth not for it hath that effect and fruit not by anie power of his owne but by his obiect that is by that which it doth regard and laieth hold vpon for from the death of Christ the promises of God is righteousnes deriued vnto vs. So a begger receiueth almes with a leprous weake and sore hand A similitude and yet not in that respect that his hand is in such sort weake and leprous But thou wilt saie Why doo not other good works also by their obiect namelie by God for whose sake they are done apprehend righteousnes as well as faith I answer Why rather faith than other works iustifieth that faith was to this vse made and instituted by God for euen so in the bodie of a man although it haue diuers and sundrie members yet the hand onelie taketh hold and receiueth And so is easilie dissolued that common lewd false reason We are iustified by faith Faith is a worke Ergo we are iustified for works sake Here in the conclusion is stuffed in this word For which was not in the former propositions and therefore the collection is not good Further the forme of the reason is as they
maner of historicall faith we vnderstand For if saith he they call all those things which are written in the holie scriptures an historie The difference betweene an historicall faith and a faith of efficacie will they bring to vs another faith wherby we may beleue those things which are not written in the holie scriptures But we reiect not an historicall faith as though we would haue some new obiects of faith besides those which are set foorth in the holie scriptures or are not out of them firmelie concluded But we require not a vulgar or cold assent such as they haue which are accustomed to allow those things which they read in the holie scriptures being thereto led by humane persuasion and some probable credulitie as at this daie the Iewes and Turkes doo confesse and beléeue manie things which we doo but an assured firme and strong assent and such as commeth from the moouing and inspiration of the holie Ghost which changeth and maketh new the hart and the mind and draweth with it good motions and holie works In this maner we saie that that faith which is of efficacie differeth verie much from an historicall assent And that we are by that faith How it appeereth that we are iustified by a faith of efficacie Rom. 8 16. which we haue now described iustified we haue thrée maner of testimonies the first is of the holie Ghost Which beareth witnesse vnto our spirit that we are the children of God the second is of the scriptures the third is of works But contrariewise they which hold and crie that a man is iustified by works haue no sufficient testimonie for the holie Ghost testifieth it not the holie scriptures denie it onelie works are brought foorth those without godlines and faith such as were in times past the works of the old Ethniks are at this daie the works of manie which beléeue not in Christ and be strangers from God But it is woorthie to be laughed at that he hath cited also a place out of the 66. chapter of Esaie verse 2. by which onlie though there were no more places than it his cause is most of all ouerthrowne Vnto whom saith God shall I looke but vnto the poore man vnto the contrite hart and vnto him that trembleth at my words By these words Pighius thinketh are signified those works whereby God is drawne to iustifie vs. But the matter is far otherwise for the scope of the prophet was to detest the superstition of the Iewes for they neglecting th' inward godlines of the mind trusted onelie to outward ceremonies Wherefore this did God by the voice of the prophet condemne and declared how odious it was vnto him Heauen saith he is my seate and the earth is my footestoole Ibidem 1. As if he should haue said I nothing passe vpon your temple which ye so much boast of for Heauen is my seate such a seate as you cannot frame to make And the earth adorned with all kind varietie of plants liuing creatures hearbes and flowers is my footestoole Where then shall be that house which ye will build for me And where shall be my resting place And straitwaie to declare that it is not the temple built with hands All these things saith he hath mine hand made and all these things are made saith the Lord. By which words we learne that God delighteth not in these things and in outward ornaments sumptuous buildings for their owne sakes but chéeflie requireth faith inward godlinesse of the minds that he may dwell in them And who be indéed faithfull and godlie is declared by their certeine and proper notes Whosoeuer is poore and séeth himselfe to want righteousnesse and whosoeuer is contrite of hart that is to saie afflicted in this world whosoeuer is of a mild and humble spirit and not of an arrogant and proud spirit whosoeuer with great reuerence and feare receiueth the words of GOD he most iustlie may be numbred amongst them These are sure tokens and as it were the proper colours of faith and true godlines Afterward the prophet declareth how much God estéemeth the works of men that beléeue not and are not as yet regenerate though these works be neuer so goodlie to the shew He which killeth an oxe saith he it is all one as if he should kill a man and he which sacrificeth a sheepe as if he cut off a dogs necke he that offereth an oblation as if he offered swines flesh and he that maketh mention of incense as if he blessed iniquitie All these kinds of oblations and sacrifices were commanded and appointed in the lawe of God which yet being doone of an vncleane hart and one that is estranged from God were counted for most gréeuous sinnes Wherefore Pighius hath nothing out of this place whereby to defend his error but we by the selfe-same place doo most aptlie and most trulie confirme our owne sentence Now this is a notable and sharpe disputer which bringeth for himselfe those things which make so plainlie and manifestlie against himselfe 69 But he snatcheth at this also out of the epistle vnto the Hebrues Heb. 11 ◠that He which commeth vnto God ought to beleeue that there is a God that he rewardeth them which seeke vnto him By these words it séemeth that he would conclude that iustification is giuen vnto them who séeke God by good works Two sorts of them that seeke God But he ought to haue made a distinction of them that séeke God which thing Paule also did to wit that some séeke him by works other some by faith This distinction Paule sheweth neither leaueth he vnspoken what followeth of it for thus he writeth vnto the Romans Israel Rom. 9 30. and 10 3. which followeth after righteousnes atteined not vnto the lawe of righteousnes bicause they sought it of works and not of faith Wherefore they which séeke God to be iustified of him by faith as the apostle teacheth doo atteine vnto that which they desire but they which will be iustified by works doo fall awaie from iustification And that God rewardeth works which are doone of men regenerate and by which they hast forward to the crowne of eternall saluation we denie not But that perteineth not to this question for at this present the contention is not about this kind of works but onelie about those things which are doone before regeneration Those Pighius laboureth to prooue that they haue their reward and to be merits after a sort of iustification Neither dooth this anie thing helpe his cause when he affirmeth that this kind of merit redoundeth not vnto God or maketh him debtor vnto vs or is equall vnto that which is rewarded for these things although vnto him they séeme to serue onelie to extenuate the dignitie of merits yet doo they vtterlie take awaie all the nature of merit For whatsoeuer good thing men doo yea euen after iustification the same is not properlie theirs for God
worketh it in them Moreouer also all that whatsoeuer it be was alreadie before wholie due vnto God neither can we doo anie thing that is good or giue anie thing vnto him which is not his Wherfore we must take awaie all merit not onelie in them which are not as yet iustified All merit is taken both from the iustified and not iustified but also in them that are iustified But Pighius the easilier to persuade putteth forth a similitude of a certeine maister which hath manie seruants vnto whom to the end they should the more diligentlie and spéedilie accomplishe some worke which he setteth them to doo A similitude he appointeth a reward Who saith he will denie but that those seruants which spéedilie and diligentlie haue finished their worke haue deserued the reward that was promised We will bréeflie examine what may be concluded by this similitude If by seruants we vnderstand men regenerate in Christ we will grant that God setteth foorth prices rewards whereby we are stirred vp to liue holilie Neither will we denie but that such may be said to receiue a reward but yet we will not grant that they trulie and properlie merit the crowne of eternall felicitie And certeine of our writers to declare that this thing perteineth vnto the iustified doo vse a similitude A similitude not of a maister and his seruants but of a father his children For fathers are woont oftentimes with some certeine condition to promise a gowne a cap or monie vnto their children which although otherwise they would fréelie giue vnto them yet with some condition they doo it to quicken their endeuour as for example that they shall haue this or that thing after they haue once throughlie learned this or that booke Héere no man that will speake as he should doo and properlie will say that these children when they haue finished their worke haue deserued the gifts which were promised vnto them for the father fréelie and of his frée liberalitie giueth bestoweth the same vpon them But Pighius entreateth of seruants that is of men not as yet regenerate But that vnto such are by God set foorth anie rewards of good things I maruell out of what place he can declare it or wherby will he prooue that the works of such men séeing they are yet as we haue taught sinnes can please God And séeing the matter is so vnto them is set foorth not a reward but a punishment Howbeit to make the thing more plaine let vs compare children and seruants together Children though they doo nothing A comparison between children and seruants yet they enter vpon their fathers inheritance onelie if that they will receiue it but seruants though they labour neuer so much yet they haue no inheritance with the children This is so plaine that it néedeth no further declaration 70 But to wrest from vs that which we doo affirme namelie that if works be required vnto iustification the honour of Christ should be diminished as though his merit alone could not be sufficient to reconcile vs vnto God I saith he doo take awaie nothing from Christ but doo leaue vnto him his honour whole and safe But I beséech thée how doost thou take away nothing when as thou requirest works vnto our iustification and so requirest them as thou saiest that GOD more regardeth them than faith But he thus expoundeth his owne subtill ridle that Christ in that order of his is a sufficient cause as if he should haue said If we speake of the reconciliator and of that sacrifice whereby we are reconciled vnto God Christ onlie is sufficient But we cannot be prepared and be made apt vnto that benefit but by manie works I cannot doubtlesse but maruell where is become the wit of this so great a Sophister As though they forsooth against whome the apostle disputeth euer said that works are required vnto iustification as outward principles or grounds Vndoubtedlie they also went about the same which Pighius dooth that works are certeine purgings and preparations of the minds Further who séeth not that a generall proposition being true it is lawfull to applie vnto all the particular propositions thereof that which is either affirmed or denied in it Wherefore séeing Paule denieth that a man is iustified by works he excludeth all kinds of works in what order soeuer they be put But Pighius saith further that God requireth these works that he maie fréelie impute vnto vs iustification Whosoeuer is but euen slenderlie exercised in the holie scriptures shall easilie sée that this man is euen directlie repugnant vnto Paule for he in the epistle to the Romans saith Rom. 4 4. Vnto him which worketh not a reward is imputed according to grace But Pighius saith Vnto him which worketh God imputeth righteousnes fréelie But to impute fréelie and not to impute fréelie euerie child maie sée that they are contradictorie But weigh gentle reader this reason of two contrarie branches These works which he speaketh of either profit to iustification or els profit not if they profit not why calleth he them preperations For amongst causes are reckoned also causes preparatorie But if he will say that they profit and are in verie déed causes preparatorie with what face can he affirme that he plucketh awaie nothing from the honour of Christ but appointeth him to be the whole and absolute cause of our iustification But peraduenture this two-membred argument a man will turne vpon vs touching those works which followe iustification For he will saie either they are profitable to obteine saluation or they are not profitable if they be not profitable why are they required Wherevnto good works profit after iustification and why are promises made vnto them But if they be why doo we not allow merit to be in them I answer that such works are profitable vnto men regenerate for that they liuing vprightlie orderlie be renewed and made more perfect But that is nothing els but a certeine inchoation and as it were a participation of eternall life Further it hath séemed good vnto God by such meanes or rather by such spaces to bring men to eternall felicitie But we cannot call these works merits for Paule expressedlie teacheth that The reward of sinne is death Rom. 6 23. but eternall life is grace But that which is giuen fréelie That which is freelie giuen excludeth merit vtterlie excludeth merit And in the meane time we ought to remember that there is a great difference as we haue oftentimes taught betwéene their works which are as yet strangers from Christ and from God and their works which are now by grace graffed in Christ and made his members 71 Afterward also he goeth about to confute that which we say that a man is iustified by that faith which hath a respect vnto the promises of Christ and of the remission of sinnes as though we hold that faith is the proper correlatiue of such promises For he saith that
Abraham obteined these things What is then here that Pighius should boast of What new thing is here promised What couenant not heard of before or new oth is here set foorth Nothing is héere rehearsed which was not before made mention of For the couenant which is héere made was before ordeined partlie when circumcision was appointed and partlie in that sacrifice wherein it was commanded that the beasts should be diuided partlie on the right hand and partlie on the left as though they which should sweare and make the couenant should passe through the middest For that maner to touch it by the waie was also vsed among the men of Athens A custome of the Atheniens as Demosthenes declareth in his oration against Aristocrates Further we can not denie but that Abraham was iustified before for euen before it was said Abraham beleeued God and it was imputed vnto him vnto righteousnes And séeing the matter is so although afterward were added some promise yet will that make nothing against vs for we denie not but that those works which followe iustification are both good and also doo please God and are of him although fréelie yet with great and ample gifts recompensed Now resteth onelie to declare another waie how to vnderstand this cause Bicause thou hast doone these things c. And this perteineth vnto the certeintie whereof we before made mention which as we haue said is from the effects and as they vse to speake A posteriori that is From the later The which that you shall not thinke to be of mine owne inuention go read Augustine in his questions vpon Genesis for he diligentlie peiseth these words Now I knowe thou fearest God Gen. 22 12. Was God saith he ignorant of this before Had he anie néed of this triall when as he is the searcher of the reins and of the hart Nothing lesse saith he for here this word I knowe is nothing else but I haue made thee to knowe or I haue made plaine and manifest Wherefore here is not rendered a reason of the promises by the cause but after the selfe-same maner vndoubtedlie by which it was said of the sinfull woman Manie sinnes are forgiuen hir Luk. 7 48. bicause she hath loued much of which place we haue so largelie before intreated that now there is no néed at all of anie repetition 75 Pighius hath scraped an other obiection out of the 18. chapter of Ezechiel If the wicked man saith the prophet vnder the person of God shall repent him of all his iniquities and shall doo all my commandements I will no more remember all his iniquities Here saith Pighius we sée that iustication which is the forgiuenes of sinnes is not promised vnto faith but vnto perfect repentance and vnto the obseruation of the lawe of God And here his bristles so arise as though we must néeds giue place An explication of a place in Ezechiel 〈◊〉 18. chap But this argument if it be more narowlie considered is both vaine and trifling for we easilie grant that if a man perfectlie repent him of all his iniquities and doo all the commandements of God he shall haue iustification by works None of vs euer denied this But here lieth all the matter here were a hard worke to find such a one who being not yet iustified hath performed this And where I praie you maister Pighius is that your interpretation wherein you said before that God required not that we should performe all the commandements but that he of his mercie remitteth manie things For here you haue brought a most manifest testimonie against your selfe But to returne to the matter forsomuch as man neither performeth nor also can performe those things which are set foorth both of the prophet and of the lawe what resteth there then but that he should come humblie vnto Christ and hauing through faith fréelie receiued iustification of him should by grace and the spirit now giuen vnto him perfectlie repent so much as this life will suffer and with an obedience such as in this life we may begin to obeie the lawe of God Intreating of this argument there came to my remembrance the old Philosopher Antisthenes Antisthenes for when a certeine glorious yong man which was one of his scholers boasted that he had a ship laden with excellent merchandize and when it were arriued he would giue vnto him an excellent gift This song was common euermore in his mouth that he was troublesome to him who heard him insomuch that Antisthenes brought him foorth into the market place and in a certeine shop asked a few elles of cloth Which cloth when Antisthenes had in his hand not hauing paid the monie he made a proffer to go his waie the Merchant called him backe againe Ho good fellowe saith he before thou depart paie me my monie Then Antisthenes shewing him the yoong man This man said he will paie you so soone as his ship is arriued Euen so will I answer vnto Pighius When you shall shew me one which being not regenerate by his owne strength repenteth him of all his iniquities and obserueth all the commandements of God we will saie that he is iustified by his works But when will this ship arriue Wherefore let him cease to boast of the words of the lawe for those words whatsoeuer they be whether they perteine vnto promises or vnto precepts we will after this maner interpret But he saith moreouer that Christ also said Mat. 7 21. He that dooth the will of my father shall enter into the kingdome of heauen but the Lord said not saith he He which beleeueth Yea but I saie that in another place he did and maketh no mention of anie worke Iohn 6 40. for This saith he is the will of my father that he which seeth the sonne and beleeueth in him hath eternall life Let not Pighius then from hencefoorth denie that the Lord euer spake this But least any man should thinke that the scriptures speake things contrarie I answer that these two sentences are not repugnant but agrée verie well togither Pighius by the will of the father vnderstandeth a great heape of good works but Christ saith This is the worke of God that ye beleeue Ibidem 29. And after this action of beléeuing doo followe manie other good works wherefore the holie scriptures are not repugnant one to another And Pighius his argument is left weake and of no efficacie But Pighius for that he séeth himselfe vrged with Gods word bicause so oftentimes is read in the holie scriptures that Man is iustified by faith he therefore saith that that is to be vnderstood of a liuelie and strong faith which hath other vertues ioined with it as though we euer spake of anie other faith That we be iustified by an effectuall faith If he spake this from the hart he beléeueth the selfe-same thing that we beléeue wherefore laie aside the contention and the controuersie
affirme not that that faith whereby we are iustified is in our minds without good works though we saie that the same onelie is it which taketh hold of iustification and remission of sinnes A similitude So the eie cannot be without a head braines hart liuer and other parts of the bodie and yet the eie onelie apprehendeth colour and the light Wherefore they which after this maner reason against vs Faith as ye say iustifieth But faith is not alone Ergo faith alone iustifieth not they commit the fault of a false argument As if a man should thus conclude A false argument A similitude Onelie the will willeth But the will is not alone in the mind Ergo not the will alone willeth Here euen little children may sée the fallace or deceit which they call Of composition and of diuision And is it not a foule thing that so great Diuines should not sée it Smith But here Smith the light forsooth of diuinitie setteth himselfe against vs. He of late cried out euen till he was hoarse that we falselie affirme that those places of the scripture which testifie that we are iustified Gratis that is fréelie should signifie all one with this to be iustified by faith Onelie for this word Gratis is not all one with Solùm Of the adâ—erbe Gratis that is freelie that is Onelie O dull Grammatians that we are which without this good maister could not vnderstand this aduerbe so much vsed Howbeit this Grammaticall Aristarchus least that he should séeme without some reason to plaie the foole It is written saith he in Genesis that Laban said vnto Iacob Gen. 29 15. Bicause thou art my kinseman shalt thou therfore serue me Gratis Here saith he put this word Onelie and thou shalt sée what an absurd kind of speach it will be And in the booke of Numbers Num. 11 5. The people said that in Aegypt they did eate fishes Gratis and in the Psalme They haue hated me Gratis Psal 69 4. Here saith he cannot be put this aduerbe Onelie Wherefore we rashlie and verie weakelie conclude that bicause in the scriptures a man is said to be iustified Gratis he is therefore straitwaie iustified by faith Onelie But this sharpe witted man and one so well exercised in the concordance of the Bible should haue remembred that this word Gratis signifieth without a cause or without a reward and price and therefore we rightlie saie that iustification consisteth of faith Onelie bicause it is said to be giuen Gratis For if works were required there should be a cause or a reward or a price to the obteinement of righteousnes But forsomuch as Gratis excludeth all these things of that word is rightlie and trulie inferred Onelie faith And those places which this man hath alleadged are not hard to confute for Laban saith Shalt thou serue me Gratis that is without this couenant that I should giue thée some thing which is onelie to take and nothing to repaie And the Israelits when they said that they did eate fishes Gratis meant that they did eate them without anie price paid And that saieng They haue hated me Gratis is nothing else than without a cause or without anie my desart So that if this word Gratis take awaie price and merit forsomuch as Paule saith that we are iustified Gratis we must néeds vnderstand that it is doone without anie our price or merits which doubtlesse might not be true if works should be required as causes and merits And bicause we once brought a place out of the epistle to the Galathians Gala. 2 16. But seeing we knowe that man is not iustified by the works of the lawe except it be by the faith of Iesus Christ and of this particle Except concluded Of the aduerbe Except that iustification consisteth of faith Onelie this man therefore according to his wisedome rageth and saith that this word Except is not all one with Onelie For he saith Gene. 43 5. that Ioseph in Genesis said vnto his brethren Ye shall not see my face except ye bring your yoongest brother and Christ saith he saith Iohn 6 53. Except ye eate the flesh of the sonne of man ye shall not haue life in you Who saith he will saie that life is had onlie by eating of the sacraments Wherefore saith he these things cannot be expounded by this word Onelie Yes doubtles but they maie for in Genesis what other thing meant Ioseph than to admonish his brethren that they should vpon this condition onelie come againe into his sight to wit if they brought their yoongest brother with them And Christ in the sixt of Iohn intreated not of the eating of the sacrament for he had not as yet instituted it wherefore by this word To eate he signifieth To beléeue And he saith that they which are of full age herein onelie haue life if they eate his flesh and drinke his blood that is if they beléeue that the sonne of God was deliuered for them for the remission of their sinnes and that this is the onelie waie whereby they maie be saued 84 But Smith addeth that from iustification is not to be excluded hope charitie and other good works I grant indéed that those are not to be excluded from a man that is iustified howbeit I doo not attribute vnto them the power of iustifieng For that which Paule saith Rom. 3 20. that A man is not iustified by works should not be true if we should be iustified by anie kind of works for if a man should saie A similitude that an artificer worketh not with his fingers and afterward should grant that he to that worke which he dooth vseth his fingers he were woorthie to be laughed at although being conuict he would saie that he excepted onelie the little finger and not the thumbe forefinger or middlefinger for he which vseth thrée fingers vndoubtedlie vseth fingers But why dooth this man saie that hope and charitie are not excluded Bicause saith he euen ye your selues will haue vs to be iustified by a liuelie faith which certeinlie is not without these We grant that these vertues are alwaies ioined with true faith but yet in them we put no part of our iustification before God A fallace of the accident In this argument is a fallace or deceit of the accident for vnto those things which are adioined is attributed that which is proper to the same wherevnto they are ioined As if a man should saie The sunne is round and high Ergo the roundnes and hight of the sunne doo make vs warme What works then dooth Smith exclude from iustification when as he includeth hope and charitie I suppose surelie that he excludeth outward works fastings almes and such like But with what face can he so saie or teach séeing he appointeth and defendeth works preparatorie But this sharpe witted man thinketh that he hath trimlie escaped for that he saith that these things are not of necessitie required
afterward is made perfect and full when other good works come vnto it But how vaine this is Rom. 3 28. Paule himselfe sufficientlie teacheth for he dooth not onelie saie that We are iustified by faith onelie but also he addeth without works Further this also maketh against these men which is written in the booke of Wisedome To knowe God is full righteousnesse Wisd 15 3. In which place it is a sport to sée how Smith wringeth himselfe First he dares not denie the sentence for he counteth that booke for canonicall but as he is of a sharpe wit at the last this he deuiseth that God is not knowen by faith onelie but also by loue But who euer would so saie but onelie this man Vndoubtedlie by loue we doo not knowe but we doo loue But that which is spoken in the booke of Wisdome which yet with me is not of so great authoritie Christ himselfe hath most manifestlie testified in the Gospell saieng Iohn 17 3. This is eternall life that they knowe thee the onelie true God Although of this saieng also of our sauiour Gardiner the Bishop of Winchester Gardiner deuised of late I wot not what namelie that to knowe God is not properlie eternall life although it somewhat helpe forward therevnto But forsomuch as neither the Fathers nor Paule nor Christ himselfe can satisfie these men there is no hope that we shall anie thing preuaile with our reasons They adde moreouer that the Fathers saie that onelie faith iustifieth that is it is the principallest thing whereby we are iustified I confesse in déed This word Onelie sometime signifieth Principall 1. Cor. 13 13 that Onelie sometimes signifieth Principall But this sense cannot agrée with Paules purpose for if charitie be compared with faith charitie as Paule saith is more excellent and better Wherefore if both of them iustifie as these men will haue it then should charitie haue the chéefest part and not faith And this also is a great let vnto these men which I haue oftentimes spoken of that Paule so ascribeth iustification vnto faith that he saith Without works Augustine But Augustine saie they vnto Simplicianus writeth that By faith we begin to be iustified Vnto this we maie answer two maner of waies first that that beginning is such that in verie déed it hath the verie full and whole iustification So that Augustines meaning is that we are iustified so soone as we haue faith Or if this please them not we will saie as the truth is in déed that Augustine ment of the righteousnesse which sticketh in vs. They cite also Ambrose vpon the fift chapter vnto the Galathians In Christ c. For saith he we haue néed of faith onelie in charitie to iustification Behold saie they vnto iustification we haue no lesse néed of charitie than of faith But they are far deceiued for by those words Ambrose ment nothing else but to make a distinction betwéene true faith and vaine opinion therefore he saith that we haue néed of faith onelie namelie that which is ioined with charitie But Ierom vpon the fift chapter vnto the Galathians saith that It is charitie onelie Gala. 5 6. which maketh cleane the hart What other thing else shall we here answer but that this his saieng if it be sharplie and sincerelie vrged is false For it is faith also which purifieth the harts as it written in the Acts of the apostles And Paule vnto Timothie saith 1. Tim. 1 5. Charitie out of a pure hart and a good conscience c. By which words it is plaine that the hart must of necessitie first be pure before charitie can come Wherfore we will interpret that sentence by the effect and as touching our knowledge for then it is most certeine that we are regenerate and haue a cleane hart when we be indued with charitie After this maner also haue we before expounded this Manie sinnes are forgiuen hir bicause she loued much 89 And by the selfe-same meanes also may that saieng of Augustine in his booke De natura gratia the 38. chapter be answered vnto It is the charitie of God saith he by which onelie he is iust whosoeuer is iust But this séemeth also best vnto me to vnderstand such saiengs of the fathers to concerne that righteousnes which abideth and sticketh in vs for that consisteth not onelie of faith but also of all vertues good works Why our righteousnes is somtime attributed vnto charitie alone Now bicause amongst all vertues charitie is the principall therfore the fathers somtimes attribute righteousnes vnto it onlie And that which our aduersaries haue most vniustlie vsurped to expound this word Onelie for Principall or cheefe may in this place most iustlie serue vs for here we intreate not of that iustification which is had by imputation but of that which we atteine to after regeneration Wherefore in this our proposition we exclude not from a man that is iustified hope charitie and other good works but this onelie we saie that they haue not the power or cause or merit of iustifieng And when we saie that a man is iustified by faith onelie we saie nothing else vndoubtedlie but that a man is iustified onelie by the mercie of God and by the merit of Christ onelie which cannot be apprehended by anie other instrument than by faith onelie We must not desist from vsing this word Onelie Neither must we giue place vnto our aduersaries not to vse this word Onelie though they crie out neuer so much that of it springeth great offense and mens minds are by this persuasion somewhat weakened in the exercise of vertues For by sound doctrine we doo easilie remedie these discommodities for we alwaies teach that it is not iustification or true faith which wanteth the fruits of good life But we see the subtile and craftie deuise of these men for if we should saie that a man is simplie iustified by faith leauing out this word Onelie straitwaie they would adde of their owne that a man indéed is iustified by faith but yet he is no lesse iustified by hope and charitie and other good works For this verie cause the Catholikes in times past would not permit vnto the Arrians this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like example that is Consubstantial or Of like substance bicause they would straitwaie haue said that The sonne indéed by appellation or name is God like vnto the father and in a maner equall vnto him but yet not of one and the selfe-same nature and substance Wherefore they did with tooth and naile defend and kéepe still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Consubstantiall or Of one and the selfe-same substance as a word most apt to expresse the truth of that controuersie Which they might also by good right doo and chéefelie for that they sawe that that word was of necessitie concluded out of the holie scriptures out of which also is most euidentlie concluded this our word
Augustine In the old lawe fasting was commanded to be onelie one daie once in a yeare wherein nothing should be tasted vntill night in which place it is not described with what kind of meat they should sup And in Augustines confessions we read that the eating of flesh made not godlie men anie thing the lesse acceptable vnto God 1. Kin. 17 6. And he maketh mention of Elias who being hidden was fed by the rauens with flesh Mat. 3 4. And Iohn Baptist in the wildernes did eate locusts But on the other side Gen. 25 32. Esau being beguiled with the most simple food of pottage sold his birth-right 20 Among the Fathers they continuallie alledge Gregorie What is to be thought of Gregory of whom I make no verie great account for he was the first that brought in manie superstitious things Touching the Fathers that went before him I thinke it hath been spoken sufficient Albeit the same Gregorie bishop of Rome as we find in the decrée the 4. distinction and in the chapter Denique writeth vnto Augustine bishop in England that The laie men were woont euen in the time of Lent to be verie desirous of flesh to fill themselues immoderatelie with the same and he iudgeth Gregories opinion of eating in Lent that the priests and deacons at the least ought to refraine But vnto others he durst not appoint anie commandement or lawe least peraduenture anie worse thing should happen They vrge vs also with Councels whose decrées neuerthelesse haue not alwaies béene firme and how little the bishops of Rome haue regarded them it may appéere in that verie manie both publikelie and priuatelie doo obteine licence for monie to eat egges butter and milke Licence for mony granted by the Pope to eat certeine kinds of meats vpon their fasting daies when as it was otherwise ordeined by those decrées The latter Popes of Rome haue made most seuere lawes concerning these things as they that made it but a small matter to laie manie snares to catch the simple people All these things were ordeined but yet there is no cause why we should therefore grant them to haue beene iust These traditions of men are pernicious bicause as Christ taught at length they make the commandements of God to be of none effect Mat. 15. 3. The Lord commanded How the traditions of men doo violate the commandements of God that we should haue one God and that we should not admit anie besides him at this daie the worshipping and inuocation of saints is confirmed by traditions God forbad images at this daie they be receiued into churches by the decrées of bishops God commanded that parents should be had in honour the tradition causeth that children setting light by that authoritie doo flie vnto monasteries God willeth that our neighbours should be holpen but through these traditions men go from helping of the liuing to helping of the dead The holie scriptures declare that there is but one mediator Christ Iesus who hath procured God to be mercifull towards all our wickednes but by tradition we are taught at this daie that he suffered for originall sinne and for those sinnes which were committed before baptisme but that it is necessarie for vs concerning sinnes done after regeneration to redéeme them by our owne works Thus are the commandements of God made frustrate by the traditions of men Whether the church haue power to make lawes 21 They saie the church hath power to make lawes Which thing I denie not for we are men and it is néedfull euen in those works which apperteine vnto the worship of GOD to haue good order established for which cause we grant that there may be other decrées established in the church But then there be certeine conditions strictlie to be obserued First and foremost Vnder what conditions ecclesiasticall lawes must be reteined that such kind of iustice be not contrarie to the word of God Secondlie we must prouide that we place not the worship of God iustification and remission of sinnes in them Besides this they must not be ouer manie in number least they ouercharge and pester the church Neither must they be decréed in such wise as though they ought to be of necessitie and that they must not by anie means be changed when the saluation of the faithfull shall so require Neither ought they in such sort to be made that if a man without offense and contempt doo not obserue them he sinneth deadlie Wherefore séeing that these lawes about the choise of meats as we haue declared are against the word of God which hath ordeined meats to be frée it is cléere that they are pernicious Moreouer in this decrée of theirs for making choise of meats they repose holines and the worship of God so as they account such as absteine not from the meats which they haue appointed to be neither good nor holie nor religious In processe of time those decrées of theirs haue growne innumerable neither is there anie end of them Augustine Augustine long since complained that All things in his time were full of presumptions so as now the state of the christians was woorse than the bondage of the Iewes Séeing he spake this of the time wherein he liued The sâ—ate of the christians at this day in more bondage than the Iewes what I beséech you would he haue said of our times wherein the church is pressed with infinit burdens First they would haue an abstinence for the Lent time then afterward they added fridaie and saturdaie and in some places wednesdaie euerie wéeke Foure ember wéekes they brought in last of all eues of a number of saints Which times Gregorie the seuenth of that name added that they which will not fast doo sinne as he termeth it deadlie Wherfore seing these traditions be so gréeuous to the church that they may be called burdens intollerable the which Christ did find falt with to be laid on men by the Scribes and Pharisies they ought in no wise to be suffered Finallie thou maist adde that they would haue such choise of meats to be so necessarie and inuiolable that the church could not stand without them And such account they make of their owne traditions that they punish the transgressors more gréeuouslie for them than those which haue broken the commandements of God as théeues adulterers church-robbers and such like 22 They alledge the Rechabites Ierem. 35 2. which are commended in Ieremie An obiection touching the Rechabits for their obedience vnto their father who commanded them to drinke no wine and to enioie no certeine possessions but to wander to and fro and dwell in no citie Vnto whom God bicause they faithfullie performed these things promised a liuelie posteritie and a long induring séed Here they saie that those things which Ionadab the sonne of Rechab commanded to his children make for the choise of meats wherefore the church by commanding of these things dooth not séeme
and for that cause he is blamed by the Chaldaean paraphrast Neither is it anie new thing that men sometimes sinne bicause they thinke that they haue no néed of counsell and that doth most commonlie happen vnto princes For they haue a hautie mind and loftie stomach and therefore thinke that they haue counsell inough But he is numbred among the saints To this doth Augustine answer also that others were in like maner numbred among the saints the which neuerthelesse did sinne gréeuouslie Lastlie he saith If he had sacrificed his daughter he should not haue fulfilled but haue broken his vow This I grant and it is no maruell that he erred séeing he was a man and might fall And thus far of the vow of Ieptha Of the Rechabites In 2. Kin. 10. ver 15. Looke in the treatise of Vowes pag. 87. set foorth at Basil Who the Rechabites were Iere. 35. The commandements of Ionadab to his children 25 Who the Rechabites were and of what stocke linage and kinred it may be perceiued out of the second booke of the Chronicles the second chapter where we find that they were Cinaei that is out of the posteritie of Iethro the father in lawe vnto Moses First they were called Cinaei afterward of the famous man Rechab they were called Rechabites And as it is written in the 35. chapter of Ieremie This Ionadab instructed his children in certeine excellent precepts First he commanded them that they should drinke no wine Secondlie that they should not till the corne fields and vineyards Thirdlie that they should not dwell in cities but that they should in chariots wander about the forests and pastures and should perpetuallie be in chariots in stead of houses Moses intreated the Cinaei that they would go with him and that they would shew him the waie through that desert and he promised that he would bestowe vpon them of that good which the Hebrues themselues should haue at their comming into the land of Chanaan Howbeit it appeareth hereby that they would not make claime to anie part of that inheritance but that they wandered about through pastures forests and groues which thing the children of Israell permitted them to doo séeing they were allied vnto them But forsomuch as Ionadab was a man both wise and godlie let vs sée wherefore he gaue this charge to his posteritie Why Ionadab gaue his charge to his children according as we read in the 35. chapter of Ieremie For he commanded not these things vnto them to the intent they should be iustified by them but bicause they might serue them for a certeine outward discipline Of the which ordinance although manie causes might be alledged yet will I bring onelie thrée The first is the opinion of the Hebrue writers who thinke that this Ionadabs mind was to prouide an easie and commodious liuing for his posteritie Which thing Dauid Kimhi expoundeth on this wise They which possesse saith he vineyards or fields and haue also houses planted in places certeine must of necessitie enter into sundrie calamities For the yerelie profits as well of fruits as of wine The calamities of husbandmen doo sometimes prosper vntowardlie or else otherwhile are altogither taken awaie by means whereof husbandmen being depriued of their hope are afflicted with hunger and liue in sharpe penurie Sometimes also the aire is corrupted or the husbandmen are ill intreated by the robberies of their neighbours These euils may this people easilie eschew A people of Scithia changing their habitation with the feeding of their cattell by ranging to and fro in their chariots whither soeuer they will For by this means they auoid the euils which are imminent and followe after good things wheresoeuer they be which they cannot doo that haue their habitations fixed vnto vineyards sowen fields and vnto houses which be certeine And for this cause they saie that Abraham Isaac and Iacob imbraced this kind of life And in déed we read that they when they were oppressed with famine in some place did repaire vnto beetter and more fertile places Sometimes they went downe vnto Aegypt Gen. 12 1. and 20 1. sometime to Gerar that they might there be fed and susteined when the famine else-where waxed great Furthermore that same trade of kéeping cattell had continued among the Rechabites euen from their old ancestors An example that we should be content with our calling Citizens effeminate and countriemen strong For Iethro the father in lawe of Moses had heards and flocks of cattell and he sent his daughters to féed them and to kéepe them wherfore they would not degenerate from their ancestors And moreouer we are not ignorant that they which inhabit cities doo soone become tender and effeminate but they which liue in the countrie be for the most part strong and lustie whereby it commeth to passe that in the mustering of souldiors the greatest part is appointed out of shepeherds and husbandmen but souldiors are seldome taken from among the artificers and meanest people of the citie Wherefore Ionadabs mind was that among his posteritie should be kept in sound state the strength and courage of the bodie He in like maner forbad them to drinke anie wine the superfluous vse whereof dooth hurt the bodie The discommodities of wine Eph. 5 18. and the mind manie waies and therein as the apostle warneth is wantonnes Wherevpon GOD commanded in the lawe that the priests should drinke no wine at what time they should enter into the temple to doo holie seruice Also it was a determination among the Nazarites that they would vtterlie forbeare the vse thereof And in so much as all these be things externall and indifferent it behoued the children to obey their father which must otherwise haue béene if he had commanded them anie thing which had béene against the word of God For parents and princes must be obeied but yet according to the common prouerbe Vsque ad aras that is So farre foorth as it be not against conscience and true religion When the father of the Rechabites had commanded these things he added a promise That your life may be long Which may be referred not onelie vnto a commodious and easie life the which we haue now declared out of the opinion of the Hebrues but also vnto the diuine promise which God thought good to ioine vnto the commandement of obedience of children vnto their parents For thus it is written Exod. 20 12 That thou maist liue long vpon the earth 26 In verie déed this interpretation of the Rabbins is tollerable but there is another much more excellent which may easilie be gathered out of the first booke of Chronicles the second chapter In that place are reckoned the men which sprang of the tribe of Iuda among whom also Hemath is recited Hemath whom the Hebrues will haue to be Othoniel a notable man in that tribe for he not onlie was a godlie man but also an excellent capteine in the wars and
Galathians and else-where in other places which would now be ouerlong to recite And in like maner touching gifts what néed we to doubt we haue Paule in the 11. to the Romans And Christ saith Saue they to whom it is giuen Rom. 11 29. In the same 7. chapter to the Corinthians it is said Matt. 19 11. Let euerie one abide in that state 1. Cor. 7 20. wherevnto he is called And in the 11. chapt to the Romans he ioined these two words togither The gifts and calling of GOD are without repentance Rom. 11 29. Neither doo we saie that the gift of sole life is of that sort that by it all temptation can be taken awaie By the gift of sole life is not meant all temptation to be taken awaie for we knowe that we ought to praie to chastise the bodie to bring the flesh into subiection yea euen they which are in matrimonie much more they which liue a sole life But we saie that those temptations are not to be borne whereby either we are ouercome or our mind so darkened as we are not able to execute those things What temptations are not to be borne which we ought to doo or else be so defiled as we call not vpon God with a good and pure conscience For it behooueth them which after this maner be afflicted to séeke redresse by matrimonie otherwise this is nothing else but to striue against God But the chaines wherewith manie of our aduersaries be tied The chains wherewith the aduersaries be tied are idlenesse and the lust of voluptuousnesse for they flie the yoke the labour of bringing vp children and the gouernment of houshold and giue themselues to nothing else but to hoording vp of riches to pride and prodigalitie 21 Perhaps thou wilt demand How the gift of God is knowne in temptations Augustine how these gifts shall be knowne in temptations Wherin least thou shouldest thinke that I bring a deuise of my owne head thou shalt heare what Augustine saith in his booke De sancta virginitate 44. chapter The secret gifts of God which are not knowne vnlesse temptation make search doo declare vnto euerie man what he is Also in the 45. chapter Vndoubtedlie except temptation be present there is no demonstration made of this gift Herevnto also agrée the scriptures for the apostle saith It is better to marrie than to burne And Christ said 1. Cor. 7 9. He that is able to receiue let him receiue The which saiengs Matt. 19 11. if they be examined doo call vs backe to the searching out of temptations It séemeth also that the seuerall states of our vocations are to be considered for some of them are verie much repugnant vnto matrimonie The states of our vocation must be considered such are the state of trauelling wandering abroad nauigations and such like wherein it dooth not easilie appeare to what purpose thou shouldest enter into matrimonie séeing thou canst not attend therevpon When sole life is commanded So long therefore as these vocations shall be necessarie for thée perhaps by the word of God and that thou canst not shake them off sole life is commanded thée by God Moreouer Also the inclination of the mind must be weighed thou must weigh the inclination of thy mind especiallie whilest thou shalt be at quiet from the heat of temptations for séeing we so manie as are of Christ haue the spirit of GOD therefore manie times we haue intisements and prouocations of minds Furthermore beware that thou haue not a desire vnto an vnprofitable idle and lither sole life We must beware of an vnprofitable and filthie sole Wherevnto a sole life must tend I saie not a delicate vnchast and filthie sole life Moreouer let the end of a sole life haue respect to the vnseparable cleauing vnto God for the labouring in his seruice for the preaching of the Gospell for a man t'applie himselfe night and daie in praiers studies and good works otherwise thou mightest be reckoned among the foolish virgins We be not of Iouinians mind that matrimonie is to be accounted equall vnto virginitie or sole life I speake not in respect of the holinesse of the degrée but bicause of the commodities and fewer causes of distracting of the mind And thus we preferre virginitie so that other things be of equalitie but if there be found greater faith and charitie in matrimonie I will not make anie account at all of infirmitie Wherfore Augustine in his booke De virginitate saith We saie Augustine that better is a modest and obedient married woman than is a proud and stubborne virgine Neither doo we iudge of sole life that it is in these daies as it was héeretofore among the Iewes and Ethniks of no honest reputation for Cicero Cicero in his booke De legibus writeth Forbid ye that none doo lead a sole life Christ remooued awaie this ignominie of sole life and barrennesse Christ remoued the ignominie of sole life Matt. 19 12. 1. Cor. ◠26. Ibidem 7. when he saith He that is able to receiue let him receiue The same is also confirmed by the words of Paule It is good for them that be vnmarried so to continue I would haue all men to be euen as I my selfe am The summe of all the reasons is Euerie man must saile with his owne wind that euerie one should saile with his owne wind according as he is inspired by the holie Ghost and as the gift is allotted vnto him We adde also that these gifts are not perpetuall for he which had néed of matrimonie at a certeine time These gifts are not perpetuall perhaps being more growen in yeares and his wife being now dead shall haue no more néed to marrie And he perhaps that was sometime able to liue a single life shall haue néed to be married It is therefore the wisest waie for a man not to intangle himself with vowes let a man hold fast his libertie and cast not him selfe into that from whence he cannot be woond out without some ignominie Whie an vnpure sole life must be auoided An vnpure and defiled single life is chéeflie to be auoided bicause it suffereth not a pure and sincere calling vpon the name of God for when the conscience is polluted no man dare lift vp his eies vnto God neither dooth he desire with an effectuall faith those things which he praieth for Neither doo thou so vnderstand me as I haue alreadie admonished that I preferre virginitie in respect of it selfe before matrimonie otherwise than that it wanteth more the cares and troubles of this present life The eight Chapter Of Repentance where also is treated of Sacraments In .2 Sam. 2. at the end Looke In. Iud. 2 4. Rom. 6 23. The reward of sinne is death SInne as it is written in the epistle to the Romans hath death for a reward and all the retinue of death it bringeth also
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
said that the angell in wrestling was not able to cast him perhaps it must so be vnderstood as it is spoken by our sauiour in the 6. of Marke Mark 6 5. that he could not doo anie great worke in that place that is to wit as touching the power that is not prescribed and limited by the lawes of nature but by his owne iudgement and appointed order otherwise all things were in the power of Christ séeing he was God Euen so the angell as an angell had béene able to ouerthrowe Iacob but not with those forces which he was to vse for the instruction of him in that wrestling Or else thou maist absolutelie vnderstand it that he was not able to ouercome him by reason of the force and strength wherewith God had indued Iacob 18 But how readie the helpe of God is vnto the godlie in the greatest dangers In 1. Sam. 17 48. the conflict betwéene Dauid and Goliah is an example worthie to be remembred And in that conflict of Dauid with Goliah Three things to be obserued in the combate betweene Dauid and Goliah there are thrée things to be obserued first after what maner he fought with him secondlie how to the killing of him he vsed his owne weapons thirdlie that so notable goodnes of God ought not to be put in obliuion As touching the first Goliah had thus prouoked Dauid Come vnto me and I will giue thy flesh vnto the foules of the aire yet neuerthelesse afterward being inflamed with anger by Dauids talke he changed his purpose and ran willinglie vpon him This when Dauid perceiued he thought it not best to expect till they came to hand strokes for then should his sling haue serued him to no vse Therfore he prepared a stone and with one blowe he ouerthrew him That worke may séeme for thrée causes to be wonderfull For first they that vse a sling The fact of Dauid wōderfull for three causes maie séeme to be verie cunning if they can hit euen a marke that is fixed and set But Dauid did not onlie hit but also ouerthrew a marke that wandered and was mooueable Againe it was a woonder that he could at one cast hit the forehead but and if he brake the helmet it was also the more maruell Howbeit if he were bare headed yet was it a great matter that he could so hit it straitwaie at the first throwe Finallie it was also a maruell God himselfe peiseth the strokes that he could with one little stone ouerthrowe so huge a bodie But God peised the stroke for he is not idle in the campe Naie rather the darts which are throwen are able to doo nothing vnlesse God appoint them In the booke of Iudges Iud. 9 53. a sillie woman with a stone out of a tower hit and killed Abimelech This was the counsell of GOD that a wicked bloudie tyrant should be dispatched after that maner Achab changed his habit lest he should be knowen yet God directed against him the dart which was shot at all aduentures that the prophesie of Elias might be verified 3. Kin. 22 14 But thou wilt saie It is a woonder that so great a man could be slaine with so little a blowe I grant indéed that it was a maruellous thing Howbeit we must consider that with an oxe goad being an instrument not verie conuenient to kill Samgar slue sixe hundred Iudg. 3 31. and that Samson with the iawebone of an asse killed a thousand Philistines Iudg. 15 15. For anie thing will serue for a dart if God be willing Indéed the stone was of no such weight as was that stone of Turnus which Virgil describeth could scarse haue béene lifted of eight strong men Howbeit this was a fable that is a thing doone certeinlie the stone it selfe was light but the weight was added by God So the Gospell séemeth to be a light matter and of small importance but Paule calleth it The power of God Rom. 1 16. Contrariewise the things which séeme to be most mightie if GOD once withdrawe from them his strength are not able to doo anie thing Dan. 6 23. and 3 94. What is more fierce than a lion Yet nothing more gentle when Daniel sate by them What is of more force than fire Yet could it do nothing against the thrée yoong men Dan. 3. The word of God séemeth to be a vile and contemptible thing yet it is cast with the sling of the holie Ghost it hath so great power and strength as it is able to subdue the whole world 19 Indéed Goliah was dressed with verie good armour but he could not vse the same for he was ouerthrowne before he began to fight Therefore Augustine in his fourth sermon De verbis apostoli He that presumeth of himselfe is ouerthrowne before the battell He that presumeth saith he of himselfe is ouerthrowne before he fight Trulie a golden sentence is that and alwaies true not onelie in spirituall warre but also in ciuill conflict For he that contemneth an enimie is oftentimes ouercome before the fight God can prohibite vnto vs not onelie the things themselues but also the vse of them Manie doo by all maner of indeuour hunt after riches but all in vaine for oftentimes God will not giue them And oftentimes although he doo giue them yet be giueth not the vse of them for manie doo die before they can enioie the riches which they haue gathered So manie when with all indeuour and practise they séeke after honours yet can they not obteine them and manie obteining them cannot enioie them Iulianus the apostata when he bare an incredible hatred against the Christians threatned that he hauing gotten victorie of the Parthians would vtterlie haue extinguished that whole sect of the Galileans but he was slaine in battell and these threatnings came to nothing 1. Gen. 22 27 Achab threatned he would haue cut off the head of the prophet Micheas if he had returned in peace but he was slaine in the battell and was not able to doo anie thing Wherefore if we sée our selues to be in danger we must not be faint harted but rather thinke thus Mightie indéed be our enimies but God is much more mightie Great is our distresse but the helpe of God is more amplie extended And let vs remember that God casteth downe the proud and exalteth the humble and méeke And why God so dooth there be manie causes * Oeconomia one taken from houshold gouernement For if great things should prrpetuallie go forward in increasing they would in the end possesse all things and nothing should be able to stay them Againe if that small and simple things should continuallie be wasted in the end they would come to nothing But God would haue a certeine meane to be had in all things Another cause is this That is holpen of anie thing vnto the which it commeth néerest as that thing chéeflie is of the fire made
euerie where describe the most bitter punishments of God vnder this title that they be laid vp in store against the daie of wrath And wrath is héere taken for vengeance by that kind of figure wherby that which followeth is expressed by that which goeth before But the méetest waie is to referre those things which are héere described vnto the last daie of iudgement Three marks of the daie of iudgement Which he noteth out by thrée markes first by wrath secondlie by reuelation and lastlie by iustice Vengeance he ascribeth vnto God least it should be thought to be a thing of small weight He addeth also Reuelation bicause héere things be hidden but there all things shal be made manifest He added also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iustice least as Chrysostome noteth some should persuade themselues that the iudgement of God should procéed from an angrie mind Vndoubtedlie there shal be shewed a most gréeuous vengeance but yet such vengeance as shall haue iustice ioined therewith Wherefore we ought to haue that iudgement continuallie before our eies neither at anie time to take anie enterprises or actions vpon vs but that we haue the eie of our mind bent therevnto And this is to walke before God What is to walke before the Lord. which thing Abraham was commanded to doo and is verie often required of vs. And to walke before God is nothing else but to thinke that he dooth most intentiuelie behold what things so euer we doo But alas it is a wonder to sée how continuallie this meditation of the iudgement to come is taken awaie from the sight of the vngodlie But he shall render to euerie one according to his woorks But when he saith that to euerie one shal be rendered it plainelie signifieth that none shall escape this iudgement In the iudgements of men it oftentimes commeth to passe that one is punished and an other is not so much as accused He addeth According to their works to let vs vnderstand that there shall be no accepting of persons God hath consideration of the causes not of the men There shall be onelie had a consideration of the causes and not of the men they shall be iudged according to their works and déeds of what state and condition so euer they be Indéed the mercie of God is now verie ample but yet so as the seueritie of his iustice is not wanting Albeit that Moses perceiued manie properties of God which serued to expresse his goodnes and clemencie to wit that He is gentle Exod. 34 6. mercifull slowe vnto wrath rich in mercie and truth which would keepe in store his pitie or mercie for a thousand generations yet he perceiued it to be added in the end that God will not declare the wicked man to be an innocent And that he visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation In 1. Cor. 15. 22. 7 But whereas it is here and there said that all die and that all shall be made aliue some haue thought that in the end all men shall be saued that the benefit of Christ may extend as far as did the fault of Adam Of this mind did Origin séeme to be Howbeit in the holie scriptures as touching the punishments of the damned it is said Mark 9 43. that Their woorme shall not be extinguished And Christ is said that At the last iudgement hee will throwe the damned into eternall fire Matt. 25 41. But if thou wilt cauill that this word Eternall is sometime in the holie scriptures applied vnto things The word eternal is diuerslie vsed which endure a long time and that it is not alwaies required that they should be without end we answer that this cannot be applied vnto this question For those things which by reason of long continuance are somtimes by a figure called eternall whereas otherwise they shall haue their end are prooued euen by the holie scriptures to haue an end and at the length to breake off But if this be not manifest let vs alwaies vnderstand Eternall in his owne proper signification And séeing in the holie scripture there is no mention made of a change to come after the sentence giuen by the high iudge touching the state and condition of things we will absolutelie vnderstand his words For whatsoeuer shall be presumed shall be but feigned The benefit of Christ as touching number extendeth not so farre as the losse by Adam Neither is that necessarie which they indeuour to prooue namelie that the benefit of Christ should as largelie extend as did the dammage and losse procured by Adam Albeit I knowe that there be some which for their readier answer and that they may séeme to defend that so manie be partakers of the benefit of Christ as were hurt by the fall of Adam are woont to saie that Euen as death came vpon all men by Adam so the resurrection shall be spred vpon all men by Christ although that this benefit in the wicked dooth tend to destruction through their owne fault But vnto this opinion I doo not willinglie agrée for it is here ment of that kind of resurrection which Christ shall performe by abolishing of sinne Which séeing we cannot appoint to be in the wicked as they which will remaine in their sinnes they cannot be partakers of this resurrection and the resurrection of them dooth belong to the seueritie of iudgement and not to the bountifulnes of mercie For if the Lord trulie pronounced of Iudas that It had beene better for him if he had not beene borne Matt. 26 24. the same may we affirme of these men that it should be much better for them It shall be better for the damned not to rise againe if they rise not againe And further if these men may séeme to haue found a shift concerning resurrection as though the particle By Christ should respect so manie as they be which be perished by the death that came in by Adam what I beséech you would they saie if so be I should vse the same kind of argument as touching sinne and righteousnesse For so all men would saie that they be iustified by Christ as sinne was deriued vpon all men by Adam Certeinlie here they haue no shift for a far lesse number doo obteine righteousnesse by Christ than are contaminated in their birth by originall sin Wherfore that is firme which we said at the beginning namelie that the gift of Christ is not so largelie extended as was the losse that came by the fall of Adam The benefit of Christ is not of lesse strength than the fall of Adam Yet must we not iudge that gift to be of the lesse strength as well bicause there wanted nothing in Christ as touching desert and woorthinesse but that whole mankind might be iustified by him sauing that the large scope of his grace and benefit is drawne within the limits of diuine predestination as
himselfe with other businesse 2. Tim. 2. 4 Hée also that entreth into this office must take héed that he hinder not himselfe with other cares and businesse as Paul saith vnto Timothie No man being in the warfare of God troubleth himselfe with the businesse of this life This function is of so great moment as it requireth the whole man Neither shall he doe a little that shall be able to performe this as he ought to doe Aristotle Aristotle in his first booke of Politikes saith that euerie one instrument is méete for one only worke One instrument for one worke Wherefore it is not méete for the ministers of Christ to plaie the part of souldiers huntsmen Marchauntes or Marriners Further it is to be noted that séeing they bée called the ministers of Christ they ought in anie wise to be distinct from others Which thing Iohn Baptist verie wel distinguished when hee saide Iohn 1. 26. My selfe baptise you with water but hee standeth in the middest of you whom ye know not There must be put a difference betwéene Christ his ministers Iohn 1. 6. They must not liue idely hee shall baptise you with the spirite and fire And Iohn the Euangelist wisely did put a difference betwéene Christ and his forerunner when he saide He was not the light but that he might beare witnesse of the light Neither is it the part of ministers to liue idlelie for they be hired to labour in the vineyarde Matt. 20. 1. to the ende that they maie afterwarde haue their reward which they should the oftener haue respect vnto séeing they exercise a worke both troublesome to the flesh and full of labour But in the meane time while we liue here there is no cause why they should dreame of a better estate than either the Apostles or Christ himself had experiēce of in their ministerie They must not expect better fortune than the Apostles had 1. Cor. 4. 13 Act. 17. 18. Act. 22. 22. Matt. 9. 24. 34. Ibid. 12. 29. Ibid. 26 67 Iohn 8. 59. Luk. 4. 29. The Apostles were accōpted as the ofscourings of the world Paul boasted that he was reuyled as a babler and was reported of the Iewes to be vnworthie to liue as though he were an ofscooring and hainous offendour And was not Christ derided in euerie place there was no want of contumelies and reproches They rose against him with stones They indeuored to cast him downe headlong from the mount Oftentimes they would haue laide holde vppon him whom at the last when they had taken they crucified with great ignominie The same lotte must they looke for because it is enough for the scholer to be like his Master Mat. 10. 25 and the seruant if he be as his Lord. 28 They be called the dispensers of the giftes of God Looke part 4 p. 12. Act. 15. They are not called sacrifices or sacrificing priests but not sacrificers or sacrificing Priestes not that all kinde of sacrifices be taken awaie from them For praises and confessions by the which the goodnesse and mercie of God is declared are an acceptable sacrifice of God No lesse are praiers What be the sacrifices of the ministers of the Church confession of sinnes offering of Almes and repentance by which the heart is made contrite and humble and finallie the sacrifice of our owne bodies which we offer vp vnto God as a liuelie and reasonable sacrifice we denie not but that these things are done by the ministers of the Church And last of all it is a sacrifice whereby vnbeléeuing people are brought vnto Christ as it is plainlie shewed in the xv Rom. 15. 16 Chapter of the Epistle to the Romans in the which Euangelicall ministration the Ministers of Christ are most of all busied But the fauourers of superstitions brag that they sacrifice the sonne of God which is most absurde The ministers do not sacrifice the son of God Heb. 10. 14 bicause Christ offered vp himself nor néeded he another Priest By one oblation did he finish and make perfect whatsoeuer was to be done for our redemption Nor méete it is that man should be had as a sacrificer in so great an oblatiō For it behooueth alwaies that he which offereth be either equall or more excellent than the thing that is offered which we to imagine of our selues being compared vnto Christ is plaine sacriledge Further howe can we offer the sonne of God séeing he is perpetuallie in the sight of his father where he is our propitiation and our Aduocate 1. Iohn 2. 1. But if by sacrifice they vnderstand thankesgiuing for his death and bicause he would giue his bodie to be crucified his blood to be shed for our saluation such a sacrifice we will not denie to be offered to God in the Lordes Supper aswel by the Minister of the Church as also by all them that stand by And happilie the Fathers after this manner vnderstoode this worde To Sacrifice What the fathers ment by the word To sacrifice The fathers are not to be commended for vsing of this word Cyprian which in their writings they often vse albeit I maie not commend their aduise séeing thereof is growen an intollerable abuse Neither must we forget that offerings were accustomed to be done by the faithfull when they approched to the Supper of the Lorde as Cyprian most plainelie witnesseth And of these oblations there is mention made in the Collectes which are read after the Offertorie in the Masse But of these things else where Onelie this warning we woulde giue least it should be thought that they are called the Ministers of Christ bicause in the Masse they sacrifice his bodie and blood vnto God the father 29 As to the rest It is required in Stewardes That euerie one be found faithfull 1. Cor. 4. 2. Ministers must be found faithful and prudent A gouernor of a house ought to be prudent and wise Mat. 24. 45. The Apostle requireth not the eloquence of the world Nobilitie Fauour the power of Kings but a faithfull administration onelie Vnto this Christ added Wisedome when he said in Matthew A faithfull seruant and a wise whom the Lord hath set ouer his familie Howbeit these two qualities be so ioined in themselues as the one of necessitie followeth the other Neither shall the seruant escape frée if he behaue himselfe otherwise than is prescribed vnto him séeing in the Gospell we reade Ib. ver 48. that If the seruant when his Lord shall delaie his comming waxe cruell to his fellow seruantes so as he striketh them and oppresse them with tyrannie the Lord shall come at a time vnlooked for and shall destroie and slaie him and appoint his part with Hypocrites there shall be weeping and gnashing of teeth Also of the wise and prudent housholder Mat. 13. 52 we haue heard that he bringeth out of his treasurie things both new and olde Euen so he that maketh a banquet
called honorable amongst all men Hebr. 13. 4. And vnto the Corinthians it is written 1. Cor. 7. 9. They that doe not containe let them marrie Ibid. And it is better to marrie than to burne But they by their decrées and expositions exclude a great part of the world from marriages namelie all the holy Ministerie Exod. 20. 4. The Law of God commandeth that we should not make vnto our selues images to worship them these men commaund that images should be had and worshipped Col. 2. 16. Paul saieth Let no man iudge you in meate and drinke These in their interpretations haue peruerted this libertie and haue brought in a most seuere or rather ridiculous and superstitious choise of meates The holy scripture hath decréed That we by faith are iustified without workes Rom. 3. 28. They by their exposition affirme that wee are also iustified by workes Therefore their glosses be verie much against the text Neither are their interpretations anie thing else than corruptions Where the word of God commaundeth that we should set our mindes on high their interpretations draw vs downeward This power of expounding the scriptures haue the Popes therefore drawen onelie vnto themselues or vnto the Councels to the intent that they might after their owne pleasure bring in straunge opinions into the Church and contend against the worde of God howsoeuer they thought good Neither did the Iewish high Priests Scribes and Pharisées otherwise behaue themselues But Christ receiued not their peruerse interpretations Matt. 15. 4. c. Christ reiected false interpretations God commanded in the Lawe that children should obey their parents But the Priests being driuen by couetousnesse tooke away the strength of this commaundement in absoluing of children from the burthen of maintaining their parents perswading them to offer excellent and riche giftes the which should profit their parents much more than sustenance The Lord hath cryed out also against this craftie interpretation he testified that the commandement of God is made voide Matt. 5. 33. Also by their exposition they haue lessened the strength of others and haue taught that some are of strength and some féeble Here also the Lorde hath gainesaide hath confuted their Sophisticall interpretations Matt. 5. 20. They also taught that men satisfie the Law if onelie they conforme themselues vnto the same Christ reiecting these peruerse glosses hath declared that the law requireth not onelie outward works but also good motions of the minde Wherefore there is no cause why the aduersaries should compell vs without iudgement to repose our selues in their expositions Augustine wrote bookes of Christian doctrine where he teacheth manie wayes to interprete the Scriptures but among thē there is not one wherin he sendeth vs vnto the Pope or vnto the church In obscure things he willeth vs to vse the skilfulnesse of tongues to consider those things which goe before and which followe to expound a doubtfull place by another place which is more easie and manifest and such like things Thou canst no where finde in the Fathers that the Scriptures are in such sort that this or that Councell hath interpreted the same after this or that maner 14 But hereat they crie out that it is sufficient that Christ hath saide Mat. 18. 17 If he will not heare the Church let him be vnto thee as an Ethnick and Publicane Howe that saying of Christ to wit that the Church must be heard is to be vnderstoode Vnto this I answer that it may séeme that Christ spake not there as touching the exposition of the scriptures but of brotherlie correction But setting this answere aside I saie that the Church must be heard so farre forth as it answereth or speaketh out of the word of God but if it bring forth onelie the deuises and traditions of men we must with deafe eares pretermit the same and specially then when it setteth foorth things that be against the worde of God To conclude we include the true Church in the word of God the which as a firme and certaine rule is fixed vnto it But as concerning power aboue the Scriptures The olde Fathers acknowledged not any power of the Church to which the word of God should be subiect which these men challenge to themselues the olde Fathers neither acknowledged nor sought In the Councell of Nice as the Historie of Theodoretus sheweth Constantine commāded the Fathers that were assembled together to define the controuersie as touching one substance of the Father and the Sonne by the Scriptures of the Prophets and Apostles there none withstoode him in saying that the Church of her own authoritie ought to iudge the controuersie because the same should not be subiect to the Scriptures but should rather haue them in her power Neither did they complaine that the Emperour plucked any thing from the Church séeing it subiected the same to the rule of the Scriptures 15 But they crie out that the Church is the pillar and ground of the trueth How that is to be vnderstoode which Paul saith The Church is the ground of trueth 1. Tim. 3. 15 as it is written in the first Epistle vnto Timothie Here I saie that the wordes of the Apostle must not so bee vnderstoode as though the Church doeth vrge confirme and compare her authoritie with the word of God The case doeth not so stande The word of God is of it selfe most firme it indureth for euer neither hath it anie néede to be propped vp by men naie rather it sustaineth all things Heauen and earth passeth Matt. 5. 18. the wordes of God doe not passe But the Church is the pillar and ground of the trueth so farre forth as it hath the word of god with it as it preacheth retaineth and kéepeth it within it selfe as it defendeth and maintaineth it neither is the word heard without it but not as though that ground did yéelde strength or authoritie vnto the word wauering or like to fall So farre forth then as it speaketh out of it it erreth not nor cannot erre Whether the Pope may erre in the matter of faith but speaking or dealing without it not onelie it can erre but it doeth erre But our men on Gods name doe also attribute this vnto Popes that in the matter of faith as they call it they cannot erre When as neuerthelesse it most certainelie appeareth that Iohn the xxj The heresie of Pope Iohn the xx◠most shamefullie fell séeing he affirmed that the soules of men perish together with the body or as some more modestlie say doe sléepe and shall finallie be raised vp when as our bodies also shall rise againe from the dead at the latter daie Neither did the Bishops nor Cardidinals whom they saie doe represent the Church resist the Pope that erred so soulie and shamefullie The schoole of Paris resisted him and so informed the French king of his errour as he forbad all his the Communion of the Pope
guiltinesse whereby God imputeth these things vnto sinne and vnto death Wherefore the first part all our children vndoubtedly haue when they be borne but the other part I meane guiltinesse imputation vnto death vnto euerlasting damnatiō those which not only are born of their parents according to the flesh but also appertaine to the election promise of God haue not because it is takē away by the mercie of God by the holy ghost and by the grace of Christ neither is that corruption imputed to them vnto death They therefore which be so borne of Christians are called holy because they are iudged to belong vnto grace and election séeing nothing perswadeth otherwise Now then the Church doth seale these thinges vnto them in Baptisme as to these which belong vnto the promise and alreadie haue the giftes of God I meane the remission of sinnes and grace of Christ Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes 10 But one thing séemeth to make héere against which is written vnto the Romanes the 4. Chapter That it was giuen vnto Abraham to be the father of Circumcision and not onelie of Circumcision but of them also that walke according to the steppes of the faith which he had when he was vncircumcised Whereupon it is concluded that the Ethnicks which are ioyned vnto the stocke of Abraham haue not that by the séede of the flesh but by the power of faith which séeing the Infants haue not they shall not be vnderstoode to be ingraffed into the stocke of Abraham But we must vnderstand that the Apostle spake there of them which be of ripe age and of the first graffing in of the Gentils whereby they were coopted into the stocke of Abraham which none of vs doubteth to be done by faith But when as nowe that the Gentils our families or Churches be grafted vnto that stock all the priuileges are communicated with them that were graunted vnto Abraham among which this was the chiefe that God woulde be both his God the God of his séede So as it is graunted in like maner both vnto vs and ours in maner and forme alreadie declared Verse 6. Further it is written in the ix Chapter of the same Epistle A place of the 9. Chapter to the Romanes Not all they which be of Israel be Israelites nor all they which be of the seede of Abraham be all children but in Isaac shall thy seede be called That is not all they which be the children of the flesh be the children of God but they which be of the promise Whereupon it séemeth to be gathered by these wordes of the Apostle that the generation of the flesh bringeth nothing at all to passe that our children be called holie But vnto this we haue sufficiently answered For wee haue declared at large that this must not be attributed to the generation of the flesh as to the proper and chiefe cause when as our saluation as Paul saieth consisteth onely of the grace of God and of the election or promise But because the reason of this election is hidden and that the first token which we haue thereof is if children belong vnto them that be holie and be offered by them in the sacrament of regeneration therefore doe we call them holie although as it hath bin said this token may deceiue euen as also the confession of faith which is expressed in wordes by them that be of ripe age when they are to be Baptized may lie and procéede of hypocrisie Moreouer the Apostle would by that place call backe the Iewes who disdained the Gentils vnto the first and principall cause of our saluation which he had propounded vnto them not to be the workes of ceremonies or our merites or the stocke according to the flesh The electiō and predestination of God cannot be deceiued which they alwaies boasted of He set before their eies the election of God and the promise which cause is of that kinde that it cannot be deceiued but that it hath perpetuallie an effect Yet his minde was not to make voide all these second instruments or meanes and also tokens which God vseth as he would vtterly saie that they were nothing The linage of the flesh is not sufficient of it selfe vnto righteousnesse and true holinesse For sometime the children of holie men maie belong vnto perdition When they be growen to rype yeares they may degenerate from their good and goodlie bringing vp They may also depart from religion which they séemed to receiue from their childhood as we knowe the Iewes did which haue denied Christ and haue no more to glorie of concerning the holy séede although the promise of God in that stocke shall neuer be vtterlie voide For afterward in the xj Verse 16. Chapter the same Apostle most plainlie sheweth that he tooke not from the Iewes the gifts of kindred and progenie when he saieth If the roote bee holie the branches are also holy if the first fruites be holie so is the whole lumpe 11 Neither doeth Christ shew these promises to be vaine when as in the séede of Abraham according to the flesh he became man Rom. 15. 8. Although it were no certain signe yet no vaine signe to be borne of the Saints and was so conuersant in that nation as in the Epistle vnto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers This vndoubtedlie had not the Iewes by their merites that Christ vnto them before others ministred the word of life but they had it by the promise which was made vnto their stock whereby it appeareth that it is not altogether a vaine and néedelesse thing to bée borne of a godlie kindred And in the Actes of the Apostles Peter saide vnto the Iewes Acts. 2. 39. that vnto them speciallie pertained the Gospell by the right of the couenant as it is in the second Chapter Further in the next chapter Acts. 3. 25. they be called children of the Testament And euerie where in Paul thou readest First to the Iewe Rom. 1. 16. 2. 9. 10 and then to the Greeke And the Apostles obserued this that they went not to preache vnto the Gentils vnlesse they had first ministred the worde of saluation vnto the Iewes An excellēt promise of God And more than all these things thou hast in the ten Commandements an excellent promise of God Exod. 20. 6. that God woulde doe wel vnto those that feare him and vnto their posteritie vnto a thousand generations Although we denie not but that oftentimes ill children haue succéeded in the place of good parents because such promises as I haue saide be not common vnto all the séede but onelie vnto that séede wherein euen the election of God and predestination doe méete together the which oftentimes as we faithfulfullie beléeue hath place in the séede of the Saints God doeth not so binde his
greatly deceiued this is the gift of Christ alone and therefore Iohn in pointing vnto Christ said Behold the lambe of God which taketh away the sinnes of the world And in Exodus the 33. Verse 39. it is expressed as a thing proper vnto God that he taketh awaie iniquitie vngodlines and sinnes And Esaie in the 43. Chapter Verse 25. It is I that take awaie sinnes In the first of Iohn we reade 1. Ioh. 2. 10. He it is that is the Propitiation for our sinnes Which also Paule affirmed vnto the Romans when he saieth Rom. 3. 25. Whom he hath set foorth a Propitiation through his bloud 1. Iohn 1. 9 Also Iohn in his first Epistle and first Chapter wrote The bloud of Iesus Christ his sonne clenseth vs from all sinne Verilie the outward things doe not cleanse the conscience otherwise Christ had died in vaine Againe the soule which is a spirit and without bodie is not purged by grosse corporall things Which the Epistle to the Hebrewes the 9. Verse 9. Chapter doeth plainely teach when it saith That the giftes and sacrifices doe not purge nor make cleane but that Christ was the verie high Priest who hauing wrought eternall redemption passed into the heauens And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes that must be vnderstoode by the figure Metonymia wherby those things are giuen vnto signes which are proper vnto the things signified the things signified are expressed by the name of the signes So Peter in his first Epistle saith 1. Pet. 3. 20 that in the time of Noah viij soules were saued by the water alluding vnto baptisme Howbeit by water he vnderstandeth not the outward element but that washing which is done by the bloud of Christ And so in the outwarde signe hée comprehendeth the thing signified Which he himselfe manifestly declareth afterward when he saieth 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put awaie but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ So that by the water he noted the bloud death which is expressed vnder the name of Resurrection After the same manner must that be vnderstoode Ephe. 5. 25 which wee haue to the Ephesians namely That Christ gaue himselfe for the Church that the same might be sanctified by the washing of water through the word c. The cause of sanctification is Christ himselfe who gaue himselfe for vs and for that cause gaue the washing of water that the cleansing by him might be testified by the word and by the signe Brieflie this must be held that the outward signes ioyne vs not vnto Christ but that they be giuen when we bée alreadie ioined vnto him A similitude Euen as the watch word of souldiers doth not leuie a souldier but hath bin accustomed to be giuen when he is alreadie leuied And there is none that marketh his shéepe horse and oxe vnlesse he first possesse those beastes Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them And assuredly thus God delt with Abraham Gen. 15. 6. First he beleeued and it was imputed to him for righteousnesse Then he receiued circumcision as a seale of the righteousnesse of faith which he was indued with whē he was vncircumcised Neither did God begin to deale with Abraham in circumcision but the same circumcision followed iustification Which is also doone in baptisme The thing it self that is the couenant made with mankinde by Christ goeth before afterward followeth the outward token And that it is not otherwise with vs than with Abraham Paul declareth when he saieth Rom. 4. 23. that he was set forth vnto vs as an example of iustification Which if it were not all the Arguments of Paule concerning that matter should be weake yea rather they would be vtterly ouerthrowen 19 Yet doe I not denie Certaine signified things that follow baptisme but that there be certaine signified things of baptisme which doe not goe before but followe the eternall washing as is mortification and repentance and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans to wit that we die with Christ Rom. 6. 4. and are buried together with him because the olde man that is the affections and lustes of the flesh must perpetuallie bee mortified which is not yet brought to passe so soone as we be baptized but it is requisite that it should afterward be doone And whereas we reade vnto the Galathians Gal. 3. 27. So manie of you as are baptized haue put on Christ I iudge it must be so expounded as if thou vnderstand To put on Christ for to be made the member of him that goeth before baptisme but if you meane it by manners and life to expresse the childe of God Two places in the Epistle to the Galathians expounded that followeth after baptisme receiued So as we must decrée as concerning the children of faithfull men that they be reckoned among the faithfull and that the children of the Saints are numbred among the Saints 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians And if that one will obiect Ib. 12. ve 13 that in the same Epistle the 12. Chapter it is written that wee bee baptized into one bodie that must not be so expounded as though we first passe by outward baptisme into the bodie of Christ An obiection touching original sin confuted séeing we were of the bodie of Christ before Then to the intent that this maie be testified and sealed we are outwardly baptized Ibidem And therfore before those words it is written By the spirit we are baptized into one bodie So that it is first wrought by the worke of the holie Ghost that we become the mēbers of Christ then baptisme is added Wherefore séeing the Infants of Christians be such there is no cause why they should be adiured or breathed vppon But we must weigh that it is not brought to passe by those things that originall sinne is vtterly taken awaie because we confesse that all men are borne the children of wrath and be depraued with originall sinne séeing that kinde of sinne commeth not by imitation as the Pelagians taught but it is the corrupting of the whole nature of man both as touching the soule as touching the bodie Againe we adde that God by Iesus Christ doeth make cleane his elect and predestinate so as the vice which in his owne nature should be mortall sinne shall not bee imputed to them vnto death Further by his spirit he renueth and adorneth them Afterward is added the sealing of outward baptisme First therfore they haue election or predestination they haue the promise and they are borne of faithfull Parents and séeing they be now in the
weake by a certaine example we will shew the féeblenesse thereof The Lord said to Nichodemus That none can enter into the kingdome of heauen Marke the similitude of Nichodemus Iohn 3. 3. Looke the dialogue of both natures in Christ vnlesse he be borne a new He began to demaund How can a man of ripe age or else an olde man enter the secōd time into the wombe of his mother It might haue bin said vnto him Christ hath now affirmed that it shall so be why doubtest thou of the power of God whereby all things be created By it thou maiest vndoubtedlie be borne againe out of thy mothers wombe Howbeit Christ said not so but he declared that all this should be doone by spirituall regeneration For albeit he made mention of water which should belong vnto baptisme yet he most plainely taught that we should be borne againe by the spirit So we sée it come to passe in this place Christ commaunded that we should eate his flesh And in receauing of bread he said This is my bodie The transubstantiators say It can not be brought to passe that the bodie of the Lord should be together with bread wherefore it behooueth that the nature thereof should be transubstantiated into the bodie of Christ and this will they perswade to be doone by the power of God But in the meane time they obiect We alone say not so For Chrysostom Ambrose and Cyrill when they dispute of this change send vs to the power of God and doe extoll the same with woonderfull prayses But we aunswere Why the Fathers in speaking of the Sacraments extol the power of God that the fathers speake well For in déed it belongeth to the power of God to change bread wine that the Sacraments should be such as they were not before Neither is it a woork of nature that they should so mightilie and effectuallie signifie offer and exhibite the bodie and bloud of the Lord which must be apprehended with our mindes and fayth Wherefore the holy Ghost is the chiefest in this businesse and the institution of the Lorde is of great force and the wordes being vttered by diuine inspiration and now repeated do profit verie much Adde herewithall that whyle we communicate there is a chaunge or conuersion of vs into Christ which doth far exceede the power of nature But now séeing the supernaturall power of God may bee re-required to all these thinges they apply the same vnto transubstantiation And it is euen as if wée shoulde argue from the more vniuersall to the more particular affirmatiuelie which is not lawfull Moreouer in baptisme is required the selfesame power séeing it is not the woorke of nature that water should become the fountaine of regeneration But here some take it not in good part that Baptisme should in such wise be compared with the Eucharist For albeit they cannot deny that Christ also is present in Baptisme and giuen vnto vs for it is written Gal. 3. 27. So many of you as are baptised haue put on Christ yet say they Christ is better after a more excellent manner in the Eucharist than he is in Baptisme therefore the bread is transubstantiated and it is not necessarie that the water should be changed Vnto whom we answere that we néede not striue much in which of the Sacramentes Christ is more excellent so it be graunted that he is in the one and the other And euen as he may be in the one the substance of the elementes preserued so may he be in the other Whether sacrament is more woorthier Baptisme or the Eucharist But if thou wilt in any wise contend about the woorthinesse of them the excellencie of baptisme may be shewed by effectuall reasons Insomuch as it is more to be begotten than to be nourished Furthermore Baptisme was made famous by manie miracles The heauens were opened the voyce of the father was heard the holy Ghost was séene in the likenesse of a dooue the which happened not in the institution of the Eucharist And these thinges we speake not to the abasing of this Sacrament For it is most woorthie and should be excéedinglie honored but they be therefore vttered that we may aunswere to the obiection made as touching the power of God And we haue alreadie shewed before out of Augustine De Trinitate the 3. booke and 10 Chapter that so excéeding great miracles as these men bring must not be allowed Which also appeareth if thou rehearse the verses of Gregorie Nazianzene wherein he comprehended all the miracles of Christ The fathers made no mention of the myracle of Transubstantiation neither did he make any mention of these miracles which neuerthelesse if we beléeue them they be singular and without comparison Augustine also while he compriseth the maruels of the holy scripture in a certaine booke of his entituled the booke of miracles he maketh mention of Transubstantiation Wherefore it appeareth that we must not for this opinion bring in an Argument drawen from the power of God which we deny not yea rather we affirme that in this Sacrament there is néede of it 61 Next of all they obiected that their opinion was confirmed by many woonders and miracles For howe many causes myracles might be doone about the Eucharist Look in the Treatise against Gardiner 1. Co. 11. 30 the which be read in Cyprian in the life of Gregorie and among many other writers We aunswere hereunto that about the Eucharist miracles might be doone for thrée causes either to kéepe back wicked and vnwoorthie men from so woorthie a Sacrament and this kinde of miracles we allowe For the Apostle writeth that among the Corinthians many were féeble weake that manie were asléepe because they communicated vnwoorthilie And vnto this order I thinke those men must be brought whereof Cyprian writeth Another kinde of miracles is sometime brought in to set foorth the excellencie of this Sacrament that the dignitie and greatnesse thereof might thereby be expressed Which miracles also we reiect not For we knowe also that baptisme was oftentimes adorned with manie miracles A third kinde there may be for the confirming of this opinion or rather error concerning Transubstantiation And after this manner the aduersaries alledge these things against vs. But miracles of this sort must be vtterly reiected And hereof are we admonished by the lawe Deut. 13. 1. that so often as a Prophet goeth about to drawe men to idolatrie and superstitions although he get credite thereunto by working of miracles we must not beléeue him yea rather the Lord would haue him to be stoned We knowe moreouer that Antichrist shall come 1. Thes 2. ◠that he shal be famous in signes and woonders And we are not ignorant that in the time of Moses the sorcerers stood before Pharao which did woonders against the word of God Gen. 7. 11. And we read in Irenaeus the 1 booke of one Marke a deceauer heretick who
teach vs that among outward oblations the killing of beastes and Tenthes and fruites in the old time held the last place But the chiefe place was giuē to the obedience which is shewed vnto the word of God to charitie towardes our brethren to thankesgiuing and to prayers The end of sacrifices Neither is the end of Sacrifices lightlie to be passed ouer but with diligence to be set foorth especiallie as Augustine hath expressed the same namelie that wée might with an holy fellowship cleaue vnto God For without it our workes though they be neuer so excellent can be no sacrifices Why the death of Christ did so greatly please God Yea and for this cause speciallie did the verie death of Christ which was the chiefe and onely sacrifice please God for that Christ to no other end offered himselfe but to fulfill the will of his father and to obay him as it was méete But to these thinges which I haue said I wil also adde an other which Augustine writeth in his Epistle Ad Deo gratias the 3. Augustine Two kinde of things required in euerie sacrifice question namelie that in euery sacrifice God requireth two kinde of thinges First that our oblations be made vnto the the true God the which aduise séeing the Idolaters doe refuse whatsoeuer they doe in their rites turneth to their owne distructiō The other is that the forme of oblatiōs consisteth of the doctrine of the holy scriptures and procéedeth not of our owne inuentions and faininges 14 There ariseth a doubt Whether a Sacrament and sacrifice can bea◠one thing because wée haue put a difference betwéene a Sacrament and sacrifice And yet if the Fathers in the old law had in their oblations and sacrifices the selfesame thing that we haue when we celebrate the supper of the Lord which no man doubteth to be a Sacrament how will that stand which we said before that there is a difference betwéene a Sacrifice and a Sacrament séeing that of necessitie the Sacrifices of the olde fathers must also be Sacramentes To this I aunswere that the reasons in déede of these thinges are diuers yet that prooueth not but that one thing may be both a Sacrament and a Sacrifice For no man doubteth but that Philosophie and the strength of the bodie are diuers thinges which neuerthelesse are both to be séene in one man So likewise it happeneth here that one thing may be both a Sacrifice and a Sacrament The Supper of the Lord is both a Sacrament a sacrifice although the consideration of a Sacrament and a Sacrifice is diuers When the supper of the Lord is celebrated in that the bodie and bloud of Christ are by faith spirit giuen vnto vs to be receaued and the promise of that coniunction which we haue with Christ sealed so that we are the members of his bodie in this respect I say it is a Sacrament and so is called because in that Action God giueth his giftes vnto vs. But in that by the same action we celebrate the memorie of the death of Christ giue thanks for the benefites receaued consecrate and offer our selues vnto God it is and may be called a iust Sacrifice because wée offer most acceptable oblations vnto God The selfesame thing may we sée in the killing of the Sacrifices which were doone before God in old time The killing of the sacrifices were both sacraments and sacrifices For those also were Sacramentes whereby Christ was set foorth to the olde fathers to be receaued of them by faith and whereby they communicated before God in eating and drinking together All these thinges I say belonged to the nature of a Sacrament and yet the same were also Sacrifices séeing therein they did consecrate both theirs and themselues vnto God In 1. Cor. 5. 7. Whether Christ may be said to be sacrificed in the Masse How manie waies the Supper of the Lord may be called a sacrifice 15 But séeing Christ is said to be sacrificed what meane these sacrificers which say that he is dailie sacrificed in the Masse For the which cause it is to be noted that in the supper of the Lord there may be foure oblations The first is of the bread and wine which was brought in by the people Of a certaine portion whereof was the Eucharist celebrated of which the faithfull communicated among themselues and that which remained was distributed vnto the poore And of the same oblation Irenaeus Cyprian and the Ecclesiasticall Stories doe speake And Paul vnto the Philippians Phil. 4. 18. the 4. Chapter sheweth that almes are Sacrifices when hée writeth that he receaued those thinges which they sent him as a swéete smelling Sacrifice vnto God Secondlie thereis a thankesgiuing which in the holy scriptures is called a Sacrifice of praise Thirdlie the Communicantes doe offer themselues vnto God to be gouerned and mortified Of which Sacrifice how it hath relation hither thou hast it twise in the Epistle to the Romans First Giue your bodies a holy and liuing Sacrifice Rom. 12. 1. acceptable vnto God And in the 15. Chapter the Apostle writeth Verse 16. that He administred the Gospell to the intent that the oblation of the Gentiles may be acceptable and sanctified through the holy Ghost Fourthlie to conclude when hee speaketh there as touching the memoriall of the death of Christ which was the true sacrifice by a figuratiue spéeche the Eucharist or Supper of the Lord taketh his name of that thing which it representeth Augustine saith that Christ by memoriall and cogitation is euerie daie crucified It is not méete to call the Eucharist a sacrifice and is called a sacrifice as Augustine saith vpon the Psalme that by remembrance and cogitation Christ is dailie offered By these reasons I perceiue the Fathers were led to vse in the Eucharist the name of sacrifice and immolation Which neuerthelesse I would not vse séeing the holie Scripture calleth it not so from whose phrase of speach we must not rashlie depart And thou shalt not at any time finde in the holy Scriptures The ministers of the Church are no where in the scriptures called Priests Heb. 5. 7 8 9 10. that the ministers of Churches or the Apostles are called priestes for that is fullie and wholie attributed vnto Christ And as the Epistle to the Hebrewes hath The Priesthood was translated vnto him and séeing he remaineth for euer he hath no néede of a successor And weake is the Argument of them which bring the saying of Malachie of offering the Sacrifice called in Hebrewe Minchah The sacrifice Minchah Irenaeus vnto the name of the Lord in euery place For Irenaeus interpreteth this of bread wine and giftes which as we sayd before was offered by the faithfull in the supper of the Lord. Tertullian Howbeit Tertullian against the Iewes and against Marcion expoundeth it of spirituall oblations I meane prayers thankesgiuing and godly Sermons Ierom. Of the
neither delight themselues in the condemnation of their neighbours especiallie that condemnation which is rashlie doone For they knowe that their brother which pertaines vnto God Rom. 14. 4◠either standeth or falleth to his owne Maister But we intreate now of priuate men and not of Magistrates or Pastors whose part is by office to be inquisitiue touching the life and manners of those which be committed to their charge Wherefore all men aswell subiectes as Magistrates ought to iudge sinnes which be layde before them by admonishing and punishing euerie man according to his calling least vices doe spread farre abroad VVhether it be lavvfull to release iust punishments which are inioyned by lavves In 1. Sam. 11. ver 13. 23 Of this question there be many Arguments on both parts For first kings are stirred vp vnto clemencie which woulde bée doone in vaine vnlesse they might forgiue Also Dauid forgaue seditious men 2. Sam. 19. ver 23. and sware vnto Semei that he woulde not punish him And Paul commendeth Onesimus Phil. 9. a fugitiue seruant vnto his Maister Philemon prayeth him to forgiue him his fault And the vse was among Christian Emperours that in the wéeke before Easter That punishments may be released when the memorie of Christ his death was celebrated the prisons were set at large And amōg the Iewes the custome was Mat. 27. 15. that in Easter some one condemned man should be set at libertie by the chiefe Ruler Also Augustine made intercession oftentimes for the Donatistes and Circumcellions which had not onely troubled Religion but also had doone iniurie to the life and goods of the Christians Further we reade that it was decréed among them of olde time that if a guiltie person had fled vnto Churches he should be without harme And hereof Chrysostome maketh mention in his Oration against Gainas 24 Also there want not firme Arguments on the contrarie part That it is not lawfull to forgiue iust punishments For first it séemeth that a godly worke shoulde not be hindred and it is a godly worke to punish the guiltie séeing it profiteth the Common weale and taketh awaie sinnes Moreouer by this meanes the office of Princes is hindered For they beare the sword which if they vse not when time and cause requireth they doe not their duetie Besides he that releaseth punishments giueth of anothers and not of his own sith iudgement is the right of God as it is written in the first Chapter of Deuteronomie And in the second of Paralip the 19. Deut. 1. 17. 2. Par. 19. 6. Chapter Iosaphat saieth Exercise iudgement not onely for man but as it were for God And the punishments of the lawe can not be taken awaie vnlesse it be by him that appointed them But God appointed the punishments for sinnes Wherefore no man shoulde diminish or take them awaie But that God appointed the punishment of death for grieuous sinnes it appeareth out of the 18. Chapter of Deuteronomie where it is thus written Verse 16. that the people desired that God himselfe would not speake vnto them because they might not abide so great a Maiestie and for that they chose rather to heare Moses to be the interpretour that GOD heard these prayers of the people and promised not onely that he woulde giue Moses vnto them but also woulde prouide that no Prophet should at any time be wanting vnto them A Prophet saieth he will I raise vp vnto you from among your owne brethren But he addeth If any man will not heare that Prophet I will make inquisition against him Howbeit this place prooueth not that that punishment was the punishment of death More certaine is the other place in the 17. Chapter of Deuteronomie If saieth God there shall happen a difficult case Verse 8. yee shall goe vp to the high Priest or vnto a Leuite and he that shall not heare the voyce of the Leuite or high Priest or of the Iudge shal die the death But that was for changing the state of the Common weale Samuels counsell was demaunded as concerning that matter and he was not onely a Prophet but also a iudge they gaue not eare vnto him therfore they were worthie of death In déed GOD might haue forgiuen them but the Prince could not Furthermore there is a waie opened vnto mischiefes when men promise to themselues that either through grace or rewarde they shall escape vnpunished This also may bee prooued out of the histories God commaunded that all the Amalachites should be slaine Saul spared Agag their King 1 Sa. 15. 2. Ib. ver 9. he was grieuously reprooued by Samuel because this was not lawfull for him to doe Ib. ver 14. And when the king of Israel had spared Benhadad the king of Syria whō God had commanded to be slaine 1. kings 20. 35. Thy soule saieth the Prophet shall be for his soule In déede the Prince hath power of life and of death But yet as he may not punish him that is innocent so must he not let him escape that is guiltie Yea and the Lord saith Thou shalt take awaie the murtherer from my Altar and shalt put him to death Deu. 19. 12. Finally if this should be permitted vnto Princes iudgements of death would be solde and the execution of Iustice should be at pleasure of the Magistrate Thus haue we Arguments on both parts An answere vnto the question proposed 25 But here must we consider that some lawes there be humane and other some diuine And it belongeth much to the state of this question whether sort they be For humane lawes because they procéed of a weake reason are neuer perfect neither can they comprehend all things or foresée all chaunces and circumstances Why the rigor of the Law must not be followed Wherefore oftentimes if we shoulde seuerely and sharpely vrge the wordes of the lawe many vniust things would be decréed And so there is oftentimes néede of moderation An interpretation of humane lawes is néedefull and interpretation and correction of the lawe And moderation is the bridle and rule of humane lawes when wee consider not so much the wordes themselues as the counsell minde of the writer Furthermore Lawiers may interprete mens lawes if they séeme doubtfull eyther by other lawes or by examples of former iudgements or by the ordinance and custome of the Citie or else according to iustice and saftie of the Common weale but to correct or change or to mitigate a lawe is not any priuate mans part but the office of the Prince alone who made the Lawe Wherefore Augustine in his Booke De vera Religione A Iudge saieth he ought not to iudge of the lawe but according to the lawe otherwise all things would be bought The same thing we haue in the Pandectes De legibus Senatus Consultis But nowe can we not say that the lawes of God are vnperfect so as they containe not all things For
one as féeleth and hath a sure triall in himselfe of the same vocation Howbeit Abraham they say made a league with Escol and Mambre Gen. 14. 13 and that they were mightie men and princes And therefore Abraham by their furtherance armed souldiers But forasmuch as I in the definition added By force and armes therefore they say it is not lawfull to vse wiles Whether i◠be lawfull in warre to vse wiles Yes in déede it is lawfull For what dooth force against a foe if fraud or force thou vse And wiles are included in those wordes Force and Armes sith there is a certaine force in wiles So Abraham also did when he diuided his Armie Ib. ver 15. and by wiles ouercame his enemie when they feared no danger And after the same manner did the Israelites when they besieged the Beniamites Iud. 20. 29. Iosua 8. 4. The like did Iosua in the besieging of the Citie of Hay Howbeit in the placing and practise of wiles we must take diligent héede that the couenantes and leagues be not violated For we must kéepe faith euen with our enemie But wiles herein consist that we kéepe our counsels secret from our enemie Yea and this dooth God himselfe Mat. 13. 11 For Christ spake manie thinges vnto the people in parables and said that it was not giuen to them to vnderstand those things but he expounded them seuerallie vnto his Apostles Briefely wiles when they be referred vnto iustice cannot iustlie be condemned 8 Howbeit therein séemeth to be a greater difficultie that we saide warre must be taken in hand for the suppressing of wickednesse For how can the souldiers know with what minde the Prince maketh warre For it may so be that he though he make shewe of other causes yet he may in verie déede be led either with crueltie or with ambition or with lust I answere So long as the warre appeareth not to be vniust the subiects must obey the Prince this shall in the meane time be sufficient for them But if they plainelie perceiue that it is vniust they must rather obey God than men Acts. 4. 19. For although the Magistrate doe giue thée a verie straite commandement yet there is no power may binde thée against the Lorde Let subiects inquire whether the Prince make a iust warre And vndoubtedly subiects in this case must not be negligent and be caried with a blinde obedience onelie they must be as inquisitiue as they may For neither must our workes also be blinde These things I speake of subiectes sith vnto mercenarie souldiers they doe not appertaine Mercenarie souldiers Because they without any iust cause doe willinglie and of their owne accord cast themselues into these ambiguities and into these snares of conscience In what things subiects must obey these Princes But subiects must in any wise obey their Magistrates in good things and in things indifferent All meanes must be sought before warre be made 9 And although warre be iust yet must it not straightway bee taken in hande All meanes must be attempted rather than we shoulde come to battailes Yea and for the sparing of Citizens bloud cōditions must oftentimes be receiued though they may séeme somewhat vnreasonable 2. kings 18. 15. Ezechias the godly king made no doubt to melt the Ornaments of the Temple to redéeme the necessitie of battell But when that nothing preuailed he fled vnto prayers and craued helpe of the Lorde Howbeit thou wilt say that this is the part of a cowardly man and of one that dishonoreth his stocke to graunt vnto such maner of conditions Nay the same is rather a true magnanimitie of minde For Cicero when he would excéedingly commende Caesar said that he was accustomed to forget nothing but iniuries And Augustine This saieth he he spake either as a true praiser or as a great flatterer And if so be it were not true yet he shewed what maner of one he ought to be Iniuries no doubt must be forgiuen as much as is possible séeing warre is amongst the terrible and cruell remedies which must not be applyed vnlesse that extreme necessitie séeme to require For Phisitions doe not seare or cut but when it séemeth that in a manner the whole bodie is put in hazard And besides that many terrible and cruell things doe happen in time of warre thou canst not in verie déede after thou hast once begun appoint an ende when thou wilt Therefore Homer rightly saide That there is some sacietie of all things except it be of warre That this is true wée haue too much experience in these dayes For our Princes cease not from warres vnlesse they bee destitute of monie And they pronounce warres oftentimes vpon light causes onely of a blinde prouocation without any graue iudgement or deliberation of their counsell But there ought to bee a certaine meane way appointed that neither we be too vehement nor yet too slacke For although we ought not to be hard in forgetting of iniuries Howe farre foorth iniuries must be forgiuen yet must only those be forgiuen which bee in our owne power In so much as wée must neither forgiue peruerse and Idolatrous worshippings neither yet other mens iniuries And besides this we must vse victorie with moderation and reason And this was it which Abner required of Ioab 2. Sam. 2. 17 least his brothers should be slaine vntill few were left Because when we sée that those which were equall vnto vs in fortune and honour are now become subiect vnto vs we shoulde therewith be satisfied Therefore Virgil verie well said Spare them that be subiect and vanquish them that bee stubborne For he that vseth clemencie towardes them that be ouercome may appeare to bee the sauer of them and the men vanquished will alwayes so long as they liue carrie about them an excellent monument of his moderation and clemencie And in no other thing doe we more imitate God as Seneca writeth in his Treatise De Clementia How we are to deal◠towards them that be ouercome And yet must we not be so mercifull but that wee may commaund pledges of them that be ouercome or else place Garrisons among them least some tumult might bee raised through our negligence For thrée thinges chiefely are to be required in them that be ouercome Thrée respects that we ought to haue in victories First that their faults may be amended secondly that they may be made an example to the intent that others maie take the better héede lastly that others may liue the more peaceably and quietly These endes it behooueth them that will rightly make warres to set before their eyes séeing all things must be referred to the glorie and honour of God 10 Hitherto we haue spoken after what sort the iniuries of other men must be holpen Whether a Prince may defend his own person by warre But what if the Prince himselfe shal be assaulted by himselfe Shall he defend himselfe
is both a Grammarian a Musition Neuerthelesse the difference which I haue before mentioned is for the most part obserued although not alwayes namelie that espialship commeth of enemies and betraying of them which be amongst vs whome we trust as friendes 32 But to the ende we may the plainlyer knowe Whether prodition be at any time lawfull Augustine whether betraying be at anie time lawfull I thinke it best to call to minde those wordes which Augustine writeth against the letters of Petilianus the second booke and 10. Chapter We may not saith he heare the cōplaintes of such as suffer but séeke out the minde of them which are the doers This the man of God wrote against the Donatistes which accused our men as betrayers and persecutors But he answereth them 1. Tim. 1. 20. That Paul also deliuered vp some vnto Sathan Whose saluation notwithstanding séemed to be committed to his charge Howbeit because he did it of a good intent namelie to teach them that they should not blaspheme and that their spirit might be saued in the day of the Lord he might not be accused either of betraying or treason because as it is said in the wordes before rehearsed the complaintes of them which suffer must not be heard but the minde of the doers Wherefore when warre or controuersie shall happen betwéene anie of which the one part is knowen to haue a iust and good cause What prodition is good if the other part which defendeth the woorser cause and therefore dooth vniustlie will by no meanes be brought to anie good or reasonable conditions surelie good men which perhappes are found on the same side ought in such sort to helpe and defend the other part as they may aduaunce iustice And if it be néede they ought to fall from the vniust to the iust men neither can their betraying be condemned as ill although before they had bin neuer so great nigh friendes vnto them which woorke vniustlie But now must we speake somewhat of the Israelites cause against the Chananites What maner of cause the Israelites had against the Chananits which may be considered of vs two manner of wayes Namelie either by the common ordinarie lawe of nature or else by faith and by the word of God Concerning the naturall or common lawe Epiphanius Epiphanius writeth that the land of Palestine pertained in verie déede to the Children of Sem by occasion whereof Melchisedeck reigned there which was either Sem himselfe or else one of his children But the Chananites which came of Cham passing ouer the boundes of Egypt and Africa which were appointed vnto them did cast out of Palestine the sonnes of Sem and therefore the Hebrewes which were the posteritie of Sem when they required to be restored to the landes of their forefathers séemed to doe it iustlie rightfullie Wherefore as he saith God both by one and the selfesame woorke restored vnto the Israelites the coūtries which pertained to their auncestors and also punished the Chananites for their wickednesse Howbeit I cannot easilie agrée to the opinion of Epiphanius sith the time of prescription was past verie long before for there had bin the space of at the least 500. yéeres betwéene For which cause it might not be said that the Chananites possessed that land vniustlie If we should deale by this reason now in our time then should there in a manner none be counted a lawful Prince and iust possessor séeing their auncestors came to the possession of those prouinces and kingdomes by violence driuing out both the kinges the inhabiters that were in them before So then the Israelites séemed not to haue anie iust cause by mans lawe whereby they might make claime to the land of Palestine as to their owne neither alleged they anie such reason at anie time And yet neuerthelesse they had good right thereunto séeing God testified aswell by wordes as by woonderfull woorkes that he would the Hebrewes should haue the possession of those Regions to whome as Dauid hath wel said both the earth and the fulnesse thereof belongeth Psal 24. 1. Neither could the Chananites murmure against the iudgement of God for so much as they were iustlie cut off from their right for their sundrie and manifold wicked Actes So as none might in this cause iustly defend the Chananites if they would cleaue to the true God and beléeue his wordes Whereuppon that Luzite which betrayed his Citizens did it either of faith Iud. 1. 25. Iosua 2. 4. as did Rahab in Ierico or else by a bargaine made with man For the kéepers or spies said vnto him We will shew thee mercie If he were stricken with feare how could that as they say happē vnto a cōstant man For he was after a sort a prisoner and was fallen into the handes of his enemies Then was he brought to it by a compact of man and by that meanes did he shamefully because it is not lawfull for anie man to make anie vnhonest couenantes against his owne countrie It is not lawfull to make any vnhonest couenants against our Countrie Nothing must be done for feare against iustice Neither can he be excused in respect of feare for nothing must be doone against iustice and conscience what feare soeuer he should be stricken with But if he were stirred vp thereunto by faith and for that he saw his Citizens obstinatelie to resist the word of God and his woorkes then did he well Neither may his Treason be either disallowed or else condemned For no lawes no vowes no couenantes or bondes though they be neuer so straite may binde anie man to impugne or to resist the word of God which word all men must earnestlie labour to kéepe and fulfill séeing this sentence standeth fast and shall doe for euer That we must obay God rather than man Acts. 4. 19. Matt. 6. 24. Neither can anie man as Christ saith serue two Maisters especiallie if they commaund contrarie thinges 33 Moreouer the Magistrate must be ayded in the rooting out of vices and to him assuredlie it is lawfull priuilie to send men That it is lawfull for Princes to send priuie searchers and to offer rewards for finding out of conspiracies Deut. 13. 5. to finde out discouer wicked Acts whereby they may be punished and that as God hath commaunded euill may be taken out of place Yea and it is also lawfull for him to offer rewardes vnto men which be confederated together for some euill purpose to the intent that they may discouer the conspiracie and that without doubt belongeth to betraying Howbeit heresie must neuer either be dissembled or praysed or anie wicked Act committed to the intent that lawfull betraying may haue successe Wherefore Augustine in his latter booke of Retractations testifieth that he wrote his booke De mendatio Augustine chieflie because that some to the end that they would detect the Priscillianistes feined themselues to be followers of the same
the diuell are rehearsed whereby we may be easilie brought to beware of him proposition 4 By the names which were giuen to the wife of the first man to his first begotten sonne and to manie other in the old testament we are taught to giue those names vnto them that be of our familie whereby we may be often admonished of the benefits of God towards vs. proposition 5 In the casting foorth of Adam out of paradise we may perceiue a shadowe of the accurssed and excommunicates out of the church Propositions out of the fourth fift and sixt chapters of Genesis Necessarie proposition 1 HE that refuseth himselfe to be a kéeper of his neighbour as Caine did he sheweth himselfe to be vncharitable proposition 2 So long as GOD suffereth the wicked to remaine aliue a priuate mans sword must not arise against them proposition 3 Since that GOD can defend those whom he loueth and yet suffereth them to be oppressed it is euident that the same oppression is profitable for them proposition 4 Insomuch as we beléeue that God is iust and that now his fréends are oftentimes ill intreated it followeth that his iudgement must be looked for afterward whereby these things may be recompensed proposition 5 Albeit that the finding out of munition came of an ill occasion yet is the vse thereof lawfull proposition 6 The vtilitie is not small that commeth by the description of genealogies which be in the holie scriptures proposition 7 Euen as the maner of godlie men is to inuent titles and names for things which may set foorth the praises of God so contrariwise the vngodlie séeke by them to establish their owne memorie not a memorie of the Lord. proposition 8 How manie soeuer as are now borne amongst men are marked not onelie with the image of God but also with the image of the first Adam Probable proposition 1 IT is verie likelie that the old fathers which were before the flood came more latelie to the time of generation than men of our age doo proposition 2 They which be reckoned in this genealogie it may well be that they were not all the first borne proposition 3 The huge host of the children of Israel which of a few men were multiplied within a short time in Aegypt prooueth that mankind was soone increased in number proposition 4 Whether the angels or the spirits or the godlie men or the sonnes of princes are said to be those sonnes of God which went into the daughters of men it cannot by the holie scriptures be defined proposition 5 The hundreth and twentie yeares which are said to be giuen vnto men before the flood were the space granted them to repentance Propositions out of the sixt seuenth and eight chapters of Genesis Necessarie proposition 1 GOD did not onelie by speciall words prouide that his prophets should warne men concerning their commoditie but he would that the same should also be doone of them by certeine outward actions proposition 2 Albeit that God knew that some would not returne to him yet dooth he not in vaine call them manie waies proposition 3 Sometimes it may be that holie men praie not for certeine persons not led therevnto by their owne fault but by the commandement of God proposition 4 When God maketh a couenant with men all things there depend of his mercie proposition 5 God sometimes giueth manie things to certeine men for their forefathers and posterities sake proposition 6 In a church well ordered euen this among other things must be taken héed of that there be no want of bodilie sustenance to the members of Christ proposition 7 Good works are not causes of saluation but we verie well grant it to be requisit that to whom GOD hath giuen them to those he also gaue saluation proposition 8 Manie things which are commanded in Moses lawe touching ceremonies are found also to haue béene kept before the lawe proposition 9 God is said to remember not that he at anie time forgetteth but bicause he hath the effects of man who remembreth some thing proposition 10 We read that God hath sometime repented him not that he is troubled with this perturbation but bicause he dooth that which repentants are accustomed to doo proposition 11 When we affirme that he repenteth himselfe of some thing the change must not be placed in himselfe but in man proposition 12 It must not be attributed vnto punishment it selfe that it hath the power to purge sinne proposition 13 Outward sacrifices are acceptable to God if they be ioined with inward sacrifice proposition 14 Outward sacrifices doo excéedinglie displease God if the mind be void of inward sacrifice Probable proposition 1 THat some liuing creatures be cleane and vncleane it commeth rather to passe by our estimation than by the nature of them proposition 2 The flood is a figure of the last iudgement proposition 3 The arke was a figure of the church Propositions out of the eight and ninth chapters of Genesis Necessarie proposition 1 THe Lords supper may be called a sacrifice howbeit not that it purgeth the soules of the dead and that it iustifieth as they saie for the worke sake that is wrought proposition 2 Whosoeuer are borne altogither of Adam are guiltie of originall sinne proposition 3 The saints are absolued from this vice by repentance and faith wherewith they haue béene indued the corruption of nature is not taken awaie proposition 4 They which are punished for originall sinne suffer punishment not for another mans sinne but for their owne proposition 5 No morall vertues or mans industrie can take awaie this disease of nature proposition 6 We affirme that in this originall corruption is folden vp togither both sinne and guiltinesse proposition 7 Guiltinesse and originall sinne be not the selfe-same one with an other proposition 8 Originall sinne is a corruption of the whole man from the image of GOD brought in after the fall of the first man proposition 9 This bringing in is not admitted this thing is not in our power therefore it is no sinne proposition 10 Originall sinne is forgiuen through faith by Christ proposition 11 It is not forgiuen in baptisme for the worke wrought as they speake but by the power of faith proposition 12 God did not so greatlie addict the remission of sinnes to the sacrament of baptisme as without it he dooth not otherwhile giue the same proposition 13 Vnto them which belong not vnto Christ originall sinne bréedeth damnation vnto hell fier proposition 14 The promises of God doo come to an indeuor of praieng Probable proposition 1 THrough the excéeding great coniunction of the soule with the flesh the same flesh after the fall of Adam being defiled the soule also it selfe is contaminated with originall sinne proposition 2 The ceremonie whereby it was commanded that men should absteine from bloud dooth in part shadowe out the sacrifice of Christ and partlie dooth admonish vs of inconstancie proposition 3 When the soule as well of brute beasts as of
concerning Christ through the persuasion of the holie Ghost vnto saluation proposition 7 Besides the righteousnesse of Christ imputed vnto vs through faith we grant that there is yet giuen vnto those men that are iustified another certeine inherent righteousnesse and that the same is gotten by good works and holie exercises proposition 8 We grant that there is an inherent and gotten righteousnesse and such as is acceptable vnto God and necessarie vnto saluation proposition 9 By an inherent and obteined righteousnesse men though they be holie cannot stand in the iudgement of God proposition 10 To the obteining of Christs righteousnesse and remission of sinnes which by faith we apprehend works doo not concur as part of the causes of them Probable proposition 1 THe ceremonies of the lawe which conteined Christ apprehended by faith may be granted to haue iustified proposition 2 When we saie that we be iustified by faith we iudge that faith must be vnderstood for the disposition and power whereby we be made capable of the remission of sinnes and righteousnesse of Christ proposition 3 We grant that a man is iustified by works howbeit that is touching inherent righteousnesse and reward by the which righteousnes we first obteine a good and holie life of God Propositions out of the xvi and xvij chapters of the booke of Genesis Necessarie proposition 1 THe couenant of the fathers and that which we now haue after the comming of Christ is all one as touching the foundation thereof which is Christ although there be some difference in rites and ceremonies proposition 2 Circumcision and baptisme as touching the matter of the sacrament be all one notwithstanding the difference of the ceremonie proposition 3 The infants of christians when they be borne doo no lesse belong vnto GOD than did in old time the children of the Iewes therefore must they in like maner be baptised with water as those were circumcised proposition 4 A sacrament is an outward signe instituted by God to signifie and exhibite grace to them that rightlie receiue it proposition 5 Sacraments in the old testament not onelie signified but also did exhibite the grace of God proposition 6 Sacraments are no cause of grace but they are instruments which God vseth while he sanctifieth them that be his proposition 7 Sacraments are not so necessarie instruments as God hath altogither tied his power vnto them as though without them he were not able to giue saluation proposition 8 As sacraments cannot without a verie gréeuous crime be neglected so are they receiued with excéeding great commoditie proposition 9 Circumcision is a sacrament deliuered vnto the fathers by God to signifie and exhibite regeneration to those which rightlie receiued it proposition 10 The children of the Iewes although they died before the eight daie vncircumcised yet they were saued and no lesse are the children of the christians if they die before baptisme Probable proposition 1 THe Iewes which at this daie resist Christ by their infidelitie belong not to the couenant of God made to the fathers proposition 2 The promises of GOD are not yet fulfilled in the Iewes so far as concerneth their generation according to the flesh therefore the nation of those men is not altogither strange from the couenant of God proposition 3 When Abraham laie with his handmaid therein did neither himselfe nor his wife sinne proposition 4 Those handmaidens which certeine of the patriarchs married for wiues were not through that matrimonie exempted from the state of bondage Propositions out of the xviij and xix chapters of the booke of Genesis Necessarie proposition 1 THe bowing of the bodie which for honour sake Abraham shewed vnto the angels is not to be accused as belonging to idolatrie proposition 2 It is not necessarilie gathered by the number of those angels or spéeches had betwéene them and Abraham that there be thrée persons in one diuine nature proposition 3 Although the measure of sinnes be certeine beyond which GOD deferreth not his vengeance yet dooth not our naturall knowledge perceiue the same proposition 4 God dooth otherwhile for his elect sake spare countries and cities but he dooeth it not alwaies proposition 5 There can be no lawe set vnto the iustice of God that we should appoint that bicause there are found iust men in place therfore God should spare it proposition 6 A recompensing of sinnes must not be allowed that a man may commit a lesse sinne least another fall into a greater or by anie meanes be vexed proposition 7 Lies though they be officious ought to be auoided proposition 8 God dooth communicate with his ministers the properties of some of his actions proposition 9 The ouerthrowing of the Sodomits dooth shew vs an example of the last iudgement proposition 10 The infants which perished in the destruction of Sodom were not vniustlie punished Probable proposition 1 THey which were interteined of Abraham in a banket and went to ouerthrowe Sodom were angels not the thrée natures which we worship in the holie Trinitie proposition 2 Hope is so much the more increased in godâ—… men as by the diuine grace they are adorned with manie gifts proposition 3 If there be anie place longer spared by God where much wickednesse reigneth we must thinke that God hath there his elect although they be secret Propositions out of the 19. and 20. chapters of the booke of Genesis Necessarie proposition 1 THose things which were not rightlie doone by the fathers we cannot rightlie excuse them vnder this title as to saie that they were no sinnes bicause they were shadowes of the new testament proposition 2 Ignorance dooth not altogither excuse the daughters of Lot from sinne when they laie with their father proposition 3 It becommeth not a godlie man to séeke for comfort in droonkennesse when he is pressed with aduersities proposition 4 Droonkards must be excommunicated proposition 5 In the vice of droonkennesse the alienation of the mind is not sinne but the punishment following immoderate drinking which in verie déed is sinne proposition 6 The obseruation of dreames is not generallie forbidden by God but onelie a vaine and superstitious obseruation proposition 7 It is lawfull to obserue dreames either bicause men by them are otherwhile warned of God or bicause by a naturall consent they shew some things vnto vs. proposition 8 The prophesie which in the holie scriptures is allowed is the power to discerne secrets through the light of God granted vnto men by the holie Ghost without the addition of the doctrine of men proposition 9 There is no necessarie affinitie betwéene prophesie and faith that iustifieth proposition 10 It is proper vnto godlinesse to refer all things vnto a diuine cause Probable proposition 1 THe euils which are committed by droonkards must be ascribed or not ascribed to them according as they haue willinglie or vnaduisedlie béene droonken with excesse proposition 2 Bicause lust doth lesse oppresse the reason than wine dooth therefore droonkards if they commit anie thing amisse are more to
WHatsoeuer iustice is found in the lawes of men is conteined either in the Ethnike writers or else in the table of the ten commandements proposition 2 All iust and vniust actions maie be reduced vnto the table of the ten commandements euen as all things which be are to the ten predicaments proposition 3 In the table of the ten commandements are taught in few words those things which be most plaine for principles should both be bréefe and euident proposition 4 All things which be commanded in the table of the ten commandements doo verie well agrée with the light of nature proposition 5 The table of the ten commandements is vnderstood of all those which be indued with reason concerning those things which are laid before vs in it at the first vew but those things which it hath in secret are not perceiued except of them which are lightened with the spirit of God proposition 6 In both the tables there are handled thrée kinds of actions namelie of the heart of the toong and of the worke proposition 7 Certeine precepts of the ten commandements were not then first commanded by God when he gaue the lawe vpon mount Sina but long before but in the lawe they are repeated and plainlie set downe for the better expressing of them proposition 8 There are two causes alledged why the sabboth was commanded whereof the one is of the whole commandement and the other is of a part proposition 9 Although that these words Thou shalt loue the Lord thy God with all thy hart c. And thy neighbour as thy selfe be not expresselie had in anie of the ten precepts yet are they the forme and measure of them all proposition 10 Albeit that he which loueth his neighbour hath fulfilled the lawe yet are not so manie commandements of the table superfluous Probable proposition 1 IN the first table we place foure precepts first that he which is the true God should be alone accounted for God The second precept that no other gods or anie images should be placed togither with him The third that his name should be accounted holie The fourth that the sabboth daie be kept But in the second table there are taught six precepts namelie Thou shalt honour thy parents Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust proposition 2 The last precept wherein is spoken of concupiscence is to be comprehended in one not to be diuided into two proposition 3 Onelie two kinds of coueting are recited therein bicause those be the grosser kind and doo more commonlie happen proposition 4 The first commandement and the last doo after an excellent maner answer one to another for both of them giue precept as touching the spirituall motions of the mind for the first requireth good motions and in the last we are forbidden euill motions proposition 5 He that offendeth in one is made guiltie of all for no lesse are the commandements of God ioined one with another than are the vertues of the philosophers Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 IN the holie scriptures there séemeth contrarietie attributed to the lawe of God according as it is taken either by it selfe or by the accident or else as it is considered perfect whole or otherwise maimed and vnperfect When it is taken by it selfe and perfect that is not without Christ and faith then it is said to be spirituall quickening and comfortable but contrariewise if it be vnderstood as it dooth happen and not whole that is without faith and Christ it is said to bring damnation death the wrath of God and such like euils proposition 2 The works of the lawe must not be vtterlie denied to be the causes of our righteousnes and saluation but it must be denied that they be the principall and whole causes of these good things the mercie of God in verie déed is the chéefe and verie true cause of our iustification proposition 3 The works of the lawe yea and faith it selfe when it is vnderstood by it selfe that is seuerallie from Christ and the mercie of God as they procéed from vs they haue alwaies sinne ioined with them yea and they be sinnes proposition 4 If we take the lawe without Christ there shall we sée commanded vs things vnpossible and such as stir vp ill affections proposition 5 Séeing God ioined the Gospell with the lawe it behooueth vs that we receiue the same in such wise as it is giuen vs by him so that we separate not the one from the other proposition 6 Albeit that the lawe cannot be fullie kept of anie mortall man in this life yet must not the promises of the lawe be accounted vaine proposition 7 The works of the lawe declare righteousnesse by that which followeth that is by an argument which bringeth in the cause by the effect and by the continuall vse of those works we obteine righteousnesse whereby nature is restored and made perfect but yet are we not iustified before God with it by it selfe proposition 8 Albeit that the works of the lawe are said to iustifie by another thing that is by faith annexed therevnto yet is it not accidentallie bicause the knitting togither of faith with works is of it selfe proposition 9 The ciuill and morall lawes of the old people be abrogated not as touching the substance but as touching the maner obseruations or circumstances but the morall part remaineth simplie in his owne strength yet may it in some respect be said to be abrogated bicause it condemneth not the faithfull secondlie bicause it is not gréeuous vnto them séeing willinglie and of their owne accord they bend themselues therevnto proposition 10 Euerie faithfull man according to the proportion of his faith is partaker of this deliuerance from the lawe proposition 11 Such is the vse of the lawe among the faithfull as they preach the same vnto the vnbeléeuers further that by it they stir vp themselues to repentance and renew themselues to good works and to a better life proposition 12 The law of God requireth thrée maner of perfections in our works First that what we doo outwardlie it be honest secondlie that we doo this willinglie and of our owne accord lastlie that by a good and spirituall motion we refer all this vnto God proposition 13 We must by the discretion of the law of God not by our owne iudgement determine of that which is honest and that which is dishonest or of the goodnesse and naughtinesse of our owne actions Probable proposition 1 THose before God are counted the dooers of the lawe which hauing faith in Christ doo earnestlie exercise themselues in the obedience of his commandements proposition 2 In that sentence of Daniel Thou shalt redeeme thy sinnes with almes he meaneth the punishment and paine which is due for sinnes proposition 3 They which by their owne iudgement not by the word and lawe of God will
third heauen when he had power to sée Christ The which he testifieth vnto the Corinthians For there he onelie saith that he sawe Christ but speaketh nothing of the place or time Indéed he appeared vnto Paule as he was in the waie and while he was in the waie did speake vnto him neuerthelesse as I haue said he might doo this remaining in heauen and frame a voice from thence which shuld be heard vpon the earth Furthermore put the case that the Lord exhibited himselfe to be séene of Paule vpon the earth you shall not be able to shew that he was in heauen at the selfe-same time We beléeue the article of our faith to wit that he was assumpted into heauen and sitteth at the right hand of the father but that he cannot sometime transferre himselfe from thence and appéere to whome he will that are not we bound to beléeue It is inough to confesse that he hath his proper mansion in heauen D. Tresham Wheras Augustine saith vpon the psalme that Christ was in heauen when he cried Saule why persecutest thou mee it is agréeable to my opinion For it signifieth that he was at one time both in heauen and in the earth or else I answer that the heauen is ment by him to be th' aire where perhaps Christ was when he cried Saule Saule why persecutest thou me And that the aire is called heauen the scripture testifieth when it saith The soules of heauen D. Martyr Whereas you doo saie that Christ according to Augustines iudgement is in both places to wit in heauen and in earth Gen. 1 30. Iob. 28 21. Psal 8 9. you learne not that of him naie rather he sheweth himselfe else-where to be of an other mind And to appoint Christ to hang in the aire is an absurditie and you séeme thereby to make him a foule of the aire D. Tresham I make not Christ a foule of the aire for then should he be such a one when he hoong vpon the crosse D. Martyr No verelie for he was then fastened to the crosse But let these toies passe If we will see what Augustines iudgement was as touching this matter let vs consider his epistle vnto Dardanus where he wrote as concerning the glorified bodie of Christ that it is in some certeine place bicause of the measure of a true bodie The question was propounded vnto him how the théefe was with Christ in paradise that same daie wherein he died as he promised he should be And he answereth that if for paradise we vnderstand heauen it was not so as touching his humanitie bicause his bodie was in the sepulchre and his soule in the nethermost places wherevpon he decréed that this should be vnderstood as touching his diuinitie And thereby I gather this argument If Augustine durst not admit vnto the soule of Christ to be at one time both in hell and in heauen much lesse must it be granted vnto his bodie D. Tresham I saie with Augustine Distribute the times and the scripture agréeth Thrée errors did Augustine impugne at that time one is of those men which did take the word that is to saie the Godhead in place of the soule of Christ another tooke the word for the mind of the soule of Christ the third was of them which made the bodie of Christ to be spread euerie where Augustine therefore in that place speaketh of the bodie of Christ so far foorth as it hath a visible forme and after that maner he saith that it is onelie in heauen vnlesse that at anie time it doo miraculouslie happen otherwise Howbeit he is in the sacrament according to an inuisible forme according wherevnto Augustine beléeued that it is in diuers places at once for euen in the selfe-same epistle he maketh mention of our sacrifice Neither is it to be doubted but that Christ dooth offer himselfe visible and againe inuisible euen as pleased him As in the fourth of Luke When he withdrew himselfe from the multitude went through the middest of them on the mount Thabor he shewed his glorified bodie And therfore vnto Augustine I answer that much rather now he dooth these works at his owne pleasure D. Martyr You haue gathered manie things togither but yet can it not be gathered of all these that Augustine would haue the bodie of Christ to be in manie places at once Albeit he made mention of our sacrifice that was for an other cause neither dooth it belong vnto this article as may appeare vnto them which read it Yea rather he referreth our sacrifice to the vnitie of the mysticall bodie and maketh no mention at all of the flesh or bloud of Christ himselfe Neither taketh he in hand to confute the error touching the soule or mind of Christ Naie rather he supposeth that Dardanus was not intangled with them And it appeareth how greatlie he writeth there against you sith he will haue no accidents if the subiect be wanting nor bodies if you take place awaie from them And vndoubtedlie if he did make for your part when he wrote these things If Christ might be in manie places at once he may also be euerie where it behooued to except the Eucharist Besides all this if we should grant that anie bodie may be in manie places at one time it must be granted that it can also be in all places and that likewise did Scotus sée Howbeit as I haue alreadie affirmed it standeth as yet firme by the saieng of Augustine that bicause of the measure of a true bodie the bodie of Christ requireth a place certeine D. Tresham And yet if God will it may be in manie places yea euen in so manie as he himselfe will Neither must it be ascribed to anie want of diuine power in him which includeth not anie contradiction in the termes D. Martyr There is no part of the diuine power diminished by me although I haue spoken after this maner And I speake of the power of God with all modestie but yet there be manie things which therefore cannot be doone bicause the nature of things dooth not permit being such as are méere contraries and as it is said of you doo implie contradiction and this must not be imputed to an infirmitie in God Howbeit you haue not prooued that there is héere no repugnancie of the termes as you speake onelie you saie it D. Tresham Here there is no difficultie on the behalfe of the things for Paule distinguisheth betwéene a naturall bodie and a spirituall bodie But the bodie of Christ is spirituall and hereby is taken awaie all the difficultie on the behalfe of the thing And not onelie is the bodie of Christ spirituall but euen so shall our bodies be after the resurrection D. Martyr I knowe that the bodie of Christ is spirituall but Augustine saith in an epistle to Consentius It is ment that a naturall bodie is said to be like vnto other liuing creatures bicause of the dissolution and corruption of death but a spirituall
than anie lime or pitch And why they be vnited two causes may be yéelded First that they should receaue the testimonie of God and the other is that they should confesse his name The testimonie of God we haue not elsewhere than out of the scriptures of God for in them God testifieth how much he hath loued vs which hath chosen vs before the foundations of the world and hath giuen his sonne vnto the crosse for our sake He testifieth moreouer what he would haue vs to doe when he teacheth vs his comfortable preceptes as touching manners and good life Finallie he testifieth what he hath determined to doe with vs if we please him and obey his sayinges He is minded to blesse vs euerlastinglie but if we shall be obstinate and rebellious he will destroy vs with the euerlasting destruction of hell fire Wherefore these testimonies are perpetuallie exercised betwéene the preacher and them that be hearers Which when they be heard perceaued it straightway followeth that we confesse the name of God for we acknowledge these to be the benefites of God and that excéeding great benefites and as méete it is doe giue him thankes And further we doe then chieflie perswade our selues that these be the true testimonies of God when we receiue the Sacramentes Seales and holy bondes of them And it is a noble kinde of confession to communicate often in the Sacramentes of Christ Also we confesse the strength and power of God when we acknowledge our owne weakenesse and that those thinges which the Lord would haue vs to doe are so hard as vnlesse he bestowe the gift we are not able to performe the same And hereof ariseth inuocation whereby we labour in verie deede that our actions may be conformeable to the will of God And we confesse the testimonie of God to be true when we willinglie helpe the poore with our substance and doe liue a pure and godlie life And that the congregation is gathered together to this ende Dauid in the 122. Psalme testifieth when he saith Thither went vp the tribes of the Lord for a testimonie vnto Israel to confesse vnto the name of the Lord. Now of building of the house we haue said enough Now the manner of the building we finde in Vetruuius namely that in building wee must regard the strength profite and comelinesse If we will make Christ to be the foundation as the Apostle commandeth vs there shall want no strength also the walles will be sounde thicke and well compact together when wee indeuour to bring thereunto a great abundance of liuely stones But herein standeth the profite of building that wée bestowe not the time in disputations such I meane as be light and of no importance for it is a foolish thing to contende for trifling matters Let vs teache most rightly of iustification and of the Sacramentes and that purelie and aptly This doe they chiefely at this day to the intent that the Church may be cleansed from her filthinesse Also there must be vsed comelinesse that aswel in manners as in Ceremonies such decensie and blamelesse conuersatiō may be vsed as none but by his owne fault may be offended therwith Vnto this holie building of the temple of God doeth the Prophet stirre vs vp and since he reprooueth the Iewes that they ceased from so godlie a worke it shall bée necessarie to sée what causes they were that stayed them The first is that they alleaged that the time was not yet come wherein the house of God should be builded Wherin they bewrayed their negligence and vnskilfulnesse of the Scriptures The Lorde had decréed by Ieremie that after seuentie yéeres his temple should be reedified which yéeres being passed ouer they shewed them selues to be vnmindfull of this Oracle But by the same reason the Scribes and Pharisées receaued not Christ for if they had diligentlie made a computation of Danielles wéekes and had considered the prophesie of Iacob who foretolde that the Scepter should not be taken away from the Iewes except Messias were come they might easilie haue knowen that the Sauiour of the world was euen at the doore And therefore Christ béewailed them that they knewe not the time of their visitation And we also at this day if we would apply our minde to the Scriptures should not be ignoraunt that the Church must be perpetuallie builded Christ saith that it must not be builded as the fooles build vpon the sande but as wise men build vppon the sounde rocke Paule saith that vppon the foundation which is Christ we must not build chaffe nor heye nor stubble but golde siluer and precious stones Vnto the Romanes it is saide Let euerie man please his neighbour Rom. 15. ◠in that which is good to edification Verily the Apostle saith vnto the Corinthians that power is giuen not for destruction but for edification 2. Cor. 10. ◠And in the first Epistle to the Corinthians he writeth that we are Gods building 1. Cor. 3. 9. 1. Pet. 2. ◠And Peter sheweth that euerie one of vs as liuelie stones are builded into the house of God And this doth the Scripture euerie where teach but our dull hearts will not be persuaded An other cause stayed the Iewes from the holie building that they beheld not the verie fitte occasions which the Lorde had giuen to the intent his house shoulde be restored King Cyrus had giuen leaue to the people to depart into Iurie he restored vnto the Iewes the precious vessels which Nabuchad-nezer had taken awaie and commaunded that the house of God should be builded againe at Ierusalem At the same time flourished Edras Nehemias Zorobabel Iesus the sonne of Iosadec Hagge and Zacharie the Prophetes All which things were of great moment to repaire the Temple but since the Iewes did not consider of them they did profite nothing at all In like manner Christ when he came wrought great myracles signes and woonders innumerable which shoulde haue mooued euerie man to imbrace Christ Moreouer he spread abrode the world most wholsome and swéete doctrine but yet such as in all respects is agréeable to the foreshewings of the Prophets and to those things which are contained in the Lawe touching Messias wherewithall the Lorde ioyned an innocent life pure and holy manners which iustly did become the Lorde Christ But they omitting all these thinges persisted in the ignorance of their darkenesse There happen also at this day many things which should stirre vp our mindes to restore the temple of God First of al the face of the Church is so to be lamented and pitied as it may mooue any hard heart to take pitie thereof There was neuer so great a light of the scriptures since the Apostles time as is at this day There be verie many skilfull in languages and good Artes which if they would they might excéedingly further this restauration The kings Maiestie desireth nothing more the Magistrates pretend a great good wil hereunto the tyrannie of
in themselues as sometime they haue which may further the preseruation of mens life and the true saluation of them Wherefore séeing other faculties and sciences haue taken manie thinges from the scripture and it nothing at all from others it is by all manner of right called most aunciēt Which also the plainnesse thereof and simplicitie without counterfeiting ioyned with a woonderfull grauitie dooth declare And so auntient are the Histories therein rehearsed that those thinges which be set foorth by other writers being cōpared with them may easilie be perceiued to be doone manie ages after But since all commendation is not to be sought for in antiquitie therefore wee will nowe haue a regarde to the vtilitie thereof and as I hope will shewe that the same is farre more plentifull in the holy scriptures than can euer bee founde any where else What more plentifull fruite I beséech you can men of sober and sound iudgement looke for by the knowledge of worldly thinges when they haue verie perfectlie attained to the same than that some knowledge of almightie God may at the length by the effects thereof lighten mans vnderstanding that by those thinges we may be holpen to sustaine the life of the bodie In these knowledges there cannot bee had or imagined a greater profite But the holy scriptures doe in many places set foorth the naturall works of God and do euerie where teach that God himselfe by his eternall power and singular prouidence is the cause of all those thinges neuer making any mention of nature chance fortune forme priuation elements imaginations * A thing so small as cannot be diuided Atomi concord or discord as the principles of all things No doubt but the knowledge of men is busied in considering the effects of God But how seldome herein is there recourse vnto God himselfe his goodnesse counsel and wisedome Indéed naturall knowledge may séeme to be somewhat curious in searching out the power of thinges and somewhat more subtill and diligent in finding out the secretes of nature But as touching the ende it selfe to wit that God may be truely knowen by the effects and that we may well and Godly vse his creatures if it bee compared with diuinitie it is farre more negligent yea and in a manner blinde and dumbe Finally the holy scriptures doe speake of a certaine notable and woonderfull kinde of the workes of God whereby the powers of nature be ouercome and the accustomed course of things is cut off wherein God both more properlie and more expresly shineth than in the daylie and common succession of thinges which by reason of a continuall vse thereof is become of small estimation And by a word now receiued these thinges are woont to be called myracles for no other cause indéede but that they haue commonly made mortall men to woonder altogether at them But the works of this kinde are kept secret in naturall knowledge For there shall yee neuer reade of that first creation of things of laying the foundations of the worlde of breathing the breath of life by God into the claie of our bodie of the Godheade speaking openly with men Of the sea giuing place vnto men passing through the déepe thereof so as it made walles of water both on the right side and the left for them that passed through Of the standing still of heauen and of staying the perpetuall turnings about thereof from the East to the West Of God to bee made a man of a virgin to be a mother of the raising from life them that were deade and of men gréeued with desperate and incurable diseases to be cured by a woonderfull efficacie of Christ our sauiour These maruelous things without doubt God woulde haue vs to knowe by the holie scriptures least perhappes wee might doubt that all his vertue and power is so spent and consumed in bringing foorth and preseruing of natural things that hée shoulde not be able yet to doe any thing greater and more excellent This kind of doctrine doth not Philosophie teach but onely beholdeth the accustomed course of nature Assuredly it is no small comfort vnto Godly men What fruite the doctrine of prouidence bringeth to vnderstande that God is the prince and authour of nature For since they be the children of God while they consider that all thinges which bee doone are in the hande of their good father they feare the power of no creatures since they know for a certaintie that they are not able to bring vpon them any trouble or sorrow but somuch as God the guide thereof hath decréed to bring vpon them for their saluation This is the singular fruite which is had of the saincts by the knowledge of naturall things But how much more ample is this if they be perswaded with a constant faith that the power of the heauenly father is infinite whereby hée is able still to doe and produce many yea infinite thinges otherwise than they be in the common course of nature Héereby Godly men being incoraged become of an excellent hope euen in aduersitie In perils valiant euen in the crosse it selfe ioyfull of an inuincible courage and altogether without feare when for the trueth of God or the name of Christ they must abide any conflict Héereof sprang that noble spéech of Daniels fellowes Beholde our God whom we worship is mightie to saue vs from the furnace of burning fire and shall plucke vs out of thy hand O king Psal 27. Héereupon did Dauid with an inuincible minde sing The Lorde is my right and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Though an hoast of men besieged me yet shall not my heart bee afraide though there rose vp warre against mee yet will I put my trust in him And againe Although I shall walke through the valley of the shadowe of death I will feare no euill Psa 23. 3. Finallie by this meanes did Paul saie Rom. 8. 34. Who shall separate vs from the loue of God shall afflictions shall penurie shall persecutions shall hunger shall nakednesse shall perill shall the sworde As it is written For thy sake wee are deliuered to the death all the daie long wee are accounted as sheepe appointed to the slaughter but in al these things we ouercome through him that loueth vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor anie other creature shall bee able to separate vs from the loue of God which is Christ Iesus our Lord. Such things doe the children of God taught by the holie Scriptures pronounce with true boasting that GOD suffereth not nature as the wise men of the worlde teach to goe forwarde according to those lawes which hee at the verie beginning appointed thereunto but that he directeth tempereth and ruleth al thinges at euerie instant according to his owne pleasure that he
sometimes gouerneth manie things against the woonted vse custome by taking away from wild beasts the sauagenesse and crueltie ingraffed naturallie in them by taking from fiers the power of burning from the Sunne and starres their naturall light from souldiers and men of warre their strength from windes their violence and from the sea the vehemencie of waues and tempest On the other side by sending francie vpon wise men by striking the mightie with feare by inspiring the ignoraunt with learning the infantes with eloquence and the weake with strength and incredible suretie Vndoubtedlie while the Disciples of this diuine wisedome doe consider and beléeue these things they dwell in a house that is founded and built vpon a most strong Rocke which neither by anie floude of raine riuers or brookes neither by the force of storme tempest can be ouerthrowen They knowe that all thinges be theirs since they be Christes and Christ Gods and that all thinges are giuen them by God in Christ On the otherside looke vpon whō thou wilt instructed onelie with the wisedome of man and which holpen onelie by the light of reason searcheth naturall workes be certeinlie if he be most perfect and indued with noble vertue when he shall come to extreme daungers perhappes wil die for his countrie or for some iust cause and in torments will retaine his honest determination but he will looke for no assistaunce from God he will hope for no extraordinary helpe neither will he appoint vppon anie consolation of the promises of God and of the spirite of Christ he will be of a faint heart he wil be filled with desperation and he will wholie thinke with himselfe that he must yéelde to naturall necessitie hee will finde fault with fortune he wil blame his destinie or in fine he will accuse the féeble forces of the stars O vnhappie state O miserable kinde of life O intollerable disperation Beléeue me the state of men hath nothing more miserable than ignorance of the holie Scriptures and contrariwise nothing more happie than the knowledge thereof Let politike men and craftsmen and such as be learned in the laws boast as they will of their iustice and vertues which in respect of their nature I reprooue not but yet I graunt not that they can be accounted either true or profitable vnto eternall life without the certaine knowledge of the worde of God For séeing as themselues confesse all vertue consisteth in the meane so as if either thou sinne in excesse or in want aswell the name as the respect of vertue perisheth and betwéene extremities there appeareth excéeding great difference by what iudgement then shall we determine of the meane by the iudgement of reason But what reasō can you appoint me that hath not declined from the right waie by the prouocations and inticements of lustes Or shal it be by the iudgemēt of the senses much lesse For they although they be the scoutes and attendantes vppon reason yet can they not be kept in their due place by anie kinde of wisedome or vnderstanding neither are they of such perspicuitie as to iudge of so great matters Wherefore it belongeth onlie to God by his worde as by the certaine measure of all rightnesse and iustice to determine and define of the true meane of vertues Whatsoeuer hee commaundeth whatsoeuer he commendeth whatsoeuer hee alloweth is syncere vertue perfect righteousnesse which whosoeuer thinkes hee can learne else where hee séeketh water out of the flint stone wooll of an Asse he indeuoureth to take the winde in a net he buildeth vppon the sande he draweth water with a siue The vertues of the Ethnikes and he altogether looseth his cost and his labour But imagine with your selues O ye that be the wise men of the worlde that ye can by the sharpenesse of naturall iudgement shewe a meane betwéene foule extremities which indéed I minde not to grant what fruite I beséech you shall hee haue by these vertues which is a straunger from the worde of God None at all because he placing in his minde being corrupt with sinne and not yet purified by faith vertues in their owne nature good and excellent shal miserablie defile and pollute them no otherwise than if a man put most pure wine in a filthie and foule vnsauorie bottell Besides this he so farre abuseth the excellent giftes of God that aswell the vertues as ciuill actions which are allowed by the iudgement of men he directeth not as it had béene méete he shoulde to the glorie of God but wresteth them to his owne priuate aduantage and commendations For the knowledge of man and his industrie doeth lighten our vnderstanding downewarde onelie but the knowledge of the worde of God doeth set before our mindes a heauenlie great and lightsome torch shining vpwarde Wherefore in the holie Scriptures must wee continually dwel as in religious and most royall sanctuaries of the trueth In them maie you finde the assured oracles of that Themis whome the Gretians in their common spéech called the counsellor as it were the president mightie Goddesse of wholesome counsels for men Verilie when I oftentimes consider these thinges with my selfe I cannot sufficientlie woonder at their straunge wisedom which euerie where terrifie men from the reading of the scriptures and that by no other reasons but because that men be cladde with manie sinnes and iniquities and bee continuallie diseased with infinite vices of the minde and for that cause be altogether vnméete for such holie Scripture and doe manie times carrie away rather harme than profite Moreouer they are not ashamed to accuse the Scripture as full of obscuritie darkenes as it were of an euerlasting night wherin nothing for certeintie can be knowen or defined These be the things O ye Diuines which with great impudencie and intollerable boldnesse be in a maner alwaies obiected against vs. But first woulde I vnderstande of these great learned men whether they thinke that Phisicke bee ordained for the sicke or for them that be whole Doubtlesse except they be starke madde they will aunswere for them that be sicke Which also Christ shewed when he saide that The whole haue no neede of the Phisitian but they that be sicke With what face then doe they withdrawe men though they be sinners from the knowledge of Gods worde By what other kinde of medicine will they heale them There is no other remedie which may sooner put awaie euils from the mindes of men and restore health The vtilitie of the scriptures than often renuing the doctrine of the Scriptures so as it may be truely called the remedie against poyson and a most excellent preseruatiue This power is not so liberall as deliuering and setteth men at libertie from the most violent tyrannie of the Diuell sinne and death Amuletum Alexipharmacum Fomentū Wherefore let all men of euerie condition runne with great boldnesse and chéere vnto these fountaines I assure yée in Gods name that it will repent no
warned of God As the first cause doth not a litle delight mee so it perswadeth me to wish and desire you to continue remembring mée as you haue doone For I also in like manner will not be forgetfull of you Prayer the remedie against prodigious sights And as touching the other cause I thinke it méete by prayers stirred vppe with a singular faith and some amendement of life to desire God that he will turne awaie his wrath If that the Ethnickes as we reade in Liuie and other good writers whē they vnderstood of strange sightes and woonders shewed in anie place vsed diuerse and manifoulde kindes of sacrifices to the intent that those thinges might not take effect what ought we to doe which be instructed with the true light of Christ Wee haue no slaine sacrifices sauing Christ Iesus alone but yet prayers repentance and holy life whereby oftentimes are diminished the scourges hanging ouer our heade be set foorth vnto euerie one of vs in the holy scriptures Great vndoubtedlie is the slothfulnesse and most deadlie securitie in euerie place therefore it is no maruaile if the heauenlie father for his mercie sake prouide that we may be stirred vp by such kinde of strange sightes For he called not vs vnto his holie Gospell that we should sleepe in idlenesse therefore he séeing that men are not in such sort mooued as they ought to bee by the word of preaching and by the doctrine of the holie scriptures Why he sendeth prodigious sights hee also giueth warning from heauen not to the intent hee would terrifie those which he accounteth for his most deare children but that he may stir them vp to goe forewarde in their indeuour and to lift vp their heades because they perceiue that their redemption draweth néere yea to be euen at hande Of these kinde of signes from heauen are the wicked afraide who doe whollie depende on the seconde causes of nature neither haue they stedfast hold of the diuine promises nor yet of the most safe ankerhoulde of faith whereunto they may cleaue Whereas contention is renued about the sacrament it is to be lamented but since that the strife is growen by the obstinacie of others it is not méete for our men to leaue the trueth vndefended And for my part I am fullie perswaded that this is the Lordes doing who will not that so good and so necessarie a cause should be set at naught Wherefore I commende our men which haue written and I doe earnestly allowe of their studie labour and faithfulnesse neither doe I mistrust but that they shall at length obtaine that good successe which is desired Lastly I warme you that you neuer doubt but that your letters will be most acceptable vnto me Wherefore I wish that you may liue happily in Christ Haue a diligent and faithfull regarde vnto your vocation and let not your studies of the holie scriptures either decaie or rest For they which either nowe be spent with age or within a while shall bee spent will leaue the lamps vnto you that be young men Wherefore it is your part to prouide that they may safely and fruitefully be committed vnto you Praie vnto Christ for mée and most friendly salute in my name Maister Pellican From Strasborough the fourth of Aprill 1556. To Lodouicke Lauater 31 SInce hitherto my learned friende and verie louing brother in Christ I had nothing sure or certaine to write to you as touching my comming vnto you therefore you haue hitherto receiued no letters from me But nowe at the length I write signifying vnto you that vppon Saint Iohns day leaue was giuen mée to depart In which matter I so greatlie labored as I neuer in al my life obtained anie thing with greater difficultie Al the good and learned men earnestly withstood my purpose The magistrate draue mee off euen vntill this time and when he gaue me leaue he testified in plaine termes that he did it against his will And afterwarde when I tooke leaue of my auditorie which was a verie great number all that were present did wéepe at my departure These thinges haue I therefore rehearsed to let you vnderstand that I had a great desire of comming vnto you You therefore my Lauater and others your fellowes haue that which you desired I come and am now wholie occupied in preparation of my iorney which I might much sooner and more commodiously haue doone if I could sooner haue béene discharged I will write no more because I hope verie shortlie that I shall mine owne selfe inioie the presence of you all fare you well therefore and loue me as you doe and commende mee to all the Brethren From Strasborough the xxx of Iune 1556. To Philip Melanchthon 32. SInce I iudged right worthie and reuerent man that you should be incredibly occupied in this assembly of Woormes I thought good to forbeare troubling you by my letters But nowe that I had knowledge of those things which our reuerend friende Maister Bullinger tolde me of I could not be drawen from writing vnto you I sée that it hath happened there which in times past happened in the Synode of Nice where the Bishops which mette together leauing in a manner the cause which was to be dealt in against the Arrians discredited one another with accusations and libels But this difference I perceiue to bee betwéene the maner of our assemblie and their Synode that the Nicene Councell was gouerned by the godlie Emperour Constantine who repressed the inconstancie I will not say the foolishnesse of the vnwise Bishops and at the length helde them in their duetie but in our assemblies there was no such authoritie of godlie Princes that coulde so much as staie the bread worshipping Diuines frō departing This haue I therefore called to minde that since we perceiue the lot of Christes Church to be such as it is assaulted both within and without we may perceiue that there hath no newe thing happened vnto vs of which kinde of consolation although you that are a strong captaine of the warres of the Lord haue no néede yet haue I rehearsed the same that I might lament this infirmitie of godly men which happened long ago onely it hath not bin perpetuall You no doubt as you haue doone the office of a good man and of a faithfull defender of iustice so haue you marueilouslie bounde all our heartes vnto you who accounted it no iust waie that they shoulde bee condemned which haue neither deserued ill of Religion nor yet were either cited or heard nowe in your iudgement In déede a cleare conscience is a great comfort vnto vs but nowe doe we reioyce more aboundantly because God hath through you being our principall and courteous patrons prouided that euen our cause which we assuredly trust to be good shoulde not be condemned by a newe and vnaccustomed forme of iudgement Wherefore I most heartilie thanke you and I beséeche God the Father of our Lord Iesus Christ that he wil graunt good
thinke that I will euer for this diuersitie of opinion which is not great either loue or honour you any thing lesse than I did before c. To a verie honourable Prince in England 43. FOr manie and great causes am I verie much bounde vnto your highnesse most noble Prince For I being but a poore silie man and of lowe degrée whom you saw scarcelie once in England you heare such affection towardes mee as you haue with singular courtesie and good will intertained Iulius which dealeth in my affaires and haue shewed him not small but verie great fauour in the perfourming of his businesse for the which cause I giue your Honour excéeding great thankes and besides this for that you haue sent letters vnto me letters doe I say yea rather praises and commendations both of my learning and vertues which although I doe not acknowledge to be in me yet could I not but reioice in your iudgement because I vnderstoode it to bee a most certaine testimonie of your loue and good will towardes me Neither doe I thinke my selfe to be loued of you for any other cause than for godlines and religions sake I will not rehearse the singular desire that you shewe to haue mée returne againe into England Peter Martyr called againe into England which you also affirme that the godlie and learned men doe desire together with you But how great a fauour is that that you haue put the Quéenes Maiestie in minde that there must be some consideration had of my calling and haue put mee in her Maiesties fauour Finally you haue promised to doe mee all the pleasures and commodities you can and you haue declared the causes and those verie singular of this your affection namely the loue of your Countrie and the excéeding care of setting forward the worde of God Such a Prince who can but loue Vndoubtedly if I should euer be forgetfull of this so great a good will and of so many benefites I shoulde not onely be voide of godlinesse but of humanitie Wherefore I will indeuour and that by all meanes I can that they may neuer slip out of my minde But nowe as touching my returne into England and if I am not able to answere that which I would earnestly desire I beséeche your honour that you will of your courtesie take in good part the answere which I write vnto you First I would not haue you to thinke that I desire any thing more earnestly than the sound saluation of England in the Lorde Wherefore I haue desired now also no lesse than in times past to further the commodities and building thereof and to doe that which might be as well acceptable as profitable to your kingdome and Church But at this day it standeth thus with mee that I am appointed to the Citie and Church of Tigure and therefore I am not at my owne libertie Wherefore as touching this matter I sought the iudgement and good will both of the Magistrate and of the Ministers And certainlie I founde in them a singular indeuour and readie minde to satisfie your desire For thinke not that any thing is more acceptable and deare vnto them than the trueth of the Gospell to be most largely spread But on the other side they no lesse prudently than louingly consider of the constitution of my bodie my state and age and they are somewhat afraide least I being loaden and as it were broken with age cannot abide the trauell of iourney which is somewhat long variable not euerie where easie They sée moreouer that in diuers places are like to come no small daungers Further they consider that I am called abroade to much more painefull labours than I doe here abide For which cause they easilie coniecture that I shall bee able to serue neither them nor you So as they iudge it much better that I should here tarie that by teaching writing and publishing that which I haue commented I maie to my power be a helpe vnto them to you and to others But in these two kindes of answere the first part séemes to haue a likenesse of trueth For I my selfe also doe feare that I should not be able to endure iourneies and labours But in the other I doubt that they themselues be deceiued which thinke that I by tarying and resting here can profite so manie for they make more account of my workes than they deserue Verilie for my part vnto whom the slendernesse nakednesse and simplenesse of my learning is knowen agrée vnto them to tarie for the first cause onelie For I am easilie perswaded to beléeue that by iourneying and labours I shall soone bee weakened and cast downe so as I shall bee made altogether vnprofitable Wherefore I first of all beséeche your honor secondly those godlie learned men that they will accept of my good will where they cannot because of my weaknes obtaine the thing it selfe which they wish to be doone For necessitie is a harde weapon against which to striue séemes to bee no other thing than to tempt God But this in the meane time I woulde haue you right honourable to remember that wheresoeuer I shall bee in the worlde I will alwaies thinke my selfe most bounde vnto you And on the other side I desire you that you will not onelie retaine the loue of your Countrie and the care of furthering religion but that you will indeuour euery day more and more to increase the same in your Christian heart whereby the Feathers sometime cut off from the Gospell of the sonne of God maie growe againe and so growe as it may with a fruitfull course goe through all your prouinces Cities and townes Assuredly if you shall perpetually as you haue begun be inflamed with this double care both almightie god will like of you and all discrete and godly men will honour you as a good Citizen and a profitable Prince God through Christ maintaine you long in health and felicitie Giuen at Zuricke the 22. of Iulie 1561. To Maister Iewel Bishoppe of Salisburie 44. BY the Bishoppe of London his indeuour most worthie Prelate and my verie good Lorde An Apologie of the Church of England was brought a copie of your Apologie for the Church of Englande the which had not béene séene before either of me or of our companie Doubtlesse in your last letters you rather gaue an ynkling that it shoulde come foorth than plainelie signified the same Howbeit so great was the iournei hither as it came not vnto vs before the Calendes of Iulie Hereby you may weigh in your minde howe great a losse wee often times sustaine by the distance of places Verilie the same hath not onelie satisfied by all meanes and respectes me who allowe and maruellous well like of all your doinges but it also appeared vnto Bullinger and his sonnes and sonnes in Lawe and vnto Gualter and Wolphius so wise maruellous and eloquent as they neuer cease praysing of the same neither doe they thinke that anie thing in
For you accounted him insteede of a father and he in like manner most willingly confessed you to bee vnto him in age a sonne and in dignitie a father Nowe sith that by domesticall familiaritie and continuall acquaintance you haue had full triall of his wit learning godlinesse modestie humanitie and sweete conuersation and haue also hearde of him manie thinges concerning his life for he vsed somtimes to recken vp to his friendes request those thinges which had happened to him both in Italie and else where to their great delight shall iudge best of all other of the trueth of this Historie And vnlesse I be deceiued you will rather iudge that manie thinges which belonged to his praises are either omitted of mee or else not sufficientlie expressed according to the worthinesse thereof than to affirme that I haue cōmended him aboue his desert And perhaps also those of Martyrs friendes among you will iudge no lesse diuers noble and gentle men and also reuerende Bishoppes and manie other worthie men which sometime knewe Martyr loued him wel if so be that anie of them will vouchsafe to reade this Oration of ours which I doubt not but many will in whose mindes the memorie of Martyr though hee be deade is deepelie imprinted and firmely fastened But the iudgements of these men I dare not withstand but rather I confesse a fault before iudgement and I desire pardon partlie because I thinke that I do iustly deserue pardon if I alone not being sufficiently indued with the power of wit and eloquence and therewithall let with sorrow and heauinesse coulde not in speach comprehend all the praises of that man whose vertues alone manie ages before haue not had the like comparable vnto his and partly because I thinke that not onelie the successe but also my purpose and will of taking the worke in hande ought to be regarded For I meant for this cause speciallie to publish those things which I had learned of my friends and gathered by some reasonable studie to the intent that notable and eloquent men fauouring and louing Martyr as I know many both Italians and English men and also Germans and French men did stirred vp by my example might easilie performe that which I for manie causes could not doe namelie to celebrate the praises of Martyr by an excellent eloquent and well furnished Oration And this office vndoubtedly now that Martyr is deade manie Godly men wish it had beene performed of you which knewe both what you are able to doe in eloquence and are also full assured how greatly you loued Martyr And they thinke that such kinde of Orations are not repugnant to your office and dignitie since that with such kind of funerall Orations both Nazianzene honoured Basil and Athanasius and Ambrose Valentinian and Theodosius his brother Satyrus and other Bishops other excellent men And that they doe not require this of you right reuerend Father they are mooued by this reason namelie that they thinke there wants not in you anie good will but leasure and time For how great labours you indure in inlarging the kingdome of Christ and with how great studie and diligence you execute the office of a Bishop we also are not ignorant though wee be farre distant from you But in the meane time if by this my Oration I may prouoke you to describe the prayses and life of Martyr euen as cunning musitians are oftentimes prouoked by the rude playing of others that as it were of a certaine indignation they which before would not doe afterward plaie most excellentlie I shall receiue sufficient fruit of my labour but if you lacke time and to others willingnesse to doe it yet at the leastwise I wish that this my Oration may be extant not for a memorie of him which he by his owne writings and labours hath procured to himselfe to be eternall but that they which are mindfull of his name may yet at the leastwise haue this hystorie such as it is of his life wherein they may see both the beginnings and proceedings of his studies and from thence fetch examples both of manifolde and rare vertues Nowe I craue of you right reuerende Father that you will take in good part this token of my dutifull goodwill towards you and in the considering of this Oration not to haue so much respect to me as to Martyr himselfe whom the whole hystorie doth concerne Indeede your loue towards me required that I should giue some greater and more notable testimonie of my obseruation towards you but since my habilitie serueth not therefore I beseech you rather haue respect to my good will and continue your accustomed loue and good liking of me Fare you well right reuerend Father Dated at Zurick the principall Citie of Swicherland the 4. Calendi of Ianuarie 1562. ⧠AN ORATION OF the life and death of that worthie man and excellent Diuine D. Peter Martyr Vermillius professor of Diuinitie in the Schoole of Zuricke O That it had seemed good vnto God right honorable Fathers and welbeloued Auditorie that out of this place we might often a long time yet haue heard speake that excellent man and most graue Diuine our generall teacher Peter Martyr But for so much as God the Father who gouerneth all things most excellently hath thought good to take him awaie from vs being vnwoorthie perhaps of the presence of such a man and to call him into the euerlasting kingdome seeing now we cannot heare him as we desire to doe yet I at the leastwise will speake vnto you that which the present time and consideration of mine office doeth require Notwithstanding I am not ignoraunt that my speech cannot be equiualent to the vertues of Peter Martyr whereby he so excelled all others as they can verie hardlie be celebrated according to their woorthinesse euen by the best Oratour of the world But in mee there is scarce a meane wit welneere no exercise of speaking but so great a sorrowe as it may diminish the wit euen of an excellent Orator For I lament deare Auditorie for my owne sake I lament for his sake and I lament for the schooles sake and for all your sakes which haue loued and honored Martyr For mine owne sake because truelie I haue lost a fellowe in office but in verie deede a most faithfull Maister in age and loue a most deare father who loued mee entirely and that euen at such time as I least of all thought it For his owne sake not so much for that he is dead for he hath alwayes this long time wisht to bee loosed and to be with Christ and who will denie but that it happened well to him that he is deliuered from diseases from labours from cares and sorowes which he did infinitelie take for the calamities of the godly and dispoyling of the Church and that he heareth not seeth not and knoweth not of the sacking of Cities or of the bloudie battels captiuities and slaughters of good men all which
them and places together 3 373 b Whether mens Bodies haue decreased euer since Noahs floud hitherto 1 130 b 131 a What manner of ones we shall haue at our resurrection 2 637 b 638 ab Whether naturall Bodies ca. bée without a place or in diuerse places 3 363 ab What kinde of Bodies spirits or demons are saide to haue 1 80 b 81 a Of Bodies assumed and what actions are sit and not fit for them 3 113 b 114 a In what respects it is meant that celestiall Bodies shal be quite abolished 1 120 a Bolde Who is Bolde and the nature of such a one 3 270 b Boldnesse Boldnesse doth affect a good thing that is hard to be had 2 410 a Bonde Of the guiltinesse of sinne and the Bonâ— vnto punishment and whence they both arise 1 188 a Bondage Bondage of two sortes 3 163 a It is a thing against mans nature 4 314 a Mitigated by Gods lawe 4 316 b Cato slewe himselfe because hee woulde not come into it 2 281 b Why it is to be counted a punishment 4 314 a This of Christians greater nowe than was that of the Iewes 3 172 a Why it must not be reiected 4 314 a For debt determined by lawe 4 315 a.b ¶ Looke Seruitude Bondmen Diuers kindes of Bondmen 4 316 a.b Who bee Bondmen according to Aristotle that such haue somwhat in them apt to bondage 2 218 a ¶ Looke Seruants Bookes Manie Bookes of holy Scripture perished and that their losse is profitable and to whome 1 51 b 52 a Howe the Bookes of God are saide to bee sealed vp 3 353 b Christ left no written Bookes behinde him of his owne doings but his disciples were his registers 1 52 a Whether all the Bookes that Enoch wrote were authenticall 1 129 b Salomon wrote not his Bookes â—nd they were receiued and set downe as he spake them 1 52 a Howe the Bookes of the Machabees haue béene receyued of the Church 3 238 b A kings opinion touching written Bookes and the same misliked 1 52a Socrates and Pithagoras wrote no Bookes themselues but their Disciples in their names 1 52 a ¶ Looke Scriptures Borders The meaning of the Borders which the Iewes ware sowed to their garment 2 314 a ¶ Looke Garments Bosome What is meant by Abrahams Bosome 3 325 b 373. 374. 375. 376. 378 Br. Breath The worde Breath hath a double signification 1 121 b 122 a Howe God is saide to breath séeing hee hath neither mouth nor nosethrels 1 121 b 122 ab Brethren In the scriptures they which by any meanes were ioyned in bloud were called Brethren as howe 1 452 b Of the loue that ought to bee betweene Brethren and who be such 2 556 b 557 a Christ calleth the Apostles Brethren 3 81 a Brightnesse Of the splendent Brightnes of our bodies at our resurrection 3 358 b ¶ Looke Resurrection Bu. Building Building signifieth doctrine and fier the triall thereof 3 239. 240. 241. 242. ¶ Looke Doctrine Burdens Of vile Burdens and personall burdens 4 239b Ordinarie and extraordinarie 4 240 ab Burial Whether Buriall auaileth the dead 3 320 a 321 a 319 b Why it must not be contemned 3 322 a Howe it belongeth vnto them that be aliue 3 320. 321 a Regarded in the time of the Patriarches 3 234 b The lacke thereof is a punishment 3 321 b Whether to be in one place more than another is materiall 3 322b 323a Whether it be lawfull for vs being aliue to choose our selues a place for it 3 323 b Places for that purpose set foorth to sale 3 323 a What Christes Buriall doth teach vs. 2 620 b 621 a With what pompe the Cardinall of Yorke prouided for his Buriall 3 321 b Ca. Calamities Calamities hinder not felicitie proued by scripture 1 153 b 158 a ¶ Looke Miserie Calling Gods Calling of two sortes 3 29 a 44 b 4 12 a It goeth before faith 3 45 a The power thereof 3 45 b To what endes it is directed 3 44 b The honour of the same 3 45 b The forme thereof differeth and how 3 44b Whether the gift of effectual Calling be common to all 3 198 b It is of Gods frée mercie 3 45 a Good works are not the cause therof 3 15 a 14b Of the time of the same 3 45 b The difference of beleeuers and vnbeléeuers dependeth thereupon 3 18 b Of two kindes thereof the one generall the other effectuall and to whom they befall 1 196 b Howe it may be said to be common to all men 3 51 a It is without repentance interpreted 3 207 a How to determine whether it be effectuall or no. 3 47 b 48 a What things make it certeine 3 48 a One effectual and another not effectuall 3 45 a The outwarde is common to the predestinate and reprobate 3 30 a Much spoken to fro of that which is vniuersall 3 31. 32. 33. The names of gift and Calling vsed in scripture 3 202 a A Calling must not be condemned by a hard successe 4 9 b That we ought to be content with our estates and Calling 3 188 b A Calling ordinarie and a calling extraordinarie to the ministerie 4 11 b 12 a Lawfull and vnlawful 4 9 b c. Diuine and humane 4 10 a ¶ Looke Vocation Callings That in the Church shoulde bee ordinarie Callings 4 10 b 11 a Argumentes of such as confounde them 4 11 ab Hinderances to our Callings procured by the diuell 4 9 b Candels Waxe Candles added to baptisme 4 127 b Lighted at hie noone in poperie 4 127 b ¶ Looke Light Canons The Popes supremacie taken away by olde Canons 4 79 b What they haue determined touching the celebration of episcopall councels 4 55 b Vnto whome they giue the making of lawes 4 41 b Of them that are Apostolicall 3 252 a Whether they are all to be receiued 4 55 a They are but fained 4 56 a A iudgement touching them 4 55 a Captiues Of redeeming Captiues with Church goods 4 32 b 33 a A lawe for such as are redéemed at other mens costes 4 316 a Whether beeing taken in warre they should be slaine or saued 4 300 b 301. 302. Carcase Whether a Carcase be the bodie of a man 3 135 a Care Fleshly Care of the bodie must bée reiected 2 638 b Carefulnesse What kinde of Carefulnesse God forbiddeth in saying care not for to morowe 2 480 b 3 69 b Carnall The condition of Carnall men of two sortes 2 564 b Castels Whether Castels are to bee fensed 4 296 a Catechumeni Who be Catechumeni and conceiued sonnes of God 2 261 b Being baptised they may seeme more perfect than one being vnbaptised though he beléeued 2 262 a Of their dismissing by the Deacons from the Communion 4 217 a They ought not to stay in one degrée of faith and grace 2 262 a Catholike What Catholike signifieth and why it is ascribed to the Church 2 631 a Whether the Churche of Rome
haue béene oftentimes doone for the escaping thereof read examples 2 282 b Who they be that abhorre and feare it 3 85 b A consolation for the taking thereof 3 318 a Whether Christ in remoouing of sinne remooued it 3 315 a Why God will haue it to be gréeuous to his 3 319 a The state of the faithfull after it 3 235 a Whether it is to be accounted euill or good 3 317 a Whether it ouercome all men without exemption 3 380 ab Whether the essentiall beginnings of man do perish thereby 3 365 b Howe it is made profitable to Gods children 3 319 a The procurer thereof 3 43 a The bodie of the first man was not of necessitie subiect vnto Death 2 246 a Whether God would the Death of a sinner 3 42 ab The difference betwéene the Death of a man and a beast 3 332 a The Death of the bodie dependeth of the death of the soule 3 42 b Howe the Death of our bodie cannot be called death 2 589 b The Death which children suffer is a reason to prooue that they haue originall sinne 2 215 b What Ierom writeth touching the Death of Esai 1 31 a By what scriptures the Death of Christ is prooued 2 608 ab Most ignominious read how 2 618 ab Why Christs Death was so acceptable to his father 2 610 b What we must cal vpon in thinking thereof 2 607 b 608 ab Christ called Death baptisme 4 114 a Debt What the ciuill lawe determined touching priuate and publike Debt 4 315b 316 a Debtors The lawes of God touching Debters 4 316 a Ciuil lawes for them 4 315 ab Deceipt What Deceipt is and wherein it is forbidden 2 534 b ¶ Looke Guile Dedication Consecration and Dedication differ 4 â—24 b Of what strength the names thereof be 4 123 a A lawfull kind of Dedication 1 126 a What is to be doone at the Dedication of a Church 4 66 a From whence it came among Christians 4 124 a 123 a Dedication of the walles of a Citie 4 123 b Of the Hebrues 4 124 b Of Bizantium or Constantinople 4 123b The rites of the Ethniks 4 124 a Of priuate houses 4 123 ab ¶ Looke Consecration Defect Euerie Defect maketh not a thing euill prooued 2 222 b Definitions Thinges differing in nature haue some things common in their Definitions 3 91 b Delaie God vseth Delay in his guifts for thrée considerations 2 332 a Deliberation Concerning what things Deliberation is néedefull and concerning what it is néedlesse 2 253 a In what holy thing it néedeth not 2 316 a It doth not properly concerne pleasant grosse delights 2 295 b Demonstrations Demonstrations of two sorts 3 333 ab Descending The Descending of Christ into hel 2 621 a 3 374. 375. 344 a ¶ Looke Christ and Hell Desire Whether the power of Desire and of anger be all one 2 409b 410 a How it is carried vnto those things which be pleasant and vnpleasant 2 295 a An argument that it is not choise and that desire is contrarie to desire 2 294 b 295 a How contrarie anger is thereunto 2 410 a It commeth néerer to the sense than anger doth 1 410 a Howe the desire of praise must be reformed 2 382 b Desire of honour in Alexander and Iulius Cesar noted 1 144 ab It driueth men somtimes to madnesse 2 383 a The moderate Desire of honour is not to be blamed and what is saide to and fro therof 1 143 ab 144 a ¶ Looke Honour and Praise Desires Desires may be plucked away from the worke so cannot pleasures 1 136 b Contrarie Desires cannot be both at once in one man 2 295 a The Desires of actions are sundry and are the causes that pleasures doe varie 1 136 b Desperation Against Desperation 3 85 ab Wherof it procéedeth 3 68 a What faith and feare driueth men thereto 3 92 b 66 a 67 a It is one of the extremes of hope 3 68 a A woonderfull example of the same 3 23 b 24 a Destinie Destinie defended 3 6 b In what respect the Stoikes seuer mans wil from it 2 280 a Boetius opinion from whence it hath his name 1 174 b The reason why the Stoiks bring it in 2 277 b What kinde of necessitie they defined it to be 1 175 b The Ethnikes thereby vnderstoode God 3 36 a A subtle argument of Origens touching the same 3 6 ab Whether by the doctrine of Predestination it be confirmed 3 4 b 5 a Fauourers thereof 3 38 ab 39 a Wee must absteine from the name and why 3 5 a Howe the word is to be allowed or not allowed 3 36 a 9 a Destruction In what respectes Christ ma. bée called Destruction 3 355 a Whether the Destruction of cities and men belong to Gods seruices 2 403 b Deuises Platos narration of a Demon that presented Thamus king of Aegypt with foure of his Deuises and what they were 1 52 a Di. Diceplay Against their reasons which defende Diceplay 2 525 b 526 a Condemned by the ciuill lawes 2 525 b Iustinians decrée for the abolishing thereof 2 525 b Whether thinges lost thereby be recouerable 2 526a Discipline Ecclesiasticall or Ciuill Of Discipline and what the same is 1 57 a 2 634 a In what thing the ecclesiasticall consisteth 4 56 a Defined 4 96 a No inuention of man 4 56 b Life and manners must be tryed thereby 4 16 b Almost vtterly lost 3 236 a Vnto whome it belongeth and that it must be learned 1 154. Ciuill Discipline must not be neglected of Infidels and why 2 264 a By it the scourges of Gods wrath are auoyded 3 10 a The Ethnikes doe sinne lesse by kéeping therof than by reiecting of it 2 264 a By what meanes it is preserued in the worlde 2 364 b 365 a 466 b Discontinuance Of Discontinuance in artes sciences vertues c. and the effect of the same 1 161 b Diseases What Christes healing of bodily Diseases teacheth vs. 3 129 b 130 a The daunger of the contagious and that wee ought to auoide it 2 312 b Not onely bodilie but also of the minde deriued from the parentes to the children 2 231 a The causes of them and their difference 2 553 b Such as come by kinde doe passe from the parents to the Children 2 239 b They haue naturall causes and howe the Philistines behaued themselues in their diseases 1 13 b Dispensations A Dispensation graunted by God to the Iewes to marrie with the seuen nations of Chanaan 2 446 b Touching Polygamie and the reasons why 2 425 a 427 a Dispensations Whether the Pope may graunt Dispensations in cases of matrimonie 2 445 b For marriage betwéen parties of degrées forbidde 2 451 a The Schoolemen defende it 2 453 a For othes 2 537 b Dissentions Dissentions in the Church of the Iewes and of the Apostles 4 3 a Are no iust proofes that the Church is not the true Church 4 2 b 3 a ¶ Looke Contentions
as how 1 4 a Three sortes of Endes assigned by Quintilian 1 5 a The diuerse Endes whereto mā is appointed 2 573 b 574 a By what meanes the multitude of Endes is shewed 1 4 a Why Aristotle appointed two kindes of Endes namely action workes 1 5 a Why Aristotle in his Ethikes writeth so diligētly of Ends 1 4b Simple Endes and compounded endes spoken concerning felicitie 1 132 b Two Endes of them that be hearers of good doctrine 1 54a Faultes drawe their excellencie and woorthinesse from their Endes 1 8a As faculties are more excellent so are also their endes as howe 1 1 b Two sortes of Endes to wit the ende wherefore the end whereunto and which is the woorthies end 1 61ab Whether that whersoeuer there shal be many Endes there be many things also referred to the same ends 1 7 a Of Endes some are actions and othersome are workes 1 8 a The holy scriptures appoint two sortes of Endes of men and howe 1 5 b Nature hath ordained many Endes of one and the selfe same thing as how 1 7 a A Christian man in working hath many Endes and how 1 8 a Many thinges which seeme grieuous and desperate haue oftentimes acceptable Ends 1 13 b Why many Endes are referred vnto one 1 7 a Enemies Whether faith and promise is to be kept with one Enemies 2 537 a How we may speake well of thē examples 2 401 a They must bee sometimes killed and sometimes spared 4 300b 301b What it is to loue them 2 611 a Howe God fighteth for vs against them 3 284 b 285 ab How God causeth their weapons and armour to become ours 3 285 b 286 a We must both speake well and wish well to them 2 401 ab Whether it bee lawfull for safetie sake to fight on their side 3 291. 292. 293. 294. 295 A notable sentence of Augustine touching the louing and hating of them 2 404 b What commodities the godly receiue by their curssings 2 401 b 402 a The error of Thomas Aquinas that we are not bound by precept to loue them 2 403 a Whether it bee lawfull alwayes to curse them 2 402 a Of holy men that hated them and did worse to in what cases 2 404 b 405 a Whether it be lawfull to reioyce at their destruction 2 400. Whether it bee lawfull to vse guile against them 2 536 ab Whom we ought to count Enemies in deede 2 536 a Enoch Whether Enoch and Elias bee dead 3 380 ab 381 a Opinions touching his returne 3 382 ab Howe hee and Elias are sent in these dayes 3 382 b To what ende hee and Elias were caught vp 3 381 a 382 a Howe it is meant that hee was a legate vnto the Angelles 3 148 b 149 a He wrote many diuine things whether they were all authenticall 1 129 b Whether he were taken vp into the aire or into the starrie spheres 3 371 ab 372 ab 373 c. Of his taking vp 3 370. 371 c. Into what places 3 378 b Concerning what condition Augustine thinketh that he and Elias haue nowe the state of Adams body 2 246 b Enuie Of Enuie and wherein it differeth from enuiousnes 2 416 b Meere repugnant to mercie and why 2 417 a The cause thereof betweene whom it is and the obiectes of the same 2 416 b Betwixt whom it is conuersant and wherein it reioyceth 2 417 a Why it is reprehended so sore in the scriptures 2 416 b 417 a The desire of glorie is the mother of Enuie 2 417 a Ep. Ephialtes Of the Ephialtes and what the Phisitions say thereof 1 90 a ¶ Looke Spirite Ephod Of the Ephod of the hie Priest and diuerse excellent things to be noted thereabout 1 58 b Doctor Kinchi disprooued in saying that the hie Priest the Arke and the Ephod were neuer asunder 1 59 b Ephod sometimes restored vnto true religion 2 358 b Epicurus Epicurus opinion of God and what felicitie hee ascribed vnto him 1 13 a Epitaphes Epitaphes at Funerals 3 312 a Er. Error Two sorts of Error in reason howe 2 252 b 253 a In euerie kinde of sinne there alwaies happeneth some Error as howe 2 242 b The Error of the Academikes and the Epicures concerning truthes 1 15 b Of the Vbiquists confuted 3 373 b 359 a Of the Master of the Sentences touching Circumcision 4 102 a 104 a 106 b Of them that would not bee baptised but at the houre of death 4 108 a Of Cyprian touching rebaptising of heretikes 4 72 b Of the Millenarii touching Christes latter comming 3 358 a 396 a Touching the first and last Resurrection ◠396 a Of Origens touching soules thrust into bodies 3 317 b Touching Resurrection 3 360. 361. 362. Touching the place of soules departed 3 374 b Of diuers Philosophers touching soules departed 3 378 a Of the Fathers touching the Eucharist 3 362 a Of Pope Iohn xx touching soules departed 3 376 b Of the Mahometists and Saracens touching our estate at our Resurrection 3 357 b 358 a Of Auerroes and the Peripatetikes touching the soule 3 368 a Of Hylarie touching Christs bodie 3. 297 b 298a Of the Anthropomorphites who shape God like to man 2 338 a Of the Sadduces touching the Resurrection 3 336 b 337a b Of the Stoikes touching the soules of the departed 3 372 a An Error about the coupling of the soule with the bodie 3 328 b ¶ Looke Heresie Errors By time Errors are discouered 3 240 a In matters of Faith it is deadly sinne 1 95 a Of Augustine and Ambrose 3 243 b Of Cyprian Tertullian and others 3 244 a Of diuerse sectes touching the Resurrection 3 329 a Of the fathers 4 50 b 51 ab About the power of God 1 337 b Two to be shunned in sacraments 4 101 a In remoouing of Errors wee must deale warily 3 240 a ¶ Look Heresies Eruditorie An Eruditorie for soules departed 3 374 b ¶ Looke Purgatorie Es Esaie What Ierom writeth touching the death of Esaie 1 31 a Et. Eternall The worde Eternall diuersly vsed 3 389 a Ethnickes Chrysostome by a similitude teacheth howe the wise Ethnickes abused the giftes of God ◠11 a Eu. Euill A definition of this worde Euill and that vnder it sinne is contained 1 180 b Distinguished 1 180 b It cannot be but in good prooued by reason and examples 1 180 b Howe it is taken for good and contrariwise 2 407 b A thing is not made Euill by the abuse thereof 3 3 a That which the holy Ghost calleth Euill is no worke of God as Pighius saieth 2 218 a Of what kinde of good Euill is said to be the priuation 1 180 b Whether Euill be an essentiall thing as the Manichies say 2 228 a P. Martyr examineth their arguments which say that God is the cause of Euill 1 194 ab and so forward Euerie defect maketh not a thing Euill 2 222 b It may easily be seuered from the will
b In such thinges God doth not alwaies graunt that which wee thinke good for our selues 3 201 b Of exceptions in them 3 164 b Of offence by them in the Church 3 164 a.b 165 a In them an intent maie be of some force 2 388 b Of certaine to bee vsed at the communion 2 324 b The vse of them sometime to be obserued sometimes to be discontinued 2 320 b In them magistrates must bee obeyed 4 323 b 324 a Ecclesiasticall lawes touching thinges indifferent 4 42 b Incredulitie The nature of incredulitie 3 93 a An Antithesis betwéene it faith 3 127 b The rewarde thereof most miserable 2 621 a Platos opinion thereof and the inconuenience thereof 1 53 b Of Zacharie and Moses gréeuously punished 2 364 a 3 61 b ¶ Looke Infidelitie Incubi Of the Incubi and what Augustine saith of them 1 90 a ¶ Looke Spirites Indignation Of the affect called Nemesis of some Indignation and howe it is in the godlie 2 413 ab ¶ Looke Nemesis Infamie The infamie of Lot perpetuall so long as the worlde lasteth 2 500 a The infamie that adulterers susteyned by the ciuill lawes 2 486 b Infantes Whether the infantes of Christians dying vnbaptisid bee saued 4 â—20 b 121 ab 110 ab 136 ab 119 a 2 233 b How they belong to the Church 4 114 b 115 a 120 b Dying not regenerate adiudged to hell fire by Augustine 2 233 b Howe they may be called though infected with originall sinne 4 117 a Whether all belong to the couenaunt 4 136 ab Whether they maie receiue the Eucharist 4 51 ab 45 a Whether they may be indued with the holie ghost 4 120 a Of necessitie subiect vnto sin 4 115 b 111 b 2 244 a Not exempted froÌ„ damnation 3 96b They perish vnlesse they bee renewed by Christ 3 25 a What holinesse is in them of Christian parentes 4 115 ab Baptisme of them no newe thing in the Church 4 114 b 115 a It may bee saide that they bee innocent as touching sinnes aduisedly committed 2 228 b Whether they haue faith 4 119 b 120 a ¶ Looke Children Infidelitie Infidelitie comprehendeth all other sinnes 3 153 b The cause of the Iewes reiection and what wee are taught thereby 2 329 a Achaz to his infidelitie ioyned hypocrisie and how 1 70 b 71 a ¶ Looke Incredulitie and vnbeleefe Infidels Whether it be lawfull for Christians to dwell or haue conuersation with Infidels 2 309 b The argumentes brought to prooue it 2 327 b 328. Reasons out of holie scripture to disallowe it 2 312 ab 313 a Certaine cautions to be vsed of Princes for the suffering of the faithfull to haue conuersation with Infidels 2 32â— ab 325 a It is a let to the saluation of the godlie 2 313 b The weake and vnlearned must not dwell with such 2 311 a It is not lawfull to dwell with such if men bee forced to communicate with vngodly ceremonies 2 314 b The Israelites corrupted by conuersation with them 2 313 a Forbidden and taught by signes to haue no dealing with them but in case of necessitie 2 3â—4 a Examples of holy men that had dealing with such 2 309 b 310 b The complaint of Dauid when hee was forced to dwell among them 2 314 b CommandemeÌ„t of God forbidding vs to haue companie with them 4 86 b Whether it bee lawfull for Christians to haue peace with them 4 294b 195 a Whether Christians may desire helpe of them 4 295 b Who are in worse state than Infidels 3 105 b Whether their workes be sinnes 3 106 a 243 b 244a They and al Christians are both in one state of perdition 2 556 a Certeine illuminations giuen vnto them 3 â—07b Whether they haue faith or no. 3 106 ab Whether they can doe a woâ—ke pleasing God 3 118 a Whether their chastitie be true chastitie 3 119 a They that be learned and constant may dwell with them 2 310 a Why we pray to God for their conuersion 3 29a Foure cautions to be vsed in hauing conuersation with them 2 310 ab They shall not be examined at Christes iudgement 2 626b ¶ Looke Vnbeleeuers Ingratitude Of the crime of Ingratitude and a punishment for the same 1 435 b Inheritance temporall Howe the lawyers define Inheritance 3 82 b What the Romane lawes decréed touching the children of concubines in the case of Inheritance 2 419 ab Bastards secluded from Inheritance 2 476 b 477 a The children of concubines not vtterly excluded among the Iewes an instance of Ismael 2 476 ab Of alienating the same and in what cases it was lawfull and not lawfull among the Iewes 4 243 a Inheritance eternall The nature of the heauenly Inheritance 3 79 b 80 a By what meanes we come to the same 3 274. 81 b 82 a Who obteine it 2 612 b 613 a And who haue it shut vp against men 3 82 a Iniquitie Whether the children shal be punished for the parents iniquitie 2 362 a ¶ Looke Sinne Vnrighteousnesse Innouations Against innouations specially concerning religion 1 99 ab Iniuries Whether all iniuries are to bee suffered 2 530 ab Howe farre they must be forgiuen 4 285 b Christ teacheth vs how they are to be forborne 4 289 ab Iniustice A likely reason of iniustice in God 3 286 a Inspiration Heauenly inspiration was not communicated to all the Prophets alike 1 19 b Instrument One instrument for one worke 4 18 a Instruments A distinction of instruments 3 335 a How they be affected to the efficient cause 1 164 a Wherein they and the matter doe differ 1 164b Creatures be the instruments of God but not all after one sort 1 182 b Intelligences What the schoole diuines and others haue thought of the intelligences 1 112 b â—08 b 109 a They be things separated from matter 1 103 a 78 a Of the intelligences which driue about the spheres 1 77 a Howe their worke should be hindered 1 79 b ¶ Looke Angels Spirites Intent Of the word intent and what the same signifieth 1 92 b 93 a A good intent maketh not an euill worke to be good 2 388 b It maketh a worke good if faith guide that intent 2 259 a It is not sufficient to make a worke good 1 95 a 2 539b What is chiefely required thereto 1 93 a Condemned and in what cases 2 336 a Our workes thereby cannot bee meritorious 1 93 b It must bee ioyned with faith and action or else it is nought worth 1 93 b 94 a An intent is euill two manner of wayes how 1 93 a Of an habitual intent which maketh a worke good as the schoolemen say 1 93 b The act of Gedeon done of a good intent condemned and why 1 93a 94 a The reason of the Nicodemites drawen from Naaman the Syrian for the approuing of a good intent disabled 1 94b The mischeefes that insue the papisticall doctrine of a good intent 3 311 a The Intent
that men ought to haue in forbearing wicked workes 2 573 b Intercession Who maketh Intercession for vs in heauen 3 306 b 308 b How it is meant that it is Christ 3 308 b Necessarie to the holiest of all 3 308 a Howe it is the cause of the intercession of the holy ghost 3 307 b 308 a Of the Intercession of sainctes 3 308 a Whether it be auaileable for them in Purgatorie 3 243 a 308 ab Interpretations False Interpretations of scriptures 4 74 b Christ reiected them 4 75 a Inuentions The Ceremonies of the law must not be compared with the Inuentions of men as the Nicodemus doe 2 320 b Inuocation The Inuocation of sainctes vsed by the Papistes is ydolatrous 2 307 b 308 a A good exposition of a place in Iohn against the Inuocation of saincts 2 347 b Io. Iohn Baptist Howe Iohn Baptist came in the spirite of Elias 3 384 b Ioy. Of the Ioy that is ioyned with hope 3 86 a The Ioy which Plato ascribeth vnto the minde defined 1 134 b Is Israelites A difference of Israelites 3 354 a What manner of cause they had against the Chanaanits 4 299 a ¶ Looke Ievves Iu. Iudge Iudge not and yee shal not be iudged expounded 4 259a b 289b Iudges It greatlie auaileth iudges of the lawes because of giuing punishments and rewards to knowe what is done voluntarie and not voluntarie 2 28 a ¶ Looke magistrates Iudgement of God What wee haue to learne by the particular examples of Gods Iudgement 3 386 b It beginneth at Gods owne house 3 286 ab Repentance doth not alwaies chaunge it no not in the godlie 1 207 b A difference of it in one thing and in diuers things one iudgment noted by Augustine 1 198 b Iudgment of the last day of doome Of the chaunge of all things at the last Iudgement 3 393a b what thing shall be then immortall 3 397 ab A certaine foreknowledge thereof naturallie planted in vs. 3 388 a How all shall sée Christ then 2 603 b Thrée markes thereof 3 388 b Who shall come to be examined there 2 626 b How Christ hath knowledge thereof and howe not 3 385 b 386 a Why Christ will then make mention of outward workes 3 113 a It is called mercie 3 53 b 54 a Whether the substance and nature of things shall remaine after the same 3 394 ab 395 a A description thereof 2 625 ab Iudgement of men The parts of right Iudgement in magistrates 4 246 ab Peruerse vsed against Christ and his members 2 625 b 626 a How farre it doth extend 2 626 a Ecclesiastical not taken away by the Gospel 2 532a A distinction of Iudgement 3 63 a Priuate and publike 2 532 a Priuate of two sorts 2 532a From whence priuate Iudgement springeth 2 532a Publike and of going to lawe 4 276b 277 ab After what sort Paul forbiddeth it 2 531 b Not to be giuen vpon all actions and why 2 533 a What Iudgement resisteth faith 3 63 a Why it must not be giuen of men according to first sight 3 13 ab What Iudgement we should haue of our neighbour 3 48 a Thrée thinges whereof we ought not to giue our Iudgement 2 532 b Necessarie in Church Common-weale and housholde and howe 2 531 b 532 a A kinde of Iudgement in brute beasts but not a frée iudgement 2 256 b 257 a What thing should withdrawe vs from rash Iudgement 2 532 a Of the error of Iudgement in it owne obiects 2 407 b What we must obserue in giuing of Iudgement 2 532 a Iudgement without mercie remaineth to him that hath not shewed mercie expounded 4 254 b Iulian. Iulian the Apostataes vaine glorie 2 383 a The confession that he made of Christ 1 13 b Iust Of diuerse that were called Iust whereupon 2 569 b ¶ Looke Righteous Iustice of God and Christ The Iustice of God noted in appointing some to be saued and some to be damned 2 220 b 221 a 3 11 b 387 ab It must not be blamed if the fathers sinnes be powred into the children 2 240 a Whether we abolish it by taking away of Purgatorie 3 245 a It hath no néede of our defence 2 221 b How the Iustice of God is blamed and defended 3 21 ab A time when Christ Iustice was hidden and when it shal be knowne 2 626 b Iustice of man Whether Iustice haue his name of Ius right 4 245 b 246 a Whether right or it be first and foremost 4 246 a Nothing must be doone for teare against it 4 299 b How it is to be ministred 4 246 a Whereto it serueth and the ende of the same 1 1 b Friendship consisteth therein and what if that faile 2 423 b It is as well his good that iudgeth as his also who is iudged 1 142 b The parts thereof rightly executed 4 246 ab Why friendship is more conuenient than it 3 258 a Ciuill Iustice among men but not before God is sufficient 2 408 b Iustifie The signification of this worde to Iustifie 3 89 ab An analogie betwéene the two words to beléeue and to Iustifie 3 89 b To Iustifie from sinnes is the worke of Christ 3 129 b 130 a What grace we ought to confesse to iustifie vs. 3 152 b Whether grace and a weake faith haue the power to Iustifie 2 261 b Wherein grace following works agréeth and differeth from grace before going and that they both iustifie 2 261b God is said to Iustifie two manner of wayes 3 89 ab Iustified To be iustified what it is 3 76 a Whether we are iustified by faith onely 3 108 a Proofes that wée are 3 125 ab How it appeareth 3 142 a Whether fréely before baptisme 3 236 b 237 a What it is to be iustified by grace and by the grace of Christ 3 48 b Whether all the forefathers were iustified by the same faith that wée are 3 151 b Euen to the iustified the vse of the lawe is necessarie 2 576b Why they that be doe pray still for their sinnes 2 266 a Séeing wee be wherfore are we subiect vnto death 3 315 a At what time Abraham was iustified 3 136 a To the not iustified nothing is remitted of the rigor of the lawe 3 140a Not the hearers but the dooers of the lawe shal be iustified expounded 3 116 b Iustification Whereof Iustification commeth 3 99 a The efficient cause the ende and instrument of our iustification 3 125 b What thinges are required thereto 3 105 b Whether it consist in faith onely 3 154 b Auouched by Chrysostome 2 262 b The nature thereof and of prouidence all one 3 98 a Why it is ascribed to faith not to charitie 3 75 b Saluation began thereby 2 260. all 261 a By faith and not by faith 3 60 b Iustification euen in the catechumenie and conceiued sonnes of God 2 261 a Euen after it sinne remaineth in vs. 2 266 a Whether hope and charitie bee excluded
from it 3 155 b 156 a The lawe is not idle no not after it 2 300 a The order thereof in mans reason howe it behoueth to bee 1 16 b The promise concerning the same is not conditionall 3 136 b Howe often it is taken holde of 3 136 a Life and it are so ioyned that oftentimes one is taken for another 3 130 b Whether it may be separated from faith 3 131 ab 132 ab Whether it be ascribed to the sacramentes 3 157 b 158 a Howe diuerslie the fathers vnderstoode it 3 158 a Who they be that cast away the grace thereof 3 160 a Why the fathers attribute it to charitie onely 3 159 a Whether a man being iustified can doubt thereof 3 135 a The effects of charitie doe followe it 3 237 b Whether it be an effect of faith 3 136 b Whether it depend of attrition 3 214 b 215 ab In whome properly it consisteth 3 124 b 125 a It dependeth not of baptisme 4 136 b 137 a What faith bringeth it 3 57 b Predestination confirmeth the doctrine thereof 3 3 b Howe it is referred to Christes resurrection 2 610 a Wherein it séemeth to be declared 2 609 b It dependeth not of mans will 3 28 b Of two inwarde motions thereof 3 124 a One manner thereof in the time of the lawe and the Gospell 2 586 ab Why God woulde that it shoulde come by faith 3 96 a It is shewed by reason that it is of faith not of charitie 3 137 a Whether it bee giuen vs by the promise 3 145 b 146 a Whether in anie respect it depende vppon man 3 123 b 124 a Whether charitie do worke it 3 77 b Whether it be denied to bee only as touching the ceremonies of the lawe 3 103 ab 104 ab 105 ab Vnto whome Paul wrote the doctrine thereof 3 108 a Whether it be by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 106. 107. Attributed by sâ—me both to workes morally good and superstitious 3 102 b Whether it may concurre with workes 3 156 b Howe it is graunted vnto workes 3 147a Goodly works a let or impediment thereunto 1 95 ab Of workes preparatorie thereunto and in whome they bée 2 264 b Howe it would follow that it shoulde come by workes 3 14 b What the Fathers say thereof giuen fréely 3 119 b 120 a.b By faith onelie was proper to the fathers in the law aswel as to vs. 2 584 a It doeth consist of grace not of workes 1 145 b The Pelagian heresie touching iustification without grace 3 107 a Howe Pighius vnderstandeth frée iustification 3 147 b Vnto what thinges hee ascribeth it 3 138 b Howe he prooueth that it is had of loue 3 138 b Smith denieth it by faith 3 147 b 148 a Aristotle vnderstoode not nor beléeued the iustificatioÌ„ through Christ mentioned in scriptures 1 132 ab The difference and order of diuine and humane or Ciuil iustification 2 303 a The iustification of the publicane was not in workes but in prayer 2 266 ab Proofes of Cornelius his iustification when hee prayed 2 260 a The causes and effectes thereof 2 259 ab The doctrine of iustification is the principall point of all godlines 3 93 b 94 a Ke. Keyes What the Keyes of the Church bée 4 108 a 297. 2 a 636 a 3 116 b Diuerslie interpreted 3 218 a Looke Church Ki. Kings Kinges be the heades of common weales 4 35 b Whether they may be deposed by a Bishoppe in a case of offence 4 232 ab Whether they or Bishoppes are superiour 4 22â—b 230 a Why they be consecrated â—y Bishoppes 4 623 b How God reigneth together with the good 4 35 a After what sort the bad must bee obeyed 4 3â— b In what manner we bee all Kings and Priestes 4 12 ab Kingdome terrestiall The Papistes make a diuision of a Kingdome into two partes 4 23â— b The Kingdome was not giuen to Saul by the same couenaunt that it was vnto Dauid and why 1 209 b Two causes why Saul was cast out and Dauid surrogated in his roume 2 209 b Of restoring the Kingdom of Dauid 1 608 b Of the Kingdome of the Iewes and Gods kingdome 3 161 b 162 a Why in olde time the Kingdome and priesthood were committed to one man 4 327 b Kingdomes Whether Empires and Kingdomes are of God 4 228 a Why God by his prouidence transferreth them from nation to nation 2 264a Vnto whome the distribution of them belongeth 4 305 a By what meanes God giueth them 4 306 a What is meant by the distribution of them by Lot 4 305b The cause of their alterations 4 227 b 228 a The Prophets may be a certeine occasion not a cause of the ouerthrowe of Kingdomes 4 237 ab Kingdome of Christ and God Prophesies of Christs Kingdom 2 596 b 597 ab 3 397 a Diuerse errours touching the same in this life 3 396 a Of the Millenaru 3 358 a Whether it shall haue an ende 2 607 a What is meant by his deliuering vp of the same to his father 2 607 a That when it shal be fulfilled the ministeries of Angels and labours of celestiall bodies shall cease and why they now moue 1 120a Who seeke the Kingdome of God 2 598 ab Kingdome of heauen What the Kingdome of heauen signifieth preached by Christ 3 203 b Vnder the name thereof the Church is vnderstood 3 392 a Kinred A definition of Kinred declaring what it is 2 453 a Within what degrees thereof marriage may not be made 447. 448. 449. 450. 451. 452. 453. ¶ Looke Marriage Kisse Of the Kisse of peace and the originall thereof 4 218 b Kn. Knowe How we may Knowe God by the workemanship of the worlde 1 16 a We may Knowe him thrée maner of wayes 1 16 a Two wayes naturally 1 10 b Knowledge physicall Wherein opinion and Knowledge do differ 2 296 a It is either reuealed or gotten by endeuour studie 2 300 b Of certeine affects which follow the Knowledge either of euill or good 2 411 a It breedeth vnquietnesse prooued 1 168 b Wherein the power thereof consisteth 3 137 a Whether the bodie be troublesome thereunto 3 316 b 317 a We are led to the Knowledge of causes by their effects 1 47 a The Knowledge of things commeth partly by causes and partly by effects 3 75 b How particular things ouercom a general Knowledge 3 70 b 71 a Of a Knowledge that may séeme both true and false 3 73 b Of the Knowledge of things to come and to whome the same is graunted 1 81 b Of the Knowledge which spirites haue 1 81 b The Knowledge of the principall end is profitable 1 9 a Our naturall knowledge corrupted 3 166 a Of certeine things which cannot bee gathered thereby 1 17 a The pride of Philosophers noted therein 1 2 a They hid that which they had of God 1 11 a How Philosophie and diuinitie do varie concerning
metaphorically ascribed vnto God 2 413 a Visiting the iniquitie of the fathers vpon the children is a worke of Gods great Mercie and howe 2 366 a Iudgement without Mercie remaineth to him that hath not shewed mercie expounded 4 254 b Merit The nature and propertie of Merite 3 52 b Of congruitie quite taken away from man 3 142 b 143 a 130 a 4 5 b All respects thereof excluded in the matter of saluation 3 52 b Not vsed in the scripture 3 56 a How the father 's qualified it 3 56 a It were good to be left 3 56 a The Merit of a worke wrought 4 194 b Of the Merit of congruitie and condignitie 2 257 b Assigned to works 3 55 b 56 a Excluded from adoption 3 153 b Merits Merits of congruitie condignitie allowed 3 221 a Excluded 4 306 a 2 264 a 275 a 3 108 a 302b 105 b Vnto what workes they of congruity are due 3 119 b 120 a Al quite abolished 3 144 a Whether hope springeth thereof 3 82 ab 86 a They breede dispaire 2 54 a Excluded from iustification 2 584a They haue no place in our calling and saluation 3 18 b What they that defend them do thinke of good works 3 54 a The Merits of the parents is not the cause why God promiseth good vnto their children 2 240 b Workes cannot properly be called Merits 3 52 b 53 a Messias The Iewes appointed two Messiases 3 346 b ¶ Looke Christ and Sauiour Metaphor The nature of a similitude and Metaphor 3 351 a Mi. Mightie Why God executeth by weake meÌ„ and not by Mightie 1 131 b Why Mightie men and princes do resist God 1 131 b ¶ Looke Princes Minde Of the parts of the Minde and how the affects are placed in them 2 409 ab The baser parts thereof and the noblest also are corrupted how 2 225. all 226. all Qualities thereof say the schoole men passe not from the parents to the children 2 239. be disprooued 2 241 a Vnto what inconueniences the sonne of man is subiect 1 1 b Altogether corrupted 2 564 ab Howe it is carried and mooued too and fro 2 565a b The infirmitie thereof and the alterations of the same described 1 158a In what respects it doeth and doeth not truely expresse God 1 123 b The excellencie thereof being a part of the soule 1 134 ab Whether it be hurtfull to the bodie 3 316 ab God hath the same place in the world that the Minde hath in man 1 170 b The scripture against Aristotle who saith that the Minde desireth the best things 2 564 ab Minds In what respects diuels can sée the minds of men 1 83 b Minister The office and dutie of a Minister 4 286 b 3 162 a 4 19 a 21 b â—27b He is the mouth of the church 4 224 ab What things are to be considered in him 4 233 ab Thrée things required in him that is lawfull 4 20 b 21 a The difference betwéene him and a magistrate 4 226 a Whether one hauing care of soules may flit in time of persecution 3 288 ab His publike prayers are the prayers of the Church 4 224 a Ministers Of the vnitie of Ministers 4 25 a In what respectes they are subiect vnto Magistrates 4 232 a Their authoritie most ample and excellent 4 230 b From what burthens and charges they are exempted 4 239 b 240 ab God vseth their aduersaries for the perfourmance of his counsels 2 386 a The force of the worde vttered by the mouth of them 2 386 a They may lawfullie receiue giftes and rewardes 4 28. 29. 30. Whether they hauing wherewithall to liue otherwise maie take stipendes 4 29 b They are called Angels 2 358 a Vnto whome the choosing of them belongeth 4 36 b Degrées of theÌ„ allowed in the Church 4 25 a Obseruations to be vsed in the making or choosing of them 4 10 a They must be consecrated of two manner of wayes 4 24 a That sometimes attributed vnto them which belongeth vnto God 4 24 a Whether their leawd life bee a cause of separation from the Church 4 35 b What they haue in common with all creatures 4 24 b Fewe in Ambroses time 3 195 b 196 b Whether they may haue wiues 3 192. 193. 194. 195. 196. They might by the decrée of a Canon 4 55 a Not to bee counted priuate men 1 445 ab Subiect vnto Magistrates two manner of wayes 4 38 a The primitiue Church had more than be nowe 3 194 a Their excellent office and charge 4 17 ab 18 ab Whether ill men may be made such 4 13 a Of the contempt and authoritie of Ministers 4 15 b c. Of their consecration 4 13 b They haue had the charge of ciuill gouernment 4 327 a Cautions in their election 4 13 ab Their leawdnesse defileth not the Sacramentes 4 101 a They may lawfully reprooue the sinnes of the Magistrates 4 324a They haue a paterne of duetie in Elias 4 319 ab 320a They ought to remedie two impediments touching Gods promises 3 49 b Whether the making of them be a sacrament 3 210 b They are mocked 4 16 a When it shall not bee lawfull for them to receiue stipend 4 30 b 31 a To what intent they must be in the campe 4 287 a 328 a Decrées of Councels against the adulterous sort 2 489 a Whether nouices are to be chosen 4 13 b Whether they may flée in persecution 4 2 a 60 a Ministers among the Gentils before the Apostles 4 4 b 5 a They must bee hospitall 4 17 b Their charge touching doctrine in foure pointes 4 48 b Why God would not gouerne his Church without them 4 23 b Whether it be lawful for them to warre 4 186 b 287a 327 a Excessiuelie honoured 4 24 b Howe they swarue from the faithfulnesse required in them 4 19. 20 What prayers they should daylie make 4 24a Their laboursome life described 4 29 b 30 a They must not bee ambitious 4 24 ab Whether they bee denied their due stipende 4 â—0 a They are the instruments of the holy ghost 1 43 a Sinne committed against them is horrible 2 554 b Whether they may vse their weapons 4 327 b When they maie bee in place of souldiers 4 328 a They must not procure sectes 4 21 b What bee their sacrifices 4 18 b They must not meddle with manie vocations 4 18a No where in Scripture called Priestes 4 222 a They and Magistrates haue their functions ioyned together 4 22 a 232 a 233 ab Howe they both shoulde behaue themselues one to an other 1 10 a Cautions for them when they are to distribute the sacraments 4 19 b 20 a Wherein their dignitie consisteth 4 222 b Canonicall purgation in the case of adulterie suspected in them 2 489 a Christ reuengeth the inuiries doone to them 4 21 a Whether they may be exempted from the ordinarie power 4 229 a It is the office of God onelie
pray for vs. 3 308 b Howe Christ is saide to pray for vs to his Father 3 307 a Howe the holie Ghost is saide to pray for vs the same being an impeaching of his godhead 1 107 a Prayer Impediments vnto prayer 2 565 a Whether for the dead they be lawfull 3 322 b 323 a What is to be auoided therein 3 304 ab Why it is to bee vsed of Gods children 3 300 a Of a forme thereof and what the same teacheth vs. 3 81 b It must be importunate 3 304 ab Howe the bodie should bee setled while we be therein 3 305 ab In the Church in a strange tongue 3 309 b 310 311. Of looking to the East and West therein 3 306 b It and thankesgiuing ioyned together 3 309 a The error of the schoolemen touching the same 3 305 a For other mens sakes besides our owne 3 248 b 249 a Of what minde we should be therin 3 304 a 300 b For the dead spoken to and fro 3 244 b 245 a When much babling is said to be vsed in it 3 304 b Wee are not tied to any certaine place thereof and why 3 305 b 306 a Whether the voice should be vsed therin 3 304 b Whether that of Samson touching reuenge vpon his enimies were good or ill 2 418 a Hippocrates woulde haue vs vse prayer when wee haue dreames either good or bad and why 1 35 a In defence of Common Prayer looke what is saide Page 2 376 b What houre the Iewes appointed for it and howe Cornelius obserued the same 2 259 b What this prayer Forgiue vs our trespasses teacheth vs. 3 102 a Prayers What order we ought to obserue in our prayers 3 300 b Those are counted vaine that leane not vpon faith 1 58 b Of the godlie of two sorts 3 300 a In what respect they shal be heard 3 116 a Why God heareth the prayers of wicked Priests and euill Ministers 2 260 a Whether hee heareth the prayers of sinners 4 224 b 2 260 a The publike prayers of the minister are the prayers of the Church 4 224 a They begin at Gods omnipotencie as howe 3 62 b Without faith are fruitelesse 3 93 a Meete sacrifice for christians 2 348 a How godlie men should come vnto God with them 2 266 a Not in vaine though the euents of things bee defined 3 6 b They must be importunate vnto God 3 300 b 301 a 302 a In what respect they ought to be either long or short 3 304 b What we must take heede of when wee are present at publike prayers 4 224 b Canonicall houres for them 3 300 a To what ende the Papists inioyned prayers 3 224 ab They bee no causes of Gods benefites 3 301 a What things must be desired therein 3 303 b The whole trinitie is present thereat 3 306 b To the dead Saintes disallowed and that they bee the sacrifices of Christians 2 343 a 3 243a Whether being ioyned with weeping be alwayes effectuall 3 245 b What prayers God doth heare 3 112 ab Origens reuerent iudgement of them of the godlie 2 348 ab A distinction of them and fastings 3 193 a The difference betweene Christes ours 3 308 a Prayers to Angels forbidden and why 3 308 b 284 a Whether they offer vp our prayers vnto GOD as the Scripture faith 1 118 b Praise Humane praise inconstant and of small force 3 277 a It commeth from God and so doeth disprayse 2 383 a Companion of chast lite and howe the Ethnikes esteemed thereof 2 382 b The loue and desire thereof driueth men sometimes to madnes prooued 2 383 a It doeth not alwaies followe the suffering of grieuous things 2 284 a What actions the holie Scriptures determine to deserue it 2 291 ab From whom the godlie are to expect it 2 382 b Howe it is lawfull for them to praise themselues 2 383 a A double remedie to bee vsed when we heare men praise vs. 1 382 b 383 a Precepts Common precepts cannot bee performed if particular be neglected 3 259 a ¶ Looke Commandements Preachers Howe and in what respect preachers must bee hearde 3 173 a What counsell Augustine giueth them touching the scriptures 1 42 a How they should order their doctrine to the learned and vnlearned 3 4 b Crimes laide to their charge 4 16 a Vices of ill preachers 4 28 a Preaching Preaching a principall worke of the office Apostolicall 2 633 a Faith cannot continue without it proued 3 63 b Indifferentlie set foorth to all men 3 32 b Why it is common sith grace is not common 3 30 a The certaine number of the elect hindereth it not 3 2. 3. 4 a Of preaching vppon the house top and howe that is meant 4 234a The maner of papisticall preaching 2 633 a Predestinate Outward calling common to the predestinate and reprobate 3 30 a They haue neuer perished 4 91 a Whether they can withdrawe themselues from Christ 3 27 ab They may for a while fall into most grieuous sins 3 34 a ¶ Looke Regenerate Predestination The names and definition of predestination 3 7 b 9 b The effects 3 25 b 17 b Who they bee that canot brag of it 3 10 b It is not common vnto all 3 30 b 31 ab Before all eternitie 3 9 b 10 a 7 a Sinnes are not excused thereby 3 41 b 42 a 6 a Christ the first effect thereof 3 25b A distinction thereof 3 7 b It hindereth not praying 3 6 b Before the predestinate 3 10 b Pighius reasons against it 3 5 b 6 ab 246. 25 a Wherein it consisteth 3 10 b The end thereof 3 18 b 10 ab 11 b 12 b It is perpetuall 3 10 a 16 b Howe Augustine defineth it 3 9 a Predestination prooued by reasons 3 7 ab The cause of our predestination 3 18 a 12 a Vnto what principall points it is reduced 3 14 a Faith foreseene is not the cause thereof 3 12 b 13 a 14 a 15 b It belongeth not to the reprobate 3 11 a The vse thereof 3 20 b 21 a Workes foreseene cannot be the cause thereof 3 16 b 17 ab 18 a 12 b 13 a 14 a 15 b In what respect Christ is not the cause thereof 3 19 a Nothing excluded from it 3 7 b 8 a The principall and chiefest effect thereof 3 19 a Whether it stand with pietie to dispute thereof 3 1 b The Newe Testament doth oftentimes make mention of it 3 2 b The schoole Diuines wil haue it proper to the elect onelie 3 3 a Loue toward God is kindeled by the true feele thereof 3 17 a Originall sinne goeth not before it 3 24 ab To whom the doctrine thereof is profitable and howe 3 3 b Among what relatiues it is 3 10 b Reasons of absurditie if it should depende of workes foreseene 3 16 b 17 ab Finall causes thereof 3 12 b How it is called Gods foreknowledge 3 11 a The materiall cause thereof 3 12 b
punishment of him that sinneth 1 190 a That which in it owne nature is Sinne is neuer attributed vnto God in scripture 2 411 b Bernarde assigneth thrée degrées of men the first that cannot Sinne the seconde that cannot but sinne the thirde in whome sinne remaineth but raigneth not 1 198 a The cause of mans Sinne is the will or fréewill of our first parents and how 1 205 b A knowledge thereof hauing not his proper end is sinne 2 265 a That of the damned is of necessitie and yet sinne neuerthelesse 1 198 ab Corruption is no naturall effect of it as Pighius saith 2 220 a Sometime there is none powred from the next parentes into the children originall excepted prooued 2 240 a That God doeth not onely permitte it but also willeth it and how 1 201 b 203. all The etymologie of the worde as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chataa 2 241 b 242 a Howe it is sayde to bee a thing voluntarie and not voluntarie in vs. 1 195 a The diuell is the cause thereof but not the proper absolute cause 1 184 b The scripture sayth that it had his first beginning from the woman howe then began it at Adam 2 242 b The guiltinesse thereof is taken away after regeneration and those things which remaine are not imputed vnto vs to our destruction 2 233b Sinne is committed through want of saith 3 70 b Man could of his owne nature haue had the cause of it in himselfe though the diuell had not reuolted from God 1 184 b How it is meant that it beganne first at the diuill 2 242 b 243 a Whether in willing against Gods will it maie bee committed oâ— nor examine that place 1 204 b 205 a How Zuinglius is be to vnderstoode that men are otherwhiles by Gods prouidence prouoked vnto it 1 186 a Sinne against the holie Ghost Of Sinne against the holy Ghost 3 239 a Irremissible 2 628 a 3 206 b 207 a Not apparently knowen 4 59 a What Sinne is called actuall and from whence it springeth 2 272 b Whether the punishment remaine after the Sinne remitted 3 237 a 221 a 224 a Howe Sinne is saide to be the punishment of sinne 1 190 a Sinnes Howe Sinnes doe depend on gods prouidente 1 173 b Sinnes are punishments of sinnes 3 â— a b 286 a 26 a 23 a 22 b â—2 a 2 49â— b 493 b 1 2â—6 a 197 b 198 a 2 273 ab God vseth them to their appointed endes and how 3 41 b 42 a All Sinnes are comprehended vnder the name of Infidelitie 3 153 b Remedies for the woundes of them 3 235 b God euen out of them picketh notable commodities 3 186 a Wée must bewaile others and our owne 3 246 b Sinnes doe serue both to predestination and reprobation 3 34 a They must not be measured by space of â—ime as some say 2 539b 540 a No man can confesse all that hée hath doone and why 3 219 b Of what Sinnes wee must repent vs. â—4 204 b Of taking delight in Sinnes and that the godly maie do â—o somtimes 2 559 ab Whose Sinnes are visited vnto the thirde fourth generation whose are not 2 362 b 362 a God punisheth some for others Sinnes 2 363 b 364 a Of Sinnes doone against the first table and the seconde 2 553 b 554 a Sinnes the causes of all our afflictions 3 129 b Difference of them is to be made by the worde of God 2 553 b Whether Sinnes maie so please vs as of them we shoulde take delight 2 559 a All Sinnes are alike 3 141 a 2 555 a 247 b 32â— ab 264 a Howe they are saide to be more or lesse gréeuous 2 553 b 554a Some grosse and some moraliâ—e good 2 559 a Manifest Sinnes and secrete note the doctrine 2 533 a 562 b The weightinesse of Sinnes is to be considered by their obiectes 2 530 a Sinnes not necessarilie linked together as vertues be 2 555 a The grosser perteine to discipline 2 551 b Sinnes of committing and omitting 2 246 b Wee must neuer be lead or driuen to commit Sinnes 2 292 a From what fountaines wee must séeâ—e the causes of them and say them not vpon God 2 27â— a What bee voluntarie as the Scripture determineth 2 293 a Mingled euen with our good workes 3 54 b Thrée degrées of them that be remissible 2 272 b An examination of doctrine which openeth a wide window vnto them 2 264 ab Mens Sinnes compared vnto pitch and how 2 313 a That all haue their weight and from whence 2 322 a God is not properlie saide to reward Sins 2 263b The regenerate maie absteine from the grosser sort 2 274 ab A briefe summe of the thinges which God by his prouidence and gouernment doeth about Sinnes 1 206 b Why they that bee iustified doe still pray for their Sinnes 2 266 a We maie not excuse them by Gods predestination 3 â— a 41 b 42 a How God is after a sort saide to wil them 3 22 ab Howe and in what sort God is the cause of them 3 11 a Sinnes foreséene are not the cause of reprobatioÌ„ 3 12. How they are comprehended vnder reprobation 3 24 ab They deserue punishmeÌ„ts one good workes no rewards and why 1 209 a Young infantes whiles they bee yet sucking doe commit Sinnes 2 224 b Whether Sinnes be the cause of reprobation 3 13a They are â—uried before Gods tribunall seate and how 2 620 b 621 a That the verie actions of Sinnes that is the subiectes of sinnes are of God 1 204 a God directeth them to the performaunce of his counsels and howe 1 206 a An absurditie as some thinke that the latter men shoulde be more miserable thaÌ„ the former insomuch as they should leaue the Sinnes as well of Adam as of all their forefathers two wayes aunswered 2 24â— b 241 a The iustice of God must not bée blamed if the fathers Sinnes be powred into the children 2 240 a How priuate become publike 4 58 a God vseth them of the wicked euen to a good purpose as how 1 199 a Parents must liue purely that their procreation be not partakers of their Sinnes 2 240 a M. Bucers opinion that priuate are deriued from the parents vnto the children and how he must be vnderstoode 2 241 a Some proper and of our owne may be two wayes vnderstoode 2 229 a Priuate Sinnes of the parents deriued to the children are not of necessarie but contingent 2 241 a In considering of them what we must inquire and by what balance we must weigh it 2 239 b That those in parents as the schoolemen say doe not onely corrupt the minde of their children 2 241 a Augustine saieth that those of the next parents are communicated with the children proued 2 239 b 240 a How they do seruice vnto God prooued by similitudes 1 182 a How it commeth to passe that God imputeth not some vnto vs. 2 247 b
eternall life 3 56 a Gregories opinion that faith is the entrie whereby wee come to good workes but not contrariwise 2 260 ab Many ioyned with faith prooued 3 72 b Whether they are the cause of eternall life 3 35 b The Pelagians opinion that they come from our freewill c. 3 50 b Pelagius and the schoolemen affirme good workes but not such as further to the kingdome of heauen 2 268 a Why they that are foreseene be not the cause of predestination 3 13 a 15 b 16 b 17. 18 a 19 b Before regeneration there are none 3 118 a They are not sacrifices propitiatorie 3 101 a They are ingendred of faith 3 74 b Whether good workes auaile to the certainetie of hope 3 86 b They are meanes not causes to eternall life 3 13 a Sinnes are mingled euen with our best 3 54 b Good workes after iustification are sacrifices of thankesgiuing 3 101 a Whether good woorkes are giuen to the regenerate by grace 3 54 a What God hath respect vnto in our workes 3 278 a What kind of works are sinnes yea most grieuous sinnes 2 263 b Our workes by a good intent cannot be meritorious 1 93 b Whether free in iustification may concurre with them 3 156 b Why God promiseth many things vnto them 3 223 a How those of the penitent doe satisfie God 3 222 b Those of Christians are not better than the working of them and why 1 8 b Holie workes depend vppon two principles namely knoweledge and appetite 2 254b Augustine accuseth the meane workes which hee did before his conuersion 2 265 b In what respects woorkes may be saide to bee good 2 258 a Augustine confesseth that the works which followe faith bee of God but denieth that faith is of our selues as some hold opinion 2 260 b Blasphemie to say that without the grace of God wee can doe workes acceptable vnto GOD. 2 258 ab Why the libertie of the godlie to doe them is not perfect 2 270 b In such strangers from Christ haue no freedome at all 2 254 b What become christian Churches 4 66. â— In what respect God commendeth the workes of certaine men not good 2 572 b Howe God accepteth of them they being naturallie euill 2 567 b That neither before nor after iustification they doe make righteous 3 97 a They giue iudgement to vs who be saued who not 4 115 b Why faith rather than they iustifieth 3 137 a Whether works before iustification deserue 3 101 b Workes follow iustification 3 100 b Of their nature before regeneration 3 9â— b 97 a Howe God rendereth to euerie man according to them 3 113 a Augustines rule touching righteousnes of them 3 113 b Whether faith can consist without them 3 60 b By what sort some say righteousnesse is recouered 3 105 b Why Christ in the last iudgement will make mention of outwarde Workes 3 113 a Howe the Workes of men may please God 3 113 a God rewardeth those oâ— the faithfull 2 521 b Whether God hath respect to their worthinesse 3 390 b 391a They are no cause of our felicitie 3 52 b Augustines diuision of theÌ„ and of what works we may iudge and not iudge 2 533 a God refuseth them though they seeme godlie and deuout as how 2 265ab Workes be sinnes if they be destitute of their due end 2 265 a Whether those of charitie hope be iust 3 156 b Whereunto Workes without faith are compared and that they cannot saue 3 150 b Who seeke God by faith and who by them 3 142 b They cannot properlie be called merites 3 52 b 53 a In what respects good mens are good and euill 2 562 b Whether God attributeth more vnto them than vnto faith 3 146 a Of actions which followe after them alreadie brought to passe 1 4 b Without faith can neuer saue such as bee the woorkers of them 2 262 b Howe God by them bringeth vs vnto life eternall 3 â—2 b Whereupon the goodnesse of them dependeth 2 389 a Howe they make fayth perfect 3 75 a A distinction of them 3 93 a 55 b Of iudging men according to them â— 48a Whether they shal be called necessarie or contingent 3 35b 36 a Our saluation dependeth not of them 3 17 a The godlie can attaine vnto Workes acceptable vnto God proued 2 270 a 265 b 266 a Of Cornelius and his Workes and whether he were regenerate or no when he wrote them 2 259a 263 a The intent that men ought to haue in forbearing wicked Works 2 573 b Of the Works of the regenerate 3 46 a A distinction of them 3 55 b Of those before and after 3 â—6 b Whether Workes doe iustifie 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 117 b 155 b 156 a 143 b 103. 104. 105. Howe Iustification is granted vnto them 3 147 a How the Fathers are to be vnderstood when they attribute righteousnes vnto them 3 148 ab Why we take from them the power of iustifying 3 136 b Vnto what Workes the merits of congruitie and worthinesse are due 1 108 ab 119b 120 a Of Workes due and not due vnto God 3 236 b Howe those of dutie and those of supererogation doe differ 3 227 b Whether Workes ceremoniall doe iustifie 3 156b 157 b Of Workes morallie good and superstitious and whereto some ascribe iustification 3 102 b They iustifie in no case 3 103 ab 104 ab 105 a Euen they are signes and seales of righteousnes imputed 3 95b 96 a Though in shewe neuer so good before God they are sinne â— 257b How we ought to bethinke our selues considering the good morall Workes of men not regenerate 1 96 a Whether penall Workes iustifie 3 157 b Of Workes Preparatorie and in whom they bee 2 264 b 1 95. 3 121 b 141 ab Slenderlie prooued 3 111b 112. 113. 114. 115 116. 1â—7 Whether they doe merite 3 1â—… b 224 b Iustifie not 3 126 ab â— 556 b Woorkes of satisfaction reduced to three points 3 221 b Workes of Supererogation proued and disprooued 3 227. 228. 229. 230. 231. Answeres to the reasons brought for them 3 230b 231. 232. What maner of ones they be 3 230 a Whether Workes wrought doe iustifie 3 116 b Whether the Workes of Infidels bee sinnes 3 106 a 243 b 244 a 2 263 b How they please God 3 111 b That their Workes are sins 2 269 b Whereto Chrysostome compareth such 2 262 b Whether they please GOD. 3 299 a Counted glistering sinnes 3 277 ab Against them that say the wicked may doe good Workes and such as please God and through them can deserue as they say of congruitie 2 264 a Of the notable Workes of the Romanes recompensed of God inferred by way of obiection 2 263 a All the good Workes of the not regenerate are but a robberie to Gods grace 2 264 b How farre they are from them 2 267 a What those bee which the aduersaries so highlie
lawe against theft condemneth 166 b W. WArre why it must be made and not made 162 a Diuers necessarie documents touching it as wel for laâ—emen as churchmen 149 a b In what respect it is not forbidden to christians 162 a Waters aboue the firmament in the middle region of the aire 144 a Wherevnto we must attribute the kéeping back of them from drowning the world 144 b By what qualities the nature thereof is tried 1 b What they were which Dauid said did passe through euen to his soule 6 b 7 a Whoordome and decrées of lawe touching the punishments thereof 142 b Widowes true who and to be reléeued at the churches charge 76 b 77 a Consolation for them touching their husbands death 83 b 84 a Will whether it can be compelled 119 b How being not regenerate it is towards diuine and heauenlie things 108 a What necessitie striueth therewith 105 a A power passiue and obedientiall therein 118 b In the regenerate not frée in this life 125 a b How it concurreth actiuelie passiuelie in both coÌ„uersions therof 114 a b 108 a Whervnto the change therof froÌ„ euill to good must be attributed 110 a b 111 a b Resembled to an horsse and to prisonment 106 a Obiections touching the change thereof vnto better 119 b 120 a Somtimes it would things vnpossible 107 a Diuersitie of affections by turnes therein 105 b It commandeth mens actions 105 b Fréedome and captiuitie thereof 105 a b 106 a b 107 a b Gods will distinguished 119 b Wisedome of God how it abaseth it selfe in the holie scriptures 48 b 49 a Wisedome of man how homelie iudged of in the scriptures 33 a Witnesse false and what the lawe of forbidding it dooth teach vs 167 b Wiues and whie the fathers sought them in their owne kindred 152 b Why God required of the Israelites that they should absteine from theirs vntill the third daie 163 a ¶ Looke Polygamie Women religious that followed Christ and his apostles 76 b Why Christs resurrection was first shewed to them 9 b 10 a Their manlie courage 61 a b Why they are forbidden to speake in the church 153 b Honest must not tire and disguise themselues like harlots 156 b Wonders wrought on mount Sina when the lawe was published were done by angels 163 b The remedie against strange ones and whie God sendeth them 111 a b. Word of God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 39 a Distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 b An inward and outward instrument of the holie Ghost whereto 114 b It goeth naturallie before faith 114 b A praise thereof 36 b and so forward The church is not to be preferred before it 152 b 153a It is the keies of the church 26 b 27 a An exhortation to the studie thereof 249. 250. Vnto whom the custodie of the same dooth belong 49a Vnto what excellent things it is compared 45 a Wherein the power therof did first shine 2 b We no lesse receiue Christ therin than in the Eucharist 231 a VVorkes are no necessarie proofes of a mans life good or bad 153 b A distinction of them and their subiects 131 b Three maner of perfections required in them by Gods lawe 166 a They are causes and not causes of our saluation 165 b 147 b 149 b What we are to determine of such as are done without faith 170 b All of the regenerate are sinnes 104 b 105 a How our resurrection standeth in them 11 b A case touching them to be done secretlie or openlie 71 b How they obteine the promises 157 a Of themselues absolutelie they make vs not acceptable 146 b 22 b 23 a VVorkes of God what are called miracles 57 a b Certeine wonderfull vnknowne to naturall reason 46 a VVorld vniuersall is Gods schoole or place of warre fare and why 58 a VVorship outward and inward due to Christ 8 b 9 a Religious towards God required 60 a b Against them that giue it to creatures 160 a b What is common to God and great men 162 a b 157 a VVrath of God described 17b 18 a VVrestling of Iacob with the angell and ours with God and when we ouercome 155 b Y. YEare of plentie and the magistrats charge therein 157 a FINIS propositi laus Christo nescia FINIS Imprinted at London in Pater noster Rovve at the costs and charges of Henrie Denham Thomas Chard VVilliam Broome and Andrew Maunsell 1583. Allowed according to hir Maiesties Iniunctions
flame with extreame paine Luke 16 24. All these things no doubt must be vnderstood metaphoricallie But the goodnesse of God had this blessing to wit as well spirituall felicitie and heauenlie happines as also the necessarie vse of things temporall which we for the merits and worthinesse of Christ doo receiue not onelie laid vp in his secret treasure before all worlds and bestoweth the same vpon vs in time conuenient but also he prouided that by his prophets and holie scriptures it should be deliuered vnto vs by apt words and by figures most effectuall and most profitable to teach 31 But yet it séemeth to be doubted In Gen 15. towards the end whether the Iewes of our time which giue no credit vnto Christ haue anie right in this league which is made with Abraham and his posteritie to wit whether they be conteined therein or else whether they are vnderstood to be vtterlie excluded from the same This in my iudgement ought thus to be expounded if the league haue Christ for the foundation and substance thereof now are they by supposition strangers from the same Further in this league are considered the ceremonies and the holie rites the which being now since the comming of Christ abolished although they be at this daie reteined by the Iewes doo nothing at all make vnto this couenant Naie rather if they be kept they are against it bicause they gaine-saie Christ which is the principall substance of the couenant Wherefore in act and in verie déed we denie that they at this daie be conteined in this couenant Vnto whom neuerthelesse we denie not that Rom. 3 ◠which Paule dooth grant vnto them namelie that the word of GOD is committed vnto them for we sée that by a certeine woonderfull prouidence of GOD the holie bible is kept among them And if so be they beléeue not that disanulleth not but that they are to be receiued being as yet adorned by so excellent a benefit of GOD. Furthermore whereas Paule in the eleuenth chapter to the Romans verse 25. prophesieth of them that they shall be conuerted when the fulnesse of the Gentils is come in and calleth them enimies for our sakes and beloued bicause of the fathers and speaketh of them when as they were now departed from Christ this also me thinketh is to be attributed vnto them namelie that the promise of God as concerning that generation is not yet cléerlie taken awaie For by the power of the promise God continuallie calleth some of them and it is thought that hereafter he will more fullie call them Againe we acknowledge with Paule that the same good oliue trée from whence they being cut and graffed againe is more proper vnto them than vnto vs for they are not onelie graffed in by the predestination of God as we be but they are more néere to Christ in respect of the flesh and their stocke is more néere knit vnto him than ours is Rom. 1 16. Wherefore Paule saith To the Iew first and to the Greeke For the which causes the apostle speaking of them yea euen when they were swarued from the truth said that he was excéeding sorrowfull for their destruction forsomuch as to them belonged the fathers Rom. 9 2 and 4. the adoption the glorie the testament and the promise All which things are not so to be interpreted as though the Iewes doo now in act perteine to the league but are ment as touching them which of their stocke are to be adopted into that league These things be thus spoken of their kindred that is of their nation as it had the old fathers apostles and those that were afterward to beléeue and not particularlie for euerie Iew as who would saie that they should be verified of the vnbeléeuers and obstinate In Rom. 11 verse 30. 32 The works of GOD are so ordered as they easilie helpe and by no meanes hinder one another The works of God doo helpe one another Therefore the blinding of the Iewes although in them it be sinne yet in that it is the worke of God it had a good end namelie the conuersion of the Gentils and the conuersion of the Gentils shall helpe towards the saluation which shall be giuen vnto the Iewes for it shall prouoke them to enuie And in the meane time vntill this come to passe It is a woonderfull worke of God that the Iewes endure euen vnto this daie let vs consider with our selues the woonderfull worke of God they as yet continue and are kept in so great aduersities and in so diuers and gréeuous captiuitie and dispersion they hold still their religion as much as they may they exercise themselues in the holie scriptures although they vnderstand all things corruptlie Doubtles no ancient Troians Lombards Hunnes or Vandals haue so held still their owne as they could be disseuered from all other nations in ciuill life and religion and could shew their originall historie set foorth in most true writing and being euerie-where dispersed as they were could neuertheles kéepe their owne ordinances Which forsomuch as it so continueth among the Iews it is vndoubtedlie a singular worke of GOD and bringeth vnto vs no small commoditie The Iewes are witnesses of out bookes since they are witnesses of our bookes which they carrie about with them as their owne and authenticall And that dooth Augustine also note For vnlesse that people were yet still remaining the Ethnike philosophers might suspect that these things are of our owne inuenting which we beléeue and preach as touching the creation of the world of Adam of Noah of Abraham of the patriarchs kings and prophets So as they are doubtles all this while perpetuallie preserued of God for some saluation to come The xvij Chapter Of Christ and his manifestation in the flesh and by what meanes he performed all the parts of our saluation VNdoubtedlie In 2. Sam. 7 vers 18. GOD is trulie said to come to vs manie waies Of the incarnation or comming of the sonne of God but yet properlie and speciallie the sonne of God which is the true God came in the nature of man to saue mankind For although God be in euerie place yet we saie that he came bicause he put vpon him the nature of man and thus we saie he came vnto vs and presented himselfe vnto vs both the Father the Sonne and the holie Ghost Bicause albeit that the works of the Trinitie as touching inward matters be particular as to beget to inspire to procéed for these things are doone by the diuine power which is common vnto the thrée persons yet the same as concerning outward things are inseparable Then wilt thou saie Wherefore is the sonne onlie said to be incarnate Here two things are to be considered of vs namelie the action and the worke As touching the worke it selfe Christ alone tooke vpon him the nature of man sith that nature is ioined with the onelie substance of the sonne But with the
Looke Imprecation Witch Who it was that appeared at the call of the Witch 1 72 ab It was not Samuell saieth Augustine 1 75 a Witches Witches haue no power ouer the godly 1 76 b 77 a Lawes of Princes against them 1 19a And such as repaire vnto them 1 84 b 85 a Witcherie Of the force of Witcherie the cause thereof in olde women and vpon whom it worketh most 1 79 b Witnesse These wordes there be three which beare Witnesse in heauen the father the worde and the spirit expounded 1 105 a The thre things which beare Witnesse of Christ 4 113 a How many wayes God is called to Witnesse 2 372 a What wee are taught by being forbidden to beare false Witnesse 2 553 a Witnesses Two famous Witnesses of the Church in the last age 3 382 b VVo. Woman The state of the Woman farre worse than of the man 2 460 b That she is and is not the Image of God and after what maner 1 124 a Why it is not meete that one Woman should be both a wife and a seruant to any man 2 379 ab Why Paule willed the Woman to keepe silence in the Church 2 242 b Whether before sinne the Woman were subiect to the man 2 379 a Women Whether Women may bee in warrefare 4 288 a They taught the people openly 4 7 ab They must haue their head couered in the congregation and why 2 481 b What Women labour to please men 2 510 a Why Women were commaunded to be silent in the Church 4 7 b Women indued with the spirit of prophesie 4 7 a Women circumcised among the Egyptians 4 111 a Why the Women that prophesie are commaunded to couer their heades 4 8 a Whether Women may teach in the Church 4 7 ab What ornaments Women may vse and not vse 2 513b Looke Women what is spoken concerning painting of the face 2 508 ab and so forward Holy Women maintained and releeued Christ 4 29 a Why we be called men why Women as Augustine allegorically saieth 1 124 a Wooers What kinde of emulation is betwixt wooers 2 417 b Woonders The difference betweene signes and woonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes together 1 71 b ¶ Looke Miracles Word of God The difference of Gods worde and Philosophie 1 58 a The preaching thereof hath all men subiect vnto it 4 230 b Howe miracles win credite to the worde of God 1 63 b. The same thing is offered by the worde that is doone by the sacraments 2 635 a Neither youth nor any other is excepted from hearing the worde of God 1 57 b Of the worde of God and hearing of the same reade all the 7. Chapter of the first part The force of Gods worde in the hearers of the same 1 58 a The difference of Gods worde specially in the Eucharist 4 196 ab 187 b It was the worde or Christ that God spake by to the fathers and Prophets 1 26 b The force of the inwarde worde of God in the minde 3 176 b God vseth the inwarde worde and the outwarde and in whom 2 233 a Whether the outwarde or visible signe of Baptisme be altogether necessarie to regeneration 2 233 a Of the word vnwritten and the word written with the antiquitie of both 1 42 b And how to beleeue it 3 70 a Whether it were written before Moses time 4 72 a Whether Christes bodie bee more worthie than his worde 4 214 a ¶ Looke Scripture Wordes Wordes are partly naturall and partly after the minde of the namers 2 590. 591 a Wordes are the principal signes thereof 2 542a b What they be 3 342 b Aristotles definition of them and who abuse them 2 544 b The vse of them 3 304b 4 144ab Certaine Hebrew wordes receiued into the Church 4 215 ab Worke of God How is it true that God rested from worke the seuenth day since he worketh dayly and hourely 2 374 b How it is a strange worke vnto God to punish euils 3 44a That God doeth worke nowe also and by what meanes and how 1 122b That which the holy Ghost calleth euill is no worke of God as Pighius saith 2 218 a Worke of man Howe the selfe same Worke is produced by God and by vs. 1 189 b 190 a Howe it may bee both of God of the deuill and of euill men 1 183 a Howe it can be the end of an action when it is after the action 1 7 b Sometime that which remaineth is more excellent and sometime the action and why 1 4 b An habite in the minde is no Work though it come of frequented actions 1 4 b Whether there may be any Worke of man found that should throughlie please God 2 572 a None good saith Augustine without faith 2 259 a To the goodnesse thereof it is not enough that the same in his owne nature be not euill what then 2 311 b A Worke cannot be made good by an habituall intent 1 93 b 95a The rule whereby it must bee directed 3 118 a How the conscience may make a Worke good or euill 3 165 a A Worke seeming acceptable vnto God may be sinne prooued 2 267 b Of a Worke of man which is in man and yet breaketh not out from his owne strength 1 132b Howe men are saide to Worke together with God 3 13 b 14 a Faith as it is a Worke cannot iustifie 3 60. Of the Worke wrought which is supposed to merite saluation 4 106 b 194 b Whether an Infidell can doe a Worke pleasing God 3 118a A charitable Worke of an Infidell namelie to cloath the naked is sinne prooued 2 267 ab Works of God Howe and after what sort wee must iudge of the workes of God 1 13b Three sortes of them about his creatures 1 181 b 182 a 184 a They doe helpe one an other 2 599 a Of the particular and common workes of the Trinitie ◠599 b Workes of men No place for good workes in the worlde to come 3 368 a Whether it bee lawfull to doe them for rewardes sake 2 573b 574 a What are turned into sinnes 3 152 b 153 a 26 a Faith goeth necessarilie before them 3 154 ab Faith perfecteth and formeth them 3 149 b Whether true faith and they can bee separated 3 131 b 132 ab How the old Fathers of the Church esteemed them 3 121 a They doe serue both to Predestination and Reprobation 3 34a They bee the effects of Predestination not the causes thereof 3 14b What they that defende merites doe thinke of them 3 54 a They after iustification doe profite 3 144a An ill comparison made betweene them and sinnes 3 22 ab They are not the causes of our calling 3 15 a They depend of GOD yet must we not cast away all care of liuing well 3 3 a Whereof good woorkes are signes and seales 3 95 b In whome they are a beginning to