woorthie to be crowned but findeth much woorthie to be condemned in whom he findeth no merits of good things but deserts of punishments Hereby we sée what is the nature of humane works before iustification The same father in his first booke and 30. question to Simplicianus saith that We are commanded to liue vprightlie and that by a reward set before vs that we may atteine to liue blessedlie for euer But who saith he can liue vprightlie and worke well vnlesse he be iustified by faith Here we are taught that in men there might be a merit and deseruing of happie and eternall life if they could accomplish that which is commanded but forsomuch as that is impossible for vs to doo therefore we fall awaie from merit The same Augustine in his Enchiridion ad Laurentium the 121. chapter The end saith he of the commandements 1. Tim. 1 5. is charitie out of a pure heart a good conscience and a faith vnfeined The end of euerie precept is charitie and hath relation vnto charitie whatsoeuer is done without such charitie is not done as it ought to be doone Wherefore if it be not done as it ought to be it cannot be denied but that it is sinne Chrysostome Rom. 10 4. 39 Chrysostome expounding these words of Paule The end of the lawe is Christ If the end of the lawe saith he be Christ if followeth that he which hath not Christ though he séeme to haue the righteousnes of the lawe yet hath he it not in verie déed By these words we gather that he which is without Christ may doubtlesse haue works séeming to be good which yet in verie déed cannot be iust And straitwaie he saith Whosoeuer hath faith the same also hath the end of the lawe and whosoeuer is without faith is farre from either of them Hereby we gather that they which haue not faith are strangers not onlie from Christ but also from the righteousnes of the lawe which herein consisteth euen to doo that which is commanded And straitwaie For what doth the lawe tend vnto To make a man iust But it cannot for no man hath fulfilled it But bicause a man might obiect Although a man not regenerate cannot fulfill the lawe yet if he take paines therein and indeuour and trauell he may atteine vnto righteousnes This obiection also Chrysostome excludeth And a little before when he expounded these words Rom. 10 3. Being ignorant of the righteousnes of God willing to establish their owne righteousnes they became not subiect vnto the righteousnes of God Thus saith he he calleth the righteousnes of God which is of faith bicause it is altogither of the heauenlie grace wherein we are iustified not by our labours but by the gift of God This selfe-same thing also writeth Ambrose Ambrose Psal 32 1. when he expoundeth these words of Dauid Blessed are they whose iniquities are forgiuen and whose sinnes are couered He calleth them blessed saith he of whom God hath decréed that without labour or anie obseruation shall be iustified by faith onelie And vpon these words of Paule Being iustified freelie by his grace Rom. 3 24. They are iustified fréelie saith he bicause by the gift of God they are iustified by faith onlie they themselues working nothing nor making anie recompense The same Ambrose also vpon these words of Paule Rom. 5 14. Wherefore death hath reigned vpon them which haue not sinned after the similitude of the transgression of Adam He wrote this saith he bicause it is impossible for a man not to sinne which thing séeing peraduenture he spake of men regenerate what is it to be thought of men that are strangers from Christ Cyprian also d A Quirinum Cyprian We ought saith he to boast in nothing bicause we haue nothing of our owne I suppose it sufficientlie now appéereth that the same which we affirme is true namelie that men before iustification can not frame their works to the prescript of the lawe therefore are they sinnes and cannot merit iustification But if our aduersaries will saie that they affirme not that those works which they call preparatorie doo merit iustification but onlie are certeine preparations whereby men are made apter to atteine to iustification we may thus answer them If they merit not why doo you falslie attribute to them that your merit of congruitie Further why call ye them good séeing as we haue taught they neither please God nor are doone according to the prescript of the lawe Lastlie forsomuch as they want their end and not onlie are but also are of good right called sinnes how teach ye that men by them are prepared vnto righteousnes when as they are much rather by them prepared vnto punishments Wherefore let them once at the length cease to adorne them with these goodlie titles For though peraduenture God sometimes by these works bringeth men to saluatiō he doth it bicause of his mercie towards them which mercie is so great that he will vse sinnes and works also which are euill vnto the benefit of them 40 Now let vs sée if iustification be not attributed vnto works how the same is then giuen It is giuen fréelie it wholie dependeth of the méere grace of God for it no maner of waie dependeth of merits Which thing Origin sawe for he Origin vpon the epistle to the Romans expounding these words Vnto him which worketh the reward is not imputed according to grace Rom. 4 4. but according to debt But I saith he when I desire excellencie of speach whereas he saith that vnto him that worketh is rendred a debt can scarselie persuade my selfe that there can be anie worke which can of dutie require a recompense of God forsomuch as euen this that we can doo or thinke or speake anie thing we doo it by his gift and liberalitie What debt then shall he owe vnto vs séeing his grace hath preuented vs A little afterward he rendreth a reason of his saieng which reason Augustine oftentimes vsed for he bringeth that place of Paule Rom. 6 23. The wages of sinne is death but the grace of God is eternall life For here the apostle said not But the stipend of righteousnes is eternall life which yet the nature of the Antithesis required How eternall life maie be called the stipend of righteousnes For Paules meaning was to declare that our wicked works doo of dutie deserue death and that euerlasting death but eternall life is not giuen but onelie by grace wherefore in the second part he left out the name of stipend and of righteousnesse and in stéed of them put in the name of grace Neither doo I greatlie passe that Augustine in another place writeth that Paule might haue said The stipend of righteousnesse is eternall life but yet would not saie so least he should haue giuen occasion of erring For vndoubtedlie I sée no cause why Augustine did thinke that Paule might haue said it vnlesse peraduenture by
he saith there might appéere to be a full obseruation of the lawe But he answereth that they had no more in them than Paule had who denied himselfe to be perfect Indéed they were iust before God euen as he said that he had serued God from his forefathers with a pure conscience that is with an vnfeigned and vndissembling hart But it is one thing to doo from the hart and another thing to doo with all the hart And they were said to walke in all the precepts of God bicause they being iustified by faith shewed the fruit of faith by liuing according to the lawe which fruit neuerthelesse while they liued in the flesh they vttered not perfectlie and absolutelie And whereas it is added that they were without reproofe the same father in his first booke and 48. chapter De gratia Christi against Pelagius and Coelestinus expoundeth the same to be ment as touching their honest and laudable conuersation among men the which no man could iustlie quarell at as a crime For there be some verie gréeuous crimes whereof the apostle saith 1. Cor. 6 10 that They which commit such things shall not possesse the kingdome of heauen And assuredlie the persons regenerate may beware of these sinnes And it is said that they were so without reproofe before God bicause God allowed them to be such as before men they were accounted Vndoubtedlie the praise of this couple man and wife was verie great bicause they did not execute the traditions of men but the works which were prescribed in the lawe They being first therefore iustified by faith did then adde honest and godlie life to be ioined with the righteousnesse of Christ Wherfore God vouchsafed to extoll their works with these praises and commendations And yet for all that it cannot be prooued that they perfectlie fulfilled the lawe of God Augustine also expounded that saieng which Paule speaketh of himselfe namelie 2. Tim. 4 7. I haue fought a good fight I haue run my course I haue kept the faith c. How Paul performed his course The last fight saith he remained for when he did write these words he was not yet dead but bicause he remained in hope of stedfast dieng in the faith therefore he wrote so boldlie He finished his course howbeit not fullie perfectlie but in an obedience that was more than begoone Neither dooth he write that he sinned not but if he had so written yet would we haue said that the same had béene doone in respect of his hope For that which is certeinlie looked for is reckoned as if it were doone And it is no doubt but at that time he had néed as well as the rest of the apostles to praie according to the commandement ef Christ Forgiue vs our trespasses as we forgiue them that trespasse against vs. 11 Our aduersaries also teach that those impediments which we haue rehearsed namelie corrupt affections and naughtie motions vnto euill are no sinnes vnlesse there be added a consent therevnto which opinion of theirs must be vtterlie repelled True indéed it is that Augustine in defining of sinne declared the same to be a thing spoken doone or lusted against the lawe of God albeit that is a doubtfull definition For if lusting be ment according to the consent of the will onelie actuall sinnes as they terme them are comprehended therein but originall corruption and naughtie motions of the mind are excluded from thence Wherefore Peter Lombard in his second booke distinction the 25. bringeth in this definition what time as he steppeth from the treating of originall sinne to treat of actuall sinnes Neuerthelesse What is ment by lusting if by the word lusting he comprehend both originall sin and also naughtie motions the definition will be generall But Ambrose saith Ambrose declareth what sin is that Sinne is a transgressing of the lawe or a disobedience of the heauenlie commandements Howbeit letting these things go we must giue eare vnto the holie scriptures It is written in the first epistle of Iohn the third chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. that is Sinne is the transgression of the lawe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all men knowe is compounded of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath a strength of depriuing and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth Lawe wherevpon it followeth that to be depriued of that righteousnesse which the lawe dooth require is sinne But shall we stand in contention whether our corrupt motions and naughtie passions doo impugne the lawe of God Certeinelie Paule affirmeth that they doo striue against it when he writeth Rom. 7 23. that He feeleth another lawe in the members striuing against the lawe of the mind wherevnto if it be repugnant it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is transgression of the lawe Neither dooth he otherwise iudge when he saith It is not I that worke that but it is sinne Ibidem 17. which dwelleth in me And we doo not onelie deale now as concerning those first motions of the lusting and wrathfull facultie but also of those motions of reason which prouoke vnto sinne For it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The wisedome of the flesh is enimitie against God Vndoubtedlie all these things be sin and deface the image of God Man is not made to the intent he should be against the lawe of God but that all the motions of his mind should be a spur to prouoke him to godlines Tertullian saith that Herein consisteth Gods image euen to haue the motions of our minds and our wils all one with God Yea and Paule himselfe taught this in his epistle to the Philippians Phil. 2 2 and 5. Let the same mind be euen in you that was in Christ Iesus Wherefore séeing these euils deface and corrupt this state and condition of our mind they cannot be otherwise called than sinnes 12 But perhaps some will aske How Adam fell hauing hauing not the naughtie motions of the mind that séeing Adam at his creation had no corrupt motions and affections how it came to passe that he so gréeuouslie fell This is demanded as though sinne might not be committed by his own will Assuredlie the angels did fall who were without anie such perturbations Truth it is that we are compelled more often and more vehementlie vnto sinne than Adam was we hauing manie naughtie persuasions and prouocations vnto sinne the which he had not till such time as he transgressed But if it be so that some of the fathers now and then doo denie that these motions whereof we intreat be sinnes bicause they haue no bond ioined with them vnto euerlasting punishment séeing Christ hath cancelled the same yet can it not be denied by anie man but that the deformitie which was brought by them remaineth in the mind Further it is so written of them by waie of comparison For if so be that
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
the power of vnderstanding is diuided according to the respect that it hath to diuers things And according to those things which we onelie behold and haue in contemplation the vnderstanding is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Contemplatiue but if towards those things which consist in doing then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Actiue Wherein séeing by the great goodnesse of God there is preserued for the dooing of things much naturall knowledge it is called Synteresis Synteresis of the Gréeke Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is To preserue What conscience is But conscience is a practising knowledge by the which our actions are both defended accused First preseruation Wherevpon it is not vnwiselie said that in such accusations or defenses as these be the conscience doth giue the Maior proposition for it saith From whence are the Maior and Minor propositions of accusations and defenses We must not commit fornication but liue chastlie But the conscience taketh the Minor proposition and vrgeth That which thou now doest or art about to doo is fornication or contrarie to chastitie Wherevpon it concludeth an accusation by the which it prooueth that That which thou doest thou doest most vnwoorthilie And that the conscience is the knowledge of this thing These definitions are drawne out of the epistle to the Romans Rom. 1 14. Paule sheweth in the 1. chapter to the Romans When saith he the Gentils which haue not the lawe doo by nature the things perteining to the lawe and shew the worke of the law written in their hart their owne conscience bearing them record and their thoughts accusing one an other excusing Out of this place diligentlie examined we haue a description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Conscientia Conscience God according to his goodnesse hath ingraffed these knowledges in our mind to instruct vs in stead of a schoolemaister And the conscience séemes to be as it were a lawe and it hath this propertie also that it stirreth the mind forward which the lawe doth not alwaies Verie aptlie therefore we shall call it a liuing lawe which crieth pricketh vs forward and driueth vs to good things And bicause the affects of feare and sorrowe of repentance and desperation are naturallie prouoked in our minds by reason of this accusation of our consciences The Furies the Poets feigned Furies which did sometime driue men vnto those extremities that they made awaie themselues euen as the holie scriptures testifie to haue come to passe in Iudas and Achitophel Mat. 27 5. 2. Sa. 17 23. Chrysost 9 Chrysostome vpon Genesis wrote that The conscience is a sufficient schoolemaister vnto vs. Which saieng is not in euerie point true for it behooueth It behooueth that the conscience to doo hir part aright be framed to the word of God that the conscience be framed by the holie scriptures vnto this end that it teach accuse and defend rightlie For sinne hath partlie obscured and partlie corrupted our naturall knowledge so that some nations there haue béene among whom euen fornications were counted no sinnes Further we saie not that the conscience which is well instructed by the word of God is sufficient of it selfe vnto saluation vnlesse grace and the holie ghost be present wherby strength may be giuen vs to obeie those things which are thereby prescribed Howbeit Chrysostome perhaps called the same a sufficient schoolemaister An excusing of Chrysost The conscience is a sufficient schoolemaister to condemne vs. bicause it prompteth vs in manie things and againe bicause it is sufficient for to condemne vs. For albeit that the Ethnikes be ignorant of the holie scriptures may excuse themselues that they haue not béene rightlie instructed as touching all actions yet are they most euidentlie taken tardie herein that in manie things they haue gone against the rules of conscience For as Paule writeth to the Romans They turned the truth of God into a lie Rom. 1 25. Augustine Augustine vnto Alipius writeth the which maketh verie much for this place which we haue in hand that We must specially prouide to haue an vpright conscience But in the meane time there must be consideration had of them that be weake A similitude least anie man with his conscience drinke pure water but with his féete tread the fountaine so as the shéepe cannot drinke of the same otherwise than troubled There be some which boast of a good conscience 1. Cor. 8 1. as the Corinthians did but in the meane time through the boldnesse of their dooings they disquiet them that be weake We must take heed of the Libertines Let vs beware of the Libertines as of infection it selfe who séeme to renew the heresie of the Valentinians and of Simon Magus while they persuade that all sense and féeling of sinne must be reiected bicause vnperfect men are troubled with the motions of conscience and those they saie are trulie renewed in Christ and raised vp from the dead which haue no more féeling of sinne and they iudge that whatsoeuer they doo or attempt of what kind so euer it be they please God Wherefore when such kind of adulterie and wickednes is found to be in them they denie them not at all but saie that to them they be no sinnes bicause they account them not for sinnes but to such they saie they are accounted for sinne which by reason of their infirmitie doo thinke them to be sinne Touching the choise of Meates Jn the 1. Cor. 8. 10 The matter then which we haue in hand Looke after in place 10. art 18. and In 1. Cor. 10. ver 25. In what things choise may take place Which things be necessarie In things necessarie to saluation we must not passe for offending or not offending men Mat. 10 34. Mat. 5 2◠persuadeth vs to write somewhat touching the choise of meats And first it is to be vnderstood that choise taketh not place in euerie thing but in those things onlie which cannot otherwise be done Wherefore we will make a distinction of actions that some be necessarie vnto saluation and other some indifferent or meane actions Those things be necessarie which God hath commanded and vnlesse we doo them we shall be shut out from God and from Christ In this kind of things there is no choise herein are neither the occasions nor the offenses of men to be regarded For Christ said that He came not to send peace but sword and fire he came to set the father against the sonne and the daughter against the mother he said moreouer If thy right eie offend thee pull it out and cast it from thee and the same commandement also he gaue of the right hand and of the foote By which words he declared that those things which we shall estéeme more déere vnto vs than either our eies hands or féet we must cast awaie from vs lest we should be drawne awaie from the will of God
would alwaies be most learned and holie Bishoppes But it fell out otherwise for afterward the Emperours chose Bishoppes not the worthiest but those whom they most fauored Augustine being most learned was a Bishop of Hippo being a place of no great name Aurelius being a man much more vnlearned was Bishop of Carthage a famous Citie But since they feare confusion let the Romane Bishop sit in the first place in Councels the Bishop of Constantinople in the second place and afterward others in their place but let not one reigne ouer all Let the gouernment be Aristocratia which order séemed alwaies the best For it is harder to corrupt manie than one It is harde◠to corrupt many than one What titles the Popes flatterers haue giuen him For euen blind men maie sée that the Popes are most shamefullie corrupted by those their flatterers and parasites For De electione electi potestate in the Chapter Fundamentum in the Glosse it is written that the Pope is no man In the Proheme of the Epistles of Clement in the glosse it is written that he is neither God nor man Wherefore he is directlie opposite to Christ The Pope quite contrarie to Christ For Christ was both God and man he is neither God nor man Therefore he is either an Angel or a beast but he is no Angel therefore he is a beast In the Extrauagants de verborum significatione in the Chapter Ad Conditorem it is written that the Pope is no pure man This I easilie beléeue for he is oftentimes an vnpure Ruffian Gelasius in the Decret the 9. Quaest 3. Chapter Cuncta per orbem The Romane seat saith he ought to iudge of all men none of it It is lawful for all men to appeale vnto it and from it it is not lawfull The same maie condemne those that be absolued in Councels and absolue them that be condemned In the Extrauagants De concessione Praebendarum in the Chapter Ad Apostolorum None ought to saie vnto the Pope Sir why doest thou this And in Quaest 2. in the Chapter Abtulisti and they be the words of Anacletus God is the father because he hath made The Church is the mother because it hath regenerated Here of Panormitanus in the treatise of the councel of Basil Therefore saith he the Pope is the sonne of the Church The Pope must obey the Church therefore he must obey the Church Which neuertheles Eugenius and Paul the third in the councell of Trent would not But I of these words doe also gather an other thing Hée is the sonne of the Church therefore he is not head Hée is the sonne therefore he is not the spouse vnles he will confesse himselfe to be incestuous Of the dignitie and worthinesse of the holy ministerie looke the Sermon vpon a place out of the 3. of Kings Also of the power of the keies looke the Sermon vpon a place in the 20. of Iohn Iohn 20. 3. verse 23. Whose sinnes yee remit they are remitted c. At the ende of this booke The fourth Chapter Of Ecclesiasticall lawes of Traditions of the discerning of spirits of Councels Fathers and of the Canons which they call the Canons of the Apostles HEre are thrée things to be cōsidered of vs. In 1. Sa. 14. at the end The first is whether it bée lawfull for Bishops Ecclesiasticall men to set forth such maner of lawes and decrées Secondly if it be lawfull what manner of lawes those ought to bée Thirdly That Magistrates lawes must be obeyed what force they may haue to binde the conscience As touching the first wee knowe that all godly men are bound to obey Princes and Magistrates Rom. 13. 5. And that as Paule saieth for conscience sake Ephe. 6. 5. 1. Pet. 2. 18. Mat. 17. 27. Peter and Paule commaund seruantes to obey their Maisters euen though they be froward Christ himselfe paide tributes and customes and was neuer against the lawes We are commanded to obey parents Exo. 20. 12. And the Magistrate is in stead of a parent as vnto whom our parents haue referred all their power and authoritie Salomon in the prouerbes saith Pro. 24. 21. Feare God and honour the king and meddle not with Seditious men for their distruction is at hand But this is true so long as they commaunde nothing against the Lorde For if that happen we must obey God rather than men Albeit in the Ciuill lawes there be certaine things belonging vnto the necessitie of a Citie some vnto decencie onely It is for necessitie that men shoulde punish offenders vnto decencie that it may not bée lawfull for a matron to marrie in the time of mourning which was prouided for by the Romane lawes Further his purpose also is to be considered who made the Lawe For some things he would haue to be straitlie and throughlie obserued and that some things should be certaine prouocatiōs and admonitions Lastlie in these lighter sorts of decrées we must take héede that nothing he violated by contempt The effect is that men séeing they be not borne to themselues but to the common weale shoulde indeuour with all their care to obey lawes 2 But some thinke that Bishops may not make lawes Whether Byshops may make Lawes And thus to saie they are mooued by no small or obscure Reasons For first they demaund from whence they should haue that parte I speake héere of Bishops so farre foorth as they bee Ministers of the word not in respect that they be ciuill Princes for the consideration of that matter is otherwise That power they haue not of Christ for he neither made lawes nor yet euer gaue such commaundements to his Apostles Wherefore if Bishops bee so sent from Christ as he was sent from the father they cannot make lawes Further it behooueth that they which make lawes shoulde haue dominion 1. Pet. 5. 3. But Peter warneth Bishops that they should not beare rule ouer the Cleargie Besides hee that writeth laws it behooueth he haue an interest to punish as it is in the Pandects de legibus Senatus consultis out of Demosthenes For hée saith that the lawe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the law is a lawfull correction of offences cōmitted willingly or vnwillingly But the Church hath not the sworde or power of punishing Moreouer where the law is there of necessitie must followe transgression such is the infirmitie of our nature 1. Cor. 7. 39 Iam. 4. 12. But Paule woulde not insnare any man And Iames saith in the 4. Chapter There is one lawmaker who can saue and destroy And Esaie in the 33. Esa 33. 22. Chapter Thou art our King Thou art our Iudge thou art our Lawgiuer But the Canons decree farre otherwise The Canons haue licenced thē to make Lawes Yea when they speake of them which maie make lawes they giue the first place vnto the Pope the second vnto the Councels and Bishops the
he to be beleeued it is vncertaine They promise thou wilt saie that their Hoste shall doe no harme but if they stand not to their promises then will the lande be in their possession Vndoubtedly Iulius Caesar woulde not permit the Heluetians to passe through his prouince although they promised that they would passe without doing iniurie or harme But I say that the warre which the Israelites made against Sehon was iust The Israelites made iust warre against Sehon yet not therefore because he denied them leaue to passe through his Countrie but because he came with his hoste out of his owne borders and willingly offered wrong vnto the Israelites For euerie man ought to defende both himselfe and his against violence That which Augustine bringeth hath some shewe yet his reason is not firme For howe coulde Sehon knowe certainely whether the Israelites would doe him harme or no especially they being so manie in number For there were sixe hundreth thréescore and sixe thousand armed souldiers and well appointed to the battell He might perhaps haue permitted them to haue passed and that safelie although not all of them together but by bandes But séeing the first reason before alleaged is sufficient we néede not much to labour about excusing of Augustine Augustine What must be taken héede of in iust wars 7 The same Augustine in the 105. Epistle vnto Boniface In the making of iust warre saith he many thinges must be taken héede of For it is not sufficient that the warre be iust vnlesse also the warre be iustlie handled Wherefore he admonisheth his Earle WheÌ„ saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God Yea rather doe this Fight for his lawes and name let promises be kept euen with enemies but much more with friendes for whome thou makest warre By which wordes he blameth those souldiers which are more grieuous in Cities than be the verie enemies Of which sort we sée in our dayes a great manie more than we would which being in their Garisons good Lord how doe they handle the Citizens and men of the countrie How shamefull abhominable thinges doe they commit He addeth also a third Caution Consider with thy selfe that warre must be made vppon a necessitie Wherefore haue thou alwayes a minde vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Warre is taken in hand onelie for the amending of thinges that be amisse Yea and the Apostles did so afflict some to the intent they might become the better Paul said vnto the Corinthians 1. Cor. 5. 5. Deliuer such a one vnto Sathan for the destruction of the flesh that the spirit may by saued 1. Tim. 1. 20. And to Timothie he saith of Hymenaeus and Alexander I haue deliuered theÌ„ to Sathan that they may learne not to blaspheme So ought they also to restraine princes to the intent that they may be made the better And Augustine in his 19. Augustine booke De Ciuitate Dei saith that warres though they be iust vnto Godlie men they séeme both troublesome and gréeuous For besides other thinges which the nature of man eschueth they shall sée the wickednesse of the contrarie part by reason whereof they are constrained to fight and they cannot but be sorie for it And in the Epistle before alleaged Rage not saith he nor waxe not insolent against those which submit themselues but let mercie be shewed to those that be ouercome Such is that saying of Virgill Spare thou them that be subiect vanquish them that be proud 8 Moreouer he admonisheth the same Earle to beware of vices which are woont to followe Hostes Namelie of filthie lustes of rauenous pillage and of drunkennesse For it is a most dishonest part that thou shouldest make warre for the amending of other mens vices when as thou thy selfe in the meane time art a great deale more vitious and much more art ouercome both with affections and diseases than they which are ouercome And in warre we reprooue not the end but the desire of hurting the crueltie of reuenging the outragiousnesse of rebelling and the gréedie desire of ruling these thinges said he are condemned For they which without those vices make iust warre are the Ministers of God and of the lawes The same father against Faustus the Manichie This order saith he must be kept that the warre be proclaimed either by God or by Princes to breake the pride of man and to tame the obstinate Moreouer souldiers ought to be perswaded that the warre is iustlie made and not taken in hand against the word of God Whether souldiers ought to be prâ—ne to the cause of the warre otherwise let them not goe on warrefare Neither doe I to this ende speake these thinges because I would haue souldiers to vnderstand the secrets of princes but that to their knowledge and wittinglie they suffer not themselues to fight against true and iust causes Yet it may be saith Augustine that the prince himselfe may make warre against his conscience and yet his souldiers nothing offend so long as they obay the ordinarie power For the people must obay their prince And in their so doing it may be doubtfull vnto them whether their prince make warre contrarie to the commaundement of God But they are excused so long as they obay their owne prince in a doubtful cause their owne prince I say and not a strange prince Wherefore those hyred souldiers cannot be excused Against mercenarie souldiers which hauing no respect to the cause but onelie for monie and reward sake doe serue strange princes Wherefore Iiphtah thus reasoned as touching the first poynt of his Oration We haue taken this land by the right of warre therefore thou vniustlie requirest the same againe of vs. 9 He addeth afterward Our God hath giuen it vnto vs which is the Lorde and distributer of all humane thinges Iud. 11. 21. God is the distributer of kingdomes He bringeth his Argument from the gift of God And that God may giue and distribute kingdomes the verie Ethnick authors sawe And therefore in Virgil Virgil. Aeneas dooth so often boast that he by the commaundement of GOD went into Italie and for that cause would not abide either at Carthage or in Sicilia when he might haue obtained either of those kingdomes Augustine Augustine in his 5. booke De Ciuitate Dei the xxi Chapter As touching kingdomes saith he and prouinces it is certaine that God distributeth them both when and how much and to whome he will doutlesse by his iudgement which is secret but not vniust In the booke of Genesis GOD promised to Abraham and his posteritie the land of Chanaan Gen. 15. 13 but yet he promised it after foure hundreth yeares Now saith he I will not giue it for the Chananites as yet had not fulfilled their sinnes I will
the first daie of the Sabboth that is vppon the Lordes daie at the euening tide appeared to his disciples being gathered together the doores being shut and shewed vnto them his handes and side saying Peace be with you When they had seene the Lord they reioyced Afterward he added As my father hath sent mee so sende I you And when he had thus saide hee breathed vppon them and saide vnto them Receaue yee the holie Ghost Whose sinnes soeuer yee remit they are remitted and whose sinnes soeuer yee retaine they are retained CHrist in one action perfourmed thrée thinges First by his appearing he prooued his resurrection Secondlie he comforted them by the gift of peace Thirdlie he sent them away to comfort others giuing vnto them the power of the keyes As touching the first which is of the appearing of Christ thou shalt note that it was doone vppon the Lordes daie For it is saide In the first of the Sabbothes The Apostles were assembled together secretlie and were sadde and no maruell For sadnesse commeth either of the feare of some euill hanging ouer our heades or else of an euill that is present The present euill was that they wanted their beloued Master They had lost him being put to a shamefull death Further it séemed to thē that they were now become infamous as though they had béene the Disciples of one that was a seducer and an euil man They feared also least it would come to passe that such examples shoulde bee shewed vpon them For it séemed that the Iewes woulde rage against them also They were gathered together and were sadde because of these thinges Perhappes they consulted together what they shoulde doe howbeit the counsels of men were but weake Beholde Christ is present For hee neuer faileth thē that be his euen in the greatest perils The doores were close shut perhappes they gaue place perhappes Christ came in at the windowes or at the roofe of the house or if hée did pearce the doores it was a miacle which will be granted by the holie scriptures Howbeit the Transubstantiators must not here inferre that the bodie of Christ is in manie places at once for the scripture doeth not say that it was so neither doth it affirme that the substance of bread wine doth depart Such sadde persons are wee verie oftentimes aswell for our ill conscience sake as also for the darkenesse of the minde and infirmitie of the will Therewithall comes the feare of hell fire and manie other calamities assaile vs and vnlesse Christ be present it fareth verie euill with vs. But Christ commeth and if we by faith doe imbrace him then all thinges are quiet and wee be made ioyful as the Apostles were at the sight of the Lord. For the gospel is a glad tidings thereby Christ conmeth vnto vs and maketh vs glad Christ our Lord is not as be the Lords of this world for if they come they oppresse vs they exact Tributes they greeue vs and take awaie from vs. But Christ commeth not to doe hurt but he bringeth his giftes and hee neuer commeth emptie Let vs sée what he hath brought He hath brought peace and ioye and certeintie of the resurrection But nowe passing ouer the proofe of the resurrection let vs speake of peace Peace Order Peace is a quietnesse of order and order is a disposition of things like and vnlike giuing to euerie one that which belongeth thereunto But peace is of two sortes one remooueth those thinges which trouble and bréede disquietnesse The other suffereth those thinges which doe afflict to remaine still but it comforteth and strengtheneth the mindes to be strong and not to yéelde but to be glad and reioyce The first peace is of the worlde and the other is of God As for example A similitude if a citie be beséeged it maie haue peace if the seige be remooued or else if the seige continue the towne hauing victuals enough within and that the Captaines bée good and the fortifications very strong Moreouer it is called the peace of the worlde because the worlde maketh it For pouertie may easily be driuen away by riches sicknes by medicines base estate by the fauor of the prince Besides it is called the peace of the worlde because the worlde knoweth it only The other is that which is present when tribulations remaine But thou wilt demaund Haue not the Philosophers sometime not weighed the outwarde troubles I aunswere They came somewhat néere with their morall vertues but they attained not to the peace which we speake of Shadows similituds those were of vertues but no true perfect vertues therfore whē they come to most gréeuous euils they yéeld Cato The Ethnicke vertues Brutus Cassius killed themselues but the Martyrs of Christ indure it māfully Moreouer a valiant morall man when he for his countrie sake either dieth or entereth into gréeuous perils hath his felicitie obscured through the greatnesse of the paine and labors onelie he féeleth some light tast thereof when he hath respect to the ende but in martyrs the spirite doeth then most of all shine and is of force Nowe then the peace of Christ doth not remooue outward things but it appeaseth the minde and reconcileth it vnto God It lighteneth the vnderstanding strengtheneth the will and pacifieth the conscience and maketh sure the hope that these thinges shall once haue an ende and that they can neuer do vs hurt In the midst of tribulatiōs it maketh vs quiet and calme It changeth not the things but the men and that by faith For we perceaue that Christ our mediator is with vs and that by him we please God wherefore it doeth no hurt This is the peace of God because onelie God maketh it and they which be not spiritual do not know the same The peace of the world doeth remooue outward troubles but changeth not men for they remaine in their desperation darkenesse euill conscience and sinnes Wherefore the peace of God is more effectuall the which protecteth and chaungeth vs when the contrarie is yet present and displeaseth vs. For of faint hearts it maketh vs hardie of feareful it maketh vs valiaunt of weake ones it maketh vs strong For when we apprehende Christ by faith nothing can hurt vs that be ioyned to him but we saie The Lorde is my strength Psal 27. 3. Psal 118. I will not be afraide what man can do vnto me If there rise vp warre against me I will not despaire The world accounteth this peace and tranquillitie of the godlie to bée but foolishnesse because they sée not the inwarde originall thereof Euen as he which shoulde sée men in dauncing a farre off yet heareth not their sounde woulde thinke them to bée madde but if he approch and heare with his eares the musicall tunes nowe will he also be stirred vp vnto the same motions so the worlde when it féeleth not Christ in it selfe and hath no experience of his ioye and peace thinketh it
to the intent we may loue him with all the affections of our minde And the manner of the feare of death is that we be not so stricken as we put away the word of God and neglect his glorie Therefore we sinne if for feare sake a man deny the trueth if forsaking his vocation he suffer the sillie shéepe committed to his charge to be caught away by Woolues By these things which be spoken we gather that flying away is no sinne if it be taken in hand for the glorie of GOD that is to wit vnto that end that we may serue him with a pure heart that we may leaue Idolatries and superstitions that we may not rashlie cast our selues into the danger of abiuration that we may by the benefite of Matrimonie liue vndefiled that we may the better call vpon God with a pure conscience in those things which belong vnto the woorshipping of God that we may be instructed by learned men that we may sée the societie of the Saintes that we may leade our life in a well reformed Church Finallie that we may so confirme our selues as at a more fit time we instruct others vnto edification euen as God called vs and mooued vs by his spirit This flying away I say is no sinne although it haue the feare of death ioyned with it For as we haue said that feare is not faultie vnlesse it be stained and corrupted by the end or manner of fearing Wherefore as touching this I disagrée from both these sortes of brethren from the first doubtlesse because they say that flying away hath the respect of a lesse euill For being indued with those circumstances I cannot condemne it nor say that it is faultlie and from the other because they wrote that it is mixed as if they acknowledged that there is some fault therein although there be in it some good For I am of an other minde who iudge that the feare of death being moderated as I haue set downe is a good and laudable woorke hauing no mixture at all with euill but so farre foorth as it procéedeth from our faultie and corrupt nature But this as we haue aboue said is common vnto it with faith hope and the loue of God And I must néedes somewhat maruell at these two excellent brethren that séeing they iudge flying away to be euill or to haue some euill in it they wil perswade the same to the weaker sort of brethren to the intent they may mainteine the profession of the trueth not forswere thēselues For by this meanes they perswade euil Euill must not be done for to obtaine good Rom. 3. 8. that good may be obtained Which Paul vnto the Romans forbiddeth For he permitteth not vs to doe euill thinges vnder pretence that some good may followe Neither should any obiect that God setteth forth all his precepts and good works of euerie kinde to be kept of vs although he know that we cannot doe the same without sinne Séeing alonely God can be excused of this that of him nothing is commaunded but that which in his owne nature is good but if there be any sinne committed that must not be imputed to the commaundement of God but vnto the faultinesse which cleaueth vnto vs. But the perswasion of these men cannot after this manner be excused For they iudge that flying away taken in hande through the feare of death either is sinne although lesse than abiuration or at leastwise hath sinne mingled therewith and that by it selfe Neither do they appoint any circumstances or measure vnto the terror of death or to the flying away for feare of death in respect whereof to flie away in his owne nature is good But some man will wey with himselfe And shall not the feare of death bee faultie also in the foresaide cases and with the foresaide circumstances séeing it striueth against the will of God For it is manifest that Christ otherwhile requireth our death for his owne name sake Howe farre foorth we ought to loose our soule Luke 9. 24. Ioh. 15. 13. Ioh. 1. 3. 16. For he saith Hee that will lose his life for my sake shall saue the same and he that will saue it shall loose it Also we reade in Iohn that it is our part to lay downe our life for our brethren Wherefore if euerie one of vs ought to obey GOD with all his strength and with al his soule how doe we satisfie this precept when as by fearing of death we are manifestly called from the commandement of God and sinne altogether it is whatsoeuer is repugnant to the reueiled wil of God Manie which do not sufficiently vnderstande the nature of sinne That the first motiōs are sinnes are woont to say that those first motions which are stirred vp in vs without deliberation are no sinnes till wee giue our consent vnto them But howe greatlie these men are deceiued Paul hath declared vnto the Romans when hee manifestlie called the lawe of the members sinne speaking of those motions which trouble vs against our will and do holde vs captiues in a manner by violence whiles our minde which otherwise as touching it selfe is excéedingly delighted with the lawe of God doth striue against and withstand those motions so as he crieth out O wretch and vnhappie that I am Rom. 7. 24. who shall deliuer me from the bodie of this death I confesse indéede that this aunswere is after a sort obscure but I hope to make it plaine A distinction of those thinges which are forbidden by God Some things there be so forbidden of God as in no respect they can haue any iustnesse or honestie in them such are adulterie theft periurie ydolatrie and pride Wherefore as concerning all these actions so farre foorth as they are considered by themselues they are alwayes faultie as well in persons iustified as not regenerate whether they haue deliberation and assent ioyned with them or whether they be in the first motion Albeit those first motions are forgiuen vnto them which are made iust through Christ neither are they imputed vnto destruction forsomuch as the perfect true faith whereby they are made partakers of the promised saluation is not extinguished in them But there be certaine other affectes or humane actions not forbiddē of God by themselues as to feare aduersities to delight in commodities to possesse the goods of this life and such like which God hath not forbidden sauing so farre foorth as we be drawen of them to do those things which are against his commaundements Wherefore although those first motions whereby we be stirred vp vnto adulterie vnto theft vnto blasphemie and vnto ydolatrie are faultie notwithstanding there be no expresse assent yet feare which naturally awaketh in vs at the presence of death is not faultie so it be submitted to the will and commandement of God if perhaps it behooued vs to die for the defence of his glorie Therefore I graunt it to be faultie so farre foorth as it is
may be lawfull for them 73 a Scarsitie of them complained of 54a Vnto what things they doo call and not call vs 42 a The cause why they are contemned is their owne fault and how 31 a Of two things wherewith they should be indued 30 a b Whereof the laieng on of hands in making them might seeme to haue come 169a Why they are said to kéepe knowledge with their lips 29 a b They bind and loose and how 26 a b Who haue béene chosen such 49 b What danger followeth their error 21 b Their office and dutie 29 a b And of their corruptions 19 a b Whereto they doo and doo not carrie vs by the doctrine of the word 49 b They make not the word and sacraments better or woorsse 153 a 133 b That taking awaie of Ecclesiasticall lands must not discourage them from their function 122 b Ministerie whether it is to be forsaken bâ—cause the church-goods are pulled from it 15 b 16 a Why it is contemned 31 a The fruit and profit thereof 28 a The honour and dignitie 19 a 30 b The dutie and office thereof 48 b What good qualities are required in men before they be chosen into it 72 b 73 a Of taking and forsaking or refusing it for apparell sake 120 b Diuers meanes of calling speciallie to the same 159 b Wherevnto it dooth apperteine 124 b What spirit that is which God hath giuen them that be promoted therto 72 b Touching presentations and institutions of such as are to be preferred to the same 123 a What kind of men must be promoted to it of their charge 89 b 90 a It dependeth of God and his spirit 49 b The chéefe cause why manie are called backe from it 27 b 28 a A sermon of the profit and woorthines of the same 27 b and so forward Miracles doo not simplie confirme doctrine 160 a What works of God are so called 57 a b They haue béene doon by the aduersaries of God and why 160 a Of what things they be testimonies 159 a Moonks spoken against which allure children from their parents to make them Moonks 166 b Moorning for the dead 82 b 83 a Whether lawfull or not 151 b 152 a Where remedies in that case are to be found 83 a b Who in so dooing be void of christian hope 83 b Mortification of the flesh is a sacrifice 168 b Moses and of his beautie 158 a Of the brightnesse of his face 36 a What wée haue to note by his praieng on the mount with his hands lifted vp 162 b A comparison betwéene him and the scriptures 32 b His father in lawe a préest and a prince 158 b The sauing of him his killing of the Aegyptian c. 158 b Motions first are sinnes 68 a b 69 a How it is ment that they are not in our power 102 b Multitude and to doo as it dooth is no safe waie of dealing and whie 15 a b. Murthering of ones selfe and that it is not lawfull 167 a In what case it is permitted and not permitted 148 a Musicke of what kind must be had in the church 161 a The force thereof in the affections 160 b 161 a N. NAmes that we are taught to giue to them that be of our familie 146 b Nature how farre foorth shée and hir rules must be followed 162 b 163 a Necessitie absolute and by supposition 105 b 130 a What kind striueth with the will 105 a Augustine touching the Necessitie of sin 105 a 104 b In the not regenerate 126 b What it is to striue against Necessitie 128 b Noah a figure of Christ crucified 148 b His droonkennesse excusable 148 a Number of mankind soon increased 147 a O OBedience to be exhibited or denied 71 b vnperfect in the regenerate 103 a Christs spoken of to and fro 4 b 5 a b. Obiects and that we must not change the natures of them as how 66 b Oblations what and whose doo please God 133 a b What the Lord dooth cheefelie consider in them 16 a Offices of preferring vnwoorthie men to them 153 a b What things are woont to fray vs from the weightier sort 51 a That one by himselfe should not take all vpon him 162 b Opinions and the waie to confute the false 135 a Oracles of the Ethniks 38 b Why they doo now cease which in old time were so common 152 b Order and what the same is 25 a Oth what it is with the vse and abuse thereof 151 b The danger of taking a false one 75 b Lawfull and so are curses 164 b Thrée forms of them vsed in scripture 143 a b. P. PApists how they will that To doo and To sacrifice is all one 134a Diuers superstitions of theirs imurious to Christ 7 b 8 a Paradise where it was planted and néere what regions 145 b In the East 45 b How the things spoken thereof are to be ment 145 a Parents of how large ample a signification 166 b What we are to note by these words Honour thy Parents 166 b Passion of Christ distributed into certeine principall parts 6 a Both in himselfe and in his members 1. 2. 3. 4. 5. 6. 7 c. How to behold it fruitfullie 7 a Passeouer and why it was euerie yéere renewed 1 a The reason of the name thereof 139 b 140 a Pastors with a complaint against the false ones in the church 21 b Peace of two kinds 25 a warre must bée thought vpon in the time thereof 142 a b Of that which Christ hath brought vs 25 a Vnto what end God granteth and giueth vs it 142b 143 a Of the world and why it is so named 25 a Wherof that in conscience toward God procéedeth 30 a b The effects of that which Christ bringeth 25 b What God ment when in the couenant which he made with the Leuits he promised Peace 28 a b. Periurie and who are not excused from it though they sweare not 151 b Persecution Whether flight which hath the feare of death ioined therewith can please God 72 a 64 a b 65 a 154 b Whether the precept touching it were vniuersall 71 a It is perpetuall 69 a b 73 b How far foorth it may be lawfull for ministers 73 a In England for religion 95 a 92 a b Whether they that flie in such case doo forsake or béetake themselues to the church 75 b 76 a How it is no sinne 67 b Obiections and answers touching it 72 a b 73 a b c. Hard cases resolued 77 a b Remedies for them which doo reuolt in it 143 a 139 b 140. How it is a kind of confession 70 a b For whom it is lawfull and not lawfull 77 a b 78 a 80 a b A wise prouision 140 a Tertullians opinion touching it 71 a Whether it be against charitie 79 b 80 a The necessitie thereof for Christs sake and the reward thereof 142 a The apostles fled in such a case 71 a That of Dauid and