pardon as appeareth in the prodigall sonne For a knowledge of mercy must of necessitie goe before true repentance according to the saying of Ambrose No man can repent except first he hopeth for pardon and that of Augustine The mercye of God is necessary not onely when we doe repent but also that we may repent Fayth is a knowledge consent and desire of the promised mercy and a sure confidence in Christ the mediatour Although the former examples and the fourth chap. to the Rom. doe confirme this definition yet let vs adde more reasons concerning the properties of fayth Christ pronounceth them saued that beleeue therfore it must needes be that fayth doth signifie a trust in the promise seeing that no man is saued by knowledge alone Agayne Paule doth sometime call this fayth a sure trust or confidence sometime a perswasion whereby a man doth certaynely perswade himselfe that God both will and also is able to performe that which he hath promised This therfore is that fayth by which alone without the workes of the law the Apostle affirmeth that a man is iustified before God For such a fayth onely as we haue described doth apprehende Christ and possesse him with all his benefites I will therfore set forth a playne and manifest doctrine concerning this iustification which commeth by fayth in Christ and will briefly confute the errours with the which this doctrine both in time past and also in our age is darkned and made obscure Iustification is a deliuerance from sinne of the man that doth beleeue in Christ an imputation of the righteousnesse of Christ and an accepting of him being iustified to life euerlasting freely for Christes sake In this definition fiue principall poynts are to be considered First fayth by which the grace which is offred is receyued wherevpon Paule sayth we are iustified by fayth For fayth is as it were a certayne hande wherewith we receyue Christ offered vnto vs with his obedience that it may be our righteousnesse The seconde is a clensing or deliuerance from sinne through the satisfaction made by Iesus Christ according to that saying of Iohn The bloude of Iesus Christ clenseth vs from all sinne To this also belongeth that saying of Dauid Blessed is he whose wickednes is forgiuen Also Blessed is the man vnto whome the Lorde imputeth not iniquitie What deliuerance is it is to be gathered by y e definition of sinne For as sinne is a defect or reuolting from the lawe and will of God with a bonde vnto eternall death and condemnation so deliuerance is the discharging or setting free of a man from the bonde of death and condemnation But that this deliuerance doth come vnto him that beleeueth in Christ many testimonies doe witnes He that beleeueth in the son hath euerlasting life The third is the imputation of y e righteousnes of Christ For his obedience death passion and resurrection are the matter foundation of our iustification 2. Cor. 5. He hath made him to be sinne for vs which knew no sinne that we shoulde be made the righteousnesse of God in him This righteousnes which he sayth that we are made in him the Apostle defineth Rom. 5. when he sayth As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Christian righteousnesse therefore is the obedience of Christ imputed to the beleeuer For fayth is imputed to hym for righteousnesse which beleeueth in him that iustifieth the wicked Of these this also followeth that the qualitie of righteousnes is in Christ but is imputed vnto vs which is proper vnto him For we are so iust before God as Christ was a sinner As he after a sort tooke vpon him our person whereby he might be made guiltie in our name and might be iudged as a sinner not for his owne sinnes but for the sinnes of other seing that he himselfe was pure and cleane frō all sinne and might suffer punishment due vnto vs and not vnto him So we nowe are iust in him not bicause we do satisfie the iudgement of God with our workes but bicause we are accounted righteous with the righteousnesse of Christ which by fayth alone we doe put on that it might be made ours The fourth is an accepting of the person vnto eternall life For Paule setteth this degree after iustification Rom. 8. Whom he iustified them be also glorified To this belongeth the saying of the Lorde He that beleeueth in me shall not perish but shall haue euerlasting lyfe The fift freely for Christes sake freely that all the merites of men maye be excluded for Christes sake that the redemption of the onely begotten sonne of God may be acknowledged to be the merit of so great a treasure Although this doctrine of our Churches is grounded vpon the iust sounde and perfite worde of God yet there be diuerse and sundrie errors spred abrode agaynst it For there be some which place this iustification of man in the workes done of men other some will needes haue it to consist of fayth and workes togither some go about to establishe a certayne essentiall righteousnesse Although these things which we haue spoken doe confute the errours of these yet we will speake somewhat seuerally of them They which affirme that mā is iustified by works are more easily confuted seeing that the most manifest oracles of God doe crie out agaynst this errour Dauid cryeth out openly Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified And Paule Rom. 3. Therefore by the workes of the lawe shal no fleshe be iustified And to the Galath As manye as are of the workes of the lawe are vnder the curse Agayne If righteousnesse be by the lawe then Christ died without a cause Their opinion therefore is manifestly false which affirme that a man is iustified that is made iust by workes But we acknowledge with Iames that good workes are required to the declaring of this iustification that the good tree may be knowne by it fruites neyther is there any disagreeing betweene Paule and Iames. For when Paul sayth that a mā is not iustified by works he signifieth that he is not made iust and without fault before God by workes When Iames sayth that men are iustified by workes he meaneth that men are by workes declared to be iust But the saying of them hath somewhat a fayrer shewe which affirme that the righteousnesse whereby the wicked man is iustified before God doth consist of fayth and works togither For they saye that fayth is the beginning of righteousnesse and workes the perfection thereof whose errour S. Paule confuteth by these reasons Rom. 10. I beare them recorde that they haue the zeale of God but not according to knowledge For they being ignorant of the righteousnes of God and going about to stablishe their owne righteousnes haue not submitted themselues to
true fayth is not destitute of good workes Hypocrites fayth is vaine The Gospell is the preaching of repentance and forgiuenesse of sinnes The first foundation of the preaching of repentance Matth. 3.2 Ierem. 36.3 Ezech. 33.11 Ierem. 3.22 Matth. 9.13 Two thinges ther be which hinder repentance in vs wherunto the Lord addeth remedies A remedie agaynst our ignorance Rom. 3.20 How the Lord driueth away our sluggishnesse Luke 13.3 A liuely example VVhat true repentance is Howe Adam by little and little came vnto true repentance Dauid an example wherin the partes of true repentance are liuely set forth Psal 38.3 2. Sam. 12.13 Psal 51.1 vers 15. vers 13. The parts of true repentance Contrition the first part of repentance what it is What fayth is which is the seconde part of true repentance The definition of iustification Fayth Rom. 3.28 Deliuerance from sinne 1. Iohn 1.7 Psal 32.1.2 Iohn 3.36 Imputation of righteousnesse Howe we are righteous before God Accepting of vs vnto eternall lyfe Diuers errours in the doctrine of iustification The first errour of them which saye that we are iustified by works with a confutation thereof Psal 143.2 Gal. 3.10 Gal. 2.21 The seconde error of them which affirme that wee are iustified by sayth and workes togither and the same cōfuted Verse 6. Two kindes of righteousnesse The errour concerning iustification by fayth and workes togither from whence it proceeded The thirde errour in the doctrine of iustification confuted The obedience of Christ is double Christian righteousnes Three kindes of righteousnes of man Perfect righteousnesse in this lyfe Vnperfect righteousnes Righteousnes perfect and absolute in the lyfe to come Newe obedience doth necessarily accompanye saith 1. Cor. 1.30 Howe Christ is made our wisedome righteousnes sanctification c. Howe good workes are necessarie to saluation Sixe questions to be handled concerning good works The first question what good workes are to bee taught and done Such workes are to bee taught and done as God hath commended to vs in his worde The seconde question Howe those works which God hath prescribed may be done Heb. 11.6 Iohn 15.5 Zach. 12.10 Iohn 14.23 The thirde question how good workes which are done of vs do please God How our obedience pleaseth God Three speciall causes which ought to moue vs to doe good workes Fiue kindes of necessitie which oughte much to stirre vs vp vnto the doing of good workes Leuit. 18.4 1. Thess 4.3 1. Timo. 5.8 ◠Timo. 1.18.29 Ezech. 33.11 The second speciall cause which ought so moue vs to worke well Iohn 1.12 ◠Pet. 1.16 The third speciall cause which ought to stirre vs vp to good workes Fiue causes wherefore God hath added promises to good workes The first The second The third The fourth Ioh. 15.16 The fift Two generall sorts of sinnes VVhat followeth sinne agaynst the conscience The sinnes of the godly Psal 32. ◠Rom. 8.13 What the Apostle condemneth in the former wordes The names maisters and teachers are not taken away by the words of Iames. The greatest causes which moue men to sinne so often as they doe The tongue is compared to the bit of a bridle and to the rudder of a ship The discommodities which arise of an vnruly and an vntemperate tongue A hard thing to rule the tongue and therefore it must be bridled in time Vnpossible it is for a tongue accustomed to speake yll to vtter that which is good vndefiled True vvisdom will shewe it selfe by honest conuersation A man cannot be full of enuy and strife and also wise Contention and true wisedome can not stande togither Enuie strife open the gate to sedition wickednesse An excellent comparing togither of earthly and heauenly wisdom wherein is shewed howe the one differeth from the other The vse of wisedom and all other good gifts receyued of God The fourth Chapter consisteth of four Partes How men are led to sinne through the lustes of their own mindes Rom. 6.12 The inordinate carefulnesse of couetous men described We can not serue tvvo maisters we can not please both God and the worlde Math. 6.24 Spirituall adulterie The heart and thoughts of the vnregenerate are euill continually To whome God giueth his grace VVhat it is to submit himselfe to God To resist the deuill VVho is sayde to draw nere vnto God and who to drawe nere vnto the deuel VVe must not reioyce in our owne lustes but be ashamed for our sinne Though the godly be long cast downe yet the Lorde at length will raise them vp and comfort them VVe must not be rash to reproue and condemne our brethren To condemne the law what it is The office of the law All iudging of our brethren is not condemned of the Apostle Another reason against rash iudgers of their brethren Two necessarie conditions to be obserued in determining and purposing to doe thinges To sinne of will is farre more grieuous then to sinne of ignorance To what rich men the Apostle speaketh The exceding couetousnes of many rich men Vngodly richmen at the last shall not escape vnpunished Pay the true labourer his peny for his payne The rule of Christ consisteth of two principall poynts the first whereof is a commandement The prōise annexed to the commandement 1 Tim. 5 8. A lawfull calling VVhat offices are lawful to be allowed Howe euery man may take a priuate office vpon him selfe Most excellent rules to be obserued of euery man in perfourming his office and dutie VVhat wee must doe if God blesse vs with increase of riches Math. 19.23 How the rich of the worlde ought to be affected Psal 62.10 1. Tim. 6.17 The minde of the godlye concerning riches Howe the wicked and couetous are affected towarde riches How the godly man must behaue himselfe concerning his riches The vse of riches diuided into three parts The chiefe principall vse whervnto riches ought to serue How the first and principall vse of riches is vtterly neglected of many Examples of such as haue vsed their riches chiefly to the glorie of God The seconde right lawfull vse of riches Two sorts of men do chiefly offende in the seconde right vse of riches Matth. 22.11 A question The answere The thirde lawfull vse of riches wherein are twoo things especially to be taken heede of The fourth last lawful vse of riches VVhy God will haue the poore to be among vs. Mutuall societie and bargaines are very necessarie among men The first foundation of all contracts and bargaynes The confirmation of the first foundation of bargaynes Rom. 13. ◠1. Tim. 1.5 The effects of true loue Bargaines grounded vppon the foundation aforesayd are both equall and lawfull The seconde foundation of contracts and bargaynes He purposeth to speake of sixe seuerall kindes of bargaines How exchang of thinges is made and when it is lawfull In changing of thinges chiefly three kindes of deceit may be vsed Bying and selling neyther very auncient nor yet common among all nations A seller A byer 1.
A LEARNED AND fruitefull Commentarie vpon the Epistle of Iames the Apostle vvherein are diligently and profitably entreated all such matters and chiefe common places of Religion as are touched in the same Epistle Written in Latine by the learned Clerke Nicholas Hemminge professour of Diuinitie in the Vniuersitie of Hafnie and nevvly translated into English by VV. G. ¶ JMPRINTED AT London by Thomas Woodcocke and Gregorie Seton and are to be solde at the signe of the blacke Beare in Paules Churchyarde ANNO. 1577. To the godly and reuerend Father and faythfull Minister of Christ M. Alexander Novvell Deane of the Cathedrall Church of S. Paule in London W. Gace wisheth grace and peace from God the father through Christ Iesus our Lorde GOD FROM THE BEGINNING hath as in a most cleare and euident glasse sette forth himselfe to be beholden and knowne of vs euen in his creatures in the orderly course of the worlde For when we see and consider the vnmeasurable greatnes of the worlde and the partes thereof to be so framed as they could not possibly in beautie be fayrer nor for profit better we vnderstande thereby the omnipotent power of God in creating them his diuine wisedome in ordering and disposing them his infinite goodnes in continually preseruing them that they runne not to ruine and vtter decay but are by him vpholden euen to the necessarie vse and sustentation of mans lyfe Although this creation of the worlde and the maruaylous ordering and preseruing thereof were sufficient whereby men might knowe God and worship him being knovvne or else be without excuse yet it hath pleased God of his great mercie to giue vnto vs his worde wherein he hath more plainly and fully reuealed himselfe and his will to our most singular commoditie and comfort For we through the fall of our first parentes being become blinde in vnderstanding corrupt in desiring and wicked in working are by the worde of God fruitefully of vs receyued lightned in our myndes reformed in our affections and ordered aright in our doings in so much as the Princely Prophet Dauid sayth that the meanes whereby a yong man shall clense his waye is to rule himselfe after this worde which worde also he pronounceth to be his delight and his counseller yea he perceyued it to be of such vertue and excellencie that he preferreth it before all worldly treasures whatsoeuer I loue sayth he thy commaundements aboue golde and precious stone Agayne thy lawe is dearer vnto me then thousandes of golde and siluer But I mynde not to enter here into the worthye commendation of this worde or to rehearse the manifolde and most singular commodities which redounde to the godly thereby Onely that which I haue mentioned out of Dauid may suffice to declare that it is a treasure of all other most precious Forasmuch then as the worde of God is a treasure so excellent what shall we thinke or say of the true and syncere Preachers and expounders thereof VVe acknowledge great friendship in them by whose meanes we attayne to an earthly commoditie and howe shall we be affected towarde them which open to vs the way to an heauenly treasure VVe thinke our selues much beholden to those which minister vnto vs the foode of this fraile life but vvhat recompence shall we render vnto them by whose meanes we come to enioy the foode of euerlasting lyfe VVherefore right worshipfull if I should render a reason of my labour bestowed in translating this treatise into the english tongue I thinke it were sufficient if I should say no more but that the word of God is therein soundly and syncerely expounded Although I may descend vnto particular pointes and shew other weightie causes thereof For you are not ignoraunt howe the Papists both haue bine and also be grieuous enemies to the doctrine of iustification by faythe onely in Christ pretending for their chiefe defence the testimonie of S. Iames where he seemeth to attribute iustification to workes and not to fayth onely whose authoritie they haue wrongfully wrested and misinterpreted VVhereby they haue not onely erred themselues but also haue caused many other to erre VVhich false interpretation of theirs is in this treatise very learnedly and throughly improued and the meaning of the Apostle truly and playnely declared Againe your wisedome doth well know that the mysteries of God are wisely and discretely to be disposed and not onely the doctrine of fayth faithfully to be taught but also the doctrine of workes diligently to be vrged both to stoppe the sclaunderous mouthes of many prating Papists and also to remedie many abuses very rife among vs. For whereas the syncere preachers of Gods worde doe according to the Scriptures teach that the bloud of Christ is a sufficient salue for the sore of sinne and that we are iustified by fayth alone in him without mens merits workes or satisfactions many sclaundering Papists are not ashamed most falsly to affirme that they are louers of lusts preachers of present pleasure and giuers of libertie to all licentious liuing and making no store of good workes doe cast onely fayth vnder mens elbowes to leane vpon VVhen as the true preachers haue alway preached and all the writinges of the godly haue most diligently taught that that fayth which is not liuely and fruitefull of good works did neuer profite any but to the increase of their owne damnation and contrariwise that that fayth whereby alone according to the Scriptures they teach that we are iustified hath good workes necessarily accompanying it not as causes of our saluation but as necessarie fruites of a liuely fayth as is also in this treatise of S. Iames very learnedly and diligently declared VVhereby not onely the Papists are admonished that they doe not open their lying lips so wrongfully to rayle vpon the true preachers of Gods word but also many other are aduertised of their dutie who by profession are Christians but in life more then prophane who are not ashamed to say if faith iustifie without works then let vs worke nothing but let vs onely beleeue and doe what we list and so like carnall and carelesse liuers they turne the libertie of the Spirite into wantonnes and fleshly libertie But let these men vnderstand that such prophane profession and carelesse contempt dooth highly displease almightie God and is diligently detected and sharpely reproued of his faythfull ministers both in wordes and writings whose wholesome admonitions let them carefully regard and be aduertised and brought thereby to follow in workes that vvhich they profes in vvords least they deceiue them selues and at the last reape most bitter fruites of their fayned fayth Not onely these are in this present treatise admonished of their dutie but many other most profitable poyntes of Christian doctrine and godly instructions are learnedly handled and liuely set forth therin vvhereby the Christian readers may learne to direct their doinges and order their life according to the prescript rule of Gods vvorde As for them vvhich obstinately
vvorkes and through the vvorks vvas the fayth made perfect 23 And the Scripture vvas fulfilled vvhich sayth Abraham beleeued God and it vvas imputed vnto him for righteousnes and he vvas called the frend of God 24 Ye see then hovv that of vvorkes a man is iustified and not of faith onely The summe of this reason is this Such as the fayth of Abraham was ought also the fayth of other beleeuers to be For he is therefore called the father of the beleeuers bicause that they that beleeue ought to imitate and follow his fayth but the faith of Abraham had workes ioyned with it which is thereby proued bicause he did so much esteeme obedience toward God that he would rather kill his onely sonne then not obey God Therfore the fayth of other also ought to haue workes ioyned with it which if it haue not it is worthely to be accounted vaine and dead This is the summe of the argument Now let vs wey the wordes of the Apostle which are wrested of the Schoolemen against free iustification First the word iustified is to be discussed which is as much as if he had sayd was declared to be iust or was knowen to be iustified and that this is so I proue by three necessarie arguments The first is taken of the scope and end of this present disputatiō For Iames hath not purposed a disputation of the causes of iustification but onely doth shew by what effects iustification may be gathered and as it were set before the eyes of men Seing therefore it is an exceeding great errour of effects to make causes in respect of the same thing they are by no meanes to be borne which forgetting the scope ende of the disputation proposition that is to be proued presume very high go about to disproue the doctrine of Paul concerning free iustification when as the purpose of Paul was far otherwise thā of Iames. For Paul seketh the cause of iustification Iames the effects of the same Paul descendeth frō y e causes to y e effects Iames contrariwise ascendeth frō the effects to y e causes Paul seketh how we are iustified Iames how we are declared to be iustified Paule excludeth works as causes of iustification Iames includeth the same as the effectes of iustification Seing there is so great difference betwene the purpose of Paule and Iames who seeth not the vanitie of the Scholemen which say that the Apostles are contrary the one to the other The seconde necessarie argument is taken of the order of the causes and the effects Genes 15. Abraham is pronounced to be iustified Abraham beleeued the Lord and he counted that to him for righteousnesse But this came to passe thirtie yeares at the least before he receyued a commaundement concerning the offering of his sonne Isaac Genes 22. Howe therefore can it be that he shoulde be sayde to be iustified by that worke which he did the thirtie yere after y t he was by the voyce of God said to be iustified It is necessarie therfore that to be iustified in Iames doe signifie to be declared iustified The thirde necessarie argument is taken of the wordes of the Angell Genes 22. After that Abraham had purposed to kil his sonne at the commaundement of God was called back from his purpose by the voice of the Angel he heareth of the Angell Now I know that thou fearest God seing for my sake thou hast not spared thine only son What other thing I pray you do these words meane than that y e voluntarie obedience of Abraham was a testimonie of the feare of God a certaine declaration of the iustification of Abraham And thus briefly it is declared what the word of iustification doth signifie in this disputation of Iames. Afterwarde when he sayth that the fayth vvrought vvith his vvorkes he expresseth the nature of a liuely fayth to wit that it is effectuall and full of good workes Seing that the fayth of hypocrites hath not this nature it is in no case to be iudged a true and liuely fayth This saying therefore of Iames doth teach nothing else but that good workes doe proceede of fayth That which Iames addeth through the vvorkes the fayth vvas made perfect is nothing els than y t the fayth of Abraham was declared by his workes not to haue bene counterfait or hypocriticall but true and sincere For if thou doest cal that perfect here which is in it degrees absolute no mortall man liuing at any time hath had a perfect fayth Moreouer when he sayth that the scripture was fulfilled which saith Abraham beleeued God and it vvas imputed vnto him for righteousnesse that is not to be referred vnto the cause but vnto the effect For by that deede Abraham declared that he was in very deede iustified before by fayth This fulfilling therefore ought to be referred to the experience of men and not to the iudgement of God 25 Likevvise also vvas not Rahab the harlot iustified through vvorks vvhen she had receyued the messengers and sent them out another vvay He proueth by another example y t a true a liuely faith is not without works Rahab by her dede or works declared hir selfe to be iustified by fayth when with the perill of her life she sent away y e messengers of the people of God least they shoulde come into the hands of them that sought them 26 For as the bodie vvithout the spirit is dead euen so the fayth vvithout vvorkes is deade By a most apt similitude propounded he proueth that the fayth of hypocrites is vayne in as much as it is like a deade bodie or carkas wherein is no liuely spirite and therefore no mouing or sense of a liuing creature is founde in it And thus Iames by sixe firme reasons hath proued that a true fayth is frutefull in good workes and that the fayth of hypocrites which is voyd of workes is a vayne boasting rather than fayth A declaration of the doctrine of repentance WHen as Christ doth define the Gospel to be preaching of repentance and forgiuenesse of sinnes in his name he setteth forth two things vnto bs whereof one is the benefite which the Gospell offereth the other the meanes by which the benefite is applyed vnto men The benefite which is offered is forgiuenesse of sinnes The meanes is repentance For they onely which repent are made partakers of the forgiuenesse of sinnes wherewith is ioyned iustification saluation and eternall lyfe Hereof it easily appeareth that nothing is more necessarye for a man in this life than to vnderstande wherein true repentance consisteth without the which forgiuenesse of sinnes commeth vnto no man Of this wholsome and true repentance I will speake and will so declare the matter by the worde of God and manifest examples that euerye man may acknowledge the truth and playnnes thereof The foundation therfore of the preaching of repentance without all doubt is the mercie and grace of
the godly yet they doe please God for the mediatours sake receiuing by fayth forgiuenesse of their sinnes according to that saiyng Blessed are they whose sinnes are couered And Paule sayth If ye mortifye the deedes of the flesh by the spirite ye shall liue These things I thought good to speake more at large concerning true and wholesome repentance and the partes thereof that the maner of true repentance or turning vnto God may be plainly vnderstande of euerye one and the order of the partes of repentance may be considered that that which is proper to euery of them may be giuen vnto it that we doe not confounde the properties of the partes that we may vnderstande that iustification and saluation is free that we may not depriue fayth of it properties Briefly that we being iustified by fayth freely for Christes sake may giue to God his glorie and worship and exercise our selues in all kindes of good works whiles that we shall be straungers in this lyfe which a full and perfite redemption through Christ our only sauiour shall follow to whome be prayse for euer Amen Chap. 3. The summe of the thirde Chapter AS he perswadeth that none doe rashly vsurpe vnto him selfe authoritie of maistership gouernment but rather that he bridle his owne tōgue so he requireth that wisedome be shewed by modest conuersation rather than by contention and enuie whereof many mischiefes doe come The order and partes of the thirde Chapter THere are two partes of this Chapter the first concerning maistership not to be rashly vsurped ouer other but rather that the tongue is to be bridled The second of the vse of wisedome and giftes without enuie and contention Either part hath it reasons by which it is proued The exposition of the third Chapter with an obseruation of the Doctrine 1 My brethren be not many maisters THe meaning of this proposition considered by it selfe is doubtfull but if it be restrayned as it needes must be to the reasons by which the proposition is confirmed the meaning is easye Seeing therefore that all the reasons whiche are afterwarde added doe contayne the discommodities of an intemperate tongue we must of necessitie here take maisters for them which take vnto them selues authoritie to refourme and censure others and doe seuerly and rigorously call other mens deedes vnto examination and in the meane season doe not see there owne faultes He doth not therefore condemne here brotherly admonition which proceedeth of fayth and loue which hath the commandement of Christ and is the foundation of Ecclesiasticall discipline but he condemneth the lightnes ambition and pride of them which doe not so much regarde edifying as they doe giue them selues to sclaunder and backbite Christ sayth Matth. 23. Be not ye called Rabbi for one is your maister to wit Christ and all ye are brethren And call no man your father vpon the earth for there is but one your father which is in heauen c. If any contende vpon these wordes that it is not lawfull for any godly man to take vpon him the title of maister or teacher I obiect agaynst him the forbydding of the name of a father For here we are no lesse prohibited to be called fathers then maisters Wherefore as it is not simply forbidden to be called fathers but in this or that respect so neither are we simplie forbidden to be called maisters or teachers This meaning therfore is to be considered Christ doth not esteme by what name or title thou art called so as thou abidest vnder his gouernment and maintaynest brotherly concord without ambition and contempt of others Paule calleth himselfe the maister and teacher of the Gentils yet he hath not broken this commaundement of Christ but rather obeyed it For his maistership did tende vnto this ende that he might bring all vnder the gouernement and rule of Christ They therfore which eyther vpon the wordes of Iames or the prohibition of the Lorde doe condemne scholasticall promotions doe mistake and falsly apply the Scripture and appayre and diminish the profitable gouernment of a common wealth concerning learning Let ambition be farre from vs let vs submit oure selues to the maistership and gouernement of Christ and let vs reuerently retayne and keepe scholasticall order Knovving that vve shall receiue the greater condemnation The first reason is taken of punishment they which are ready to condemne others who notwithstanding them selues are in the same faults or greater doe prouoke the wrath of God agaynst themselues For seing that loue doth couer a multitude of sinnes and they are desirous to discouer the sinnes of others they doe sufficiently declare that they are voyde of loue 2 For in many thinges vve sinne all The second reason taken of our common imbecillitie and weaknes For our common infirmitie and readines to sin ought to admonish vs that we be not ouer rigorous agaynst others The chiefe causes of our falling into sinne are these 1. Sin dwelling or abiding in vs. 2. The manifold craftes and assaultes of the deuil 3. The examples of the greatest part of the worlde and those exceeding euill 4. Negligence of gouernours of maners and discipline as in parents ministers of the Gospell and ciuill rulers If any man sinne not in vvord he is a perfect man and able to bridle all the body The third reason taken of the profite of a bridled tongue He that can temper his tongue is a perfect man that is vpright or entire and endued with many other vertues Therefore he that doth vse his tongue vnruly and dishonestly is no whit vpright or entire for he is polluted with many vices Wherefore we must not rashly take vnto vs authoritie to iudge and refourme the maners of others 3 Behold vve put bittes into the horses mouthes that they should obey vs and vve turne about all theyr body 4 Behold also the shippes vvhich though they be so great and are driuen of fierce vvindes yet are they turned about vvith a very smal rudder vvhithersoeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things The fourth reason likewise is taken of the profit and commoditie of a well ordered tongue For as a bitte put into the horses mouth doth turne about all the body of the horse and as the rudder of a ship doth guide the whole ship so a well ordered tongue boasteth of great thinges that is it bringeth to passe great matters and doth as it were direct the whole man into the way of perfection when as contrariwise a disordered and an vnruly tongue is like to a bitte that is lewse and a rudder that is set at libertie Behold hovv great a thing a little fire kindleth 6 And the tongue is a fire yea a vvorld of vvickednes so is the tongue set among our members that it defileth the vvhole body and setteth on fire the course of nature and it is set on fire of hel The fift reason taken
barren fields did make them better by planting and graffing that is by good ordering and vsage and did pay to the owners a certayne yerely rent for the vse of the fields the right neuertheles of the possession remayning in the letter of them out This particular was afterwarde translated to a generall that is to the letting out of all fieldes and houses This contract therefore concerning tilling and planting consisteth in the dealing with the grounde and lande only wherin fruite commeth to him that hyreth by tilling and due ordering but the letter of it out doth remayne the true owner of the lande and therefore according to the lawes and customes of countries he doth iustly receyue part of the fruite by the bargayne Of the contract of societie IN that which they call the contract of societie that is whereas one bestoweth money only and another onely labour or one bestoweth money and labour another only money or labour or both bestow money and labour but not equally we must follow the foundation without deceite doe not that to an other which thou wilt not haue done to thy selfe He which contrarie to this foundation shall deceiue his felow is vniust and hath broken the lawes of brotherly societie These things I thought good to adde concerning contracts and bargaines that I might herein haue consideration of the consciences of the godly A full and perfect doctrine of bargaines may be taken out of the writinges of the lawyers who of purpose as cunning and skilfull in these matters doe write of them most copiously neither is there any cause that any man should thinke that the ordinances or decrees of wise gouernoures concerning bargaines or other offices profitable in the life of man are against the Gospell For as before we haue witnessed the Gospell doth not abolish ciuill ordinances For the Lorde sayth My kingdome is not of this worlde The Gospell therfore leaueth to euery nation the lawes therof which varying not from the tenne commaundements do tend to the mayntayning of commō weales and families Wherfore the godly may most safely follow this rule All bargaynes approued of the lawfull magistrate which hath the chiefe gouernment are lawfull vnto Christians so as they doe not playnely disagree with the lawe of nature and the ten commaundements And therefore the godly may vse them freely with a good conscience without offending God no otherwise then these elements which are common both to the godly and vngodly A Question concerning the goods of the Church Whether it be lawfull for heires to require againe the goods which their forefathers haue bestowed vpon the Church for the celebrating of Masses the Masses nowe ceasing ye being quite abolished The Aunswere A Difference must be put betweene the next ende of the giuing and the last ende The next ende of the giuing was the celebrating of the Masse which seeing it is vngodlye they doe well which abolishe the custome thereof The last ende was the mayntaining of the worshippe and seruice of God To this ende bicause it is good and holye ought all the goodes to be referred which in time past were giuen to the celebrating of Masses An obiection They obiect that in many of their deedes of gift this clause is expressed If such custome of celebrating Masse or of singing shall cease let the heires haue power to receyue againe those goods which their forefathers haue giuen to the celebrating of Masses c. The Aunswere THey that bestowed those goods vpon the Church did erre in the particular and not in the general The particular is the celebration of the Masse The generall is the worship and seruice of God The heyres therefore being better instructed ought to correct the faultes of their forefathers and conuert that to the true worship of God which was appoynted for the prophaning of the supper of the Lorde Yea I thinke that this is rather the office of the godly magistrate that these goodes be not suffered to serue the auarice of priuate men Flora an harlot of Rome bestowed the substance that she had which was verye great to the maintayning of a yearely pageant or play at Rome When the most graue censor Cato thought good that this play should be abolished for the dishonestie thereof and for the filthie gestures and behauiour of harlots the heires of Flora the playes of Flora being abolished do require againe the goods that Flora had giuen But the Senate of Rome did most wisely iudge that these goods ought not to returne to the heires but that the purpose of Flora which gaue them was to be considered whose last will was that the goods which she had giuen should serue the common weale of Rome For Flora although shee erred in the particular yet did she not erre in the generall Wherefore that the generall might be kept the Senate of Rome did most rightly iudge that those goods which Flora had giuen should not be restored to the heires which required them bicause the playes of Flora were abolished After the same maner those goods that are giuen to the maintayning of masses ought not to be restored to the heires the masses ceassing but are to be conuerted to the generall end that they may serue the Church of God that is that they may be giuen to them that teach to them that learne to them that haue deserued to them that are keepers and defenders of the Church They ought not to serue the pleasures of men but the necessities of y e Church So also dooth Bartolus a most excellent lawyer iudge which toucheth this very case concerning masses in his commentaries vpon the law Of that which is giuen to the citie The wordes of Bartolus are these If he that maketh his last will and testament hath left an hundred poundes for singing masses which masses cannot be song because of the commaundement to the contrarye that which was left ought to be conuerted to an other vse The same Bartolus doth a little before set downe the generall sentence If sayth he he that maketh his last will addeth a maner or condition which is vnpossible to wit by reason of the prohibition for some lawfull and honest ende then if it can not be fulfilled after that sort which he hath fayd it is conuerted to some other lawfull vse The grieuousnes of the sinne of them which couetously and greedily get into their handes the goods of the Church THey which couetouslye and greedilye get into theyr handes the goods of the Church doe violate both tables For they are both vngodly against God and also cruell toward the Church and the members thereof Inasmuch as they doe both with sacriledge vsurpe vnto them selues those things that are giuen to the worship of God also doe spoyle the needie members of the Church of their liuing Cicero affirmeth that he doth more grieuouslye offend which wrongfully taketh any thing out of the common treasurie then he which stealeth the treasure of