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
accused all mankind Rom. 3 10. as he said There is none iust there is none that vnderstandeth or seeketh after God all haue declined and are altogither become vnprofitable there is none that dooth good no not one c. All which things sufficientlie declare the deprauation of mans nature By these testimonies of the scriptures it sufficientlie appéereth as I thinke that there is originall sin 4 Next of all I should confute the arguments of the aduersaries but first I thought it good to shew the definition of originall sinne for the same being diligentlie weighed knowen manie things will in the meane time be knowen which serue for the confutation of their reasons First we will recite the opinions of other men then we will declare what we thinke thereof The Pelagians affirmed The Pelagians saie that the sin of Adam is spred by imitation onelie that the sinne of Adam did not spread abroad into the posteritie but by imitation onelie Against these Augustine disputed vehementlie and by manie arguments shewed that orginall sinne is not onelie by the imitation of Adams sinne For if Paule would haue said From Adam flowed sinne and from the diuell came the example of sinning Rom. 5 12. Iohn 8 41. and 44. that the first sin had bin spred abroad after this maner he would not haue said that it came from Adam but rather from the diuell for he was the first that gaue a forme and example of sinning Wherefore Christ in the Gospell of Iohn said that the Iewes which boasted that they came of their father Abraham were rather the sonnes of the diuell bicause they did his works For the diuell was a manqueller euen from the beginning and they sought to kill him which had not deserued euill at their hands And herewithall Augustine citeth that which is in the second chapter of the booke of Wisedome verse 24. that Through the enuie of the diuell sinne entred into the world and that they which are of his part doo imitate him Vnto which saieng neuertheles I doo not attribute much partlie bicause that booke is not of the canonicall scriptures and partlie bicause in the Gréeke text there is some ambiguitie For this verbe Doo imitate is not there written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Haue experience of that death Howbeit the reason is firme that of the diuell came the first example of sinning Further this opinion is hereby confuted in that Paule maketh an Antithesis betwéen Christ and Adam Rom. 5 18. But the righteousnes of Christ is not onelie set foorth vnto vs to be imitated We must not onelie imitate Christs righteousnes but must bee changed in mind but also that they which beléeue in him should bée changed in mind corrected in spirit and amended in all their strength Wherefore on the other side it is required by the nature of contraries that besides the ill example which Adam gaue vnto his posteritie he hath also infected their nature and as Augustine writeth in his booke De peccatorum meritis remissione hath with a certeine corruption depraued Thirdlie this also maketh against the Pelagians that euen the verie infants doo die For as Paule saith vnto the Romans the sixt chapter verse 23. The reward of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. And in the 15. chapter of the first epistle to the Corinthians The weapons saith he of death is sinne Lastlie verse 56. the baptisme which is giuen to yoong children cannot blot out of them the sinne of imitation Wherefore we ought of necessitie to affirme some other kind of sinne to be in them The sinne of imitation cannot be wiped out by baptisme vnlesse we will that they be baptised in vaine 5 Another opinion was that which the Maister of the sentences citeth in the 2. booke the 33. distinction of them which thought that originall sinne is onelie a guilt or trespasse or bond wherevnto we are tied by the sinne of Adam So they acknowledge not that there is trulie in verie déed anie fault or sinne in those which are borne but onelie a certeine offense and obligation the which might cause them to die be condemned for the sinne of Adam This opinion Pighius séemeth in a maner to haue reuiued for he denieth that originall sinne is sinne indéed bicause it is neither a transgressing of the lawe nor yet voluntarie and therefore he affirmed the same to be nothing else Pighius maketh originall sinne rather a bond than a sinne Death he saith coms of the originals of nature but the sinne of Adam for the which we that be his posteritie are made subiect vnto damnation and death are become exiles from the kingdome of heauen But as for death and afflictions of this life and lusts of the flesh and other such like affections he saith that they come of the well-springs of nature All which things so far is he from calling sinnes as he pronounceth them to be the works of God for he saith that GOD is the author of nature and that these things followe the humors and temperature of the bodie and that which we sée happeneth in brute beasts happeneth also in men as touching the flesh and grosser powers of the mind For they doo desire such things as are preseruatiue pleasant and profitable whether they be agréeable to reason or against it to auoid those things that be contrarie Wherefore he affirmed originall sinne to be the onelie transgression of Adam in the danger of which one transgression he would haue vs all to be borne not for anie sinne or fault or corruption that we haue in our selues He beleeueth that this sinne shall be punished without sensible paine And he saith moreouer that those which die onlie in the danger of that sinne of Adam shall not be afflicted in an other life with sensible paine for he imagineth although he dare not boldlie affirme it that they shall either in this world or else in some other pleasant place be happie with a certeine naturall blessednes wherein they shall liue praising of God and giuing of thanks although they be banished from the kingdome of heauen Of which discommoditie neuertheles as he dreameth they shall nothing complaine or be sorrowfull for it for this were to striue against the will of God which a man cannot doo without sinne But forsomuch as while they liued here they had no naughtie will it is not to be thought that they shall haue it in an other life And that they shall not be pressed with sensible paine it séemeth to himselfe Note two reasons of Pighius on the behalfe of infants that he verie well prooueth and that by two reasons first bicause they committed no euill nor yet contaminated themselues with anie naughtinesse secondlie bicause there is required in this life no repentance or contrition for originall sinne And for this feigned deuise he hath
vse of light we receiue originall vnrighteousnes be conceiued in iniquitie And he saith of Christ The sanctification of Christ It was not requisite for him in whose bodie no sinne should be to féele anie naturall contagiousnesse of generation Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature and that infections began to be in a maner before he had life The same Ambrose in his booke De arca Noe Whom then hath he now called iust but him that is frée from these bonds whom the common bonds of nature cannot hold Also vpon the gospell of Luke Through the washing of the healthfull ministerie those infants which haue béene baptised are now clensed from wickednes Ierom. Ierom vpon the prophet Ionas saith that Yoong children are subiect to the sinne of Adam And least thou shouldest thinke he onelie spake of the * Or imputation of fault guiltines of Adams fault vpon the 18. and 41. chapters of Ezechiel he saith Not so much as the child of a daie old is without sin vrging also that sentence Iob. 14 4. Who can make that cleane which was conceiued of an vncleane seed Nazianzen Gregorie Nazianzen saith The image of God shall cleanse the blemishes of bodilie inundation And afterward Reuerence the birth by which thou art deliuered from the chaines of earthlie natiuitie And intreating of baptisme he saith By this man the spots of our natiuitie are taken awaie by the which we were conceiued in iniquitie and in sinnes our parents begat vs. Augustine defendeth Basil 22 Basilius Magnus is defended by Augustine for the Pelagians would haue had him séeme to be of their parts He writeth against the Manicheis that euill is not a substance Whether euill be an essentiall thing but a conuersation which commeth onlie of the will Which saieng he ment of those which procured the infection of conuersation by their owne proper will which conuersation saith he may easilie be seuered from the will of them that be diseased for if it could not be seuered from the same euill should be a substantiall part thereof All these things Augustine affirmeth to be rightlie spoken The opinion of the Manicheis for the Manicheis decréed that euill is a certeine substance and that the same is the beginning of worldlie affaires But contrariwise Basil saith that that euill is in a good thing and that it happened through the will of the man and of the woman that sinned Euill may be separated from vs by the mercie of God And wheras he saith that it may easily be seuered from the will he ascribeth not that vnto our strength but vnto the mercie of God And in that he saith there shal be no token thereof left we also doo hope the same though not in this life A perfect separation from euill is hoped for in the life to come yet in the life to come But that he acknowledged originall sinne his owne sermon of fasting dooth sufficientlie beare witnes for thus he saith If Eue had absteined from the trée we should not haue had anie néed of this fasting Matt. 9 12. for Sound men haue no need of the physician but sicke men We became sicke through that sinne let vs be healed by repentance but repentance without fasting is vaine By these words Basil determined that we by reason of the sinne of Adam are not sound Moreouer he citeth the twelue bishops of the east which condemned Pelagius To whom we should adde Origin Origin who interpreting that sentence of Paule which we haue spoken of Death came vpon all men he said that Abel Enoch Rom. 5 12. Methusala and Noah sinned other fathers he saith he will not recite bicause they sinned all euerie one and that none is cleane from corruption though he haue liued but one daie But vpon the sixt chapter of the epistle to the Romans he speaketh more plainlie when he saith that Baptisme was appointed by tradition from the apostles to be giuen vnto infants Baptisme appointed vnto infants by the apostolicall tradition bicause the apostles knew that the naturall corruption of sinne is in all men which ought to be washed awaie by water and the spirit And Chrysostome vpon Genesis intreating of the question Chrysost Wherefore men now a daies bée afraid of beasts and be hurt by them séeing they be created lords ouer them This saith he happens by reason of sinne and bicause we depart from our confidence and honour And thereby Augustine prooueth that the naturall gift of yoong children is fallen awaie in that the beasts doo not spare them The same Chrysostome expounding that place of the sixt to the Romans saith how that sinne which remaineth through the disobedience of Adam hath polluted all things He hath also manie other places to the same effect 23 But yet the Pelagians The Pelagians indeuoured to haue Chrysostome on their side and especiallie Iulianus were not ashamed to cite this father for a witnes as though he had made for him bicause in his sermon De baptisatis he reciting manie gifts of baptisme saith that They which be baptised doo not onelie receiue forgiuenes of their sinnes but also are made the children and heires of God the brethren of Christ and ioint-heires with him the members and temple of God and instruments of the holie Ghost He addeth at the end Doost thou sée what a sort of liberalities there be of baptisme And some doo thinke that heauenlie grace consisteth in remission of sinnes and for that cause we doo baptise yoong children when as neuertheles they be not polluted with sinne that vnto them should be giuen or added righteousnes holines adoption inheritance brotherhood of Christ that they may be his members By these words Iulian thought that Chrysostome giueth not his consent that there is originall sinne It may be said that infants be innocent as touching sinnes aduisedlie committed Rom. 9 11. But Augustine saith that his words must be vnderstood concerning sinne committed vpon their owne aduisement from which sinne assuredlie they be exempt and by this reason they may be called innocent According to which meaning Paule writeth of those two brethren Before they had doone either good or euill when neuerthelesse there is none altogither exempted from that which the apostle said By the sinne of one Rom. 5 16. condemnation came vpon all men And By one mans disobedience manie are made sinners Hereof it appéereth A great warines must be in reading of the fathers how warelie it behoueth vs to be in reading of the fathers for sometimes we read in them that yoong children haue no sinne proper of their owne when neuerthelesse they especiallie acknowledge the corruption of nature Sinnes proper are two waies to be vnderstood that is originall sinne to be in them But to haue sinnes proper may be two waies vnderstood either concerning things which they haue doone of their owne will
would remaine with the vngodlie and so they should be led from Christ But if man and wife doo liue both togither the godlie parent will alwaies powre some godlines into the children Adeodatus the sonne of Augustine But neither in verie déed dooth this make with Paules purpose for godlie education may also happen vnto them which are begotten in adulterie and fornication Some holines redoundeth vnto the children from the parents by the vertue of Gods couenant which we perceiue was doone in Adeodatus the sonne of Augustine Wherefore the apostle séemeth rather to meane that some holines dooth redound vnto the children from their parents which neuertheles cannot depend of the flesh but of the promise made in the couenant For God promised vnto Abraham Gen. 17 7. 2. Cor. 6 18. Ezec. 16 20 21. that he would not onelie be his God but also the GOD of his séed So as in the prophets God dooth name the yoong children of the prophets to be his owne and complaineth that they did sacrifice his sonnes and daughters vnto Moloch And we stricking to the hope of this promise Vnder what promise we deliuer our children to be baptised doo offer our yoong infants to be baptised in the church bicause they belong vnto God and vnto Christ that the promise which we haue now spoken of may be confirmed with some outward seale 40 But thou wilt saie thou maist be deceiued bicause perhaps thy child shall not apperteine to the number of the elect I answer that the same difficultie may happen euen to them of ripe yéeres for it may be that one professeth faith with a feigned hart or may be led onelie by the persuasion of man or may haue faith but for a time so that in verie déed he apperteineth not to the elect But the minister hath not respect vnto these things but onelie regardeth the confession which the partie to be baptised dooth professe and he will saie that Gods election is hidden vnto him and that therefore he dooth not much trouble himselfe thereabout that concerning particular things he is able to determine nothing but waiteth vpon the generall promise from the which although manie be excluded yet that it is none of his part to define which they be So Paule speaketh of the Iewes If the roote be holie the branches also shall be holie Rom. 11 16. If the first fruits be holie so is the whole batch or lumpe By which words he sheweth that Gods fauour was inclined vnto the Iewes by reason of the promise and for their fathers and that for the same cause saluation was due vnto them The promise of God is indefinit and true Although therefore this promise be indefinite and that manie be excluded from the same yet neuertheles it remaineth stable for there be alwaies some of them conuerted vnto Christ and shall be conuerted euen vnto the end Which appéereth in Isaac vnto whose séed An example in Isaac although God promised that he would be gratious yet the same promise tooke place in Iacob onelie not in Esau and yet was that no cause why Esau should not be circumcised Euen so The elect infants when they be borne are in sundrie respects both holie and the children of wrath we confesse that the children of the christians which apperteine vnto the election of God be holie but yet they be infected with originall sinne bicause they are by nature the children of wrath euen as others be But if so be God doo not put awaie the guiltines and impute it not vnto them against their saluation that haue they by the grace and frée mercie of God not of the purenes of their owne nature Séeing then they be borne of a corrupted lumpe and belong vnto the election we affirme both that they be holie and are also by nature the children of wrath Wherefore it appeareth in what sort this argument must now be discussed But they adde that in infants there is nothing spoken doone or thought against the lawe of God so they haue no sin How shamfullie they erre in this place it appéereth by those things which we haue alreadie spoken A false argument An argument from the speciall kind to the generall by a negatiue This is euen as much as if they should saie They haue no actuall sin Therfore they haue no sin for to argue from the particular to the generall by a negatiue is the woorst kind of reasoning But they be deceiued bicause they followe not the generall nature of sin which I haue before described in such sort as it comprehendeth all things which are by anie meanes repugnant to the lawe of God 41 They obiect likewise that it is not rightlie said that originall sinne is spred abroad by meanes of the séed flesh bicause those things haue a senselesse and dull nature and therefore be not capable of sinne But I haue alreadie said that sinne is not in them but by originall as in the root and then the nature of sinne is perfected when the soule is once ioined therevnto We haue declared also how we are to answer the Pelagians Against the Pelagians séeing they affirme that those things which are spoken by Paule to the Romans should be vnderstood of imitation For first of all that cannot agrée with all the saiengs of the apostle Rom. 5 19. for he saith that All men haue sinned and by the disobedience of one manie are become sinners And that which is the more firme Rom. 5 14. he hath prooued that Therfore sinne was in the world before the lawe bicause death reigned from Adam vnto Moses There were reasons which Augustine vsed against the Pelagians which now we néed not to repeate Beside these they adde that mens afflictions and death it selfe are naturall for that we haue those fountaines in vs euen of nature from whence they flowe But we answere that these fountaines were not so ordeined when mans nature was first instituted but were afterward defiled and corrupted in such sort as we now perceiue them to be The philosophers resolue those effects which they sée into those principles which be now extant but that christians doo rather referre them vnto the woord of God Rom. 5 12. Séeing therefore the scripture teacheth that death came by sinne and that man as he was created might alwaies haue liued let Pighius and those which followe him sée how trulie and godlie they affirme that death coms vnto man by nature And they adde that that ought not to be accounted sinne which cannot be auoided But this is found false for that the lawe is proposed to vs which no man is able perfectlie to performe Not contingencie or necessitie but agreement or disagreement with the law of God must be weighed of in sinnes or to auoid all offenses against it In considering of sinnes we must not inquire whether anie thing be doone casuallie or necessarilie but alonelie whether it be repugnant
bicause if he did sinne he was to die But he would not that it should be lawfullie said This is mortall Therefore it shall vtterlie die Euen as we grant that our flesh is in such case as it may be wounded and yet it may come to passe that it shall not be wounded The bodie also of man as I may saie is in case to be sicke wheras neuerthelesse it chanceth manie times that some doo die before they be sicke Therefore he saith A similitude The garments and shooes of the Hebrues Deut. 29 5. that the state of Adams bodie was such as although he might die yet vnlesse sinne did happen he should be preserued from death by God euen as the garments and shoos of the Hebrues by the power of God were not consumed or worne by the space of fortie yéers in the wildernesse as we read in the 19. chapter of Deuteronomie And he thinketh Enoch and Elias that as concerning this condition Enoch and Elias haue now the state of Adams bodie bicause they be preserued from death yea whether they be susteined without meate or else doo vse such sustenance as God prepareth for them For the first man had meates wherewith he might be nourished and he did eate other fruits to withstand the defects of nature The tree of life was a remedie against oldnesse But the trée of life was against old age for by the same trée it came to passe that the decaid matter which was amended should be of no lesse goodnes and perfection than that which was lost But séeing the same commeth not to passe in vs we both are troubled with old age and at last death catcheth hold of vs. In Adam therfore there was a state of mortalitie but yet such as was to be swalowed vp by the benefit of God when he should at his due time be translated vnto the chéefe felicitie Whereby Augustine iudged that we may perceiue the greatnes of the benefit of Christ séeing he hath restored vs vnto more than Adam tooke from vs bicause that through Christ Augustine iudged that Christ restored more vnto vs than Adam tooke away not onelie life is restored vnto vs and death chased awaie but mortalitie also at the resurrection shall he taken awaie For we shall not be able to die which thing Paule teacheth when he writeth that This mortall shall put on immortalitie And that saieng vnto the Romans séemeth to make with this doctrine when he saith But if Christ doo dwell in vs Rom. 8 10. verelie the bodie is dead by reason of sinne In which place he saith not that our bodie is mortall through sin but is dead that is to saie subiect vnto death Afterward he addeth vers 11. His spirit which hath raised Christ from the dead shall quicken your mortall bodies This he spake of the resurrection wherin our bodies must be quickened which he called mortall but not dead that thou maiest vnderstand that not onelie death shall be taken from them but also that they shall be mortall no more And whereas the Pelagians thinke Death brought in by sinne cannot be vnderstood allegoricallie Rom. 5 12. that death is allegoricallie to be taken for the fall of soules it can in no wise be allowed séeing it is written in the fift to the Romans By one man sinne entered into the world by sinne death But if that onelie the death of soules he brought by Adam why did Paule expresse twaine who not onelie said Sinne but he also added Death Moreouer the testimonie of the booke of Genesis dooth most plainelie conuince them wherein mans punishment is thus recited Gen. 2 19. Earth thou art and into earth thou shalt returne Which saieng these men are constrained whether they will or no to ascribe vnto the death of the bodie vnlesse they dare affirme that our soules be fashioned of earth and into earth shall be dissolued And whereas they obiected Whence depended the preseruation of the first mans bodie Deut. 29 5. that we haue a bodie by nature compact of contraries if forceth not much bicause the same preseruation dooth not depend of nature but of God as the scriptures declare to be doone as touching the garments and shooes of the Hebrues But of what thing he meaneth death it cannot better be perceiued than by an Antithesis or comparing of it with the contrarie which is with life Life is of two sorts But life is of two sorts the one wherewith we be mooued to spirituall to diuine and to heauenlie good things and the same commeth to passe so long as we be ioined togither with God for vnlesse we be set on by the spirit of God we cannot procéed vnto those things which doo surpasse our owne nature Another life is wherewith we be mooued to pursue those good things which make to the preseruation of nature maintenance of our bodilie state Both of these liues Both the liues did death take awaie did death which was laid vpon vs for sinne take awaie For death is nothing else but a depriuing of life for so soone as euer man sinned he was turned awaie from God and so was forsaken of his grace and destitute of his fauour so that he was not able to aspire againe vnto eternall felicitie This bodilie life also may be said to be taken awaie through sinne How immediatelie after sinne came doth for immediatelie after sinne the beginnings and ministers of death inuaded man such be hunger thirst sicknes consumption of moisture and heate and the dailie quenching of life for all these things doo lead a man awaie to death And Chrysostome vpon Genesis Chrysost treating at large of this matter saith that The first parents so soone as they had sinned were dead foorthwith for the Lord foorthwith pronounced the sentence of death against them A similitude And euen as they which be condemned to die although they be reteined somewhile aliue in prison yet are reputed for dead euen so the first parents albeit through the benignitie of God they liued longer yet in verie truth they were dead by and by after that God denounced sentence against them Ambrose saith Ambrose that they were suddenlie oppressed with death bicause afterward they had no daie nor houre There is no houre wherein we are not subiect vnto death nor moment wherein they were not subiect vnto death Neither is there anie mortall man that can assure himselfe to liue the space of one houre Whereby it appéereth that both sorts of death was brought in by sinne So then we must beware that we consent not vnto them Death is not naturall vnto man which are woont to saie that death is naturall vnto man and as it were a certeine rest whereby the motion of life is interrupted In death there is a feele of Gods wrath Matt. 27 35. Iohn 21 18. Esaie 38 2. These sort of opinions must be left vnto the Ethniks for
that death was due to sinne as Paule dooth verie well declare Rom. 6 23. saieng The reward of sinne is death and that God in Genesis warned Adam saieng In what daie soeuer ye shall eate of that tree Gen. 2 17. ye shall die the death And they that offred sacrifices would not die themselues wherefore in stéed of them selues they put to be slaine a bullocke or a gote laieng their hand vpon the heads of those beasts as if they had declared that they themselues indéed were sinners but that they would laie their sinnes vpon the sacrifice so that it should be punished for them But this was no iust mends making bicause the life of man is of much greater value than is the life of a beast Wherefore by this ceremonie the people was taught that they should wait for that sacrifice which of all other was most perfect namelie IESVS CHRIST our sauiour of whom Iohn in plaine words testified Iohn 1 29. Behold the lambe of God which taketh awaie the sins of the world And Esaie prophesied of him that he should be led as a shéepe to the slaughter Esai 57 3. After this maner therefore was Christ figured in the old sacrifices But thou wilt demand moreouer whether the old church vnderstood this Truelie I doubt not but that the same was knowne in those daies I meane of godlie men and such as were studious in the lawe of God but not of idle persons and contemners For they might consider Leuit. 1 4 and in manie places more Psalme 50 verse 8 c. Esaie 1 11. Ierem. 6 20 and 7 22. Amos. 5 22. that God first said that he would be pleased with the bloud of sacrificed beasts and yet that he afterward in the Psalmes and in the Prophets testifieth that he is not delited with those sacrifices These two places séeming in outward shew to be repugnant must so be reconciled as the people by meanes of the latter sentence should be taught that those sacrifices of their owne strength and nature were not sufficient to please God who onelie for Christ his sake sheweth himselfe to be gratious and mercifull and in those sacrifices setteth foorth the Messias to be beholden who was looked for But thou wilt saie that all did not behold him Concerning those which were idle and negligent I grant no lesse when as notwithstanding this was beaten euen into their memorie by the prophets séeing by them was often repeated the promise made before time vnto Abraham touching Messias As manie therefore of them as did earnestlie applie their minds vnto that doctrine might easilie behold Christ in those sacrifices But it is yet obiected Why did they neuer expresselie call vpon Christ Why did they not praie for forgiuenesse of sinnes for Messias sake I answer that they performed those things abundantlie when as they said Remember Lord the couenant that thou hast made with Abraham Song of the three children 35. Psal 132 2. Isaac and Iacob and also with Dauid For euen to those fathers was promise made of the séed wherin all nations should be blessed that is to saie of Christ as Paule to the Galathians dooth expresse Wherefore Gal. 3 16. so often as the old fathers called these things to remembrance they no lesse included Christ in their praiers than we at this daie doo when we praie for anie thing to be granted vnto vs in the name of Iesus Christ The xvj Chapter Of the likenesse and vnlikenesse of the Old and New league or couenant THE word league in Latine Foedus In Iudg. 2 about the end is deriued of the verbe Ferire To strike bicause the ambassadors of each partie killed a hog from which etymologie perhaps the Hebrue word Kerith differeth not much By which outward signe also they wished by praier the destruction of that part which should violate the couenant as we may gather out of Liuie in his first booke after the building of the citie and as the same author writeth in his fourth booke De bello Macedonico There be thrée kinds of leagues The first kind is where the conquerours make lawes vnto them whom they haue conquered in punishing and commanding them in such things as they will afterward haue them to doo The second kind is when things being yet in their owne state and neither partie ouercome they agrée togither that such things as are taken from ech partie may be restored and that couenants of peace may be established The third kind is when there hath béene no war betwéene the parties and when certeine cities or princes are ioined togither by some couenants either to liue the more peaceablie or else to take some publike affairs in hand These things being on this wise declared let vs shew what a league is A league is that bond betwéene men What a league is whereby they testifie both by words and signes one to another that they are bound to performe certeine things so long as they deale faithfullie either towards other And if it be a bond and perteine to relation it is grounded vpon humane actions and is referred to those things which the parties confederate ought to performe one towards another It is expressed by words and for the most part signes are added When God made a couenant with mankind after the floud Gen. 9 9 and 13. he not onelie set foorth the forme of the bond by words but he also put the rainebowe in the clouds as a witnesse And in the couenant which he made with Abraham Gent. 17 10 he put the signe of circumcision Furthermore in the same which was made by Moses at the mount Sina Exo. 24 4 8 there were twelue pillers erected and the people was sprinkled with bloud Iosua 24 26. Iosua also when he should die erected vp a verie great stone thereby as it were to signe the league renewed betwéene God the people And what the promises were which should be kept of ech partées the scripture oftentimes teacheth The couenants that were made both on the behalfe of God and of man For GOD promised that he would be the GOD of his people namelie that he would be with them to helpe them to deliuer them and by all meanes as touching all kind of good things to blesse them The people againe promised that they would count the Lord Iehouah for their God in beléeuing worshipping and obeieng him And Christ was in the league as the mediatour betwéene ech partie This is the exposition and nature of the couenant betwéene God and man How the league is diuided into the old and new league 2 League is diuided into the new and into the old which diuision is not of a generall thing into speciall things but of the subiect into accidents Forsomuch as in either league the thing it selfe and the substance is vtterlie one and the selfe-same onelie certeine qualities doo varie For the old league was made with one onelie
it is méete that there should be preaching vnto all men least that for the reprobate the elect should be defrauded which by the preaching of Gods word shall take profit And by this vniuersall preaching God bringeth that end to effect which he himselfe willeth For the godlie when they sée that the reprobate are left in their owne sense and beléeue not doo vnderstand that it is grace and not nature and in them perceiue what should also haue happened vnto themselues without the mercie of God of whose gift conuersion is and not of the power of man And the vngodlie are made vnexcusable when as they haue not performed so much as those outward workes which they might haue doone as it is declared to the Romans in the first and second chapters Rom. 1 2. 43 First the aduersaries imagine that they are setters foorth of the mercie of God for that they grant it common vnto all men Whether opinion attributeth more to the mercy of God But if wée consider the matter more inwardlie we attribute much more vnto mercie than they doo for we affirme that all whole dependeth of it which is of them denied whilest they will haue it to lie in our power to receiue the grace of God And if we saie that mercie is not distributed alike vnto all men we cannot therefore be reprooued forsomuch as the scriptures manifestlie testifie the same But these men when they saie that it lieth in our will to receiue grace though they extenuate the same yet is it in verie déed prooued to be a great matter for what should it profit to haue grace vniuersallie set foorth vnto all men vnles a man would by his own proper will applie it to himselfe Let them cease then to adorne this their opinion with the title of the mercie of God They bring also another argument that Forsomuch as God prouideth for all men things competent vnto bodilie life it is not verie likelie that he will faile them as touching the preparation of eternall saluation which should not be vnlesse vnto euerie man were set foorth so much of the grace of God as is sufficient But for this cause these men are reprooued by a similitude For euen as God giueth vnto euerie mortall man corporall life without anie their assent euen so must they néeds conclude of spirituall life which by all meanes they refuse to grant We confes in déed that God through his mercie causeth the sunne to arise vpon the good and vpon the euill and we also confesse Matth. 5. 45. The reprobate are not without some benefits of God that both the predestinate and the reprobate are partakers of some of the benefits of God And euen as in this life the commodities of the bodie and of life are not alike giuen vnto all mee◠so also predestination vnto eternall felicitie is not common vnto all men Some are borne vnapt to naturall felicitie Some are borne leprous blinde deafe foolish most poore and vtterly vnapt vnto all manner of naturall felicitie neither attaine they vnto it at anie time so as the comparison which they bring maketh verie much against themselues But saie they God hath created all men to his owne image Gen. 1 27. and therefore hath appointed all men vnto blessednesse wherfore we ought not to saie that some are predestinate and some are reprobate That men are made to the image of God and capable of blessednesse that we grant but after the fall nature was corrupted the image of God much blemished so as men cannot of themselues attaine vnto felicitie but haue néed to be deliuered from miserie But that God hath now decréed to deliuer all men from miserie through Christ to haue them blessed the scriptures teach not wherefore we doo not without iust cause saie that he hath decréed to deliuer some and to leaue other some and that iustlie the causes of which iustice yet are not to bée sought by our owne workes séeing they are knowen to God onlie through his hidden and vnspeakable wisdome 44 They obiect this out of Iohn Iohn 1 12. Hee gaue vnto them power to be made the sons of God Whether all men haue power to be made the sonnes of God As though they could thereof inferre that euerie man maie be made the sonne of God if hée will But they giue no héed vnto those things which followe for it is added Vnto those which haue beleeued in him which are borne not of blood nor of the will of the flesh nor of the will of man but of God These things if they bée rightlie peised declare that this dignitie priuilege is giuen vnto the beléeuers and vnto the regenerate for to haue power giuen to be the sonnes of God signifieth nothing else Wherefore this dignitie is put as an effect of regeneration and of faith and not as the beginning thereof as these men dreame They grant also 1. Tim. 2 6. that Christ died for vs all and thereof they inferre that his benefite is common vnto all men Which we also will easilie grant if onelie the worthinesse of the death of Christ be considered How this is to be vnderstood that Christ died for all for as touching it it might be sufficient for all the sinners of the world But although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men Which the Schoole-men also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for therevnto it is necessarie that the death of Christ bée healthfull vnto vs that we take hold of it which cannot otherwise be doone but by faith which faith we haue before abundantlie declared to be the gift of God and not to be giuen vnto all men This also is obiected vnto vs that the Apostle compared Adam with Christ and said vnto the Romans Rom. 51 7. that Euen as in Adam we all die so in Christ we are all quickened 1. Co. 15 22. Wherefore by this meanes they saie that the grace of Christ ought vniuersally to be open vnto all men How the comparison of Adam with Christ is to be vnderstood But if they will so take this comparison they shall be compelled to grant that all by Christ shall be brought vnto felicitie as by Adam all are throwen headlong into sinne into death But séeing the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts therof especiallie séeing none fall of their owne consent into originall sin And these men will that grace bée not admitted but through a mans owne consent Then if they admit this difference how dare they affirme that the matter is on each side alike The scope of the Apostle in this comparison is to be considered besides the scope nothing is to be inferred And in that comparison Paule ment nothing else but
But none which is faithfull ought in anie wise to doubt of himselfe but to beléeue that the promise is particular as touching himselfe when he perceiueth himselfe to beléeue trulie Further when promises are set foorth in a generall proposition we may most assuredlie of them gather their particular proposition And Christ saith in Iohn Iohn 6 40. This is the will of my father that euerie one that seeth the sonne and beleeueth in him should haue eternall life Wherefore we thus inferre But I beléeue in the sonne of God Therefore I haue now and shall haue that which he hath promised 73 Pighius still goeth on and to prooue that the faith of euerie other article and not that onlie which is referred vnto Christ touching remission of sinnes iustifieth he vseth the example of Noe for he saith Heb. 11 7. that He beleeued onelie those things which perteined to the safegard of his familie and to the destruction of the world and by that faith he saith he was iustified Here saith he is no mention made of Christ or of the remission of sinnes But it séemeth vnto me that this man hath not verie diligentlie read that which Peter writeth in his first epistle and third chapter for Peter saith verse 20. When once the long suffering of God expected in the daies of Noe while the arke was preparing wherein few that is eight soules were saued through the water vnto the figure whereof baptisme now agreeing maketh vs also safe whereby not the filth of the flesh is put awaie but thereby is brought to passe that a good conscience is well answering vnto God That which Peter sawe was signified by the arke and by those things which Noe did can we thinke Noe was iustified by faith in Christ that the patriarch himselfe sawe not This vndoubtedlie were too much derogation vnto him and if he sawe those things which Peter maketh mention of he beléeued not onelie those things which were then doone but also those which were looked for to be accomplished by Christ And therefore of good right it is written vnto the Hebrues that He was by such a faith made the heire of righteousnesse Heb. 11 7. But Pighius nothing passeth vpon this who so that he may be against vs is nothing afraid to fight euen against the apostles themselues for he is not afraid to affirme that our first father Adam was iustified but yet not with that faith which we speake of which concerneth the remission of sinnes through Christ for he saith that thereof he had no promise as touching that so farre as may be gathered out of the scriptures But doubtlesse this man is both farre deceiued Adam was iustified by faith wherby he beleeued the remission of sinnes through Christ Gen. 3 15. and also hath forgotten his fathers whom he would séeme to make so much of Was not the selfe-same thing said vnto Adam which was by God promised vnto Eue his wife namelie that his séed should bruise the head of the serpent Christ was that séed and he hath so broken the head and strength of the diuell that now neither sinne nor death nor hell can anie thing hurt his members This place all the fathers in a maner thus interpret But Pighius which yet is lesse to be borne withall is not afraid to saie that iustification is not giuen vnto vs by the promise In which thing doubtles he is manifestlie against Paule for he vnto the Galathians thus writeth God gaue vnto Abraham by the promise Gen. 3 18. And there is no doubt but that vnto vs it is giuen after the selfe-same maner that it was vnto Abraham But this is to be knowne that this word Promise Promise vnderstood two maner of waies is taken two maner of waies either for the thing promised and so it is not to be doubted but that we are iustified by the promise that is by Christ and by the forgiuenesse of sinnes which is promised vnto them that beléeue or else it is taken for the verie words of God in which he through Christ promiseth vnto vs remission of sinnes And in this maner also we maie be said to be iustified by the promise for although the cause of our iustification be the méere will and mercie of God yet is not the same offered or signified vnto vs but by the words of the promises and by the sacraments for these haue we as sure testimonies of the will of GOD towards vs. And so vnlesse faith be wanting whereby we apprehend the things that are offered we are iustified by the promises A place in the 5. of Genesis expounded 74 Afterward Pighius to prooue that God attributeth more vnto works than vnto faith citeth a place out of the 22. chapter of Genesis There is described that excellent worke of Abraham that he refused not to slaie his onelie sonne to offer him vnto God and therefore God said vnto him from heauen Bicause thou hast doone this thing verse 19. I haue sworne by my selfe that in blessing I will blesse thee and in multiplieng I will multiplie thy seed that it shall be as the starres of heauen and as the sand of the sea It shall possesse the gates of his enimies and in thee shall all nations be blessed Behold here saith he are promises giuen for works sake and therevnto is added a most faithfull oath but there is no mention at all made of faith wherfore saith he God hath more regard vnto works than vnto faith This speaketh he with a wide mouth but according to that prouerbe The mountaines will be brought a bed and out will spring a sielie mouse For if you aske what I thinke as touching this matter I will answer that it is a notable and most excellent historie whereout that cannot yet be gathered which this man exclaimeth First here is no mention made of iustification what serueth it then to that matter whereof we now intreat So often as anie thing is called in controuersie we must run to such certeine and assured places in which the selfe-same thing is intreated of and not vnto those places wherein it maie be answered that they intreate of another matter Of this nature is that place which Paule citeth Gene. 15 6. Rom. 4 3. as touching this thing Abraham beleeued in God and it was imputed vnto him vnto righteousnes But as concerning this historie I willinglie grant that Abraham by that worke obteined a certeine more ample benefit than he before had by faith howbeit not in substance or number or quantitie of the promises but in a sound and firme certeintie For although he doubted not but that whatsoeuer things he beleeued God would faithfullie render vnto him yet afterward when he had doone those excellent déeds he was more fullie persuaded of the veritie of his faith and constancie of the promise and strength of the righteousnes imputed vnto him I denie not but that by that excellent worke
in the word of God caution 5 Neither may that broken and quauering Musicke be lawfullie reteined wherewith they which be present are so hindered as they cannot vnderstand the words though they would faine doo it caution 6 Furthermore héed must be taken that in the churches nothing be sung without choise but onelie those things which be conteined in the holie scriptures or which are by iust reasons gathered out of them and doo exactlie agrée with the word of God For if there should be a windowe opened vnto the inuentions of men it were to be feared lest ecclesiasticall Musicke would at length turne to fables and trifles Yea we sée alreadie that there are brought into the congregation manie fond Sequences as they call them and fabulous hymnes and manie other things also which rather stirre vp laughter and lothsomnes than true faith to the hearers The hymns of Ambrose I speake not these things as though I would dispraise the hymnes of Ambrose and other hymnes which be of that nature forsomuch as I iudge that by them the faithfull may be instructed The Symbole of Athanasius The psalms of Augustine and of Chrysostom and also admonished The Symbol of Athanasius séemeth also méet to be allowed and the psalmes of Augustine against the Donatists and the psalmes of Chrysostome if they were extant whereof the ecclesiasticall historie of Eusebius in the 7. booke maketh mention For whatsoeuer things were written in them we must beléeue that they agrée with the holie scriptures and that they further the edifieng of the faithfull in the church But contrariewise the psalmes of Valentine The psalms of Valentine of which Tertullian maketh mention must of all other be condemned and with them the most corrupt psalmes which were sung in the temple in the honour of Paulus Samosatenus as the historie of Sozomenus declareth But now to conclude the matter I affirme that godlie religious songs may be reteined in the church and yet I grant No precept in the new testament for singing in the congregation that there is no precept giuen thereof in the new testament Wherfore if there be anie church which vpon iust causes vseth it not the same cannot be iustlie condemned so that it defend not that the thing it selfe of his owne nature or by the commandement of God is vnlawfull and that it doo not for the same causes either reprooue other churches which vse singing and Musicke or else exclude them from the fellowship of Christ For the church of Alexandria as it hath béene said before either vsed verie little singing or well-néere none at all For they sawe the infirmitie of the people to be such as they gaue more héed vnto the harmonie than vnto the words So that if we shall perceiue in these daies that the christian people doo run vnto the churches as vnto a stage plaie where they might be delighted with piping and singing in this case wée must rather absteine from a thing that is not necessarie than to féed their owne pleasures with the destruction of their soules The xiiij Chapter Of Death of Consolation of Moorning and Buriall in what state the soules of the godlie are before the resurrection WE ought not to séeke for the fruit of Christs actions in his owne person onelie In 1. Cor. 15 12. The fruit of Christs acts doth redound vnto vs. séeing it most of all redoundeth vnto vs neither did the diuine nature take vnto it the humanitie in Christ to the intent it would shut vp his benefits within the precincts thereof but by the same it would deriue the force of his goodnesse vnto the rest of the parts of our nature So that the same concurreth verie well Cyrillus which Cyrillus writeth in his Treatise vpon Iohn namelie that GOD the word hath after a sort assumed the whole humane nature For albeit as touching the substance he onelie put on a particular man yet by the same he quickened and sanctified the rest Euen as if a sparke of fire shuld suddenlie catch hold A similitude and inflame a parcell of haie indéed it would first take hold of that which were ioined therevnto but afterward passing through by little and little If Christ remooued sinne he also remooued death it would kindle the whole stacke of haie were it neuer so great The diuinitie did first remooue all sin from the man which it assumed and by remouing sinne remoued death Secondlie through Iesus Christ himselfe it tooke awaie sinne from the beléeuers according as Iohn said Iohn 1 29. Behold the lambe of God which taketh awaie the sinnes of the world And if so be that he haue put awaie sinne from them he hath also driuen awaie death therfore so that we beléeue in him the life of resurrection shall be giuen vnto vs. Seeing we be iustified wherefore are we subiect vnto death But some will saie If we be iustified foorthwith so soone as we beléeue and that sinne is taken awaie wherefore dooth death remaine vnto vs We answer that notwithstanding by the mercie of GOD and through Christ sinne shall not be imputed vnto vs yet the same resteth still in our flesh and we are bound euerie daie to put off the old Adam For during the time that we shall kéepe still anie part of the reliks of his oldnesse euen so long shall we carrie death about with vs. Wherefore we shall once die at the last that we may put off what infection soeuer we gat vnto vs by the first Adam and a bodie altogither changed shall be restored vnto vs in the time appointed ¶ Looke the fift and sixt epistles at the end of this booke Of moorning for the dead out of the booke of Genesis vpon the 23. chapter verse 7. That it is lawfull to moorne for the dead 2 But now let vs speake of moorning for the dead Let our proposition be that It is lawfull to moorne for the dead First this is apparent not onelie by the example of Abraham but for the most part also of the fathers Looke Iu 2. Sam. 3. 31 and 35. verse 41. vers 33 35. Christ in the 19. of Luke wept ouer the citie that was to be destroied and in the eleuenth of Iohn when Lazarus was dead and that his sisters wept he rebuked them not It is not for Christians to haue that mind void of all affections as the Stoiks would haue it They themselues boasted thereof yet thou shalt not find that they had such affections If Tertullian in his booke De patientia and other fathers at anie time saie that the dead ought not to be moorned for this vnderstand thou not of moorning at all but of moorning immoderatelie according as Paule saith in the first epistle to the Thessalonians the fourth chapter verse 13. I would not haue you sorrowe concerning them that sleepe as others sorrowe which haue no hope Faults they be if thou moorne immoderatelie that is
the first point We are risen vp together with him For to the intent he might shewe this Mat. 27. 52 when hée rose vp he had manie bodies of the saintes with him which appeared vnto others Further he rose not to himselfe but vnto others vnto vs I meane séeing hee is our head If he himself be risen the members also are raised vp with him Example of those that bee drowned in the waters Rom. 8. 32. To the Rom. Seeing he hath giuen his sonne howe shall hee not with him giue all thinges But and if he haue giuen all thinges hee hath also giuen resurrection Ephe. 2. 1. Vnto the Ephesians When ye were dead in your sinnes he quickened you together with him and not onelie quickened you but also made you to sit together on the right hand in the heauenlie places And in the same Epistle to the Ephesians Ephe. 1. 19. What is the exceeding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ when he raised him from the deade c. Furthermore he is risen vp vnto vs and sitteth at the right hande of the father and obtaineth for vs the spirite which was in him the beginning of the resurrection For vnto the Romanes it is saide If the spirite of him which raised vp Christ from the deade doe dwell in you Rom. 8. 11. hee will quicken also your mortall bodies because of the spirit that dwelleth in you Also vnto the Romanes the sixt Chapter Verse 11. Likewise thinke yee also that ye are deade to sinne but are aliue to God in Christ Iesus Weare all dead through Adam and doe presentlie taste of death Wherefore if we will not make Christ to bee worser than Adam let vs saie that he also gaue a newe life which we maie now presentlie tast Christ is the first fruits of them that rise againe as it is saide vnto the Corinthians 1. Co. 15. 20 First fruites doe not so goe before other fruites but that they be together with them indéede they be not ripe but yet they are nowe extant so likewise our resurrection although it be not ripe yet is it And as Christ by Baptisme hath drawen vs with him into his death and buriall so hath he drawen vs out vnto life This doeth the dipping into the water and the issuing foorth againe signifie when we are baptised It is saide vnto the Romanes Rom. 10. 9. But and if wee confesse the Lorde Iesus to haue risen from the dead wee shall be saued Wherefore the resurrection of Christ pertayneth to our resurrection For we cannot be saued vnlesse we be pertakers of the same Hee was deliuered to death for our sinnes and rose againe for our iustification c. Rom. 4. 25. If ye bee risen together with Christ seeke ye those thinges which are aboue c. The minor proposition must bee added But ye are risen together with Christ Col. 3. 1. Iohn 3. 36. Rom. 8. 24. therefore ye ought to seeke those things that be aboue He that beleeueth in the sonne hath eternall life By hope wee are saued Howbeit we are yet still after a sort vnder death Neither doe we saie as doe the Libertines that the resurrection is alreadie past wee onelie affirme that it is begunne For God bringeth not by and by vnto the high and perfect degrée he first giueth certaine entrances and beginninges Before that Moses colde be declared captaine of the people of God if we shall giue credite to Iosephus he cast vppon the ground the diademe of Pharao and trode it vnder his féete he slewe an Egyptian and made peace betwéene the Israelites whereby is declared that hee was partaker of his vocation although it were not as yet fullie reuealed Also Dauid being a childe slew Lyons and Beares and being a young man killed Goliath 1. Sa. 17. 34 Ib. ver 49. whereby he beganne nowe to bée a partaker of the gouernment of the Israelites although he were not declared king So wee although we haue not as yet obteyned a perfect resurrection yet are we conuersant therein Now must we sée wherein this resurrection of ours standeth First in good woorkes which are nothing else but enterances and beginninges of eternall life They are degrées whereby God draweth vs vnto a perfect life They are no merites but pathes and imperfect beginninges Rom. 8. 12. We are debters not to liue after the fleshe but after the spirite for if according to the spirite yee mortifie the deedes of the fleshe yee shall liue Mortifie your members which bee vppon the earth Col. 3. 5. And those doeth Paul expresse to bee Fornication couetousnesse and Idolatrie c. And our olde man the more he is destroied the more hee is euerie daie renewed Also in the seconde Epistle to the Corinthians 2. Cor. 5. 15 He died for all men that hee which nowe liueth maie not liue to himselfe but vnto him which died for vs. Whereuppon Paul I liue yet not I nowe but Christ liueth in mee We must take héede that not onelie we testifie in woordes that Christ is risen againe but to shewe that hee is also risen againe in vs. Christ when he was risen againe entered into the glorie of the father that we in this resurrection begun might prooue our selues to be the children of God as we bée Wherefore it is saide vnto the Romanes Rom. 1. 4. Christ is defined or rather declared to bee the sonne of God by his rising againe from the dead All things are subdued vnto Christ so ought we to ouercome all thinges and to faint in nothing Let vs stande out in temptations and triumph ouer our tribulations Christ is aboue Col. 3. 1. and let our conuersation be in heauen Finallie let vs perseuere For in that Christ dyed Rom. 6. 10. he died once and death hath no more dominion ouer him c. An Oration or Sermon of D. P. Martyr out of the 1. Chapter of the Prophet Hagge THe most royall Temple dearelie beloued which was erected vnto God almightie at Ierusalem which in euerie mans mouth was called The house of God we reade was not for one cause alone either defiled or burned For by the armie of the Caldeās it was burned by the Macedonians it was defiled by an Image of Iupitur Olympus finallie the couetous nation of the Iewes abused the same for a Market to buy and sell in to satisfie their gréedinesse Howbeit God who suffereth not that which belongeth to him to be perpetuallie trodden vnder foote procured by Nehemias Esdras Zorobabel Ihesus the sonne of Iosadeck Hagge Zacharie and Malachie that his holie house which had long time lien ouerthrowen should be againe restored And he in like manner did so prosper the valiant indeuours of Iudas Machabaeus his warlike prowesse as the Temple which the wicked licentiousnesse of the Gretians did defile was againe cleansed by
there alwayes happeneth some errors as howe 2 242 b God doeth gouerne it and after what sort hee gouerneth the same 1 184 b Creatures suffer punishment together with vs when wee Sinne. 2 250 b Howe the reuenge of Adams Sinne in vs must bee vnderstoode 2 234 ab Howe amplie the word Sinne is to betaken 2 241 b The soule is created without Sinne and howe it becommeth sinfull 2 246 a Voluntarie if wee speake of actuall sinne but not voluntarie if we speake of originall sinne 1 198 a The nature of Sinne is to bée founde in concupiscence prooued against Pighius 2 220 b Whether Christ in remoouing thereof remooued death 3 315 a It remooueth vs from the sight of God and howe miserable wee are become thereby 1 32a Sinne taketh place in the minde onely 1 180 b Against thrée seuerall opinions of men mainteining God to be the author of Sinne. 1 180 ab Whether the first parentes were deade streight way after it 3 325 a God properlie and by himselfe is not the cause thereof prooued at large by P. Martyr 1 181 a Whether he that is guiltie of one is guiltie of all 2 555 ab Diuers definitions therof 2 570 b It maie bee euen where notable vertues be 2 555 ab Whether before it the woman were subiect to the man 2 379a Howe Sinne armed our seruants against vs. 1 â—24 b Who be solde vnder it 2 565 a Howe manifold it is which is knowne by the law 2 575 b One excelleth another 2 555 a Argumentes or reasons to the number of 27. proouing God to be the author thereof 1 178 ab 179 ab 180 a What it is 2 576 a Augustines definition thereof is doubtfull 2 570 b Whether that of Adam or Eue was the gréeuouser 2 490 a 493 ab By what name the Angels that are sent to punish Sinne are called 1 120 b 121 a What remaineth thereof when it is past 3 205 b The knowledge thereof is of two sorts 2 575 b How that which is Sinne becommeth no sinne 2 475 a Sinne distinguished one of necessitie the other of plentie 3 295 b That which is onely sinne and that which is both sinne and the punishment of sinne 2 273 a The degrées thereof from the originall to the fulnesse of the same 2 363 b Remissible two wayes to be vnderstoode 2 272 ab Why it is said to be a punishment 2 273 b Of a kind thereof which though it be doone by compulsion yet it is voluntarie 2 323 a Whether it be lawfull to commit a lesse for the auoyding of a greater 305 b 306 ab It is a priuation or want of that good thing which the law prescribeth 2 271 b Why God requireth of men that they should bée vtterly without it 3 55 a Whether Paul was without it as his spéeches import 3 54 b Christ died not altogether without it 3 42 b 43 a Euen the holiest are subiect vnto Sinne. 3 55 a Who are to be reputed without it and howe 3 77 b 78 b Whether God was the cause thereof in Adam 3 26 a Ierom against Manicheus who saide that we therefore cannot resist it for that we were by nature created euill by an euill God 2 274 a Necessitie taketh not away the nature of it 3 21 b Remissible and irremissible 2 272 a An examination of this definition that it is whatsoeuer withstandeth the lawe of God 2 271 b The horriblenesse thereof set open 2 619 b The proper cause of Sinne is inward to wit the naughtie will of men 1 181 a It is the cause of death where note contrarie opinions confuted 2 246 a 247 a What the first grounde thereof is 4 108 b It lyeth asléepe in infants saieth Augustine and whie 2 224 a By Adam as by the common roote and masse it entered 2 242 a The effects which followe it 3 203 a The diuell no perfect cause but an alluring or perswading cause thereof 1 184 b Howe by Sinne all thinges are subiect vnto vanitie a notable place 2 247 b 248 a Of the guiltinesse thereof or bonde vnto punishment 1 188a God is not the proper cause but the remooâ—ing or prohibiting cause of it and howe 1 181 a Whether that of Adam did any way depend of Gods will 1 204 ab An obiection that if God be not the cause thereof then he is not the cause of althings 3 198 a Why God taketh not away Sinne since he hateth it an excellent place taught by similitudes 1 191 b Howe it is drawen from the nature of the seconde causes 1 189 b It is no imperfection in God that hée cannot make it and why he cannot make it 1 190 ab The proper and true causes thereof particularly what they be 1 190 b Of the subiect whereunto the deformitie of it doth cleane 1 188 ab Thrée considerations touching the proposition that it dependeth on God 1 188 a How God may be saide to be the deficient cause thereof 1 187 a An error that it is no sinne vnlesse it be voluntarie 2 213 b 214 a The Sinne against the sacraments pertaineth to the first Table 2 332 a A reason why man cannot choose but Sinne. 2 254 b Whatsoeuer wanteth his due perfection is Sinne. 265 b Death hath no right where there is no Sinne. 2 217 a The Sinne of imitation cannot be doone away by baptisme 2 216 a It is onely Sinne whereby we resist God and howe generall it is 2 607 b Inclination to Sinne and not actuall sinne onely sufficeth to damnation prooued by a similitude 2 218. Examples of occasions of committing Sinne 1 185 a Why the flesh of Christ is called Sinne. 2 227 b Howe God offereth occasions of Sinne. 1 184 b 185 a An oblation for Sinne is called sinne 2 609 a The Pelagians say that they ought not to be counted Sinne which cannot be auoided confuted 2 239 ab No efficient but deficient causes of Sinne and what they be 1 184 ab A kinde of ignorance in infants counted Sinne by Retiâ—ius an olde Bishop 2 225 ab The error of the Libertines that God doth all things in vs and therefore Sinne is nothing 1 211 a Good things vnto the wicked are occasions of committing Sinne prooued 1 185 a How these words that nothing is to be counted Sinne which dependeth not of election 2 2â—6 ab A verie harde opinion that God shoulde contaminate with Sinne a soule which as yet pertained not to Adam 2 245 b 246 a The Sinne of imitation cannot be done away by baptisme 2 216 a An answere to a false reason that because children haue no actual Sin therefore they haue no sinne 2 239 239 a How Paul meaneth that euerie Sinne is without the bodie 2 469 b 470 a Iosua punished the children for the fathers Sinne contrarie to the common lawe 2 235 b Sinne and death are compared together as the cause and the effect 2 244a Augustines sentence that euerie Sinne is the
that this phrase of spéech can haue no place if the soule of Christ had béene deriued by waie of propagation through the lawe of nature from his forefathers vnlesse we shall affirme that nature dooth worke by chance And he thinketh What maner of lot could haue place in the soule of Christ that this word Lot did therefore take place in the soule of Christ to the intent we should vnderstand that those ornaments which we knowe were most abundant and plentifull in it were not bestowed thervpon for anie merits going before but thorough the méere mercie of God and that this was a verie great ornament of the soule of Christ to be ioined to one and the selfe-same substance and person with the word of God The booke of Wisdome is not reckoned canonicall But this testimonie forsomuch as it is not had out of the holie scriptures which are reckoned canonicall it hath no great force Augustine leaueth indifferent the question of deriuation of soules from parents Psal 33 15. Euen those things are said to bee created which are doone by meanes Gen. 1 20. Last of all he leaueth indifferent the question as touching the deriuation of soules from parents as a thing each waie probable And bicause they which are against it are woont to cite this place out of the 33. psalme Which facioned the harts of them seuerallie this saith he is also weake bicause euen they which defend the deriuation of the soule from parents denie not but that the soules be created by God although they affirme that the same is doone by a meane For so we read in the booke of Genesis that the birds were not created of nothing but at the commandement of God they issued foorth out of the waters And euerie one of vs is said to be dissolued into the earth from whence we were taken when as neuertheles we haue not bodies immediatelie out of the earth but of the bodies of our parents The receiued opinion is that the soules in creating are infused Thus this opinion cannot be confuted and ouerthrowne by the scriptures Although I knowe this is the opinion receiued in the church that the soules are in creating infused and in infusing are created Neither haue I recited these things to the intent that I would haue anie alteration concerning this doctrine but that it may onelie be vnderstood what maner of propagation of originall sinne séemed most easie vnto some of the ecclesiasticall writers And surelie the Schoole-men The opinion of deriuing soules froÌ„ parents is oppugned onlie by naturall reasons when they refuse this doctrine they onelie vse naturall reasons to wit that forsomuch as the reasonable soule in nature is altogither spirituall and indiuisible it cannot be sundered which thing is required in deriuation of the soules from parents And for that they hold it to be the vnderstanding part and a thing of more woorthines than that it can be drawne out of the matter or substance it selfe they earnestlie affirme that it must not haue his being by generation but by creation 50 Augustine assigneth another waie in his booke De nuptijs concupiscentia and in manie other places where he disputeth against the Pelagians touching this kind of sin this he saith that This vice is supposed to passe into the children through the plesure which the parents take in the fellowship of nature But this reason of propagation leaneth to a suspected ground in my iudgment an vntrue for that plesure which is taken of procreation is not euill in his owne nature vnlesse a naughtie desire come vnto it For if that action should of necessitie haue sinne ioined therewith the holie Ghost would not exhort anie man therevnto which yet he dooth when he persuadeth vs vnto matrimonie and when as by Paule he admonisheth them 1. Cor. 7 2 and 3. which be coupled in wedlocke to yéeld mutuall beneuolence one towards another Howbeit admit it were so grant we that through mans infirmitie there be some fault therein it would followe thereof The infection of carnall lust standeth not onelie in carnall desires but in other lustings also that onelie this kind of lust is deriued vnto the children But the infection of originall sinne consisteth not onlie in those things which apperteine vnto carnall desires but also in other lustings after riches honors reuengements and finallie in the whole corruption of our nature The third waie is that God dooth therefore create the soule with such an imperfection or defect bicause it must become the soule of man now damned and appointed to be vnder the curse Such a soule saie they God createth as vnto such a man is required euen as we sée vnto the bodie of a dog is giuen such a life as is méet for a dog and vnto the bodie of an asse such a life as is requisite for an asse But this séemeth to be a verie hard opinion namelie that God should contaminate with sinne a soule which as yet apperteined not to Adam especiallie séeing they cannot saie that this kind of sinne is the punishment of another sinne which went before Wherefore this deuise is reiected among all men least we make God to be absolutelie the author of sinne The fourth maner is imbraced by the consent of a great manie and it séemeth verie like to be true That the soule is not created with sinne but is said to drawe sinne vnto it so soone as it is ioined with the bodie namelie that the soule is not created sinfull but straitwaie draweth sinne vnto it so soone as euer it is ioined to the bodie deriued from Adam For séeing it wanteth those graces and vertues wherewith the soule of the first man was indued and also hath obteined a bodie subiect vnto the curse and hath instruments vnapt and little méet to spirituall works therefore when it should rule the bodie it is gréeued and oppressed by the same and is drawne vnto such lusts as are agréeable to the bodie For it is weakened on each side The soule weakened two maner of waies both with the vnpurenes of the bodie and the imbecillitie of it selfe bicause it is destitute of that power wherewith it should vanquish nature Vpon which two principall points the corruption and naughtinesse of the whole nature dooth depend I haue now spoken so much as I thought should be méet for this present purpose what the apostle meaneth by this word Sinne by whom he saith it is spread abroad ouer mankind and what the ecclesiasticall writers haue taught concerning the maner how it hath béene conueâ—hed from one to another That sinne is the cause of death In 1. Cor. 15 verse 2. Augustine Adams bodie was mortall but not of necessitie to die 51 But against the Pelagian errors Augustine disputeth earnestlie in his booke De peccatorum meritis remissione where he declareth that The bodie of the first man was not of necessitie subiect vnto death yet was he mortall
A parologisme This is a false argument taken from that which is absolute to that which is in some respect bicause we also doo confesse that parents ought also to offer vp their children vnto God by bringing vp of them godlie and religiouslie but not in making a burnt sacrifice of them Perhaps they are driuen by an other reason namelie bicause they had heard of their ancestors that is of the holie Patriarchs that it would come to passe that one daie God would be well pleased with an humane sacrifice Which as they did peculiarlie vnderstand concerning Messias so the wicked being taught by the instruction of the diuell vnderstood it of some particular men Vndoubtedlie it was a maruellous blindnesse of their minds that they abhorred not to sacrifice their children vnto diuels and it was more than a true pretence of religion which consisted not of the word of the Lord but of a humane and diuelish inuention And certeinlie the more feruent that men be in superstitions deuised by them selues the further are they carried headlong into things more absurd And if so be that a good intent were at anie time to be commended here should it most of all haue taken place For they which did sacrifice their owne children did not onlie séeme to mortifie humane affections but vtterlie to despoile them On this wise doo men when they be carried awaie of their owne will What else I beséech you was this than to be cruell against their owne bloud Wild beasts which be altogither destitute of reason would commit no such thing who doo fight for their yoong ones offer them selues to die for the safetie of them Hereby we vnderstand what miserable gods the idolaters haue worshipped whom they would not haue to be mercifull vnto them except they had first doone them much harme Vnder the colour of godlinesse the earth was polluted with innocent bloud that a more vnhappie destruction might come against it And thus we sée that idolatrie exacteth more and farre more gréeuous things of men than true godlinesse and the word of God can obteine It gréeued not those men to kill their sons but they that professe the Gospell will not abide to chasten them no not lightlie The priests of Baal lanced their bodies so cruellie as the bloud ran on euerie side out of their bodies and they which would be called christians withdraw not their bodies from hurtfull pleasures 39 But and if we should demand Gen. 8 21. Exod. 29. Leuit. 1. 2. 3. Num. 15. 28. euerie where whether God haue at anie time delighted in humane sacrifice that will we not denie for through the death of Christ GOD was well pleased with mankind And that which in manie places of the lawe is written as touching sacrifices to wit that God smelled those things as a sweet sauor Leuit. 26. Num. 28. Ezec. 20 41 that must be referred not vnto the cattell which was sacrificed but vnto the principall type that was shadowed by them that is vnto Christ whose death neuerthelesse did not barelie and by it selfe please God but so farre foorth as it procéeded of a true obedience perfect mind and singular charitie And if thou demand whence that obedience and charitie obteined their dignitie and excellencie It shall be said from the diuine person in which the humane nature was sustained while Christ so farre foorth as he was man should suffer the works of our saluation Also the sacrifices of the holie martyrs wherein they suffer themselues to be slaine for the name of God is also most déere vnto God Yet is not God cruell as he that reioiseth in the bloud and death of men for the deaths and slaughters of martyrs please not God of them selues and in their owne nature except in that that they are offered for the testifieng of his truth Againe he hath not so respect vnto patient men as they be méere men and the children of Adam but as they belong vnto the bodie of Christ and are now become his members by regeneration and according to the forme of Paules speaking are called the men of God 2. Tim. 3 17 That God in his owne right might require humane sacrifices 40 In verie déed God might in his owne right haue required humane sacrifices of men For séeing he is the Creator of men he may determine of them at his owne pleasure which yet is the more lawfull for him when as all the posteritie of Adam haue béene made subiect vnto death That therefore which euerie houre they owed to God he might require of them whensoeuer he had thought good For trulie no iustice was against it but that he might vse their death for the fulfilling of his decrées And in requiring of this kind of oblations he shuld haue doone no iniurie vnto them for in stéed of the losse of this transitorie and fraile life he would haue requited them with a blessed and eternall life the which should haue béene counted for an aduantage and that a most manifest aduantage Wherefore those men that were to be offered in a burnt sacrifice might haue set their minds at quiet by this sound consolation But when it was lawfull for God thus to doo hée would not naie rather he forbad that it should be doone First before the lawe was giuen when as he staied Abraham from killing of Isaac Gen. 22 12. Leui. 18 21. Deu. 12 31. Deut. 32 17 Psal 6 37. Iere. 32 35. Afterward in the verie lawe it selfe in two or thrée places he chargeth that men should not offer vp their sonnes and sacrifice them as did the nations of the Chanaanites And after the lawe was made he oftentimes by the oracles of the prophets rebuked the Israelites when they committed such things And in the place of humane sacrifice he appointed the slaughters of beasts that is of buls of calues of shéepe of goats and of birds which neuerthelesse he remooued afterward when Iesus Christ had béene sacrificed Why God required the sacrifices of beasts And why he for a time suffered those kind of sacrifices Tertullian in his second booke against Marcion declareth First bicause he sawe the Hebrues incline to the ceremonies of the idolaters where these beasts were vsed in sacrifices wherefore he rather would that those things should be doone vnto him than vnto the vaine gods of the Gentils yea rather vnto diuels Furthermore with singular diligence and perfect precepts he distinguished the kinds of the sacrifices also he prescribed in a maner infinite things as touching the places vessels rites to the intent he might exercise those fathers verie busilie in his seruice that they might be constreined to meditate daie and night in his lawe and that with a true faith otherwise their sacrifices should haue béene hated of him as he spake by the prophet Esaie Esaie 1 11. To what end is this multitude of sacrifices offered vnto me Haue I required this at your hands
that Christ is to those which are regenerated the beginning of life and of blessednes as Adam is vnto them that are deriued of him the cause of death and of sinne Now whatsoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the maner the same is Per accidens that is By chance and pertaineth not vnto the scope and substance of the similitude 45 They obiect also the sentence vnto Timothie God will haue all men to bee saued 1. Tim. 2 4. For this sentence Pighius continuallie repeateth How God will haue all men to be saued as though it were inuincible when yet Augustine oftentimes hath taught that it maie in such sort be expounded that it bringeth no weight at all to prooue those mens fond inuention First we take it to be spoken of all estates and kinds of men namelie that God will haue some of all kindes of men to be saued which interpretation agréeth excellentlie well with the purpose of the Apostle He had commanded that praiers and supplications should be made for all men and especiallie for kings and those which haue publike authoritie that vnder them we maie liue a quiet life in all godlinesse chastitie And therefore to declare that no estate or kind of men is excluded he added God will haue all men saued As if he should haue said No man is letted by that vocation and degrée wherein he is placed so that it be not repugnant vnto the word of God but that he maie come vnto saluation and therefore we ought to pray for all kind of men But héereof we cannot inferre that God endueth euerie man particularlie with grace or predestinateth euerie man to saluation Euen in like manner as in the time of the floud all liuing creatures are said to haue bene saued in the arke with Noe Gen. 8 9. whereas there were but onlie some of euerie kind gathered together in it or we maie vnderstand it thus that God will haue all men to be saued for that as manie as are saued are saued by his will As if a man should saie of one that teacheth Rhetorike in a citie that he teacheth all men by which kind of speach is not signified that all the citizens are hearers of Rhetorike but that as manie as learne are taught of him And this also is like if a man pointing to the gate of a house should saie that All men enter in this waie we must not thereby vnderstand that all men enter into that house but that as manie as doo enter doo enter in by that gate onelie Further there are some which interpret these words of the apostle of the will of the signe or of the antecedent that all men are inuited for that preaching is indifferentlie set foorth to all men Neither is there anie in a manner which inwardlie féeleth not some pricke wherby he is oftimes stirred vp to liue well So that if we respect this will of God we easilie grant that he will haue all men to be saued But they will not haue it to be vnderstood of the hidden effectuall will which they call consequent and after this manner maie those kindes of spéech be vnderstood Iohn 1 9. God lightneth euerie man which commeth into this world Matt. 11 21. Come vnto me all ye which labour are laden For all men are prouoked by the oracles of God and all men are inwardlie mooued by some prouoking All these interpretations are doubtles verie likelie and also apt and yet is there another besides these readie and plaine Two societies of men whereof either of them haue their vniuersalitie The holie scriptures set foorth two societies of men the one of the godlie and the other of the vngodlie and of both societies haue patched together vniuersall propositions which ought of the warie reader to be drawne to their kind The prophets saie Christ citeth the same Iohn 6 45. Ier. 31 33. All men shall be taught of God And All men shall know me frō the least to the greatest Iohn 12 32. Againe When I shall be lifted vp from the earth I will drawe althings vnto my selfe These vniuersall propositions vnlesse they be vnderstood of the godlie which are elected are not true Ioel. 2 28. Esai 66 23. as are these also I will powre of my spirit vpon all flesh And All flesh shall come in my sight and shall worship in Ierusalem Againe Luke 3 6. Psal 145 14 All flesh shall see the saluation of God Againe also God lifteth vp all them that fall Now who séeth not that these things are to bée vnderstood onelie of the saints Contrariwise to the fellowship of the vngodlie perteine these sentences Iohn 3 32. Matt. 10 32. No man receiueth his testimonie and yet manie beléeued Ye shall bee hated of all men Phil. 2 21. Againe All men seeke the things that are their own And againe All men haue declined Psal 14 3. and are altogether made vnprofitable there is none that doth good no not one When as yet holie men and they that are now regenerate are acceptable vnto God and doo indeuour themselues to exhibit vnto him some obedience of the lawe But these vniuersall saiengs ought not to be extended beyond their owne societie This distinction had Augustine a regard vnto in his booke De ciuitate Dei where he declareth and prooueth Two cities the one of God the other of the diuell that there haue euer bene two cities namelie one that citie of God and another the citie of the diuell Wherefore in these generall propositions wée must alwaies haue a consideration vnto what order or fellowship of men they perteine Which if we in this present place doo then shall we applie vnto the saints and vnto the elect this sentence which we haue now in hand namelie that God will haue all men to be saued and by that meanes all maner of doubt is taken awaie Otherwise that God effectuallie willeth not the saluation of all men Sundrie instances against the aduersaries verie manie infants declare which perish without Christ and manie also which are borne fooles and deafe had neuer in their life time the right iust vse of reason And if oftentimes happeneth that some haue liued long time honestlie and faithfullie enough and yet suddenlie at the last doo fall and being taken out of the world doo perish eternallie And contrariwise others which haue perpetuallie led their life in wickednes being at the end of their life indued with sudden faith and repentance are saued when yet notwithstanding those first might haue bin taken awaie that maliciousnes might not haue changed their minds Who will in these examples saie that God alike effectuallie willeth the saluation of all men 46 They obiect also a sentence of Christ How often would I haue gatherd together thy children Matt. 13 37. as a hen gathereth together hir chickens and thou
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
there and in paradise And therefore he wholie transferreth this vnto the diuine nature which had not béene méet if according to that promise as these men will the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer Nor dooth Peter in that place they bring will vs to interpret that a thousand yeares in euerie place should be taken for one daie he onelie indeuored most significantlie to declare the eternitie of GOD When daies are to be taken for yeeres the scripture teacheth vnto the which a thousand yeares béeing compared would be but as one daie Howbeit if at anie time daies are to be taken for yéeres that is not permitted to our iudgement but thereof we are admonished by the word of God Dan. 9 21. verse 5 6. as it appéereth in Daniel when the wéekes are reckoned vp And in the fourth chapter of Ezechiel where the prophet is commanded that he should lie vpon his left side thrée hundreth and nintie daies and againe fortie daies vpon his right side and that in the same place daies doo represent yeares the scriptures doo expresselie shew vs. 20 They haue also an other shift for they saie that these two aduerbes of time yesterdaie and to daie signifie the old and the new testament which they gather out of the epistle to the Hebrues Heb. 13 8. where it is said Christ yesterdaie and to daie Christ yesterdaie and to daie how it is to be vnderstood Wherefore they would haue the meaning to be that to haue the théefe to be brought to daie into paradise should belong to the new testament But this conceit of theirs is vaine bicause in the epistle to the Hebrues it must so be vnderstood that Christ is yesterdaie and to daie and as it is added For euer that his eternitie may be vnderstood the which they are woont to distinguish into thrée times as if it should be said He was he is and he shall be The third couert wherein they shrowd themselues is that it was said vnto the first parents Gen. 2 17. In what houre soeuer ye eate ye shall die the death and yet is it euident that they did not presentlie die after they had transgressed So saie they it might be that the promise made vnto the théefe which seemeth to be spoken of that daie might be deferred vntill a longer time But that which these men take as granted we denie namelie that the first parents when they had transgressed did not foorthwith perish For death is accounted nothing else Death is a departing from life but a departing from life neither haue we life without God So then they died bicause they departed from God and their soule was not seuered from the bodie but after a sort buried therein so as if a man will iudge truelie we doo not now presentlie liue a life but a death which the longer it is the more gréeuous it is thought to be by them which iudge aright But bicause we will not séeme to hast we willinglie accept the similitude both of the théefe The first parents were dead straitwaie after sinne and also of the first parents they had the beginnings of death immediatelie after the transgression albeit they had not the triall of absolute death so also the théefe was with Christ in paradise albeit he obteined not that daie the perfect felicitie which is attended in the resurrection Wherefore the argument which we haue alreadie put foorth standeth firme neither can it with friuolous arguments be ouerthrowne Phil. 1 23. The 2. reason 21 Furthermore Paule writeth vnto the Philippians that He wished to be loosed from hence and to be with Christ for that he doubted not but it would be an aduantage to him Which desire of his had not béene godlie if after the death of our bodie we should sléepe with our soules vntill the resurrection What profit had it béene to Paule to haue béene loosed from hence if he should not straitwaie haue liued with his Christ Vndoubtedlie while he liued here he wrote of himselfe And now doo not I liue Galat. 2 20. but Christ liueth in me And according to this sentence Christ was not to liue but to sléepe in him after death Moreouer while he liued here he might acknowledge and loue Christ but after this life if he should be asléepe he was of necessitie to leaue off those actions 22 There is also another reason brought against them The 3. reason Luke 16 vers 23 c. as touching the rich man and poore Lazarus by that storie is shewed that the spirits after this life doo not sléepe but either doo enioie good things or else are tormented with punishments They answer that this is a parable and that therefore it maketh nothing against them Vnto whom we saie that all the fathers which interpret that place doo not thinke it to be a parable but manie rather thinke it an historie among whom are Gregorie and Ierom. Gregorie Ierom. Tertullian Chrysost Augustine And Tertullian goeth so farre as he thinketh the rich man was Herod and that Lazarus was Iohn Baptist Howbeit Chrysostome and Augustine sometime call it a parable But this reléeueth them not séeing a parable is nothing else but a similitude deriued from the truth of a thing A parable is deriued from the truth of things as when the parable is brought in of the good man of the house which diuided his inheritance to two of his children Albeit that the same be a parable yet is it expedient that there be a good man of the house that children be found among the nature of things and that it be a custome among them to distribute the fathers possessions otherwise parables should be taken of feigned and vaine things which is against the nature of them So as although we grant that the parable was contriued by Christ touching these two yet is it necessarie that not onelie rich men and poore men should be found but that vnto our soules departing out of this life should be giuen either a place of torments or else the bosom of Abraham Neither doo we vnderstand by the bosome of Abraham anie thing else What is vnderstood by the bosome of Abraham than a certeine place and receptacle of soules in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience and they looke vpon GOD being present This place is said to be the bosome of Abraham Gen. 12. 3. bicause vnto him God first promised that in his séed all nations should be blessed The same man moreouer sawe the daie of the Lord Iohn 8 56. and he reioised Of him also we first read that He beleeued Gen. 15 6. and his faith was imputed vnto him vnto righteousnes Iohn 8 16. And Christ when he made mention hereof he spake vnto the Hebrues who boasted of hauing Abraham to their father In
so gréeuous wickednesse And verie well doutles among the Hebrues is both glorie toong signified by the word Cauod for albeit that mans dignitie dependeth of a reasonable soule Whie the Hebrues call a toong and glorie both by one name yet the same being inuisible is not known by anie other thing more than by spéech Wherevpon some haue taught that the speciall distinction of mankind is that he is indued with the gift of speaking And Aristotle said that Woords are tokens of those passions or affections which be in the mind Also Democritus taught that Speach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A certeine flowing of reason for the thoughts of our reason which be hidden flowe and breake foorth by words So as the meaning of Dauid is I haue conceiued so much ioie in my mind as my toong excéedinglie reioiseth in giuing of thanks and setting foorth of his benefits Neither dooth my gladnesse there cease but it also replenisheth the bodie For my flesh shall rest in hope The verbe Iaschab betokeneth not onelie To lie or rest but also To dwell wherevpon some haue interpreted It shall boldlie dwell And from whence this confidence ariseth he straitwaie addeth Bicause thou wilt not leaue my soule in hell nor suffer thy holie one to see corruption My flesh dooth rest in hope or boldlie dwelleth bicause I hope that I shal be raised from death vnto life and that life not to be common but a true happie and euerlasting life Therefore he addeth Thou shalt shew me the path of life the fulnesse of ioies is in thy countenance at thy right hand are pleasures for euermore 29 These verses of Dauid were alleged in the Acts both by Peter and Paule Acts. 2 25. Acts. 13 35. before the people of Israel as being things which perteined to the resurrection of Christ But in the examination of them thrée things séeme to be alledged first that the sense of the words be vnderstood secondlie to knowe whether they doo belong vnto Christ or vnto Dauid last of all how they may be aptlie applied to our resurrection First and formost we must call to mind that the iudgement was pronounced by God Gen. 3 19. against Adam and his posteritie that by death they should returne into the earth from whence they were taken and in the earth they should perpetuallie haue remained vnlesse Christ by his death and resurrection had cut off and abrogated that cursse He verelie died and was buried but he liued not so long in the sepulchre that his dead bodie did putrifie He died and was buried as other men be but sawe not corruption in like maner as they did Other men also shall not be left in the graues séeing that in the end of the world they shall rise againe yet shall they not escape corruption although that their bodies by the trauell of physicians be preserued either with myrre or alloes or baulme or with other spices For the flesh is consumed and being wholie dried vp it cleaueth to the bones being so corrupted and changed as it may rather séeme to be skin than flesh The elect while they liue here are not deliuered from troubles vexations calamities and diseases yea in comparison of others they suffer gréeuous things and yet they are said to be at rest verelie not in act but in the hope of resurrection Thereby are they comforted in the midst of death by it the martyrs did constantlie suffer and were liberall of their life and bloud for the name of Christ And that this hope is to be vnderstood of the resurrection the words which followe doo sufficientlie declare Thou shalt not leaue my soule in hell nor suffer thy holie one to see corruption This hope neuerthelesse albeit it doo cheare vs vp verie much and doth excéedinglie strengthen vs yet hath it sighs sobs ioined therewith For Paule in the 8. chapter to the Romans verse 22. writeth We hauing the first fruits of the spirit doo sigh in our selues expecting the adoption and redemption of our bodie for through hope we are saued 30 Moreouer that saieng hath a great emphasis Psal 16 10. What emphasis these words haue Thou shalt not leaue my soule in the graue wherein it is written Thou shalt not leaue me in the graue for thereby Dauid prophesieth that Christ should be buried For we leaue not anie thing in a place vnlesse it were first put there Wherefore he dealeth not in this place touching anie protection safe custodie and defense of the flesh in this world but of the resurrection of the flesh and eternall life Euen cattell and brute beasts when they die be at rest as well from diseases as from labors but they rest not in hope bicause they hope not for the blessed and happie resurrection The Hebrue word Chasid is translated by the Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Holie So was Christ peculiarlie called Acts. 3 14. The holie one of God and so did the diuels call him Mark 1 24. Luk. 4 34. as we read in Marke and in Luke Scheol among the Hebrues expresseth both a graue and also hell of the verbe Schaal which is To craue bicause these things séeme euermore to demand and craue neither are they at anie time satisfied The 70. interpretors and the apostles in the Acts said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell But Schacath is deriued of the verbe Schacath which signifieth To destroie and corrupt wherevpon as well a hole as a graue is called Schacath bicause dead carcases doo there putrifie and corrupt Thus much of the names So as the confession of our faith hath that Christ was dead and buried but yet so as neither his soule was long deteined in hell nor yet his bodie so long taried in the graue that it had triall of corruption These words conteine singular and excellent comfort as touching the flesh séeing we beléeue that the same shall be raised vp from death Which doubtlesse would be no comfort at all if so be that our bodie and flesh should be subiected vnto perpetuall death The elect doo aduance their ioie and hope bicause they be not afraid of death They knowe that in these words there is no speaking of a certeine short deliuerance to be giuen vnto them for a time Certeinlie Dauid was manie times deliuered from sundrie dangers and from most sharpe and deadlie sicknesses and for those benefits he in his psalmes gaue GOD sundrie thanks for he acknowledged that those things were laid vpon him for his benefit But in this place he speaketh of eternall life and of the chéefe felicitie which the words that followe do declare when it is said Thou shalt shew me the path of life in thy presence is the fulnesse of ioies at thy right hand there are pleasures for euermore But it is a cold comfort that ariseth thorough hope of deliuerance from one danger or another and from one disease or another when others be at hand
figure Hypérbole or else by Catachrésis By which figures we saie that this thing was not extant or was not doon bicause it was extant enduring but for a short time or for a moment If this be spoken as touching them which beléeue as we read in Iohn Iohn 8 51. They which haue beleeued in the sonne of God shall not see death whereas they shall be in death till the end of the world how much rather and more trulie is it pronounced of Christ which was there but thrée daies and those not fullie compleat And certeinlie according to these tropes or figures his dieng was no dieng and his burieng no burieng Indéed he died trulie but he tarried not in death he was trulie buried but he tarried not in the sepulchre but as touching corruption or putrefaction he had no maner of triall thereof Wherfore vnto the question proposed I answer that Dauid when he hoped well of his owne resurrection to come spake these things but yet so spake them as he altogither bent his mind vpon Christ knowing that he himselfe was appointed vnto the church to be the shadowe or figure of him Chéeflie therefore he referred the resurrection which he spake of vnto him by whom it is deriued vnto other men 1. Co. 15 20 so as he is iustlie and deseruedlie called by Paule The first fruits of them that sleepe For this cause he spake those things which might wholie surmount and excell the degrée condition of his owne reuiuing for he would carrie vp men to Christ himselfe Neither had these words béene trulie nor profitablie spoken by him vnlesse he had referred them to Christ the author of the most happie resurrection A rule Wherefore we must vnderstand that it is a certeine and firme rule that the dignities and prerogatiues which we read in the holie scriptures to be attributed vnto the saints all those are chéeflie and that excellentlie well to be referred vnto Christ So then Dauid spake not alonlie of Christ but also of himselfe but yet so farre foorth as he was in Christ and was included among others of his members Thou wilt perhaps saie that the apostles séeme to denie this which affirme it to be fulfilled onelie in the Lord. I answer they denied not that the dead bodie of Dauid was left in the sepulchre for they affirmed the same to be left there euen vnto those times Nor denie they that he sawe the graue séeing he was therein euen vntill that daie But againe they denied not but that he should from thence be taken at the time appointed and that he should at the last be raised from corruption Wherefore these things agrée to Dauid so far foorth as the graue and corruption shall not be perpetuall vnto him Hereby likewise it appéereth what answer we are to shape vnto the third question namelie that these things belong also vnto vs so farre foorth as we with Dauid be the members of Christ For as Christ by dieng ouercame death not onelie for himselfe but also for vs so by rising againe he liueth both vnto himselfe and vnto vs. Wherefore perfect life perpetuall and eternall felicitie as concerning both the soule and the bodie doo rest in Christ the head and by little and little distill and flowe into the members according to the analogie or proportion of them Some demand whie God suffereth the dead bodies of holie men to lie so long in the graue and to be corrupted and putrified séeing both they be holie and as Paule saith the temples of the holie Ghost Herevnto is answered 1. Cor. 3 16 that our flesh indéed is of one kind and nature with the flesh of our Lord but that in the meane time there be manie differences put betwéene them For the flesh of Christ was pure neither was it in anie respect subiect vnto sinne but on the contrarie part we are compassed on all sides with sinnes onelie we are not altogither oppressed Moreouer as Dauid saith We are conceiued in iniquitie but Christ by the holie Ghost Beside this it is verie méet Matth. 1. 18. that the head should go before the rest of the members and it is requisite that the members should be all made perfect togither in one So then the dead bodies of the elect doo wait vntill the full number of the brethren be compleat 33 But séeing in the places now alledged there is onelie mention made of the resurrection of the blessed some man perhaps will doubt Whither the resurrection belong also to the wicked whether the wicked shal be also raised from the dead We answer that the resurrection dooth also belong vnto them bicause euen as in Adam all doo perish 1. Cor. 15 22 and are wrapped in the sentence of death so shall all be quickened in Christ But this difference there is that the godlie shal be raised vp to glorie but the vngodlie to destruction Wherefore we read in Iohn Iohn 5 25. that They which be in the graues shall heare the voice of the sonne of God they which haue doon well shall go foorth into the resurrection of life and they which haue doon ill into the resurrection of iudgement that is of condemnatiō Therfore the holie scriptures haue the oftener made mention of the resurrection of the faithfull bicause that is the resurrection of life The other which is of the reprobate may rather be called an euerlasting fall and destruction than life and resurrection For which cause the prophet Esaie in the 26. chapter said verse 19. Thy slaine men shall rise againe but speaking before of the wicked The dead men saith he shall not rise againe So then we must assure our selues that by the benefit of Christ life shal be restored aswell vnto the good as vnto the bad But the godlie shall be honoured with great glorie whereas the wicked shall receiue perpetuall shame This in verie déed is the cause whie the diuine scriptures make oftener mention of the resurrection of the godlie than of the wicked And that in this place onelie the resurrection of the iust is treated of those woords which Dauid added doo heare witnesse saieng Thou shalt shew me the path of life in thy presence is the fulnes of ioies and at thy right hand are pleasures for euermore By which woords are shewed that this happie resurrection perteineth onelie vnto them which haue set God alwaies before their eies 34 But there doo not want at this daie also which saie That the testimonie of Dauid touching the resurrectiō is manifest inough that Dauid indéed fore-told of these things yet not so expresselie and manifestlie as they might be vnderstood by others but that onelie by the apostles after the comming of Christ those things were expounded and made plaine For they affirme further that in the old testament the resurrection was altogither vnknowne But we saie that the prophesie was euident and that there was no obscuritie therein but by
reprooue all the wicked And soone after Looking for the mercie of our Lord Iesus Christ vnto eternall life Let it be sufficient that we haue brought these things out of the new testament vnto the which adde the article of the apostles Créed wherin we confesse our selues to beléeue the resurrection of the flesh Further all those places wherein Christ is said that he shall be iudge of the quicke and the dead haue relation vnto this 55 Now that we haue séene the signification of the word and also the definition and haue sought whether this resurrection may be plainlie set foorth by naturall reasons and further haue brought testimonies Of the causes of the resurrection verse 4â— as well of the old as new scriptures now it foloweth that we speake somewhat of the causes thereof It is the effect of faith and it followeth iustification Whervpon it is said in the sixt chapter of Iohn He that beleeueth in me hath life euerlasting and I will raise him vp at the last daie So as God by his power is the efficient cause thereof For which cause Christ said vnto the Saduces Matt. 2â— 15. Yee erre being ignorant of the scriptures and of the power of God And not onelie God the father himselfe but also the holie Ghost is cause of the resurrection For as we haue alreadie said it is written in the epistle to the Romans If the spirit of him Rom. 8 11. which hath raised vp Christ from the dead dwell in you c. Yea moreouer the sonne himselfe which is Christ Iesus is a cause of this resurrection for in the Gospell of Iohn he said Iohn 6 40. I will raise him vp at the last daie And againe Euen as the father raiseth vp and quickeneth Iohn 5 21. euen so also the sonne quickeneth c Further Ibidem 28. They which be in the graues shall heare the voice of the sonne of God and shall come foorth Iohn 11 25. c. In the eleuenth of Iohn I am the resurrection and the life Moreouer there is an argument taken hereof that Christ by his death tooke awaie sinne which was the cause of death Verelie no man doubteth but that the cause being remooued the effect is taken awaie In the first to the Corinthians 1. Co. 15 22 the 15. chapter In Adam all men are dead in Christ all men shall be reuiued as by one man came death so by one man came the resurrection from the dead The finall cause of resurrection is assigned to be 2. Cor. 5 10. That the whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he hath behaued himselfe But the angels although they shall be ministers of the resurrection yet can they be no causes Among the causes of the resurrection to come the resurrection also of Christ is numbered for Paule in the first to the Corinthians verse 13. the 15. chapter saith If the dead rise not againe neither is Christ risen againe and if Christ be not risen our preaching is in vaine But we may argue on the other side Christ rose againe Therefore we also shall rise againe So then the resurrection of Christ séemeth to be the cause of our resurrection which indéed is to be granted but yet not so as that verie action wherein Christ was raised vp and which is now past is the efficient cause that performeth or dooth anie thing which should bring foorth our resurrection but bicause the diuine power and might which is in Christ séeing he is God is reteined still euen as he raised him vp from the dead so will he also quicken vs in due time This we sée come to passe in humane things A similitude For he that is a white man begetteth also a white sonne not that the colour it selfe can procreate but that those beginnings or causes which wrought the begetter to be white do make him also white which is begotten by him Euen so our resurrection shall not be vnlike to the resurrection of Christ Further this must be noted that the diuine actions and heauenlie benefits which are imploied vpon men be as Damascenus saith deriued vnto vs by the flesh of Christ which now should be none at all vnlesse he had béene raised from the dead Wherefore by this meanes the resurrection of Christ may be also called ours bicause without that we might not haue obteined ours Againe if we should like philosophers followe Plato adiecting vnto the foure kinds of causes an Idea or paterne we might saie that the resurrection of Christ was the exemplar cause of our resurrection The finall cause of resurrection is assigned to be that The whole and entire man should be iudged at the tribunall seate of God and should receiue rewards or punishments according as he behaued himselfe And thus much of the causes 56 It followeth that we should speake of the properties and conditions of the bodies Of the condition and propertie of bodies when they shall rise which shall be raised vp The Schoolemen called them indowments or qualities neither can I disallow of those which they haue reckoned bicause I perceiue them to be gathered out of the holie scriptures Howbeit I thinke not that all the properties were gathered by them neither yet may it be for in this life we cannot haue experience of the glorie of the saints but we shall then perfectlie and absolutelie knowe it when we shall come vnto it Immortalitie the first propertie The first condition that commeth to my remembrance of the blessed is immortalitie And assuredlie in the diuine scriptures so often as there is mention of the life to come the same is said to be eternall as being that which shall haue no end Paule saith This mortall must put on haue immortalitie 1. Co. 15 53 and this corruptible bodie must put on incorruption And séeing the punishments rewards which shall be rendered according to the nature of works be sempiternall the subiect or nature which shall be giuen them must néeds be immortall also Furthermore séeing it is no doubt but that Christ destroied sinne and death it remaineth that the life of the saints should be immortall And in the sixt chapter to the Romans it is written verse 9. Christ rising againe from the dead dieth no more neither shall death haue anie more power ouer him Besides in the first to the Corinthians the 15. chapter verse 50. Flesh and bloud shall not inherit the kingdome of God Yet must not these things be taken for the verie nature and substance of flesh and bloud fâ—… they which shall rise againe shall be wholie indued with these things But the apostle hath respect vnto corruption vnto the which flesh and bloud in this life are subiect wherfore he added Ibidem Incorruption And corruption shall not inherit incorruption 57 Vpon this propertie followeth an other namelie that after
manner what preeminence had Henoch and Elias aboue other men All the elect and faithfull of Christ as touching the soule are translated from hence vnto God and are not condemned with euerlasting death Indéed I am not ignorant that sometimes Not to see death is referred to the soule euen as the testimonies which we haue alreadie brought doo declare but sometimes on the other side it is referred to the death of the bodie as it is manifest by Simeon vnto whom it was reuealed Luke 2 26. that He should not see death till he had first seene the Lord Christ Yea and the sonne of God himselfe saith Matt. 16 28. There be of them which stand here present who shall not taste of death vntill they see the kingdome of God that is Note the preaching of the Gospell spread ouer the face of the earth or as others will vntill they shall sée the transfiguration of Christ vpon mount Thabor Neither is there anie doubt but that the death of the bodie is betokened in both these places Further those words of Paule to the Hebrues alledged a little aboue are so significant as they séeme wholie to testifie that Henoch is not dead But they that be of an other mind doo vrge that which is written in the same epistle of the Hebrues namelie Heb. 9 27. that It is decreed that all men shall once die But we answer that these generall propositions must not alwaies be vnderstood without anie exception True indéed it is which is now affirmed as touching the ordinarie and common maner but yet it is not brought to passe thereby but that GOD by his speciall prerogatiue and certeine peculiar will may exempt some from the lawe of death For what shall become either of vs or of others which shall be found aliue at the last daie Vndoubtedlie 1. Thes 4 15 They shall be caught vp to meet with Christ in the aire And Paule vnto the Corinthians said 1. Co. 15 51 We shall not all die but we shall be all changed Besides this if the words of that saieng be vrged with extremitie how will it be true that men once die séeing Lazarus the sonne of the widowe Iohn 11 â—4 Luk. 7 15. Matt. 9 25. Matt. 27 52 and also the daughter of the ruler of the synagog whom the Lord raised vp from the dead died not once but twise And it is thought by Augustine and diuerse others that those manie bodies of the saints which rose after the death of Christ and appéered vnto manie in the citie of Ierusalem when they had performed that which they were appointed to do setled in their graues as they did before 18 They also saie that it is written vnto the Romans Rom. 5 12. that Death by one man entred in vpon all men and that in the first epistle to the Corinthians the 15. chapter it is said verse 22. As in Adam all men are dead so in Christ all shall be made aliue that it may be taught that the life lost in Adam is recouered againe in Christ Vnto these saiengs we answer manie waies First euen as I said before that these generall propositions must not be vnderstood without priuiledge and exception Secondlie I will confesse that Henoch and Elias in their owne nature were subiect vnto death and in that they are not dead but doo inioie eternall life that they obteine by Christ Howbeit an other answer there is much more perfect namelie to saie that the same changing wherby we affirme that the bodies of those saints were glorified in taking vp was a certeine kind of death Wherfore Iustinus Martyr in his dialog with Triphon saith Iustinus Martyr that the world in the last time shall perish and not perish In what respect the world shall perish It shall not perish séeing it shall not be reduced to nothing But it shall perish bicause it shall be changed to better for the light of the sunne and moone shall both be purer and greater than now it is For we shall haue a new heauen and a new earth for bicause all things shall then be made new Others saie that the death of Henoch and Elias is not altogither taken awaie but rather deferred bicause they shall come in the last time shall die in fighting against Antichrist of which opinion was Tertullian Tertullian who in his book De anima page 682. saith Elias and Henoch were translated and their death is deferred For they are reserued to die hereafter that with their bloud they may extinguish Antichrist Againe in the same booke in the 672. page Elias shall come not from the departure of life but from the translation thereof he shall not be restored to his bodie from which he was not exempted but he shall be restored to the world The same father against the Iewes called Henoch an Inceptor Candidâ—tus or one readie apparelled for eternitie And in his booke De trinitate 603. he saith that God translated Henoch into the societie of his owne fréendship And séeing a fréend dooth benefit him whom he loueth and wisheth well vnto it is not likelie that God translated Henoch for to kill him Irenaeus But Irenaeus in his fourth booke thirtie chapter is of the opinion that Henoch hath exercised a message against the angels who were thought in old time to be fallen through a naughtie desire towards women and he saith that he is euen as yet preserued aliue for a testimonie of Gods iudgement And these things may suffice as touching the second point whereby is prooued by probable reason that they séeme not to be dead Thy Henoch and Elias were caught vp 19 It remaineth that we séeke to what end they were so taken vp Some saie that it was doone to the intent we might haue before our eies a certeine figure and shew of our resurrection as if so be that the taking vp of these were a liuelie example thereof to teach vs that we are not to measure our felicitie by or with the terme of this life But in my iudgement examples ought to be cléere and manifest for that otherwise they are but weake proofes Certeinlie in this place there is no mention made of resurrection either ours or theirs The signe of Ionas the prophet dooth manifestlie shadowe the resurrection Matt. 12 40. who was cast vp aliue out of the bellie of the whale Rom. 8 11. But Paule to the Romans did plainlie shew the resurrection after another sort If ye haue saith he his spirit which raised vp Iesus Christ from the dead the same shall quicken your mortall bodies As if he had said Séeing the spirit is one it will bring foorth the same effects And in the first epistle to the Corinthians the 15. chapter he saith vers 12 c. If Christ be risen from the dead we also shall rise againe Which he therefore speaketh bicause it is not méet that Christ
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
stock of that Patriarch Saluation is not attributed to the generation of the flesh not that we attribute this to the generation of the flesh as vnto the chiefe and true cause For as our owne saluation is so verily is altogether the saluation of our children of the méere election and mercie of God which oftentimes goeth together with naturall propagation Weigh with thy selfe that euen they be elected of God which be also borne of the saints as we sawe it came to passe in Isaac which was the seed of AbrahaÌ„ Rom. 9. 7. not only according to the election but also according to the generation of the flesh The promise is not generall touching all the seede Not that it dooth alwayes so happen of necessitie because the promise is not generall as touching all the séede but of that onely in which the election together consenteth Otherwise the posteritie of Ismael and Esaw were of Abraham But because we ought not to be ouercurious in searching out the secret prouidence and election of God therefore we iudge the children of the Saintes to be Saintes Séeing wée be ignorant of the secret predestination of God we hope wel of the children of the faithful so long as they by reason of their age shall not declare themselues straungers from Christ We exclude them not from the Church but imbrace them as members thereof hoping well that as they be the séede of the Saintes according to the flesh so also they be partakers of the diuine election that they haue the holy ghost and grace of Christ And for this cause we baptise them Neither must they be heard which mooue a doubt of this matter and say A Cauill What if the minister be deceaued And what if for a very trueth the childe be not the childe of promise of diuine election and of mercie As the profession of a man of ripe age may be a false tokeÌ„ so to be borne of the faithfull is no true signe Because the same cauill may also be as touching them that be of lawful age For we also knowe not whether they come fainedlie or whether they beléeue truely whether they be the children of predestination or of perdition whether they haue the grace of Christ or whether they be destitute thereof and doe falsely say that they belieue Why doost thou baptise them I know thou wilt say This I doe because I follow their outward profession which if they falsifie it is nothing vnto me So we say that the Church dooth therefore imbrace our children and baptise them because they pertaine vnto vs. And that is vnto the Church such a token of the will of God as outwarde profession is in them that be of ripe yeares For as it may be deceaued in the one sort so also it may be in the other There is nothing so certaine but it may be otherwise And so not all so many as are baptised are either saued or predestinated to eternall life Neither can we by any other meanes discerne betwéene the baptised who belong vnto saluation and who be not the sonnes of God but that we dailie iudge of them by their workes 8. Against the Anabaptists Wherefore the Anabaptistes must not be heard which will not haue children to be baptised Because they deny originall sinne therefore they will haue them tary till they come to yeares whenas now euerie one hauing sinned by choyse and fallen by his owne will and infected with vice hath matter to be washed away by baptisme From these men we disagrée as far as heauen is wide Originall â—n prooued Rom. 5. 12. séeing we altogether confesse originall sinne For it is prooued in the Epistle to the Romans where it is said that by one man sinne entred into the world by sinne death Whereby it appeareth that sinne is there wheresoeuer death hath taken place Therefore séeing infantes dye it is of necescitie that they be subiect vnto sin And many other testimonies there be in the same Chapter which most manifestlie prooue this originall sinne And we haue in the psalme Psal 15. 7. For behold I was borne in sinne and in sinnes hath my mother conceaued me And Christ said Iohn 3. 5. Vnlesse a man be borne anew of the water and of the spirit c. Whereby is manifest that if it behooueth vs to be borne againe we be borne in sinne And vnto the Corinthians the 2. Epistle and 5. Chapter Verse 14. it is said of Christ That one dyed for all men But and if he be dead for all it is manifest that the infantes also had néede of a redéemer And when it is said vnto the Romans Ro. 5. ver 6. 8. 10. Christ dyed for them that were sinners enimies and weake and vngodly it followeth that infants also are such in their owne nature wheÌ„ they be born vnlesse we wil say that Christ dyed not for them which is against the iudgement of Paul now alledged And in the booke of Genesis it is shewed Gen. 8. 21. what the imagination of our heart is euen from the very childhood and deliuerance from the mothers wombe Wherefore the Hebrewes haue often in their mouth Ietser haraa an euill imagination which they take out of that place of Genesis And we read in the booke of Iob Iob. 14. 4. Who can make clean that which is conceaued of an vncleane seed Where the séede of man is called vncleane which cannot be otherwise referred but to originall sinne For if thou shalt weigh the naturall causes the séede of man hath no more vncleanesse in it than hath the séede of other liuing creatures Ephe. 2. 3. And to the Ephesians We were by nature the childreÌ„ of wrath as others be Where that word Nature sheweth that this euill is drawen with vs euen from the beginning Why Parents regenerate doe procreate childreÌ„ with original sin And although that they be Christian parents yet because they beget not with that part wherein they are clensed anew with the minde I meane where faith hath place by which they are reconciled vnto God but with the body with the flesh which while we liue here haue not altogether put off their vncleanesse as it is deriued from Adam so dooth it drawe with it his infection and blemish So then we disagrée very much from the Anabaptistes for both we confesse originall sinne which they deny and doe also teach that childreÌ„ ought to be baptised as at this day in the Church Therefore how are the infants of Christians when they are baptised Howe our Infants may be called holie though they be infected with original sinne called holy members of the Church séeing they be corrupted with originall sinne We aunswere that in originall sinne two thinges are to be considered One is the corruption of nature whereby the posteritie of Adam lacketh righteousnesse and are loaden with ignorance and euill concupiscence Then there is a
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
vs which be giuen to earthlie lusts louing after the maner of brute beasts those things onelie which be present vnto vs while by the reuelation of wisedome he stirreth vp our amazed will to the loue of God while he persuadeth vs to all things that are good which thing thou fearest not else-where to denie c. But in the same tenth chapter Augustine confuteth him in these words Yet we doo not principallie desire that outward but this inward grace he must néeds at length confesse whereby the greatnesse of the glorie to come is not onelie promised but also beléeued and hoped for and is not onelie reuealed in wisedome but is also euen loued and whereby euerie good thing is not onelie suggested 2. Thes 3 2. but also throughlie persuaded for all men haue not faith The same Augustine in his booke of grace and frée will the 16. chapter For it is certeine that we doo kéepe the commandements if we will but bicause the will is prepared by the Lord we must make petition vnto him that we may will so much as is sufficient and in willing we may doo it Certeine it is that we will when we be willing but he it is that causeth vs to will that which is good Of whom it is said which a little before I affirmed that the will is prepared by the Lord. Psal 37 23. Of whom it is said His steps shall be directed by the Lord and hee shall order his waie Phil. 2 13. Of whom it is said It is God that worketh in vs both to will and to doo Certeine it is that when we doo we doo it but he causeth that we doo by giuing most effectuall strength to the will Who said Eze. 36 27 I will cause that ye shall walke in my commandements c. The same Augustine against the two epistles of Pelagius to Boniface the third booke the ninth chapter What is it then saith he that they conclude where they rehearse those things which themselues hold They saie that they confesse that grace also helpeth euerie good purpose but yet that it dooth not put an indeuour of vertue into him that resisteth c. This also would Augustine haue caused the Pelagians to grant that God putteth an indeuour of good things euen into them that resist the which cannot be doone vnlesse our mind be conuerted and that of an euill and corrupted will it become good This is that change which the holie Ghost worketh in vs. Hereby are we mollified when we be hard and stubborne The same father said that when God hardeneth it is nothing else but that he will not mollifie bicause vnlesse it be doone by him that we be mollified we continue still in our hardnesse The holie Ghost bringeth it to passe that we are made readie scholers of GOD when of our selues we are vncapable of diuine things Salomon 3. King 3 6. as we haue it in the third booke of the Kings the third chapter desired of God an vnderstanding hart or such a hart as would easilie be taught This is it which is said in the Gospels that We be taught of GOD Iohn 6 45. Esaie 54 13 which thing was promised by the prophets God is the true master who not onelie instructeth and teacheth but also bringeth to passe that we doo learne but that are not outward masters able to doo for God giueth eares to heare eies to sée an hart to vnderstand Wherefore Christ in the Gospell said He that hath eares to heare let him heare Matth. 13 9 Vnlesse this be doone in vs we séeing shall not sée nor hearing shall not heare neither shall we perceiue with the hart It is written in Deuteronomie the 29. chapter Deut. 29 4. He hath not giuen you eies to see not eares to heare nor a hart to perceiue namelie those things which in the wildernesse GOD did among you and the words which he spake And why this ought to be doone in vs the excellencie of diuine things doo declare vnto vs. For as the apostle Paule saith 1. Cor. 2 9. The eie hath not seene the eare hath not hard neither yet haue entered into the hart of man the things which GOD hath prepared for them that loue him Wherefore it is written in the 1. to the Corinthians Ibidem 14. The naturall man perceiueth not the things which be of the spirit of God neither can he knowe them for they be foolishnesse vnto him The reason is afterward added why a naturall man cannot vnderstand or desire these things bicause they be spirituall things And if they be spirituall things they are onelie iudged by the spirit And in the second epistle to the Corinthians he saith 2. Cor. 3 5. that We are not sufficient of our selues to thinke anie thing as of our selues bicause our sufficiencie is of God But if so be we cannot so much as thinke of those things how shall we be able to vnderstand or desire them which is a far greater and more difficult matter than to thinke Wherefore if the spirit of God shall propound vnto vs either the lawe or the promises or the words of the holie scripture and that no change commeth we will not be mooued bicause we are neither sufficient nor apt vnto those things It behooueth that a conuersion go before which may be called a certeine disposition The same doo the Papists attribute vnto humane strength and vnto our owne power as though we can dispose it vnto grace and vnto faith Our conuersion and disposition must be attributed to the spirit of God Howbeit this must be vtterlie ascribed vnto the spirit of God not vnto mans strength and will as we haue declared Also it might rightlie be called the health of the mind of which healing Augustine in his booke De spiritu litera hath oftentimes made mention As touching sinnes we first of all affirme that the nature of man is corrupted and defiled Further we perceiue that euill acts doo breake out So on the other side we must affirme that there is first some healing of the mind that goeth before afterward that there followeth a consent of faith a confidence and loue towards God and an imbracing of his word But and if such a conuersion or medicine haue not gone before we will flie from GOD. This was verie well shewed in Adam the first man Gen. 3 8. as in a certeine type or figure who when he was fallen after the breach of Gods commandement into corruption and spirituall death he hiding himselfe fled from God And the apostle Paule although he had heard and read manie things in the prophets concerning Christ yet neuerthelesse was he turned from him and made hauocke of the church Acts. 9 1. bicause as he himselfe said vnto the Romans The wisedome of the flesh is enimitie against God Rom. 8 7. and is not subiect to the lawe of GOD neither yet can it be And bicause
all created at the beginning but are dailie created of God to be put into the bodies proposition 3 Those things which are spoken of paradise must not be vnderstood so allegoricallie as the truth of the historie should not be reteined but the allegories may profitablie he ioined vnto the thing that was doone proposition 4 Whether that garden of pleasure be yet extant cannot be defined by the holie scriptures proposition 5 The dignitie of the lawe of GOD is not to be estéemed by deserts of actions commanded or forbidden therein but for that in it is conteined the iudgement of GOD for dooing of things which alwaies must be preferred before the counsell of man proposition 6 Both kinds of death as well of the bodie as of the soule was set before Adam if he transgressed the commandement of God proposition 7 The first man was created mortall albeit it was in him not to die proposition 8 It is not good for a man to be alone bicause it is not pleasant nor honest nor profitable proposition 9 Thrée exercises were set before man at his creation namelie to obeie God to behold the natures of things created and to exercise husbandrie proposition 10 The sléepe of Adam in the bringing foorth of the woman signifieth vnto vs that Christ by his death purchased his church Probable proposition 1 THe breathing of God whereby the first man was made a liuing soule is a token shewing vs that the reasonable soule is giuen vnto men not by the strength of nature but â—uâ—wardlie by the helpe of God proposition 2 The garden of pleasures was planted in the region of Eden as the name declareth not far from Assyria Mesopotamia and Arabia proposition 3 The trée of life hauing fruit which prolonged life to them that should eate of it allegoricallie signifieth Christ proposition 4 The trée of good and euill is not onelie so called of that which followed but bicause of the same there was a lawe giuen whose propertie is to shew the difference of good and euill proposition 5 By forbidding the fruits of the trée of good and euill we are taught not to be so hardie as to rule our selues by the wisedome of the flesh or else to determine by mans iudgement what is good and what is euill which neuerthelesse is requisite that we decrée by the spirit of God and by the word proposition 6 Séeing the lawe was giuen to Adam the woman being not yet created it sheweth that women should be instructed by men as touching the lawe and word of the Lord. proposition 7 The woman was made of the rib of man to declare that the church was foundes in the strength of Christ Propositions out of the second and third chapters of Genesis Necessarie proposition 1 CHildren must not for their wiues sake so leaue their parents as not to succour or reuerence them albeit they are bound to liue néerer to their wiues than to their parents proposition 2 Whereas the husband and wife are said to be one flesh matrimonie is declared to be inseparable so long as they can be one flesh which is taken awaie by adulterie and for want of power to performe the dutie of marriage one towards another proposition 3 Matrimonie is therefore said to be a mysterie bicause it representeth vnto vs the most streict coniunction of Christ with his church proposition 4 The church immediatelie from hir beginning had Adam for hir gouernour not without the word of God for he being indued with the spirit of GOD spake with the selfe-same words both as touching Christ and as touching matrimonie proposition 5 Temptations are therfore permitted by God bicause they be profitable for the church proposition 6 The diuell promised vnto the woman those things which she had alreadie to wit the opening of the eies and likenesse to God Probable proposition 1 WHereas God brought Eue framed vnto Adam we are thereby taught that those marriages are not well knit where God ioineth not the parties togither proposition 2 Since that mans soule is a spirituall substance and is immortall we must not grant that it is deriued vnto the children by the séed of the parents proposition 3 The serpent was the fittest instrument in temptation to expresse the ill practises of the diuell and his craftinesse against men proposition 4 The wicked will of the tempter declareth the most skilfull wisedome of GOD whereby he knew how to vse wel euen most wicked things proposition 5 This did the diuell by his first temptation chéeflie indeuour that Gods word should not be beléeued as it was requisite proposition 6 The originall of Eues fall was that setting aside the earnest cogitation of the word of God she began to weigh in hir mind the commoditie of the forbidden fruit which the diuell set before hir togither with the beautie and swéetnesse thereof proposition 7 The shame and the deuise of the couerings are not to be ascribed to the diuell but to the goodnesse of God as a bridle whereby the euill now brought in might the lesse spread it selfe abroad Propositions out of the third chapter of Genesis Necessarie proposition 1 SHame and the shunning of Gods sight are properties which followe sinne proposition 2 The enimitie which GOD put betwéene the diuell and the woman belongeth vnto all godlie men proposition 3 Albeit the power of treading downe the diuell be proper vnto Christ yet dooth he communicate the same with the faithfull proposition 4 The cursses which GOD laid vpon the first men were not onlie punishments but also they shewed men their duties and brought remedies against temptations and sinnes proposition 5 If the creatures through mans transgression fell into a woorse condition than they were it is méet that vpon the restitution of him those also should be restored proposition 6 Since God remooueth idlenesse from man they which altogither shun labour agrée not with his will proposition 7 Christ tooke not awaie by his first comming the punishments of these cursses but mitigated them howbeit at his second comming he will altogither take them awaie proposition 8 Séeing garments are inuented for the profit and honestie of this present life those garments are iustlie found fault withall which haue anie thing against these two properties proposition 9 Sacrifices be signes whereby we confesse the excellencie of God proposition 10 Anie man is accepted of GOD before his works be acceptable vnto him proposition 11 Those things which God either by exhorting or commanding sheweth should be doone those are not in our power to be doone of vs vnlesse we be holpen by his grace Probable proposition 1 THe scripture therefore saith that the eies of the first men were opened after sinne bicause there brake out a new féele of new punishments proposition 2 By the example of God who so preciselie inquired after sinne iudges are admonished that they condemne not men before they be heard and their cause examined proposition 3 In the curssing of the serpent those punishments of
runnest to the Phisition that it may be ioyned to the rest of the bodie why doest thou not the selfe same to thy brother He is sicke wilt thou forsake him in his sickenesse His charitie wareth colde then doe thou kindle him againe with the charitie They that be whole néede not the phisition but they that be sicke Thou despisest him yet was he so beloued of Christ as when he was his enemie he would die for him Now hath he Christ for his head for his garment for his table for his spouse for his light for his life If thou hate him thou art as Caine. How shalt thou stand before the face of God Thou art harder than a stone and more darke than hell vnlesse this seruitude which Christ tooke vpon him for thée doe indure thée to be of the selfesame minde towardes thy neighbour and to be affected in the selfesame sort towardes him Plato in his second booke of Common-weale would haue children brought vnto the Campe that through beholding of the battaile they might be incouraged euen so ought we to come to the crosse of Christ He was made obedient to the death euen to the death of the Crosse Here are reckoned vp all the mysteries of our saluation We must obey in the selfesame sort that Christ obeyed He obeyed with all the heart withall the minde But how did he it with all the heart since in the garden he did striue against it and did sweate water and bloud and said Not my will be doone but thine Sinne in respect of vs is considered two waies First we are ledde by pleasure and doe transgresse the lawe we sinne but we delight our selues and perceiue not the destruction so is death blind and the crosse insensible yet are we in verie déede crucified and destroyed Secondlie the lawe is giuen there doe we now féele the crosse and our owne euill our conscience tormenteth vs the wrath of God hangeth ouer vs we sée our selues to be in death and in damnation Sinne after the first manner had no place in Christ but onelie in the second manner For he felt the wrath of God and he sorrowed and suffered as if he had committed all sinnes But yet is there still a difference betwéene him and vs because we through sinne suffer those euils with some ill affection of minde We iudge that God dealeth ouer rigorouslie with vs we would haue no such lawes to be made against vs we complaine of our fortune which thinges are not doone without sinne Christ sinned not after this manner he had all good affections Onelie he stroue against death in that respect that it is an enemie vnto nature and destroyeth the same So he might be delighted with swéete and delicate meates because they were agréeable to nature without anie selfe loue for the loue of pleasure séeking his owne and therefore there was not anie ill affection therein as Adam might haue doone the like in his first state but so cannot we doe séeing we be corrupted with ill affections So although we doe thinges like as Christ did yet doe we sinne 1. Pet. 2. 22. Verse 15. whereas he did no sinne Wherefore it is said vnto the Hebrewes the 4. Chapter He was tempted in all thinges like vnto vs and yet without sinne Now lawe of God forbiddeth to sorrowe for death if it be offered God would that he should sorrowe and he layd it vppon him as a punishment Now then that sadnesse was no hindrance but that he loued with all the heart and with all the strength To suffer such kinde of death being innocent is beyond mans power but our power is leuened with the corruption of originall sinne therefore whatsoeuer it toucheth it dooth defile A cleane hand if it touch fine linnen dooth not defile the same but an vncleane hand doth make it foule Tit. 1. 15. Ro. 14. 14. To the cleane all thinges are cleane because the vncleanesse is all onelie not imputed The verie same may we say as touching that which Christ said Psal 21. 9. Mat. 27. 46. My God my God why hast thou forsaken me This did Christ crie out without sinne but we might not doe it without imperfection and fault So then he was truelie obedient with all the heart with all the soule c. He declared the chéerefulnesse of obedience Matt. 26. Marke 14. that euen as a shéepe he was led vnto death he cryed not out he resisted not insomuch as the president did maruell at his silence Yet did he not forsake his cause by holding his peace For so manifest was his innocencie as it had no néede of defence The president knewe it his wife knewe it Iudas knew it which said that he had betraied the innocent bloud Also the Iewes knew it Matt. 27. 6. which would not put vp the price into the Treasurie as an vncleane thing The same did the Théefe vppon the Crosse the Centurion testifie Wherefore there néeded not manie wordes for his defence Gen. 3. 12. 13. Eue and Adam would defend themselues in an euill cause and made the same woorse by their excuse But Christ presented himselfe to the Magistrate and was obedient vnto him in obedience sought to winne him euen to the death Ioh. 12. 18. Excéeding great therefore was his obedience and it came of his owne accord because no man could take away his life from him he himselfe layd it downe Yet in this obaying he became not lesse than his father as touching the Godhead he obeyed as a friend toward a friend not as an inferiour vnto the death The Lord of life submitted himselfe vnto death and being immortall he dyed For a king ought to die for his people a shepheard putteth his life for his shéepe and the sacrifice is slaine for sinne It was méete he should be a sacrifice Where a sacrifice is there God is reconciled and sinne is destroyed brieflie therein consisted our iustification But how is it applyed vnto vs Some thinke that Christ sitteth as a Iudge and that to thē which best runne and woorke he giueth this righteousnesse Howbeit Rom. 9. 16. It is neither in him that willeth nor in him that runneth but in God that taketh mercie we are not iustified by woorkes and those things that be doone before regeneration are sinnes Others say that this iustification is applied vnto vs by Masses but the Masse is an inuention of man and so farre is it off that it offereth Christes benefites vnto vs as it suppresseth the same for it hideth the principall wordes by mumbling and it saith all in Latine and as it is vsed it is opus operatum that is to say a woorke wrought Others say that Christ fréelie dyed and freelie giueth grace faith hope and charitie and all good woorkes and for them giueth righteousnesse But these good woorkes hope and charitie doe follow iustification they goe not before it and are vnperfect with sinne Herein standeth the trueth
difference made betwéene him and the Pope 4 38a The state of his soule separated from his bodie 2 622 a The saying of Hylarius howe he had sinne to bée marked 2 227 b He tooke flesh vpon him in one respect Angels in another 1 115 b What kind of creature the Arrians taught him to be 1 106 b Whether he be inferiour to his father 3 306 b Of his bodie much spokeÌ„ too fro worth the noting out of the fathers 1 116. 117. What his bodie hath respect vnto 3 78 b The later Dauid with what stones he smote the head of Goliah 1 44 b He grounded his doctrine vpon scriptures 3 340b Of his exaltation to glory 2 622 a A Iewe borne 3 30â— a Wherefore he is called our mediator 3 308 a What his soule did when it was departed from the bodie 2 621 a Of the first and second comming of Christ 3 383 ab 2 625 ab 597 b The opinion of Apelles the heretike touching his flesh that it was not borne but brought from heauen confuted 1 115 b He was borne and brought not a body from heauen proued 1 117 b 118 a Nothing ca. bée doone without him and why 3 102 a Of his conceptioÌ„ by the holy ghost 2 616 b What we haue to note in that hee did eate after he was risen 1 88a b In what sense he is called the first begotten 1 108 a 2 â—16 a The head and chiefe of new exorcists 4 130 a The scornings that he suffered at his death 2 619 a Why he called himselfe the sonne of man 1 117 b A most effectuall example of patience constancie 2 620 a How he is ioyned with all men 3 77 b 78 a Whether it wereof necesittie that he should die 2 610 b Why he departed this life loden with shame c. 2 618 b His humanitie is definite 2 611 b Of his sitting at his rathers right hande and what it meaneth 2 611 b Frée from sinne 2 615 ab The blowes wounds that he suffered at his death 2 619 a His death most ignominious 2 618 ab How he is said to haue left the world 4 156 b 157 a Their reasoÌ„s which say that he brought his bodie out of heauen 2 603 ab 604 a Why he is called the onely sonne of God 2 â—15b He came from heauen though hée had his bodie out of the earth â— 602 b 603 a How he had true sleâ—… when he appeared vnto Abraham the fathers 1 117 b 118a Diuerse properties of his body set downe 2 638a Howe hee dwelleth in our hearts 2 60â— a 3 162 a Why hée is called Lord 2 606 b 600 b 614 b 615 a How he is said to haue dyed for vs all 3 31 a The Manichies defame his genealogie and how 1 51 a All his passion reduced to foure chéefe parts 2 618 b 619 ab More oppugned his diuinitie than his humanity 2 614 b The difference betwéene his prayers and ones 3 368 b His death voluntary and noâ— voluntary 3 298 b Of his affections how ours his differ 3 298 ab How he satisfied his father 3 222 b 223 a He was not deliuered to the crosse against his fathers wil 2 276 ab What his healing of the diseased teacheth vs. 3 129 b How he saw not the graue 3 343 a 344 b 345 a Himselfe was the cause of his owne comming 2 600 a Whether his kingdome shall haue an end 2 607 a He was not annoynted with oile 2 6â—6 b What he did for vs at his ascending 2 624 a Vnto whom his nobilitie is communicated 4 313 b Fine things to be noted in his person 2 614 a His innocency obscured 2 618 b Adam and he compared and howe 3 31 a Both the old and the new testament do speake of him 1 39 b He dyed not altogether without sin 3 12 b 43 a How God is said to be made visible in him 1 30b 31 a His death resurrection represented in types shadowes 2 581 b 582a The very name of him is the knot wherein al the articles of the faith are conteined saieth Augustine 1 22 a How the prophets apply their doctrine vnto him 2 596 b Against such as helde that he had no true body 2 601 ab How the false Apostles woulde take him from the law 2 585 b 586 a He Manna most excellently compared 2 591 ab Against certaine heretikes that affirmed him to be a méere man 2 600b Howe farfoorth he concerning his humane nature is the full image of God 1 124 a Whether he were the sonne of God by nature or adoption 3 81 a Hee was otherwise in the loines of Abraham than of Leuy 2 245 a Augustine iudgeth that he hath restored vs vnto more than Adam tooke from vs 2 246 b Vnder his name is contained all the articles of the faith as saith Augustine 1 22 a Whether he may haue hope as yet 3 88 a The end of his predestination 3 25a Accused of sedition 4 319 a Of his death and buriall 3 342b Of his felicity now in heauen 2 598 a Of his kingdome 2 597 ab Christians A difference of Christians 3 105 b Why they are called annoynted 2 606 ab Wickedly accounted dogs 3 311 a Whether they may vse or desire helpe of infidels 4 296. 295. Their boÌ„dage greater now than that of the Iewes 3 172 a How it commeth to passe that some are iudged to damnation some to saluation 2 626b Against the counterfait or such as are but so in name 2 628 b The common profession of all Christians 4 310 a ¶ Looke Beleeuers and Faithfull Christianitie Wherein the whole sum of Christianitie consisteth 2 625 a ¶ Looke Religion Chronicles Aulus Gellius opinion of Chronicles and hystories 1 48 b The difference betwéene them and histories 1 48 ab 49 a Ciceroes opinion touching the same 1 48 ab ¶ Looke Histories Church militant The Church defined 4 1 a She cannot be well gouerned without troubles 4 63 a By what meanes she is increased 2 633 a 637 a Augustines meaning in saying I would not beléeue the scriptures vnlesse the authoritie of the Church mooued me 1 43 a 3 586. The Catholike Church is the communion of saints 3 78 b She of her owne authoritie cannot decide controuersies 4 75 b Whence the name is deriued 4 1 a 54 a 1 45 b 2 630 a In what cases euill men must not be excluded thereout 4 2 a How it is ment that she is the pâ—…ier and ground of truth 4 75 b Her dutie towards the excommunicated 4 59 a Whereof so great corruption in the same commeth 4 63 b Whether two heads may be therein one visible another inuisible 4 35 a Who be indéede of the Church and who not 4 1 b 2 a 3 79 a Dissentions in the Church of the Iewes and of the Apostles 4 3 a 2 425 ab The Church hath alwayes iudged by the
the sacraments 170 a The coniunction of them with the things signified 139 b 140 a Similitude and in what things it must hold 232 b Sinne punished with sinne 130 b Whether a lesse is to be committed for the auoiding of a greater 150 b What necessitie therof is in men 126 b 104 b 105 a How it had place in Christ and how it is in vs 4 b 5 a How it is ment that God would it not 119 b What be the properties which followe it 146 a Why the préests is more gréeuous than the peoples 170 a What we haue to gather when a place where it much reigneth is spared 151 a How it is ment that euerie one shal be punished for his owne 170 b 171 a When it shall be possible for vs not to commit anie 105 a How it is remitted and reteined 26 a How the feare of death is Sinne 67 a b Whether the same in Christ be so and how it is to be considered in vs 66 a b 67 a The difference of the predestinate and reprobate after they are fallen thereinto 143 b 144 a b. Sinne originall and who are guiltie thereof and who absolued from it 147 b 148 a How it commeth to passe that the soule is defiled therewith 148 a Sinne veniall and that the lawfull vse of matrimonie is so counted 167 a Sinnes of committing and omitting 169 b. What those of the old fathers doo shew vs 153 a Forgiuen in sacrifice and how 168 b The regenerate cannot be without them 125 b. 104 b 105 a Not the cause of reprobation 131 a We be naturallie giuen to hide them 156 b Sinners whether they are to be withdrawne from knowledge of the scriptures 48 a Why Christ would haue certeine in his stocke 156 b. Singing in the church lawfull 160 b. 161 a Soldiers their dutie and charge and how they misbehaue themselues 19 a Solitarinesse disallowed 53 b Sonnes of God which are said to haue gone in to the daughters of men c. 147 a. Sorrowe of manie doubled whie it dooth lighten a heauie mind 82 b Where remedies therein are to be found 83 a b. Soule is not deriued à semin◠genitali to the children 146 a The substance thereof and that it is created 148 a How it commeth to passe that it is defiled with originall sinne 148 a Whether the bloud be all one with it 203 b What must be vnderstood when it is so called 141 a An error touching the mortalitie of the same 136 a The reasonable commeth not by the strength of nature 145 b Spirit of God the fortitude thereof and that it is not in all alike 72 b The Demon or good Spirit of Socrates 38 a State of men distinguished 102 a. Stewes are not tollerable in a common-wealth 156 b Suffer and how Christ is said to doo so at this daie 7 b Sunne and whie God placed it in an high place 39 b Superstitions must not be pared awaie but rooted out 87 b Diuerse papisticall ones iniurious to Christ 7 b 8 a Peter Martyrs praier against all maner of them 251. 252. Supper of the Lord and whie it maybe called a sacrifice 147 b 132 b How the vnfaithfull are partakers thereof 139 b Christ receiued by faith therein 138 b Of the outward signes thereof 168 b An exhortation to the mysticall receiuing therof 137 a b From what things we depart in departing from it vnreceiued 138 a Why Iohn in describing it maketh mention of the flesh and bloud of Christ 237 a The Lord offereth himselfe to be eaten of the beléeuers both in it and out of it 238 a How the bodie and bloud of Christ is present in the same 164 a 139 b 140 a Surplis and whether it were a popish inuention 119 a b. A pretended honest signification for the same 119 b. Swearing the vse and abuse thereof 151 b Thrée formes thereof vsed in the scriptures 143 a T. TEmple of God at Ierusalem why it was defiled and burned 12 a How long it laie ruinated 23 a Reedified c. restored and by whom 12 a What causes hindered the Iewes from building it 14 a b 15 a c. Tempt GOD who doo so and by what meanes 152 a 148 b Temptation what it is whether God be the author thereof and of resisting the same 151 b Of Adam and Eue read page 146 a. Why permitted by God 146 a Testament old new how they differ 6 a Testimonies of God vnto vs in the scripture 13 b Theft punished by death 157 a b What mens actions fall within the compasse of it 166 b The Israelites could not be reprooued thereof when they robbed Aegypt 167 a Titles and the diuers ends of them and names inuented by the godlie and vngodlie 147 a Transubstantiation forsaken by expresse words of the Cardinall of Loren 150 a 152 b Manie absurdities do followe it as how 230 a b Proofes for the doctrine thereof 229. 230. 235 b 236 c. 238 b 239 a What kind were to be wished in the church 22 a Whether these words This is my bodie may be doone without it 185 a b Against it and reall presence 88 a 176 b 177 a 24 b The chéefe principle for the which it is denied 221 b Thereby is peruerted the nature of things 229 b A similitude brought to prooue it disprooued 196 b 197 a b Why the scriptures admit none 215 a None of bread and wine in the Eucharist 178 b 179 a b. Tree of life and the trée of good and euill 145 b Who eate the fruit of it 166 a Trinitie and whether the angels that spake with Abraham giue vs a notice thereof 150 b Truth and diuers waies whereby it is established 79 a Who haue changed it into a lie and how 86 b What it is to deteine it in vnrighteousnesse 86 a Tyrants estate touching their regiment most miserable 8 a b Whether priuate men may rise against them and slaie them 155 b Tythes and wherto the institution of them dooth serue 118 a V. VBiquists error touching Christs naturall bodie conuinced 102 b 139 a Vbiquitie of Christs naturall bodie prooued and disprooued 10 b 86 b 88 a 162 a 188 a 189 a b 205 b 221 b 222 a Proper and peculiar to God onelie 190 b Vertue ciuill and the end thereof 104 b Vertues of the Ethnikes fruitlesse and why 47 b 48 a Whereto they are compared 25 a Vices of whom pleasure and idlenesse are the nursses 49 b Violence and how it is lawfull to repell it by violence 167 a 157 a Violent defined 118 b Vnitie charitie with their two plags 2 a Vnrighteousnesse and what it is to deteine the truth of God therein 86 a Vnthankfulnes must not cause vs to leaue off from dooing well vnto men 157 b Vocation ¶ Looke Calling Vowes wherein they stand and what we haue to note in them 154 a Vrim and Thumim and what they signifie 30 b Vsurie of what kind the