POSSIDETE ANIMAS VESTRAS THE Common Places of the most famous and renowmed Diuine Doctor PETER MARTYR diuided into foure principall parts with a large addition of manie theologicall and necessarie discourses some neuer extant before Translated and partlie gathered by Anthonie Marten one of the Sewers of hir Maiesties most Honourable Chamber Meliora spero In the end of the booke are annexed two tables of all the notable matters therein conteined 1. Cor. 3 11. Other foundation can no man laie than Christ Iesus which is alreadie laid TO THE Most excellent mightie and religious Princesse ELIZABETH by the grace of God QVEENE of England France and Ireland defender of the true Christian faith c. IF almightie God most gratious souereigne Ladie had but as meanlie furnished mee with vnderstanding and vtterance as hee hath plentifullie inriched your Maiestie with manie most excellent gifts and graces my penne at this time would runne more agreeable to your Highnesse eares and my words pearse more deepe into your Princelie breast Then might I though with some boldnesse yet with all humblenesse approch your presence and present you with such matter as God by his holie spirit hath offered mee and in such maner as might be most liking to your godlie disposition Not that J poore simple man can prefer aught as yet vnknowne to your excellent Maiestie to whom God in his sonne Christ hath imparred as great abundance of his wisedome and knowledge as flesh bloud in this life can well conceiue but that J haue of long time beene carried with an extraordinarie zeale and desire incomparable once in my life by some perpetuall record of your roial name to giue an outward testimonie of mine inward hart and an assured seale of my bounden dutie so long borne to your manifold vertues religious profession and high estate And for the better performance of this my determined purpose perceiuing my selfe though not vnwilling yet vnable to publish anie worke wholie of mine owne deuise woorthie the regard of so great a Prince and the reading of so iudiciall a censure J resolued at last vpon this booke a worke not so long as learned conteining matter not so hard as true written by an Author not so late as famous which J haue faithfullie translated and partlie gathered and wholie dedicated to your excellent Maiestie For as all scripture inspired from aboue is profitable to teach to reprooue to correct and to instruct in righteousnesse that the man of God may be wise vnto saluation and perfect vnto all good works so in this worke is drawne a perfect forme of the most ancient religion true seruice of God set downe by the Apostles Jn it is reprooued the huge heape of heresies and errours sproong vp in the church since the incarnation of Christ with the particular discouerie of the Romane Antichristian kingdome Jn it is comprised a due correction of sundrie defaults in life and defects in gouernement Jn it is deliuered a perfect instruction for soundnesse of conscience and sinceritie of conuersation to all estates besides manie speciall comforts to the troubled exhortations to the slowe persuasions to the doubtfull incouragements to the forward reprehensions of the obstinate explications of hard scriptures distinctions of difficult saiengs discoueries of false arguments and definitions of diffuse questions And as for the Authour in a word or two neuer was there yet found anie aduersarie so enuious as to denie his learning nor so subtill as to refell his arguments nor so wise as to ouer-reach his discretion nor so terrible as to driue him from his godlie purpose no nor so malicious as to slander his life wherein he bestowed his time and behaued himselfe not onelie as a right Euangelist but if it be lawfull so to saie as a verie Apostle Wherefore I most humblie beseech your Maiestie that according to your accustomed gratious fauour it will please you to be partaker of these fruits of his and protector of these labours of mine sowne and sproong vp ripened and gathered begun and ended within the walles of your Highnesse Court by your most faithfull and loiall subiect and seruant But now in making mention of this matter J cannot but call to mind with ioie and reuerence that this our natiue countrie did first of all kingdoms in the world faithfullie receiue and publikelie professe the religion of Christ. And it reioiseth me much more that after so long and so foule a fall of the house of God this of all other kingdoms did first openlie indeuour to repaire the ruines thereof a principall labourer in which worke was D. Peter Martyr who long susteined vpon his owne and almost onlie shoulders the greatest weight of this burthen but most of all doo I praise the Lord euen from my hart that after satan our ancient enimie had giuen a sharp assault vpon Gods saints who began to laie both their heds their hands to the new building of this temple the Lord by your Maiestie though weake in respect of your sex yet strong by his power who chooseth the weake things of this world to confound the strong that his power might appeere in our infirmitie repelled his violence defeated his practises withstood his force ouerthrew his complices and proceeded to the reedification of his church O that blessed daie wherein your Maiestie was placed in your roiall seate to restore the decaied church so long captiuated vnder cruell Pharao and idolatrous Nabuchad-nezar wherein the bloud of so manie thousand seruants of God was saued from the vile hands of Antichristian tormentors wherin the desperate estate of poore seelie afflicted banished soules was recouered and restored by a mightie hand and stretched-out arme from Babylon to Ierusalem from Dan Bethel to the holie hill of Sion from superstition to religion from idolatrie to true worship from the heathenish masse to a christian Communion from papisticall rites to apostolicall ceremonies from beads to praiers from legends to sermons from bondage to libertie and euen as it were from hell to heauen O that all Christian English harts would celebrate that happie daie with all ioifull solemnitie with all praises to God and praiers for you who reduced vs in triumph your selfe as principall captiue leading the danse before the arke of the Lord Jt was your Maiestie that reuiued those good and godlie decrees which your most renowmed father and gratious brother had made for the repairing of the Lords tabernacle You sent laborers vnto the building you prescribed them perfect rules whereby to square euerie stone and peece of timber according to the paterne that the Lord shewed Moses in the mount You commanded them to raise their building vpon the foundations of the prophets and apostles Jesu Christ being the head corner stone But ô lamentable case to be sorrowed of all such as seeke saluation in Christ alone and sigh with vnspeakable grones to see the perfect finishing and furnishing of the holie temple The enimie hath sowed tares among
the good seed Reum and Samsai with their adherents haue bended themselues against the children of God The sonne of perdition exalting himselfe in the temple of God aboue all that is called God hath spred diuers nets laid many snares digged deepe pits vsed sundrie some bloudie some craftie meanes to hinder the worke and to destroie the workmen now by out-criengs horrible rorings of the Romish bull now by attempting forreine power to depose your Highnesse from your state and discharge your loiall subiects of their allegeance now by assaieng how he could preuaile by more than ciuill sword now by raising sundrie dangerous and damnable sects and sectaries to diminish the credit and hinder the good successe of the Gospell now by sophisticall writing and printing against the receiued truth mightilie confirmed by the inuincible word of God and lastlie by conueieng in that secret seminarie of sedition which closelie and craftilie entering into this realme vnder pretense of long praiers deuoure widowes houses lead captiue simple women and other sillie seduced soules trauell by land and sea to make proselytes double woorse the children of hell than they themselues and so rob your Maiestie of your subiects God of his creatures Christ of his members the people of their saluation and vnder a colourable cloke of defending themselues and bewailing their owne estate in their pharisaicall libels ouer-boldlie dedicated to your Maiestie and the Lords of your Honourable priuie Councell doo traiterouslie insinuate vniustlie accuse you and your most moderate lawes and statutes of intollerable rigour and crueltie But such as their doctrine is wicked and worldlie such are their words false and forged Howbeit all these their pestilent deuises and designements notwithstanding as your Maiestie hath begun most godlie and most maruellouslie proceeded so go you forward most happilie from faith to faith from strength to strength and from glorie to glorie vntill Christ shall tread downe his and your enimies vnder his feet and yours Arme your selfe most mightie Princesse with the principall spirit of fortitude strengthen your hart with the certeintie of the truth repose your faith on the onelie written word cast your hope and care vpon the prouidence diuine So shall you neuer need to feare neither the maine forces of your professed enimies nor the dissembled practises of your pretensed freends For so renowmed is your name and honour among all godlie Princes as no enuie can diminish your glorie so trulie doo your people loue you as no secret treason can be hid from your person so wise and circumspect is your Councell as no forreine practises can preuaile against you so strong is your Kingdome so well furnished your munition so terrible your nauie and so stedfast your fortune Againe so valiant are your subiects so manie in number so frequented with victories so readie to your defense so assured to their countrie and so zealous in religion On the other side so godlie are your owne purposes so miraculous your proceedings so peaceable your desires so bountifull your benefits and so cleare your owne conscience so cleare J saie speciallie from the bloud of all men as there remaineth no more in this worke of yours but that you vtterlie shake off all feare and put your trust in the Lord of hosts and so finish this glorious building Which being performed blesse you with Salomon all the church of Jsrael and with all your people giue thanks vnto God the father in his deere sonne bicause he hath dealt mercifullie with you and made you more gratious and honourable in his sight than anie King and Prince of the earth And now as your Maiestie for your owne part by the speciall assisting grace of God hath beene hitherto and is at this daie and shall by Gods grace for euer be throughlie setled and grounded on the right side of all questions now in controuersie betweene vs and our aduersaries so to the end that your people may continuallie vnderstand how they haue beene carried awaie by false teachers from the sinceritie and singlenesse of the Gospell published by the Apostles and established in this your realme vnto a multitude of erronious opinions and mans inuentions and that no faithfull subiect hereafter may iustlie complaine of ignorance or pretend a readinesse to followe the truth if it were rightlie taught and easie to be found your Maiestie of your godlie zeale hath vouchsafed to suffer the works of manie learned and true professors to haue free course in all your dominions to all good and godlie effects and purposes Wherein you haue not onlie performed all the good parts of a gratious Christian Queene but haue thereby saued infinite soules which otherwise without the benefit thereof had liued still in blindnesse and died in danger of euerlasting damnation Wherefore seeing this booke of D. Peter Martyrs Common places among and aboue all other bookes written of like argument will most fullie and sufficientlie satisfie all those that read the same with a single eie and bring not with them consciences vnsensible seared vp with an hot iron and seeing all the doctrine herein comprehended is agreeable to the word of eternall life and conformable to the religion restored in this your Realme J am eftsoones most humblie to desire your Maiestie that the same may obteine free passage throughout your Kingdome Whereby your Maiestie besides all other benefits for the which I stand most deepelie bounden vnto your Highnesse shall heape vpon me a gratious fauour by vouchsafing my labours so great a credit vpon the Author himselfe by giuing him so famous a testimonie vpon your naturall subiects by granting them so singular a commoditie yea vpon your selfe by witnessing to all posteritie and succeding ages how highlie you esteeme the learning and vertue of so excellent a man Finallie you shall doo that which will redound to the glorie of almightie God to the credit of the time the increase of the church the furtherance of the Gospell the extirpation of error the aduancement of vertue and to the vtter ouerthrowe of all vngodlinesse togither with Antichrist and all his adherents At your Maiesties Court in Greenewich the eight of Maie 1583. Your Maiesties most humble subiect and faithfull seruant ANTHONIE MARTEN I H S To the Christian Reader AMong all the sundrie and manifold affaires of this short life of ours there is nothing good Christian Readers that so neerlie toucheth man whether we regard the end wherevnto he was first made or the saluation which he hath obteined by Christ or the loue he hath to his owne kind as dooth religion For if man be carried with a continuall desire of increasing mankind in the propagation of the flesh with how much more ardent desire is he lead to multiplie the spirituall seed of soules Bicause he knoweth euen by the light of nature ingraffed in his hart and by a consideration of the power omnipotent and prouident gouernement of all things not onelie that man consisteth of two parts the soule
that we should imitate and vse them also that we should allow and commend those things which we perceiue haue béene doone by excellent men We know out of the diuine historie that Abraham was a holie man and in the fauour of God Gen. 18 2. and that he was a kéeper of hospitalitie whereof we may gather that hospitalitie is a verie good vertue and is acceptable to God and so we may conclude of the contrarie that such things as godly men haue eschewed we also are to take héed of For when we consider of Dauid that might two times haue killed Saule his chéefest enimie and yet would not 1. Sam. 24 7. 1. Sam. 26 7. we may gather therby that priuate persons although they may yet must not reuenge their owne proper iniuries Out of the preface vpon the 2. booke of Samuel pag 2. Gen. 19. The other vse of examples is this that out of manie things seuerallie told we vnderstanding them to be alike may gather thereby some profitable rule to applie them to things generallie As by the storie of the Sodomites we note that intollerable lusts were gréeuouslie punished wée knowe that for the same cause the whole tribe of Beniamin was almost extinguished Iudg. 19 20. Gen. 49 4. we read that for incest Ruben the eldest sonne of Iacob was put besides the inheritance that for cōmitting of adulterie Dauid suffered the indignation of the Lord that for fornication 2. Sa. 13 29. 2. Sam. 19 9. Ammon and Absolom were destroied that Troie as the Ethniks report was subuerted for adulterie Thus by the marking of these things seuerallie doone we saie it is manifest that all vnlawfull and wanton lusts of men are surelie punished by the hand of God To which proposition if we adde the next to wit that now also in these daies throughout all christendome there reigneth the like incest abhomination and wanton life we may make a certeine conclusion that most bitter punishments hang ouer our age for these horrible sinnes 24 But yet in this kind of argument we must take very great héed of a fault which might easilie arise and this commeth two waies First What faults we must beware of when we reason by examples that we take not in hand to imitate such dooings of holie men as they sometimes enterprised naughtilie For as they were men so they did manie times amisse yea and that shamefullie Wherefore the things which they did must be first examined with great iudgement before we make them our examples to followe Augustine Augustine in his second booke against the second epistle of Gaudentius writeth in this maner The falles of saints must not be imitated We must not saith he alwaie imitate allow whatsoeuer thing honest men haue doone but it is necessarie to compare the iudgement of the scriptures therwith and to marke whether they allow of those acts or no. This godlie father giues vs a good warning that as godlie men although they pleased God many waies and haue great credit giuen them through the testimonie of the scriptures yet that all their dooings must not be iudged sound and blamelesse for euerie man is a lier and sinneth manie times For who will folowe the abhominable adulterie of Dauid and the vngodlie betraieng of his faithfull souldier Or who will imitate the forswearing of Peter or his fained dissimulation None I hope that hath anie sparke of godlinesse in him Moreouer it happeneth diuers times that the worke which some haue doone well and iustlie is neuertheles forbidden in others Sometimes God will haue some men to doo things repugnant to the generall lawe Exod. 11 2. For God which made the lawe for man is not so tied thereby as it should not be lawfull for him when he thinketh good to exempt some from the generall bond It is not lawfull for anie man to steale and yet it was permitted yea commanded vnto the Hebrues to carrie awaie the goods which they had borowed of the Aegyptians vnknowne to them and against their wils What is best therefore for vs to doo in such cases Trulie this when we sée anie thing set foorth in the scriptures The doings of godlie men must be weighed by the generall rules of the lawe of God to weigh it well and diligentlie with the generall rules of Gods commandements wherevnto if we perceiue that they be consonant let vs then boldlie vse them but if they disagrée with them let vs assure our selues that they were certaine misdéeds or else speciall prerogatiues permitted to some let vs refraine from following of such examples These cautions being vsed there is great profit to be reaped of histories especiallie those histories which be in the scriptures And this did Chrysostome so well perceiue Chrysost as in his preface vpon the exposition of the epistle to Philemon he wisheth that all those things had béene committed to writing which were either said or doone by the apostles when they sate when they did eate when they wrote and such like And the same father in his 57. homilie vpon Genesis writeth that histories were giuen of the holie ghost to be followed Augustine Augustine also in his second booke De doctrina christiana the 28. chapter sheweth that Manie darke and hard places may be resolued by the knowledge of histories Moreouer whosoeuer shall exercise themselues much in perusing of the scriptures may the more fruitfullie consider the examples and dooings of our times There happened once a man to be somewhat deformed A pleasant historie who neuerthelesse was desirous of godlie children but yet he maried a foule wife and therefore euerie man laughed him to scorne A similitude But he went into the citie and bought himselfe verie faire curious pictures brought them home and placed them in his chamber and gaue his wife commandement that euerie daie for a certaine space of time she should fixe hir sight vpon those pictures which commandement she obserued therefore bare vnto him goodlie children Euen so shall it happen to vs which although for our sinnes naturallie ingraffed in vs we are most foule and vglie to behold and are led aswell by the power of the diuell as by ill conuersation of men vnto lewd and licentious life yet notwithstanding if we will earnestlie and diligentlie make a choise of examples of the godlie described and plainelie set foorth to vs in the holie scriptures will well consider of them in our minds verelie we shall yéeld foorth excellent works and such as be acceptable vnto the Lord. 25 But those things that be written In Gen. 38. Why certaine dishonest things are rehersed in scriptur◠séeme vnto men to be so vnpure and foule as they doo thinke them vnwoorthie to be read in the holie scriptures But vnderstand thou that the sum of those things which he had in the holie scripture are so distributed as some perteine onelie to be knowne others to be imitated
which by reason of the vehemencie there followeth sorrowe as well bicause of the concurrence of other things as for want of the thing that it desireth But the nature of zeale is not of one sort A good zeale and an euill zeale Looke In 2. Sa. 12 1. 2. Cor. 11 2. 1. Cor. 14 1. For there is one zeale that is good and another that is bad Of the good Paule spake when he said I am zealous ouer you with a godly zealousie for I haue betrothed you to one man to present you a chast virgin to Christ And in the first to the Corinths Desire you then the best gifts Yea and God himselfe as the scripture often teacheth hath a most perfect zeale towards vs although affections cannot properlie be attributed vnto him But of naughtie zeale Paule vnto the Galathians thus speaketh Gal. 4 17. The false apostles are zealous ouer them that they may glorie in their flesh and to leade them from Christ vnto the bondage of the lawe and in manie other places there is mention made of it But the cause why this zeale either good or bad doth come may thus be assigned the manner is alike in this affection as it is in others The cause of a good and of an euill zeale Wherefore euen as boldnes lust and anger be either good or bad according as they kéepe or excéed the bounds prescribed by wisedome so doth it come to passe in zeale But it must be vnderstood that according to morall doctrine prudence commeth by naturall vse or discipline But the same in verie déed as it hath respect in this place can not be gathered but out of the holie scriptures through the inspiration of the holy Ghost Wherfore it shall then be good zeale when through faith it is brideled by a iust and godlie knowledge and it is euill if it be not restrained by such a knowledge euen as a ship A similitude when the maister is present is preserued but he being absent it sinketh Therfore Paule vnto the Romans spake verie wiselie Rom. 10 2. for when as he condemned the zeale of the Iewes he declared the same to be void of knowledge and by one word noted that to be a vice yea verelie and a dangerous vice which otherwise might haue bin an excellent vertue And as there is a great difference betwéene good and euill zeale The effects of a good and of an euill zeale Iohn 2 17. so the effects which procéed from the one and the other are of excéeding great diuersitie With a good zeale was Christ kindled when he purged the temple of biers and sellers by ouerthrowing their tables and chaires With the same zeale Phinees being led he thrust them both through the bodies Num. 25 7. which committed most shamefull whoredome On the other part what effects procéed of a naughtie zeale we may perceiue by Paule Philip. 3 6. who for zeales sake persecuted the church of Christ And in Iohn it is written Iohn 16 2. The time will come when they shall thinke they doo God good seruice which afflict the faithfull people of Christ Also Peter kindled with an immoderate zeale Iohn 18 10 drue out his sword to strike those which laid hands vpon Christ There is yet another difference betwéene the zeales for euill zeale bréedeth hatred but good zeale doth most of all ioine with charitie For although Samuel woorshipped God with verie great zeale 1. Sam. 16 1. yet he moorned too long a time for Saule And there is nothing more an enimie vnto naughtie zeale than is charitie euen as selfe-loue is chiefelie repugnant vnto a good zeale They also are contrariwise affected which either be so blockish as they bée not stirred vp with anie indeuour of good things or else so corrupt as they feare not to boast of their sinnes and wickednes 5 Wherefore the Nicodemits of our time are to be woondred at In Rom. 10 verse 1. The Nicodemits of our time The fact of Naaman the Syrian verie ill cited which obiect the historie of Elizeus and of Naaman the Syrian to prooue that it is lawfull for them so that they thinke well in their heart to be present at vngodlie superstitions For Naaman the Syrian although he were newly conuerted yet he vnderstood that to be sinne and for that he had not as yet profited so well as to depart from his commodities he desired of the prophet that he would praie for him 4. King 5 18 which declareth that he iudged such a sinne to haue néed of pardon Wherefore we conclude that that zeale of the Iewes whereof the apostle giueth a testimonie was in verie déed sin And although it haue a shew of vertue yet is it far from it For as it is plaine by morall philosophie Vices and vertues are occupied about one the same matter that vertues vices are one and the same as touching the things whereabout they be occupied but in forme doo much differ as fortitude and feare temperance and intemperance iustice and iniustice For one and the selfe-same affects when they are by right reason bridled to a mediocritie and when through vice they either want or excéed differ not in matter although the habits or qualities which are occupied about them are much differing And that which the philosophers speake of vertues and of vpright reason we ought also to transfer vnto the holie Ghost and faith giuen vnto the scriptures And although in a good and euill zeale the affect be one the same yet is the difference most great when it is gouerned by true knowledge and faith and when it is gouerned of it selfe and wanteth true knowledge A similitude As the water of the sea and raine water although they agrée togither in matter of moisture yet are they sundred by very manie properties and differences These things haue I therefore alleadged A good intent is not sufficient to make the word good to confute those which oftentimes defend wicked acts for that they are doone of a good mind and purpose or as they saie intent as though euerie zeale were sufficient to make the worke good Whose opinion if it were true might easilie excuse the Iewes in that they killed Christ afflicted his apostles For they beléeued that by these meanes they defended the lawes of God and ceremonies of their fathers But the apostle saith otherwise when he attributeth vnto them a zeale but yet a zeale ioined with error But when error lighteth in matters of faith it is deadlie sinne Errors in matters of faith is deadly sin Wherefore let them well aduise themselues what to saie which so stoutlie defend works preparatorie Doubtlesse their meaning is nothing else but that men although before iustification they absolutely worke not good works yet by reason of a certeine vpright purpose and zeale of congruitie they deserue grace Such works forsomuch as they want true knowledge which is faith it
concerning giants These testimonies of Plinie and Berosus being in the latin copie put a little after are more conuenientlie set in this place Plinie Berosus Philostratus But among the Ethnicks we reade of much more woonderfull things such as men can hardlie be persuaded to giue credit vnto For Plinie writeth in his seauenth booke that in Candie there fell downe a hill and that there was found a mans bodie of sixe and fortie cubits long which some thought to be the bodie of Orion some of Otho Also it is written that the bodie of Orestis being digged vp by the commandement of an oracle was of 7. cubits That which Berosus affirmeth of Adam and of Seth his son of Noah his sons that they were all giants séeing it is without scripture it may be reiected Philostratus saith in his Heroikes that he sawe a certeine dead carcase of a giant of thirtie cubits long another of two and twentie and another of twelue The common stature of men of our time The measure of a foote But the common stature of men in these daies is little aboue fiue foote And héerein the measure of a foote agréeth as well among the Gréeks as Latins that vnto euerie foote are appointed four hand-breadths and euerie hand-breadth conteineth the â—readth of foure fingers that is the length of the little finger But if so be that the two outwardmost fingers I meane the thumbe and the little finger bée stretched out euerie foote conteineth onelie two spans or hand-breadths Vnto this place I thought good to transfer those things Augustine which Augustine hath in his 15. booke De ciuitate Dei the ninth chapter where he reprooueth those which affirme stoutlie that men were neuer of such tall stature and sheweth that he himselfe sawe vpon the coast of Vtica a chéeke-tooth of a man so excéeding great as the same being diuided into the fourme and quantitie of vsuall téeth in our age it might easilie be iudged a hundred times greater And that there were manie such personages in old time he declareth out of the verses of Virgil in the 12. booke of Aeneidos where he brought in Turnus to haue lifted vp from the earth and to haue shaken at Aeneas so great a stone as twelue choise men could scarselie rule Virgil. He said no more but straight a mightie stone be there beheld A mightie ancient stone that then by chance within the feeld There for a bownd did lie all strife twixt lands for to appease Scarse could twelue chosen men that on their shoulders lift with ease Such men I meane as now adaies the earth to light doo bring This vp in hand he caught and tumbling at his foe did fling Which thing he declared out of the sixt Iliad of Homer Also Virgil in the first booke of Georgicks saith that men would woonder in time to come when they should happen to till vp the féelds of Aematia to sée the greatnes of bones which should be digged out of the graues Further he alledgeth Plinie the second Plinius secundus who in the seauenth booke affirmeth that nature the further forward that it goeth the lesser bodies it dailie bringeth foorth He calleth to mind that Homer once in his verses bewailed the selfe-same thing wherevnto I might adde the testimonie of Cyprian against Demetrianus Cyprian But if I should be demanded whether I thinke that mens bodies which came after the floud Whether humane bodies haue decreased euer since Noes floud hitherward Aulus Gellius were lesse than those which were brought foorth before the flood perhaps I would grant they were but that they haue continuallie decresed euen from the flood to this daie that I would not easilie grant especiallie considering the words which Aulus Gellius wrote in his third booke where he saith that The stature wherevnto mans bodie groweth is of seuen foote which séemeth also at this daie to be the measure of the taller statures But yet we read in the Apocryphus of Esdras in the fourth booke 4. Esdr 5 54. at the end of the fift chapter that now also our bodies are lesse and dailie shall be lessened bicause nature alwaies becommeth more barren The selfe-same thing also as I said a little before Cyprian séemeth to affirme But I alleadged the cause whie I cannot easilie grant therevnto namelie for that I sée little diminished at this daie of the measure which Aulus Gellius described 36 Now it séemeth good to shew the cause whie God would that some men otherwhile should be borne of such huge stature The cause whie God would somtime raise vp such huge giants Forme and stature doo nothing further vnto saluation Augustine in the 24. chapter of the booke before alleadged thinketh this was doone to the intent that it should be left for a testimonie vnto vs that neither the beautifulnes of the bodie nor the largenes of stature nor yet the strength of the flesh should be accounted among the principall good things séeing those are sometimes common as well to the wicked as to the godlie Certeinelie they which bend their mind vnto godlines will iudge that spirituall good things must be preferred far aboue partlie bicause they further vs vnto saluation and partlie bicause they in verie déed make vs better than other men But that giants were nothing at all furthered vnto saluation through the greatnes of their stature he prooueth by that which the prophet Baruch writeth in the third chapter Baru 3 16. What is becom of those famous giants that were so great of bodies and so worthie men of war Those hath not the Lord chosen neither hath he giuen them the waie of knowledge therefore were they destroied bicause they had no wisedome But if a man will peruse the historie of the Bible he shall scarselie find Giants tooke not the defense of good causes Deut. 3 4. 1. Sam. 17 verse 1. that they at anie time tooke a good or godlie cause in hand naie rather he shall perceiue that through their pride and frowardnes they were perpetuall enimies vnto God For so was Og the king of Basan so was Goliah and his brethren they were most iniurious to the people whom God had imbraced chosen from others to be peculiar vnto himselfe Also there is another matter which may verie much confirme our faith Giants ouercome by weake men For the holie histories alwaies make mention that such huge giants were foulie vanquished in battels and that especiallie by weake men and by men verie vnexpert in warfare namelie by Dauid being as yet a shéepheard by the people of Israel when as yet they were yoong souldiers and ignorant in wars Wherefore the spirit of God warneth vs to be of a constant and stedfast mind when for godlines sake we are to fight with such monstrous men We must not then be dismaid for lacke of strength séeing the holie oracles in euerie place pronounce that it is God which deliuereth such huge
4. God made all things for his owne selfe euen the vngodlie to an euill daie And Paule teacheth vs that God is like vnto a potter and that he maketh some vessels to honor Rom 9 21. and some to dishonour And this is also the same will whereby God ruleth gouerneth and moderateth the naughtie desires and sinnes of men at his owne pleasure as it hath béene said before By this will God deliuereth the wicked into a reprobat sense sendeth in the Chaldaeans to lead awaie his people into captiuitie addeth efficacie vnto illusions would haue the wicked to be seduced and is said to harden them 40 But séeing these things are expresselie read that we oftentimes light vpon them in the holie scriptures we must diligentlie consider how they should be vnderstood The cōmon sort thinke that whereas it is written that God dooth blind dooth harden dooth deliuer dooth send in dooth be guile nothing else is ment thereby but that he suffereth these things to be doone After the which manner How these words To blind to harden c. are of the fathers interpreted by permission verie manie of the fathers doo interpret those spéeches being led doubtles by this reason that they thought it a wicked and blasphemous thing if God should be accounted the author of sinne and they would not that men should cast vpon God himselfe the causes of their sinnes Which counsell of theirs I verie well allow and confesse togither with them that these things be doone by the permission of God for séeing he can inhibit sinnes to be doone and yet dooth not let them he is rightlie said to permit or suffer them Wherefore Augustine verie well saith Augustine in his Enchiridion vnto Laurence the 98. chapter that There is no mind so wicked but that God can amend the same if he will but not to prohibit when thou canst is to permit And the same author against Iulian in the fift booke the ninth chapter sheweth that There be manie euils which God would not permit vnlesse he were willing thervnto But there must be somwhat else also brought besides permission if we will dulie satisfie those places of the scripture which are obiected For they which saie that God dooth onelie permit they cannot altogither exclude his will bicause he permitteth the same either willinglie or else vnwillinglie vnwillinglie I am assured hee dooth not bicause none may compell him it followeth therefore that he dooth willinglie permit those things to be doone Neither must we imagin the same will of permission to be stacke in God for in God there is nothing that is not perfect and absolute In what respect God not onelie permiteth but also would haue sinne Wherefore it must of necessitie be determinned that God dooth not onelie permit sinne but also after a sort willeth it yet not in respect that it is sinne for his will is alwaies of necessitie carried vnto good but in that it is a punishment of wickednes doone before for in that respect although it be sinne yet it goeth vnder the forme of good So doo princes and magistrats otherwhiles set lions and wild beasts vpon ill men and incourage elephants against enimies yet they made not those kind of beasts but they cause the féercenes and crueltie of them to serue their vse So God vseth the labour of tyrants when he will take iust punishment of anie people Wherefore the king of Babylon is called the hammer staffe and sawe of the Lords hand Esaie 10 15. when God would by his violence chastise the people of Israel For that king notwithstanding he was the mightiest prince was not able of his owne force to afflict the children of Israel naie rather he was rebuked of arrogancie bicause he sometime ascribed that thing to his owne strength for God declareth that he himselfe was the verie author of so great destruction And Iob when he was so gréeuouslie vexed by the Sabees by the Chaldaeans and also by the diuell Iob. 1 21. and depriued in a maner of all his goods he no lesse godlie than wiselie said The Lord gaue and the Lord hath taken awaie And that he might the more euidentlie shew that this happened by the will of God he added Euen as it pleased the Lord so it is come to passe for he sawe that God vsed the Sabees Chaldaeans and the diuell as instruments And in the second booke of Samuel 2. Sam. 24 1. the 24. chapter it is said that God stirred vp Dauid to number the people which act in Paralipomenon is attributed to the diuell 1. Par. 21 1. Both with saiengs be true bicause God by the ministerie and worke of the diuell prouoked him to doo it For euen as Salomon saith The hart of the king is in the hand of God Prou 21 1. he inclineth the same which waie soeuer he will certeinelie not by instilling of new euill as we haue oftentimes said before but by vsing of the same which he hath alreadie found either to the punishment of sinnes or else to the perfourmance of his other counsels Therefore when it is written that God dooth either harden or make blind we must beléeue that he not onelie forsaketh and leaueth but that he also applieth his will 41 Neither must we passe it ouer that in the seuenth and eight of Exodus it is written that God hardened the hart of Pharao Exod. 7 13. and 8 15. when neuertheles in the eight chapter it is written that Pharao himselfe hardened his owne hart In what sort Pharao both hardened himselfe was hardened by God either of which is certeinelie true For first Pharao had in himselfe the originals of so great an obstinacie and he willinglie and of his owne accord set himselfe against the word of God But on the other part as I haue declared before God prouided that the same his obstinacie shuld be openlie shewed and did moderate and gouerne it according to his owne pleasure We must not thinke that GOD dooth so rule the world as he should sit like an idle man in a watch tower and there doo nothing or that he suffereth the world and inferiour things to haue scope to wander at will as dooth a horsse which hath the raines at libertie Neither is that true which is alledged by some that God neither willeth nor nilleth those euils or sinnes as if hée thought not vpon them at all Euen as if one should aske me whether I would the French king should hunt this daie or no I might rightlie answere that neither I would it nor would it not séeing the matter perteineth nothing vnto me But as touching God it cannot rightlie be answered so séeing what things soeuer are in all the world they doo belong to his care and prouidence But I would that these men did weigh with themselues by what testimonie of the scripture they be able to confirme that permission of theirs which they so obstinatelie reteine I
common saieng that they which commit so great wickednesse cannot be quiet in mind Cicero Wherefore Cicero in his oration for Roscius saith that certeine yoong men of Terracina which were accused of murthering their father were by this meanes quit bicause in the morning they were found asléepe For the iudges thought that they could not sléepe which had committed so heinous a crime Domitian also Domitian which slue his brother Titus was killed by the vengeance of God And in like maner Bassianus Caracalla Carracalla when he had destroied his brother Geta. And that we ouerpasse not Abimelech Abimelech God sent an euill spirit betwéene him and the princes of the Sichemits Iudg. 9. and either partie was taken with a certeine furie so that in the end one of them destroied another Of Sword-plaie 10 Whereas God by most weightie words pronounced that mans blood should not be shed In 2. Sam. 2 verse 12. this in the sword-plaie among the ancient Romans was held for a game Fighting by sword-plaie is reprehended which deuise of theirs cannot by anie meanes be excused L. Florus saith that D. Iunius Brutus at the funerall of his father exhibited for a shew 22. couple of sword-plaiers This forsooth was to purge his fathers soule by sacrifice or rather to appease the diuell But verie excellent was that saieng of Theodosius the emperour For when the people in the Theatre made petition to him to haue sword-plaiers hée answered that A godlie prince not onelie ought to reigne with clemencie but ought also to behold games which be without crueltie And at Athens when the people had determined to haue a publike shew of sword-plaiers bicause the same was a custome among the barbarous Demonax answered that the altar of mercie was first to be subuerted before so great a crueltie should be openlie receiued Augustine in his sixt booke of confessions the ninth chapter saith that his friend Alypius otherwise a good man being at Rome had his mind woonderfullie delighted with sword-plaiers and did gladlie féed his eies with humane bloud But what pleasure could be therein Was it to sée men die valiantlie No this was not true fortitude for that hath consideration of the place and time But this was to be vtterlie mad and lauish of their life Seneca in his first booke De tranquillitate and tenth chapter saith that Cicero writeth that those sword-plaiers were hated of the people which would desire life of him of whom they were ouercome and that the people liked them which make a shew that they can contemne death Howbeit this was not the part of men but rather of beasts 1. Sam. 2 11 Therefore both Abner and Ioab were to be reprooued which so caused their soldiers to kill one an other But there is yet an other kind of sword-plaie farre more wicked For there be some which prouoke learned men to contention about the weightiest points of our religion not for the truth sake but for the desire of contention There is exclaming contending and breaking of charitie And the common multitude dooth so often change as it cannot tell now what it ought to beléeue This of all other is the worst kind of sword-plaie Indéed I diswallow not moderate conference of religion but I reprehend chiding and clamors about hidden and secret matters VVhether it be lawfull for anie man to kill himselfe In. 1. Sam. 31 11. 11 Now must I discusse a question which I hope will not be vnprofitable whether it he lawfull for anie man to kill himselfe And least I should be ouer long Death in it owne nature is euill first I saie that death of it owne nature is euill for God threatneth the same and doth cast it vpon vs as a punishment Moreouer it is put as contrarie vnto life which we doubt not but is good verse 26. And Paule in the first to the Corinthians the 15. chapter calleth it the enimie of God The last enimie saith he that shal be destroied is death The same thing if néed were I might prooue by other reasons But now I onelie aske this If death be euill whie is it sometime wished for for nothing can be desired but hath some consideration of good But thou wilt saie that euen this hath then some consideration of good when men are thereby deliuered from the gréeuous euils which they thinke that either they be not able to beare or that in abiding of them they shal be gréeuouslie troubled or else when by the same they obteine some notable good thing Wherefore though it sometime appéere lawfull to wish death for anie of these yet is it a doubt whether one may kill himselfe for those things Now will I intreate of that matter But I speake nothing héere of them which slaie themselues through phrensie and madnesse For albeit that those men may be condemned for other sinnes which they commited when they were whole yet it may rather séeme héere that they should be pittied For they haue no frée choise of things as it is written in the 15. cause question 2. in the chapter Insanientes Neither will I dispute of them which by chance being otherwise occupied happen into their death against their will That it is not lawfull for a man to kill himselfe Arguments out of the scriptures And we will vse this proposition It is not lawfull for one to kill himselfe for anie of those things which I haue shewed This I prooue by the lawe of God by that lawe I meane which was made long before Moses was borne For in the ninth chapter of Genesis thus God spake after the floud Your bloud will I require at your hands at the hand of man at the hand of his neighbour and at the hand of beasts Looke In Gen. 9 5. At your hands he saith that is if one shall kill himselfe In the lawe of Moses thus it is written Thou shalt not kill Exo. 20 13. And that is spoken in generall not onelie against killing of an other but that vndoubtedlie thou shouldest not kill thine owne selfe Moreouer there is ingraffed in euerie man a certeine louing affection by nature that euerie man desireth to haue his owne life preserued and defended He that procureth death to himselfe fighteth against God the author of nature Besides this life is the gift of God therefore it cannot be spilt without hainous offense And he that slaieth himselfe dooth iniurie to mankind and to the common societie of men for he taketh awaie a citizen from the Common-weale Adde withall that neither the prophets nor the apostles nor patriarchs would at anie time kill themselues Iob when he was miserablie afflicted Iob. 17 15. Matth. 10 16 23. My Soule saith he hath wished to perish and die yet did he neuer slaie himselfe Christ sent out his apostles as shéepe among woolâ—es yet he had them flie out of one citie into an other but not to kill themselues And
reioiser in euill things Neither must we omit that euerie enuious man is a reioiser in euill things for he delighteth in the aduersitie of his equals Yet must not both these be accounted for one and the selfe same vice séeing they apperteine to contrarie motions of the mind For enuie is a gréefe or sadnesse whereas he that reioiseth in euill things is affected with delight Otherwise these vices although they be diuers yet are they so linked togither as there can be no enuious man which is not mooued with a gladnesse of other mens harmes And héereby it euidentlie appéereth that enuie is méere repugnant vnto mercie séeing mercie sorroweth for an other mans miserie but an enuious man reioiseth for the same by reason of the delight wherewith he is affected to other mens harme This motion of the mind is in him also that is vexed or angred at the prosperitie of the wicked for he that becommeth sad for the prosperitie of the wicked the verie same man taketh pleasure when he perceiueth them to be suppressed and in trouble Of Emulation Of emulation 55 After this we are to speake of Emulation that is to wit the greefe of mind which we run into for other mens goods which we our selues want when as those things may become vs and we be able to obteine them We desire not by this motion of the mind to haue other despoiled of those ornaments that they haue but it gréeueth vs that we our selues be destitute of them and it cōmeth of a good nature thus to be affected Emulation is reckoned among laudable affects Wherefore emulation is reckoned among commendable affections Cicero in his Tusculane questions defineth that héerof commeth a gréefe of mind when an other man inioieth the good which we our selues desire The same author obserued that emulation is otherwhile so taken as it differeth nothing from enuieng and therefore is sometimes reprooued But if we vnderstand it in such sort as we haue said it is a commendable affect bicause it maketh men the better for it is accustomed to ingender the imitation of good things We must take heed that emulation degenerate not into enuie But we must take héed of that which indéed we are prone vnto namelie that it degenerate not into hatred and that emulation haue no such scope as we should desire to despoile men which be fortunate honourable and honest of their ornaments and good things And for this cause Cicero said Cicero that that emulation is praise-woorthie which is not like vnto the emulation that is in wooing séeing this is the propertie of wooers that they would so enioy their pleasures as they may vtterlie exclude others These cautions being had emulation is both good and godlie Wherefore Paule exhorted the Corinthians that they should striue to excell one an other in charitie 1. Cor. 1 31. and in the better sort of graces This affection is most occupied about vertues and about all such things as are had in honour and admiration for what soeuer thing a man contemneth and despiseth he dooth not emulate Emulation hath hope ioined with it Emulation hath ioined with it a perpetuall hope of obteining that which it desireth for if a man despaire it is not possible for him to emulate And so much of these affects Of Reuenge 56 Reuenge is of two sorts one publike In Gen. 42 verse 7. Looke part 4 chap. 15. art 16. and an other priuate And as for publike which ought to be exercised by the magistrate so far is it off from prohibiting therof as God commandeth the same warning alwaies the magistrates that they should execute iustice and iudgement and not suffer wickednesse to escape vnpunished It is lawfull to repell violence by violence But it is not lawfull for priuate men to reuenge vnlesse it be according to the prouerbe To repell violence by violence This is not prohibited them when the magistrate cannot helpe them For somtime the case happeneth so vpon the sudden as a man cannot straitwaie flie to the helpe of the publike power Wherefore we may then defend our selues vsing neuerthelesse great moderation to wit that we onelie indeuour to defend our selues and them that be committed vnto vs not wishing with a mind of reuenge to hurt our aduersaries in such sort as that action may procéed not of hatred but of charitie Yet neuerthelesse publike reuenge as we haue said is commanded by God By the which precept not onelie magistrates are bound but the guiltie also are bound that they should with a patient mind beare the correction and punishment that is laid vpon them by the superiour power for the crime which they haue committed Which if they doo let them vnderstand that it belongeth vnto the commendation of iustice But doo not thou obiect vnto me the saieng of Aristotle in his Rhetoriks that according to other vertues it is honest and laudable not onlie to doo but also to suffer And he onelie excepteth iustice for he saith They which are punished and doo suffer iustlie must rather be dispraised than praised For that which he héere saith is true if thou respect the cause for the which they be punished that without doubt is not praise-worthie sith they are punished for offenses Yet on the other side if thou respect his mind in suffering which for a publike commoditie and for other mens instruction bicause of the commandement of God that he may obeie him and in detestation of the wickednesse committed dooth willinglie submit him selfe to the lawes which are decréed it must not be denied but that such a one dooth iustlie and is to be praised in such a stedfastnesse iust determination of his mind But yet the praier of Samson may séeme at the first sight not to be verie godlie Iud. 16 28. Whether the praier of Samson in the 16. of Iudges were good or ill for he praieth that it might be granted him to take reuenge vpon his enimies bicause they put out both his eies In verie truth if he had ment to fulfill his wrath we might not iustlie allow of his praier for he should no more haue béene allowed of God than if he had said expreslie I beséech thée Lord to prosper either my theft or my adulterie Augustine saith that Samson did these things not of his owne accord but by the drift and counsell of the holie Ghost Besides we must not thinke of Samson as of a priuate man but as of a magistrate whom God himselfe had appointed And surelie it was not lawfull for him as a priuate man to reuenge iniuries but as a magistrate both he might and should doo it If we speake of a priuate cause that must be of force Rom. 12 19. which Paule said Giue place vnto wrath vengeance is mine and I will repaie saith the Lord. But in a publike cause the magistrate by the commandement and authoritie of GOD must reuenge the iniurie doone vnto him for he is
saith that Christian women which are so married become the ribs of the diuell Ambrose Yea and Ambrose in his 70. epistle to Vigilius writeth verie largelie of this mater where besides the decrées of the old lawe he bringeth two other arguments First that man and wife ought to receiue blessing vnder the veile of the priest A rite of solemnizing matrimonie But and if they shal be of sundrie religions how shall they be couered in the church of Christ vnder one veile By those words we vnderstand that it was then the maner to haue matrimonies solemnized in temples and that the husband and wife were couered both with one veile by the minister to the intent that they which stood by might sée they were ioined then togither Which custome is verie much against secret matrimonie Possidonius vpon the life of Augustine writeth that he did verie well like the counsell of Ambrose who iudged that If man and wife did consent togither in matrimonie the minister of the church should be sent for by whom the couenants of marriage should be established and the matrimonie should be confirmed And what the veile was wherewith the new married folke should be couered I haue nothing else to affirme but that as I thinke it was an outward signe receiued from the Iewes who also at this daie reteine the same Ruth 3 9. What Ruth ment in desiring to be couered with Boaz cloke And perhaps Ruth had a respect therevnto when she desired of Boaz that he would couer hir with his cloke to wit that he would acknowledge hir for his lawfull wife An other argument of Ambrose was that man and wife ought otherwhile to praie togither And peraduenture he meaneth those kind of praiers which publikelie are vttered sometime in churches But if man and wife doo not cleaue both vnto one God how can they both praie togither Naie rather it will easilie happen that when the one of them hath determined to praie the other will be minded to feast make chéere The same father in his booke of the Patriarch Abraham the ninth chapter warneth the faithfull that they should diligentlie beware least they bestowe their daughters vpon Iewes and infidels or to take wiues among them And his words are alledged in the decrées 28. cause question 1. in the chapter Non oportet And in the same question Paraph Exijs Ambrose is cited who saieth It is no marriage which is doone without the decrée of GOD and therefore must be amended Gratian interpreteth those words and saith that It is not decréed that there is no matrimonie at all among the infidels but that the marriage betwéene them is not lawfull séeing it is contracted contrarie to the commandement of God that is betwéen such persons as God would not haue to be coupled togither namelie them which be of kindred one to another within certeine degrées prohibited in the lawe or else when the one partie shall be an infidell Further Ambrose commendeth the old Patriarchs which sought out wiues of their owne stocke Tertullian also in his booke De corona militis saith We marrie not vnto Ethniks least they should compell their wiues to idolatrie whereat they beginne their marriages And while he indeuoureth to prooue that God hath forbidden those marriages he bringeth the place of Paule in the first to the Corinthians wherein he saith 1. Cor. 7 39. If she will marrie let hir marrie in the Lord. Which saieng neuerthelesse of his some doo vnderstand to be spoken generallie as if the apostle had said Let hir marrie religiouslie obseruing godlinesse in the feare of the Lord as though by these few words he forbad not this kind of matrimonie And it might be that Augustine was of the same mind But I thinke that the spéech of the apostle being pronounced generallie is so to be vnderstood as thereby marriages also with infidels be forbidden For how can it be that a faithfull person should be coupled religiouslie and in the feare of the Lord with the enimies of Christ And certeinlie Tertullian Ierom and Ambrose vnderstood that place after this sort Moreouer Tertullian himselfe wrote vnto his wife that such marriages cannot be allowed by anie of the holie scriptures And he added that therein were manie dangers and also wounds of faith dangers lest the faithfull shuld fall into idolatrie wounds of faith bicause in so much as otherwise we be weake we haue the more néed to be supported But the other partie being an infidell will not helpe and the faithfull partie shall be compelled manie times to heare that will displease him Morouer he speaketh more boldlie and fréelie saieng that such marriages make men guiltie of adulterie and that we must not communicate with them in brotherlie fellowship Wherefore it easilie appeareth that they which so had contracted matrimonie in those daies were excommunicated And whie they were guiltie of adulterie he declareth on this wise God by his lawe forbad such matrimonies Therefore an infidell which is giuen in matrimonie is not fit for that marriage Then séeing they be no marriages there shall be whooredome committed A strange person is brought in by whom the temple of God is defiled Moreouer this sinne is therefore made the more gréeuous bicause it is not hard for christians to find out other matches Moreouer he addeth that if it be true that Menander the apostle declared 1. Co. 15 33. that Naughtie talke corrupteth good maners how much more will so vnméet matches make them naught Vndoubtedlie he that is a stranger from Christ will speake no good of him Besides this the woorst of all is to haue the seruant of the diuell so néere at hand Verelie the seruants of princes which would be counted faithfull can by no meanes abide to haue fellowship with their enimies or with their enimies seruants And it cannot be denied but that they which ioined themselues to such wiues passed not to be among the enimies of Christ Further it is to be considered that in those daies the assemblies of the godlie were had in the night season And therefore how could that husband which was an infidell suffer his wife to be absent in the night Againe it is euident enough that GOD is the maker of godlie marriages but such as those other be are procured of naughtinesse that is by the diuell Besides Tertullian bringeth an example taken from things ciuill For the lawe was verie ancient that If anie woman kept vnlawfull companie with a bond-man and being warned did not amend she should at the length be made the handmaid of the maister of that bond-man which shée shamefullie loued The Roman lawes Neither did the Romane lawes suffer that seruants shuld marrie without the consent of their lords What account then shall we make of Christ which is the true Lord of vs all Moreouer if we come vnto strange women we shall at length fall into the hands of their maister which is the diuell Indéed the
to the people of the dansing of the daughter of Herodias And among other things he saith At this daie the Christians deliuer to destruction not halfe their kingdome not an other mans head but euen their owne soules And he addeth that Where wanton dansing is there the diuell danseth togither with them In the councell of Laodicea it is written The Councell of Laodicea It is not méet for Christian men to danse at their marriage Let them dine and sup grauelie and moderatelie giuing thanks vnto God for the benefit of marriage We read also in the same Councell Let not the Clergie come vnto shewes either vpon the stage or at weddings They may indéed be present at marriages but afterward when there come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is singers or plaiers vpon instruments which serue for dansing let them rise and go their waies least by their presence they should séeme to allow that wantonnesse The Councell of Ilerden In the Ilerden Councell which was held vnder the Popes Symmachus and Hormisda and vnder Theodoricus the king the same is decréed namelie that Christians should not danse at marriages The Councell of Alliciodoren In the Alliciodoren Councell which was held vnder Pope Deus dedit this restraint séemeth to be made for the Clergie For there it is forbidden that anie of the Clergie should at a feast either sing or danse as though in a sort that might be lawfull for others The schoolmen Of the same opinion are certeine Schoole-diuines vpon the third booke of sentences distinct 37. who referre these prohibitions onelie vnto the holie daies Richardus De media villa saith that To danse on the holie daies is a sinne most gréeuous as though on other daies it might be permitted But the opinion of the fathers and sound councels is farre more seuere than the opinion of these men who perniciouslie leaue those things at libertie which should be restrained séeing therewith is ioined a danger vnto soules and not a danger onelie but offenses gréeuouslie to be lamented Howbeit it séemeth that these men borrowed this their doctrine wherein they forbid dansing on the holie daies out of the ciuill lawes For in the Code in the title De ferijs in the lawe Dies festos In déed we release idlenes on the feast daies but we will not haue men giue themselues vnto voluptuousnesse Wherefore it shall not be lawfull on the feast daies to vse dansings whether they be doone for lusts sake or for pleasure 56 But let vs sée what opinion the Ethniks had of this matter Aemilius Probus Aemilius Probus in the life of Epaminondas saith that To sing and danse was not verie honourable among the Romans when as the Graecians had it in estimation Salust Salust in his oration against Catiline wrote that Sempronia a certeine lasciuious and vnchast woman was taught to sing and danse more delicatelie than became an honest matrone And there he calleth those two things the instruments of lecherie Cicero Cicero in his third booke of Offices writeth that An honest and good man will not danse in the market place although by that meanes he might atteine to great possessions And in his oration which he made after his returne into the senate he in reproch calleth Aulus Gabinius his enimie Saltatorem calamistratum that is A dansing dizard It was obiected to L. Muraena for a fault bicause he had dansed in Asia And euen this also was obiected against king Deiotarus Cicero answereth for Muraena No man being sober danseth either in the wildernesse or at an honest and moderate banket vnlesse perhaps he be out of his wits The same Cicero in his Philippiks among other vices vpbraideth Anthonie with dansing But it appeareth that the nature and disposition of the men of the East and of the West parts was not all one They are chéerfull of mind and nimble of bodie and for that cause delight in dansings 2. Sam. 6 16 For to omit other examples Dauid the king dansed publikelie And they which come now vnto vs out of Syria doo affirme that the Christians which liue in those regions doo vpon the resurrection daie and also vpon other famous feast daies come into the temple with harps viols sing psalms among themselues danse togither For their spirits are verie light and ours more sad heauie Howbeit they saie they danse soberlie and modestlie the men apart by themselues and the women by themselues Of Garments and Apparell 57 We sée that the Lord did first giue vnto men decent and thriftie garments In Gen. 3 verse 21. such as haue respect vnto a vse and not vnto a delicatenesse and prodigalitie And séeing that in all men iustice comelinesse and modestie ought to be obserued we be taught héere to vse the same in our garments the end whereof is profit and honestie This must be obserued that therein we passe not our bounds either as touching the stuffe or as touching the maner and fashion That these limits are appointed for garments it appeareth in that Adam first made himselfe bréeches for he was ashamed of his nakednesse Therefore an honestie must be regarded God for this cause apparelled man for that he would cast him out of the distemperature of the weather therefore vtilitie is to be respected The Iewes had their frindges and the priests their proper kind of garments Further herein it is conuenient that there be a diligent consideration had of the custome age and sex that there be no rash alteration from the maner of the countrie And what custome must be obserued the sundrie garments which were appointed vnto priests doo declare and in that the prophets were clothed after another maner than the common people The sex also must be considered Deut. 22 5. for a woman must not weare the apparell of a man nor the man of a woman Touching age the youth must go after one sort and the elder people after another The vse of the countrie must be regarded for the Iewes ware frindges on their garments Matt. 23 5. How greatlie men doo sinne by wearing of wanton apparell we may gesse by the apostles Peter and Paule 1. Pet. 3 3. 1. Tim. 2 9. who forbad women to weare pretious garments and superfluous decking of their haire that should be trimmed or braided with gold or pearle who neuerthelesse haue a colourable excuse namelie to please their husbands Wherefore how much more must these things be reprooued in men Wherefore the vse of garments was giuen vs. If then the vse of garments was deuised to withstand the prouocation vnto wantonnesse whereof a shamefastnesse was giuen vs by God they are greatlie to be blamed which prouoke the same euill by the curious fashion finenesse and nicenesse or vanitie of apparell Also let all superstitiousnesse be auoided neither let there be anie vertue or holinesse attributed vnto garments And let here the goodnesse of GOD be considered
in false colouring there is so manifest a shew of euill as it cannot be denied Vndoubtedlie in the holie scriptures the colouring with Stibium is neuer taken in good part In the fourth chapter of Ieremie verse 30. verse 40. and in the 23. of Ezechiel when GOD bringeth the idolatrie of the Iewes into hatred he vseth the metaphor of whooredome and saith that He will bring the enimies against that people who for their sakes had before painted their faces with Stibium to the intent they might commit shamefull whooredome with them Séeing therefore the scriptures beare record that these colours are procured for whooredome sake we must not giue eare vnto fond painted women which protest that they haue a chast hart and mind A conclusion of this question and what ornaments women may vse Now that we haue brought testimonies enow out of the word of God and plentie and sufficient reasons out of the fathers what must we then conclude Not that euerie ornament should be vtterlie taken awaie from women Let them in Gods name indeuour to please their owne husbands honestlie let them not be altogither vnhandsome and foulie attired let them wash awaie vncleanlinesse let them cleanse awaie filth but let them not be painted with white lead with Purpurisse with Stibium and finallie with anie counterfet colours For that is to put on vizards and to plaie the maskers to beguile to deceiue and also to stir vp lusts What is to be iudged concerning gold ornaments and iewels But what my iudgement is concerning gold iewels sumptuous garments I did not purpose at this time to haue disputed howbeit bicause they are things néere agréeing togither I will bréeflie intreat somewhat of them By the saieng of Augustine euen now alledged it appéereth that those ornaments are not rashlie to be condemned and vtterlie to be taken awaie For there be diuers degrées and sundrie states of men There be in the world not onelie common people and such as are not in honour but there be also Emperours Caesars Kings Quéenes Princes Lords and Ladies vnto whom after a sort those ornaments be necessarie 68 Howbeit thou wilt saie 1. Tim. 2 9. 1. Pet. 3 3. that Peter and also Paule doo seeme to haue forbidden these things but what their meaning was that are we to consider of The scope of the apostles in reproouing the pride of women Their mind was to withdrawe christian women from vanitie pride superfluitie and too much sumptuousnesse and to lead them awaie from that opinion wherein they iudged these things to be the proper true and principall ornaments of women So that they being adorned on this wise thought that no other thing should be sought for as though in these ornaments consisteth the whole summe and effect of all Wherefore they forbid these things not absolutelie but by waie of comparison In like maner as when the same Paule saith Ephes 6 12. that Our striuing is not against flesh and bloud denieth not but that we must also striue against these things but he sheweth that these striuings are verie small in comparison of the powers of our aduersaries which continuallie assault vs. And euen as when Christ in talking of Iohn said Matth. 11 ◠that They which are clothed in soft garments be in kings houses tooke not soft and pretious garments out of the world but shewed for whom they were méet Moreouer we must consider vnto whom the apostles wrote namelie vnto them of small estimation to the common sort to those which were obscure and abiects séeing the church for the most part at that time consisted of such Wherefore Paule said in the first epistle to the Corinthians 1. Cor. 1 26. Brethren haue an eie vnto your calling not manie noble men c. To the intent therefore that Christian women should auoid superfluitie and too much sumptuousnesse and not vse such ornaments for things indifferent and thinke that they might vse them as they list they call them backe from those things that leauing their affection towards them they should séeke for better the which would be ouerlong now to recite For they are easie to be found in the verie writings of the apostles and almost in the whole scripture besides These things being on this wise ordered we will answer the arguments brought out of the scriptures by our aduersaries A confutation of their arguments which allow women to paint their faces 69 First out of the first epistle to the Corinthians the first chapter verse 34. it was alledged that married women doo care for those things that be of the world to the intent they may please their husbands But this we denie not let them haue a care to please their husbands so they doo it without dissimulation and lieng And let them thinke of themselues whether they would be so deceiued and beguiled as in stéed of a comlie and well fauoured man they should marrie him that were foule and deformed They said also that if men should be alienated from their wiues for deformitie sake they might easilie fall into adulteries Héerevnto I answer that honest husbands by false paintings are rather alienated than woonne vnto their wiues Moreouer if they absteine not from adulteries for the feare that they haue of God and are vrged by the authoritie of his word neither yet be mooued by the lawes of men and terrified with gréeuous perils much lesse will they staie for such counterfet painting And whereas it was alledged out of the epistle vnto Timothie 1. Tim. 2 9. that it is lawfull for women to go in comelie apparell it is not rightlie expounded by our aduersaries bicause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is modest and honest which the word following dooth declare for it is afterward added In shamefastnesse But in feigned colours there is no shamefastnesse naie rather there is intollerable impudencie Furthermore there was a place brought out of the first to the Corinthians 1. Co. 12 23 that Vpon those parts which be most vnhonest put we more honestie on wherevpon it was concluded that if anie blemish be in the bodie or in the countenance it is lawfull to adorne and to colour the same First let vs consider what mind the apostle had when he wrote these things In verie déed he ment nothing else but that the weaker sort in the church which séeme to be the vnworthier and obscure members of Christ should not be reiected and troden vnder féet but rather cherished and adorned the similitude being drawne from hence to wit that it hath béene so vsed in the outward bodie And whereas the apostle speaketh of honour to be put vpon those parts which are lesse honest it cannot apperteine vnto counterfet colours for they are no ornaments but rather feigned deuises and deceits I praie you moreouer what honour is there giuen vnto the parts that be lesse honest Euen to couer them for we prouide that they should not be
receiue that which they manifestlie sée will be hurtfull vnto them Wherefore it is necessarie that there be some shew and colour added which can by no meanes be doone without dissimulation Then whereas he saith that there be manie which defend either their owne or else other mens by dissimulation I grant that but yet I affirme that the same is guile although it be honest dealing as afterward I will shew more plainlie As touching the nature therefore of guile it séemeth that faining or dissimulation is alwaies ioined with it and for that cause the definition of Seruius pleaseth me better Which definition I my selfe neuerthelesse would rather applie vnto guile in generall not to ill guile or collusion as he did perhaps being led by that reason bicause he vnderstood that deceipt which should be hurtfull Cicero 15 Cicero in his first booke of Offices affirmeth that Dissimulation or faining perteineth chéefelie to the nature of guile For he writeth that Aquilius his familiar friend being demanded what was guile answered Where one thing is doone and another thing feigned Of this mind is Augustine Augustine who in his seuenth treatise vpon Iohn expounding these words which Christ pronounced of Nathaniel Iohn 1 14. Behold a true Israelite in whom there is no guile saith It is then guile when one thing is doone and another feigned c. And to speake this by the waie it is easilie gathered by this place that Augustine preached his sermon to the people in Latine bicause the Aphricans vsed the Romane toong although it were not pure but in some words corrupt For there Augustine admonished the people that Dolus which is guile signified not Dolor that is Paine as manie doo corruptlie speake saieng Dolus illum torquet that is as they meant Griefe dooth vex him when as they should haue said Dolor To take awaie therfore the ambiguitie of the word he saith that Dolus which is guile signifieth faining and dissimulation And in the same place to expresse what guilefull faining signifieth Guile coms of a doublenes of the heart verse 3. he addeth that it commeth of a doublenesse of the heart He alledgeth the 12. psalme in the which place when mention is made of guilefull men Dauid saith that they speake dissemblinglie in their double heart that is as he interpreteth it In one part of their hart they doo sée the truth and perceiue the thing how it is in the other they worke dissimulation and deceit But in those saith he is no guile who perceiuing themselues to be sinners doo so repute themselues and doo not dissemble or bost of righteousnesse as did the Pharisie when he praied néere vnto the Publicane and as other hypocrites also doo Nathaniel had no guile in him but not generallie For euerie man is a lier Rom. 3 4. Rom. 7 18. and as Paule writeth There dwelleth no good thing in our flesh séeing it is altogither full of fraud and guile It might onelie be said of Christ absolutelie 1. Pet 2 22. that He alone was without guile But as Dauid saith They are blessed Psal 32 2. to whom the Lord hath not imputed sinne and in whose spirit there is no guile For in as much as they be regenerate especiallie concerning the spirit that which they doo they doo it vprightlie and simplie and such a one Christ affirmeth that Nathaniel was The same Augustine in the tenth tome Augustine in his booke of fiftie homilies the first homilie expoundeth that which is written by Dauid in the 34. psalme What man is he that listeth to liue Psal 34 13. and loueth to see good daies Keepe thy toong from euill and thy lips that they speake no guile Then saith he it is guile when one thing is close shut vp in the brest and another is expressed either by word or by déed As flatterers vse to doo which commend some contrarie to that they thinke thereby either to eate their meate and drinke their drinke or else to get some other benefit at their hands And that Flatterers which he speaketh of flatterers may also be vnderstood of enimies backbiters But that it becommeth men to deale plainlie and vprightlie the verie Ethniks sawe Wherefore Achilles in Homer saith Homer that he hateth those men as he hateth death which speake one thing and thinke another So then we thinke that for the generall definition of guile there ought to be put and that not amisse a deuise to deceiue a man when one thing is doone and another dissembled 16 Now after this definition Good guile and euill guile we must adde a distinction For some guile is good and some is euill That we call good which is not harmefull when as it hurteth none but sometime profiteth but euill guile is harmefull and alwaies hurteth one or other These parts maie easilie be made plaine by examples Nursses doo continuallie vse good guile towards their little ones thereby to please and still them for with them they both faine and dissemble manie things Physicians also doo after the same sort deceiue them that be sicke bicause they would recouer them Yea and Chrysostome in his first booke De sacerdotio Chrysost writeth that a certeine Physician â—o beguiled one that was sicke of an ague as in drinking water he thought he droonke wine And the saâ—e Chrysostome in the same place affirmeth that he himselfe vsed a good guile to deceiue Basilius for the taking of a bishoprike vpon him when in no case he was minded that waie 1. Sam. 12 13. Dauid by this kind of guile escaped the hands of the king of the Philistines for he feined himselfe to be a foole whereby the king iudged him vnwoorthie to be punished But of ill guile there be verie manie examples in the holie scriptures among which is the act of Ehud which in the booke of Iudges we haue interpreted And that is another also Iudg. 3 19. Exo. 12 35. which the Hebrues did who at their going foorth of Aegypt desired to borrowe both of their neighbours and also of their feiends pretious garments golden and siluer vesselles and yet they minded altogither to rob them of the same To this kind also belonged that 2. Sam. 17 7 which Chusaie the Arachite did in deceiuing of Absalom And among these maie be reckoned that Gen. 34 13. which Simeon and Leui committed against Hemor and against the Sichemits I might bring a great manie of examples more if I would vse néedlesse labour in a manifest matter 17 Touching the first kind of guile which is called good and harmelesse no man will contend but that it is lawfull to vse the same But of the other kind there is a doubt whereof if my iudgement should be asked I would thinke it best to make this answer that We may not vse euill guile with our fréends Ill guile is not forbidden against enimies Notwithstanding against our enimies
sinne much more gréeuouslie than the common persons For they sit at the sterne Princes sinne more greeuouslie than the publike sort and haue in their hand the helme of the church or common-weale by reason whereof all men take example by them Some sinne also are counted the more gréeuous bicause they be not alone but they drawe manie other mischéefes with them By reason whereof the sinne of Dauid is verie much reprooued 2. Sam. 11. bicause his adulterie was ioined with the murther of a good and faithfull man namelie of Vrias besides that there happened the slaieng of manie valiant soldiers and the victorie betraied and translated vnto the enimies of Gods name Wherefore more gréeuous is that sinne iudged to be than if the fault had béene single and alone Also that crime is most condemned that bringeth most harme For vndoubtedlie he that taketh awaie a mans life dooth more harme than if hée doo but wound or else maime anie one part of the bodie And further the vehemencie and ardent desire of the will is considered wherewith men runne headlong into sinne For they that with all libertie runne into mischéefe are more to be reprooued than they that vnwillinglie and striuing there against with great fight of conscience transgresse the lawe of God Also the offense of them is lesse which after a sort be constrained to fall into sinne through great feare and want of strength to endure affliction than if they should willinglie and of their owne accord fall thereinto And wonderfull gréeuous dooth the contempt of the word of GOD make sinne to be Furthermore those things that be openlie committed bicause they giue an offense and stumbling blocke vnto others therefore are more condemned than such as are doone priuatelie and in secret And the sinnes which be committed against holie men such as are the prophets and ministers of the church be horrible bicause that iniurie and contumelie dooth more euidentlie redound vnto God Wherefore it is written Zach. 2 8. He that hurteth you dooth as if hee should touch the apple of mine owne eie Luk. 10 16. Hee that despiseth you saith Christ despiseth me also And God warned the princes of this world Psal 1 16. that they should doo no violence against his Christ that is his annointed Also euen in ciuill matters the dignitie of the person that is hurt is weiged For he dooth woorse that hurteth his owne father and the daughter that riseth against hir owne mother than if they should rage against anie other persons as the prophet Micheas in the seuenth chapter dooth testifie Againe verse 6. he is more sharplie rebuked that hurteth the magistrate and publike power than he which worketh iniurie to priuate men Wherefore by expresse words it is commanded of God Exo. 22 18. Thou shalt not speake euill of the prince of the people Likewise sinne becommeth more detestable through continuance And certeinlie God dooth more gréeuouslie punish them which doo as it were rot in their sinnes than others which once or twise doo amisse Wherefore Amos the prophet Amos. 1. in the name of GOD repeated verie often that sentence Vpon three or foure wickednesses I will not conuert him Exo. 20 4. Yea and God testified in the lawe that he would take vengeance vpon sins vnto the third and fourth generation when as they should be continued through so manie degrées Herevnto the place time and age dooth drawe a great weight with it And there might be gathered well-néere innumerable other things which either aggrauate or lighten sinnes the which both willinglie and wittinglie I ouer-passe 5 Chrysostome noted that we must not conclude that all sinnes be of equalitie Chrysost In 1. Cor 6. verse 9. All sinnes be not of like equalitie Although it be reckoned that euen the least sinnes be of so great a moment as they exclude vs from the kingdome of God This is common with them all that they bereaue men of the most happie inheritance yet shall they not be punished with the like paines Augustine in his fourth booke of baptisme against the Donatists saith that The woords of Paule are not so to be vnderstood as though none should be excluded from the kingdome of God vnlesse they be guiltie in all sins ioined togither but we must vnderstand that whosoeuer shall be defiled but euen with one of them he is to be banished out of the kingdome of Christ Indéed he granteth that it is vnpossible anie one sinne should be committed but the same is accompanied with some other Albeit it be not of necessitie that where one vice is all the rest should followe for sinnes are not linked togither as vertues be Which is declared by two reasons The first is that vnto one vertue are repugnant two vices Sinnes are not necessarilie knit togither as vertues be which are of the greatest diuersitie one from an other wherevpon he which is infected with one of them cannot alwaies be defiled with the other so as one man should all at once be both fearefull and bold Further it hapneth oftentimes that one sinne expelleth an other as ambition putteth awaie couetousnes couetousnesse droonkennesse and surfetting So then we cannot saie that vices are alwaies ioined one with an other 6 But that vertues be ioined one with an other the Philosophers make no doubt as Augustine writeth in an epistle vnto Ierom. Augustine For bicause there is no wisdome found that is vniust and intemperate and againe no temperance vnwise or slothfull But Aristotle in his fift booke of Ethiks Aristotle declareth this more plainelie to wit that we cannot appoint wisdome to be where other morall vertues be wanting bicause reason should then be troubled by naughtie desires neither could it kéepe still the right course thereof And againe the rest of the vertues without wisdome can take no place séeing euerie one of them is an habit according to right reason And the goodnesse and right course of reason hath no other being but in wisedome it selfe These things doo the Philosophers affirme But a Christian man must not verie easilie be lead to consent vnto them séeing he cannot denie but that godlie men are indued with manie most excellent vertues and yet he ought to confesse that they doo sinne verie often For Iames saith Iames. 3 2. Iohn 1 10. In manie things we sinne all And Iohn saith If we saie that we haue no sinne we deceiue our selues and there is no truth in vs. But he that hath sinnes how can he be adorned with all vertues séeing sinne is contrarie and likewise repugnant to vertues Wherefore the Christian seemeth in this matter to dissent or disagrée from the Philosopher Augustine in the same epistle Augustine goeth about to vndoo this knot on this wise to wit that the onelie vertue in Christian religion is charitie which conteineth in it selfe all other vertues and the same if it could be most perfectlie had would vtterlie suffer
that he would giue those things when he is well pleased and mercifull but he is not well pleased vnlesse it be for Christ his sake for which cause there is no perfect benefit of GOD bestowed vpon vs that hath not his rooting in Christ One and the same league is of the old and new testament To conclude we must wholie affirme that one and the same couenant betwéene God and man is both of the old and new testament in the which God promised that he would be their God and they should be his people This couenant they in the old testament no lesse had than we in the new testament haue And Paule in the eleuenth chapter vnto the Romans verse 16 c describeth that couenant to be as a plant or trée whereof as well the Iewes as the Christians be branches and boughes And therfore he saith If some of the branches were broken off and thou being but a wild oliue tree wast graffed in their place and made partaker of the root and fat of the oliue tree c. Wherefore the trée is all one the stocke all one the plant all one that beareth vs and them But herein is the difference that we be branches graffed in whereas they are naturall Bréeflie what difference soeuer is betwéene ech testament that dooth euerie whit consist not in the substance of the couenant but in the accidents For the principall point of the old couenant was that the true God would be indéed our God Afterward there were other promises adioined namelie of the kingdome in the stocke of Dauid of the possession of the land of Chanaan of the outward priesthood also commandements touching ceremonies and iudgements But those leaues of ceremonies the flowers of the kingdome and the barke of the priesthood are now taken awaie by Christ who was expressed in them verse 7. as in the ninth chapter to the Hebrues it is diligentlie considered where it is declared that it was requisite for the high priest euerie yéere once to enter by bloud into the holiest place In the which custome the death of Christ was shadowed who by himselfe and not by the bloud of another entred into the true and proper holie places Ibidem 24. So as the apostle calleth all that stage of ceremonies and sacrifices the paterne of Christ bicause according as the time required they shaped out Christ to the Iewes After the same maner he speaketh in that epistle of the land of promise Ibidem 4 verse 3 c. This daie saith he if ye shall heare his voice harden not your harts as in the time of bitternesse in the daie of temptation in the wildernesse 28 Of this matter the old prophets After what maner the prophets applied their doctrine to Christ being not ignorant doo so intreat of things in their time as they applie the greatest part of their doctrine vnto Christ and therefore doo séeme somtimes to write more magnificallie than the things which they treat of do require And a man might easilie iudge that the euent of things In 1. Cor. 10 vers 3. otherwhiles answered not to their saiengs In the prophet Zacharie GOD promiseth Zach. 2 5. that he would be a firie wall vnto the citie of Ierusalem which thing neuer came to passe after the restitution of the temple But a little after the Iewes were so in a maner destroied by the Macedonians as they were scarselie euer in more lamentable case Psa 72 ver 9 10 11. In the 72. psalme is conteined this prophesie of the kingdome of Salomon All kings shall fall downe before him and all nations shall doo him seruice and in the name of him all people shal be blessed These things neuer happened vnto Salomon neither can they be anie other waie vnderstood but of Christ Also Esaie saith Esaie 2 4. 11 6. that So great should the peace bee that men would conuert speares into spades and that the wolfe and lambe should couch togither Which saiengs being referred vnto those times be altogither excessiue spéeches but they doo verie well and properlie agrée vnto Christ Wherefore none may iustlie complaine if these and such like things be wrested by vs vnto Christ séeing this is the iust and true interpretation of the scriptures Neither are these kind of oracles lesse agréeable vnto Christ than vnto those times of which they séemed to be written And least that anie man should thinke that onelie the apostles or euangelists dare make this exposition let him ponder that the Chaldaean interpretor did the verie same thing who sheweth that by the words of the prophetisse The horne of his Christ shall bee exalted is ment Messias The other Rabbins of the Hebrues also doo applie not onelie that place but also manie other vnto Messias especiallie those that were more ancient than the apostles and euangelists vnto whome it was sufficient to shew onelie a reason how that manie acts and saiengs in the old testament were referred vnto Christ thinking it néedelesse to go through with euerie thing Luke 1 69. Zacharie also the father of Iohn Baptist sufficientlie sawe and testified that this is the true and naturall exposition of the old testament when in his song he saith He hath raised vp an horne of saluation in the house of his seruant Dauid as he spake by the mouth of his holie prophets euen since the world began Now at the length saith he God stirred vp the horne so long looked for in the house of Dauid which he therefore saith bicause Christ deriued his petegrée from the familie of Dauid When the horne of Christ shall be exalted 1. Cor. 15 25. But when shall this horne be raised vp Certeinlie it is euen now alreadie lifted vp bicause Christ dooth presentlie also reigne at the right hand of his father But he shall then at the length be euidentlie magnificallie aduanced when hee shall iudge the whole world and shall deliuer the kingdome to God the father when as all things shal be put vnder his feete For as saith the authour of the epistle to the Hebrues Hebr. 10 13. All things are not yet subdued vnto him but they shall then be subdued In Gen. 27. verse 28. Why heauenlie good things are shadowed by temporall when as death the last enimie shal be destroied 29 Wherefore vnder temporall blessings was comprehended the summe of all felicitie that godlie men are to wait for by Christ and it is after that sort described bicause it must be expressed forsomuch as it is promised vnto vs. But there lacke words for that séeing it cannot be perceiued by mans vnderstanding there is no word properlie attributed to expresse the same Neither is the power of mans words such as it can be able to expresse those diuine and celestiall things Yet to the intent we might be stirred vp to desire the same the holie Ghost hath of his mercie prouided to haue it set foorth
predestinated are so to be taken as they are foreséene of God and by this meanes they cannot séeme to be temporall Be it so That which is the latter cannot bee the efficient cause of that which went before take them in that maner yet can it not be denied but that they are after predestination for they depend of it and are the effects thereof as wée haue before taught Wherefore after these mens doctrine that which commeth after should be the efficient cause of that which went before which how absurd it is euerie man may easilie vnderstand Further the efficient cause is of his owne nature more woorthie and of more excellencie than the effect speciallie in respect it is such a cause So then Our works cannot be of more woorthines than predestination if works be the causes of predestination they are also more woorthie and of more excellencie than predestination Ouer this predestination is sure constant and infallible how then shall we appoint that it dependeth vpon works of frée will which are vncerteine and vnconstant Things constant and certeine depend not of things vnconstant and vnterteine and may be wrested to and fro if a man consider them particularlie For men are alike prone vnto this or that kind of sinne as occasions are offered for otherwise if we will speake generallie frée will before regeneration can doo nothing else but sinne by reason of the corruption that commeth by our first parents So as according to the mind of these men it must néeds followe that the predestination of God which is certeine dependeth of the works of men which are not onelie vncerteine but sinnes also Neither can they saie that they meane as touching those works which followe regeneration for those as we haue taught spring of grace and of predestination We must not so defend mans libertie that wee spoile God of his libertie Neither doo these men consider that they to satisfie mans reason and to attribute a libertie I knowe not what to men doo rob God of his due power and libertie in election which power and libertie yet the apostle setteth foorth and saith that God hath no lesse power ouer men than hath the potter ouer the vessels which hée maketh But after these mens opinion God cannot elect but him onelie whom he knoweth shall behaue himselfe well neither can he reiect anie man but whome he séeth shall be euill But this is to go about to ouer-rule God and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason for he saith that It is not absurd to take awaie from God that power which he himselfe will not haue attributed vnto him namelie to doo anie thing vniustlie For we saie that Paule hath in vaine yea rather falselie set foorth this libertie of God if hée neither haue it We must attributed vnto God that libertie which the scripture sheweth of him nor will that it should be attributed vnto him But how Paule hath prooued this libertie of God that place which we haue cited most manifestlie declareth They also to no purpose obiect vnto vs the iustice of God for héere is intreated onlie of his mercie Neither can they denie but that they by this their opinion doo derogate much the loue and good will of God towards men For the holie scripture when it would commend vnto vs the fatherlie loue of God Rom. 5 8. affirmeth that He gaue his son and that vnto the death and at that time when we were yet sinners enimies and children of wrath But they will haue no man to be predestinated which hath not good works foreséene in the mind of God And so euerie man may saie with himselfe If I be predestinated the cause thereof dependeth of my selfe But another which féeleth trulie in his hart Loue towards God is kindled by the true feele of predestination that he is fréelie elected of God for Christ sake when as he of himselfe was all maner of waies vnworthie of so great loue will without all doubt be woonderfullie inflamed to loue God againe 23 It is also profitable vnto vs that our saluation should not depend of our works For we oftentimes wauer and in liuing vprightlie are not constant Doubtles if we should put confidence in our owne strength we should vtterlie despaire but if we beléeue that our saluation abideth in God fixed and assured for Christ sake we cannot but be of good comfort Further if predestination should come vnto vs by our works foreséene the beginning of our saluation should be of our selues against which opinion the scriptures euerie-where crie out for that were to raise vp an idoll in our selues Moreouer the iustice of God should then haue néed of the externall rule of our works But Christ saith Ye haue not chosen me Iohn 15 16. but I haue chosen you Neither is that consideration in God which is in men The same consideration is not of Gods choise that is of mans choise when they begin to fauour a man or to loue a fréend for men are mooued by excellent gifts wherewith they sée a man adorned but God can find nothing good in vs which first procéedeth not from him And Cyprian saith as Augustine oftentimes citeth him that we therefore can not glorie for that we haue nothing that is our owne and therefore Augustine concludeth that we ought not to part stakes betwéene God and vs to giue one part to him and to kéepe another vnto our selues to obteine saluation Touching saluation the whole must be ascribed vnto God for all wholie is without doubt to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this end before him to confirme our confidence and especiallie in afflictions out of which he saith that God will deliuer vs. If predestination should depend of works it wold make vs not to hope but to despaire But if the reason of Gods purpose should be referred vnto our works as vnto causes then could we by no meanes conceiue anie such confidence for we oftentimes fall and the righteousnes of our works is so small as it can not stand before the iudgement seate of God And that the Apostle for this cause chéefelie made mention of predestination we may vnderstand by the eight chapter of the Epistle to the Romanes Rom. 8 1. and 8 c. For when he described the effects of iustification amongst other things he saith that we by it haue obteined the adoption of children and that we are mooued by the spirit of God as the sons of God and therefore with a valiant mind we suffer aduersities and for that cause euerie creature groneth and earnestlie desireth that we at the length be deliuered and the spirit it selfe maketh intercession for vs. And at the last he addeth Ibidem 27. That vnto them that loue God all things worke to good And who they be that loue God
open through which when the enimies enter in destroie althings they perceiue that they lost all their labour So these men take excéeding great paines bicause there may séeme to be no vncerteintie as touching the goodnes power and clemencie of God or merit of Christ Howbeit in the meane time they appoint our will to be so subiect vnto changing as it neither can nor ought to promise vnto it selfe perseuerance no not out of the word of God and by this meanes they quite take awaie all certeintie so that this saieng of Paule Hope confoundeth not can haue no place neither dooth the certeintie which they go about to establish anie thing profit Verely if we peruse the holie scriptures we shall not onelie vnderstand that God is generallie good and mightie but also that he is euermore vnto vs good and mercifull and that therefore he will confirme our will that it shall neuer fall awaie from him For as we haue a little before mentioned He will not suffer vs to be tempted aboue that which we are able to beare 1. Co. 10 13 but togither with the temptation will make a waie foorth verse 8. And in the first chapter of the first to the Corinthians Ibidem 9. He shall confirme you blameles euen to the end against the daie of the Lord Iesus Christ for God is faithfull by whom we are called There are besides Testimonies of the scriptures promising perseuerance vnto vs. What the certeintie of hope is a great manie other testimonies in the holie scriptures which promise vnto vs both perseuerance and confirmation of our will by Christ Wherefore we saie that this certeintie of hope is a firme cleauing vnto the promises offered vnto vs and receiued by faith bicause we knowe that we shall not giue ouer but continue euen vnto the last end 46 And of so great force is this hope that as Augustine writeth vnto Dardanus Hope calleth those things which are to come as alreadie doone Ephes 2 5. and in manie other places it calleth things that are to come alreadie doone as the same Augustine verie well declareth out of manie places of saint Paule and especiallie vnto the Romans vnto the Ephesians vnto the Colossians For vnto the Ephesians we are said to be alreadie raised from the dead and to be alreadie set at the right hand of God togither with Christ in the heauenlie places Vnto the Colossians Col. 3 1. If ye haue risen togither with Christ c. And in another place Titus 3 5 Rom. 8 23. He hath saued vs by the fountaine of regeneration And vnto the Romans By hope we are made safe Wherof the certeintie of hope springeth This certeintie springeth chéefelie of a woorthie estimation which by faith we conceiue touching the constancie of God the which no vnwoorthines of ours is able to cast downe Vnto which vnwoorthines of ours drawing vs from this confidence if we haue respect we must néeds against hope beléeue in hope and haue a full confidence that we shall be saued by Christ although the same vnwoorthines repugne neuer so much against it setting before the view of our eies our father Abraham whose steps we ought by faith to cleaue vnto He as touching the promise that he should haue issue weihed not his owne age or the age of his wife which was past child bearing but had a respect vnto him onlie which made the promise and considered his might and therefore he determined most assuredlie with himselfe that that should come to passe which God had promised Euen so although we be vnwoorthie and that our fowlnesse and sinne is a let vnto vs yet let vs haue no mistrust but that by Christ we shall be made safe vnlesse we will suffer our selues to be infected with infidelitie the which Abraham did most of all abhorre Rom. 4 20. for he staggered not through vnbeléefe as the apostle saith Wherefore this vncerteintie of our aduersaries is vtterlie taken awaie from the minds of the godlie for for this cause as the apostle testifieth would God haue vs to be iustified by faith Rom. 4 16. and not by works that the promise should abide certeine and vnshaken And this is indéed to giue the glorie vnto God What is to giue glorie vnto God which thing Abraham did for he notwithstanding those woonderfull great impediments hoped vndoubtedlie that the same which God had promised should come to passe Iob also made so small account of these impediments that he said Although he kill me yet will I hope in him by which words he sheweth The godlie in affliction will not cast awaie hope that it is the propertie of the godlie that albeit they be verie seuerelie afflicted by God and may appéere to be hated of him yet doo not cast awaie their hope Wherfore let vs imitate him and if so be that our falling and vnwoorthines shall set themselues before our eies yet let vs not distrust Let vs in the meane time detest our vices and as much as lieth in vs amend them but yet through them let vs by no means be cast downe from the hope of saluation For if when the promises of God be offered we should behold our owne woorthines we should rather be mooued to desperation than to anie hope for there is no man whose mind is not laden with manie and gréeuous sinnes Besides this Rom. 5 1. Paule teacheth vs that Peace towards God is had by Christ and by the faith which is towards him There shuld be no peace if we stood in doubt of saluation which peace vndoubtedlie should either be none at all or else verie troublesome if we should continuallie doubt of his good will towards vs. Doo we not alwaies in our praiers call vpon him as our father But no sonne which followeth naturall affection doubteth of his fathers good will towards him How then doo we call him father whom we suspect to be our enimie The fathers taught the certeintie of saluation 47 There might be a great manie of such other reasons brought for the certeintie of hope But now I will in few words declare that the fathers also in their writings taught the selfe-same certeintie Chrysostome vpon that place vnto the Romans thus writeth Doo not saith he yea though thou be of small woorthines discourage thy selfe séeing thou hast so great a defense namelie the loue or fauour of the iudge And a little afterward he saith For that cause the apostle himselfe when he saith Hope confoundeth not ascribeth all the things which we haue receiued not vnto our good déeds but vnto the loue of God Ambrose also saith that Forsomuch as it is impossible that they which are déere vnto him should be deceiued he would make vs assured of the promise bicause both it is God which hath promised and hath promised vnto those whom he will haue déere vnto him Augustine in his sermon which he made vpon mondaie in
Iames Haimo vpon the Gospell of crcumcision Sedulius vpon the first and second chapters vnto the Romans Thomas vpon the third to the Galathians Bruno vpon the fourth vnto the Romans Arnobius vpon the 106. Psalme Now I thinke I haue spoken inough as touching this question ¶ Osianders feigned deuise as touching essentiall righteousnes is confuted in the epistle to the Lords of Polonia The fift Chapter Of peace and Christian libertie where also is intreated of offense of the conscience and especiallie of the choise of meates In Rom. 18 verse 15. The summe of the preaching of the Gospell is peace 1. Cor. 5 19. THe summe of the preaching of the Gospell is peace especiallie with God for they which doo preach as the apostle teacheth in the latter epistle to the Corinthians bring with them the words of reconciliation Neither exhort they anie thing else but that we should be reconciled vnto God through Christ God in times past was angrie with mankind he punished and condemned them he reiected their praiers and their works and although they were notable yet did he abhorre them bicause they were the works of his enimies And on the other side men were not onelie miserable but also they hated euen God himselfe they wished that there might be no GOD they detested his iudgements and fled from him as from a tyrant and cruell executioner for that their owne conscience on euerie side accused them What is the peace of Christians Luke 2 14. But the Gospell preacheth peace and reconciliation through Christ This is it which the angels did sing at the birth of Christ Glorie on high peace on earth and good will towards men The angels aprooued this worke of God which had decréed by his sonne to redéeme mankind And this their praise and commendation is the glorie of God Moreouer forsomuch as we now through Christ be reconciled vnto God we obteine peace inwardlie as touching our mind for being renewed by grace and the spirit we lead an vpright life neither doo our wicked affections turmoile vs anie more our conscience reprooueth vs not neither are our harts by furious rages stirred vp to perturbations Further we wish well and doo good vnto our neighbours as vnto our selues and liue in peace with them and that most firmelie Neither is this anie let which Christ said I came not to send peace vpon the earth Matt. 10 34. What peace Christ came not to send for that peace is to be vnderstood as touching the peace of the flesh and of the world For with the peace of the Gospell whereof we now intreat are ioined great perils and discommodities of the flesh persecutions and losse of goods doo straitwaie assaile vs. What good is Goodnesse as the philosophers saie is that which althings desire And to declare the nature thereof more at large and plainlie all things are good so farre foorth as in them there is a certeine respect deriued towards vs that they are either profitable commodious or plesant to our vses But through the power of the Gospell we obteine this benefit that all things are made to serue vs 1. Cor. 3 22. All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God Rom. 8 27. all things worke to good And that which Esaie taught is to be noted to wit Esai 61 1. How we are by Christ deliuered from euils That by these messengers deliuerance must be preached For although that death misfortunes pouertie diseases and such other kind of euils doo still vexe vs yet are we said to be deliuered from them by Christ bicause they haue not anie longer the nature of punishments For all these discōmodities of the flesh God hath by his death and crosse sanctified so that they haue no more in them the respect of punishment but vnto vs are made instructions fatherlie chastisements victories triumphes and notable acts 2 But to omit nothing What peace in the Hebrue signifieth we ought not to be ignorant that in the Hebrue toong Schalom that is Peace signifieth Happines of things so that whereas the Gréeks saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superscription of their letters the Hebrues vse to write Schalom that is Peace And so séeing the Euangelists doo pronounce peace they preach perfect and true happinesse And if thou demand wherein consisteth such a peace goodnesse and deliuerance we answer This peace consisteth in the kingdome of God Matt. 10 7. Esai 52 7. that to speake bréeflie it consisteth in the kingdome of God Therefore Christ when he sent his disciples to preach willed them to preach that The kingdome of heauen is at hand The selfe-same dooth Esaie saie when he writeth And they shall saie vnto Sion Thy God reigneth Hitherto hath sinne reigned wherefore Paule said Rom. 6 12. Let not sinne reigne in your mortall bodie Rom. 5 14. Death also hath reigned for the same apostle saith Death hath reigned from Adam euen vnto Moses The diuell also hath reigned whom the Lord calleth The prince of this world and Paule Iohn 12 31. Ephe. 6 12. The gouernour of this world and the god of this world All these things haue hitherto miserablie exercised their tyrannie ouer vs but now the Lord reigneth For as touching outward kingdoms What maner of princes the Hebrues had the Iewes vndoubtedlie had manie iudges and manie kings few good some tollerable but a great manie most wicked tyrants And they which were good as Dauid Ezechias Iosias and such like were notwithstanding weake neither could they either defend the people from calamities or make them good Wherfore the Iewes were oftentimes oppressed of their enimies led awaie into captiuitie and from thence being deliuered were at rest for a while But after Alexander Magnus came the Macedonians gréeuouslie vexed Iurie After them came Pompeius Crassus Herod and at the last Vespasianus and Titus who vtterlie ouerthrew all Also the church of Christ had hir externall princes partlie wicked and partlie good in respect of ciuill iustice Then it goeth wel with vs when Christ reigneth in vs. Dan. 2 44. but yet verie weake Wherfore our estate can neuer be in good case vnlesse Christ reigne in vs. The kingdome of heauen as Daniel in his 2. chap. saith is that which is neuer destroied Therein is peace not for a moment of time but for euer for in the psalme it is said In his daies shall righteousnesse spring Psal 72 7. and abundance of peace so long as the moone endureth And in Esaie Esai 9 7. And of his peace there shall be no end Wherein the kingdome of God consisteth And herein consisteth this kingdome that we be directed by the word and by the spirit of God by these two waies Christ reigneth in vs. The word sheweth what is to be beléeued and what
obteinement of his owne saluation Now it shall be declared particularlie The generall word is Change and changes Change is the generall word of repentance according to the philosophers are of manie sorts For if it be vnderstood in substance they saie it is a generation if in quantitie they call it an increase and decrease if thou go from place to place they name it a locall motion If this change be made in qualities in passing from one contrarie to another this fourth change they call an alteration Herevnto belongeth repentance we doo not cast our mind nor our bodie from vs but there is made a certeine alteration in qualities from vncleannesse to purenesse from a corrupt to a sincere life The subiect thereof Touching the subiect thereof we are to consider that the whole man is changed in respect of qualities but especiallie the will in which part of the mind repentance is placed for in the power thereof consisteth the rule gouernement of other powers Others haue supposed that this repentance is placed in the angrie part bicause it concerneth an high loftie matter Wherefore the will admitteth this change not fainedlie but vehementlie in such sort as there is great sorrowe for sinnes committed Passion or sorrowe is a certeine affection therefore I did not saie that it is a sorrowe bicause it is doone with reason Notwithstanding this sorrowe is foorthwith present it helpeth it worketh togither as appeareth in the seuenth chapter of the second to the Corinthians 2. Cor. 7 9. 10. Godlie sorrowe worketh repentance in you vnto the honor of God for some may sorrowe in respect of their owne losse We sée here now that from faith which is the gift of God FroÌ„ whence coÌ„meth the efficient cause of repentance procéedeth the efficient cause of repentance As God giueth faith so also dooth he giue repentance otherwise if there be no faith True faith and tempâ—rall faith repentance were not auailable But faith otherwhile is a true faith and otherwhile it is but a temporall faith such as the faith is such is the repentance that dooth insue if it be a true faith true repentance followeth Of what sinnes then must we repent vs Doubtles we ought to repent of all sinnes Of what sinnes we must repent vs. so as Tertullian rightlie said in his booke De poenitentia Whether it be in word or in déed that we haue offended he saith that euen he which by his iudgement hath appointed punishment for all those things hath also promised pardon through repentance A breefe declaration of the definition Some of those things which be placed in the definition belong vnto the generall word and some perteine vnto the differences the generall word is Change the difference is Alteration of life Another difference is that it be willinglie taken in hand for there be some things doone which we be not willing vnto Another difference is it may be taken in hand for sinnes committed The formall cause is conuersion and change the materiall cause is the will it selfe the obiects are the sinnes for which we sorrowe and the vertues which we striue to atteine the efficient cause is faith and God the end is the honour of God our owne saluation Thus the definition being declared let vs come to the distinctions Distinctions of repentance 4 Tertullian distinguished repentance into good and euill he saith it is euill repentance if we repent our selues of the déeds that be doone well namelie of almes-déeds of forgiuing our enimies of receiuing the sacraments but it is a good repentance when we change vnto better It is said to be either good or euill in respect of the end wherevnto we refer it Another distinction one kind of repentance is rude and without forme and another is perfect and absolute Whereby shall we gather this Bicause that it is the will which taketh in hand and that the same in hir owne nature is blind it behooueth that vnderstanding go before What shineth in those men The Ethnike repentance which be without Christ Somtimes there appéereth in them a certeine humane honestie the which as the philosophers saie is a life according to nature They read the Ethiks or morals of the philosophers they sée Ideas or forms of vertues when their vnderstanding taketh anie hold of this honestie they perceiue how far off they be from the same and for that cause they finding themselues by experience to be blamed are stirred vp with a certeine repentance Laertius teacheth that a certeine yoong man that was lewd and loose of life at a certeine time being droonk himselfe with droonken companions and wearing a garland rushed into the schoole of Xenocrates But the philosopher being not disquieted with their comming in procéeded in his treatise he spake so earnestlie of temperance that by little and little the words entered into the hart This yoong man laid awaie his garland and began to dispute of philosophie Howbeit such a maner of conuersion is not altogither to be commended it may be commended in his kind But it is nothing at all christianlike whereof we speake which ought to be according to faith and towards God as Paule witnesseth in the twentie of the Acts verse 21. that he preached repentance towards God and faith in Iesus Christ There be others which bring foorth this rude and vnperfect repentance in another sort When it is taken in hand by the will and the same followeth reason there must néeds be some thing which ought to giue light vnto reason They haue a generall faith or opinion Repentance comming of a generall faith or opinion that God is both a reuenger of euill and a rewarder of good They also behold that which he hath commanded in the lawe when they perceiue that they be commanded to doo such things as they doo not they be vexed with feare and after a sort repent themselues Some bring a place out of the 26. chapter of Esaie We haue beene with child of thy care verse 26. and haue brought foorth the wind of saluation But it maketh not to the purpose howbeit true it is that repentance with some is begun in this sort This may be hurtfull for vnlesse it haue some helpe besides it bréedeth desperation After this sort did Caine Iudas and Esau repent themselues Séeing the matter standeth thus then in the elect children of God faith is added forgiuenes is preached and they imbrace the same thorough Christ True repentance then dooth true and perfect repentance followe When the will vndertaketh this repentance Christ himselfe lighteneth the vnderstanding with the remission of sinnes then commeth the holie Ghost by whom strength is giuen to cast off sinne and the fruits of repentance doo followe that in sted of wicked acts good déeds are shewed foorth The holie Fathers said that this is to doo repentance What is to doo repentance and the holie scriptures doo declare
declareth saieng Ibidem 5. Through him which loued vs before we could loue him And he hath giuen vs his spirit through whom we obteine an excellent victorie otherwise of our selues we are farre vnequall for such a battell Chrysost It is God as Chrysostome hath wiselie noted whom in this fight we haue our fellowe soldier God is our fellowe soldier in torments and by that meanes we obteine so notable a victorie Neither doo we onlie ouercome troubles whatsoeuer they be but euen those enimies also which persecute vs séeme they neuer so great and mightie Which how it happened in the apostles Luke plainlie describeth in the Acts. When a miracle was wrought by Peter and Iohn in such manifest sort as it could not be denied the high priests and Scribes being ouercome with the greatnes of the thing knew not what counsell to take Acts. 4 16. What saie they shall we doo with these men As if they should haue said Here are our practises ouerthrowne here our power is able to doo nothing here the more we striue the more and more manifestlie we be ouercome The same happened vnto Iulian the apostata Iulian the apostata as it is in the Ecclesiasticall historie He had begun by all maner of meanes to vexe and torment the christians but his crueltie and outragiousnes was ouercome with their patience Which one of his rulers perceiuing priuatelie admonished him to cease least he should not profit anie thing at all and yet notwithstanding make himselfe a laughing stocke to all men This power of God bringeth to passe that euen by the selfe-same things which be against the victorie we obteine a more notable victorie to the great admiration of all men For who can beléeue that he which is vanquished can get the victorie that one slaine burnt and torne in péeces is able to ouercome in battell These things nature reason and the world vnderstand not Wherefore these things must be ascribed to God onelie in whose hands séeing the euents of things are set they depend not of certeine and appointed instruments but of the purpose and counsell of God vnto whom those things which séeme to resist doo most seruice 17 For which cause I thinke Gen. 32. that God prouided that the mind of Iacob might be confirmed by wrestling and that he might learne that so much diuine strength should be giuen to him as he should neuer either by celestiall or humane power be hindered from obteining the promises offered to him by God What portended the shrinking of Iacobs sinew But the shrinking of the sinew was therefore added bicause he might vnderstand that he should not haue these things without great trouble and sorow for he was constreined in his life time to haue triall of manie both bitter and lamentable things From him was his onelie daughter Dina taken awaie and rauished Gen. 34 2. Gen. 35 22. Gen. 37. 26. Gen. 38 18. Ruben dishonored his fathers bed Ioseph his most déere sonne was miserablie sold Iuda inioied the most shamefull companie of his sonnes wife and fell into great danger of the Sichemites Gen. 34 29. Vpon good cause therefore was his sinew hurt and he compelled to go halting Thou maiest perceiue that the verie same thing happeneth to vs which trulie perteine vnto Israel While that we wrestle valiantlie against aduersities abiding for Christ his sake persecutions banishments the spoile of our goods and other infinite miseries we are said after a sort to wrestle against God séeing those things happen not without his appointment For he sendeth temptations The godlie striue with afflictions and ouercome them whereby he will haue vs to be exercised And after what sort the faithfull here doo atteine to haue the vpper hand Paule hath expressed vnto the Romans when he saith that No creture Rom. 8 37. neither power nor principalitie nor anie other thing shall haue so great strength that it can draw vs awaie from the loue of God And as touching that stripe of the sinew it is said to the Galathians Galat. 5 24. that They which be of Christ haue crucified the flesh with all the affections thereof Doubtlesse the Fathers as Augustine also in the 18. The exposition of the fathers concerning the wrestling of Iacob with the angell booke De ciuitate Dei doo expound that the angell in this wrestling did shadowe Christ who for the disposing and ordering of our redemption séemed good to be ouercome of Israel which crucified him who neuerthelesse being readie to die blessed his enimies praieng most effectuallie for them From thenceforth notwithstanding they became lame for part of them followed Christ and others would not beléeue or else in respect that their temporall kingdome began euen then to be in hard case Ierom maketh this to be a spirituall wrestling and thereof he writeth vpon the epistle to the Ephesians in these words Ephes 6 12. Our wrestling is not against flesh and bloud c. And it séemeth that the same Father tooke his opinion from the prophet Osee verse 3. Oseas exposition of this place who saith in the 12. chapter that Iacob so ouercame in wrestling with the angell as he wept and praied him Wherefore besides that bodilie striuing it was also a contending of most vehement praiers Here the scripture speaketh not that he praied for blessing But Osee being an excellent interpretor thereof writeth that he not onelie praied but also added teares withall Doo not thou for this cause inferre that we ought to offer praiers vnto angels Praiers must not be offered vnto angels for this name all onelie doth not betoken an angell but it is also attributed vnto God And least we should fall into this error the scripture hath prouided to instruct vs by the angels themselues who would not abide to be worshipped Apo. 19 10. and 22 8. as we may sée in the Apocalypse Neither will I forget that there be certeine interpretours of the Iewes which by the saieng of Osee will that the angell did wéepe in that wrestling And that teares are not vnbeséeming for angels they indeuour to prooue by the saieng of Esaie Esaie 33 7. Angels of peace will bitterlie weepe But this place serueth nothing to the purpose And if the words of Osee be ambiguous the sense which I now expressed of them is more likelie to be true than that sense which the Iewes doo gather thereof Neither must the angell in this fact be accused of lieng who would not deceiue Iacob in feigning to be a wrestler but ment to instruct him For which cause he vsed such an action as might easilie shew to him the strength that was giuen vnto him by the Lord to the intent that in present perill he should not be faint harted Luk. 24 28. After the verie same maner Christ when he went forward vnto Emaus with his two disciples pretended as though he would go further But whereas it is
thée to indure it He concludeth that he which flieth séemeth after a sort to boast against God that he is stronger than he and able to escape his persecution But there is none of the godlie so deceiued as he will flie awaie against the will of the Lord naie rather he trusteth to his power and will For the godlie doo knowe how Dauid hath pronounced Whither shall I go from thy spirit Psal 39 7. And whither shall I flie from thy presence Besides this they vnderstand that there is no running of them that be swift and that flieng awaie is denied vnto the féet Eccle. 9 11. vnlesse the Lord be present Dauid Psal 18 34. when he fled from Saule gaue thanks that GOD had giuen vnto him Harts féet They which flie doo not boast themselues against God neither be they iniurious or contumelious but they lament they make their praiers they haue confidence and they humble themselues Another argument of Tertullian How manie notable psalmes did Dauid make when he fled awaie Further he sheweth another reason He that flieth either he is vncerteine of his fall or else if he doo tarie he is certeine If he be certeine that he will denie Christ he flieth in vaine séeing as touching the mind he is alreadie run into the crime of infidelitie But if thou wilt saie that thou art vncerteine why dooest thou not hope well and presume well of the grace of God We answere that they which flie are certeine of God but of themselues they are vncerteine Séeing in their flesh there dwelleth no good thing how can they therof promise to themselues anie good thing They know that God will helpe when they fall among their enimies but they knowe not now whether God will haue them to be taken by them naie rather they presume it is otherwise séeing the way to flie is open for them Which thing godlinesse teacheth to be doone by the will of God séeing God speaketh vnto men not onelie by outward words of the scripture and prophets but also by a facilitie and difficultie of things and occasions And then they plainlie knowe that God would somewhat when necessitie vrgeth or else something commeth to passe with singular facilitie For by these means he hath béen accustomed with the inward inspiration of the spirit and words of holie men to admonish vs of his will 25 Yet he bringeth a forked argument not much vnlike vnto these The third argument To stand stedfast in faith thou thinkest that either it is in thine owne hand or in the hand of God If thou attribute the power of this vertue to thy selfe why doest thou not continue and absteine from flight seeing thou art able to performe that which thou art desirous of But thou reposest the same in God well then thou shouldst haue trusted and hoped in him This argument also we will easilie confute We repose our saluation in God for how can we be constant of our owne selues séeing We are not able by our selues as of our selues to thinke anie thing And we doo verie well to put our trust in God according to our duetie that he I saie in time and when oportunitie serueth will helpe vs. But is should be a rash part to prescribe these things vnto him to wit that we would haue him in anie wise to be with vs either this houre or that and it might iustlie be imputed a fault vnto vs as though we dare be so bold to tempt him But he saith The 4. argument that It is an absurditie to haue diuers effects to be deriued from one and the selfe same cause Which will happen if you make GOD the authour of your flight for without doubt he sendeth persecution therefore it is not like that both flight persecution should procéed from one God But how vainlie they trauell in the argument One and the same cause may worke contrarie effects hereby thou maist perceiue in that they leane to a false ground namelie that one and the selfe-same cause cannot abide things that be contrarie when as the sunne both mealteth and also hardeneth In like maner coniunction serueth as well to make an vnitie as a dualitie Further as touching one and the same respect it might perhaps be granted but according to diuers respects the verie seats can tell that contraries may be deriued from one originall Now séeing that God both stirreth vp persecutions and permitteth flieng awaie we sée that those and the selfe-same men are not both apprehended by the persecutors and escape perill also Wherfore the subiect is not all one they that escape awaie escape from torments But remembring what we haue before spoken we saie that they which flie the sword of persecution escape not altogither frée but suffer manie things in flieng And thus we will grant that the same men haue respect Persecution flight are not things contrarie both vnto persecution and vnto flight But we affirme that these things are not contrarie séeing he that flieth hath a triall of persecution But the rule of contraries is that one subiect cannot receiue them both Now we saie that these be contraries To tarie and Not to tarie or else To suffer persecution and Not to suffer Then as touching the same persecution these cannot both togither insue And so the place before alledged hath no absurditie The fift argument 26 The aduersaries argue that If flieng awaie be granted it followeth in anie wise that the saiengs of the Lord be repugnant one to another Matt. 10 39. For he saith that He which will not loose his life shall verelie loose the same and that He Mark 8 38. which is ashamed of his name before men he will be ashamed of him before God Those things séeme vnto vs verie agréeable to our opinion yea rather the verie words of Christ séeme not to disagrée For he that flieth maketh not more account of his soule than he dooth of the glorie of God naie rather he auoideth persecution that he may serue him the more commodiouslie and with the greater fruit Neither is he led by shame as though he blushed at the name of God séeing he is readie to testifie the same with his bloud when néed shall require But by this meanes saie they GOD should nourish infirmitie and weakenes in his people who is said to strengthen them for they which flie haue a vile and base mind This followeth not of necessitie séeing it is not the part of a strong man alwaies and for euerie cause to stretch foorth his whole strength He expecteth moments and occasions yea he saith oftentimes My strength O God will I reserue vnto thée for thée doo I kéepe it to the intent it may obeie thée The sixt argument Matt. 26 52. Christ saith he refused the helps of the angels and the defense of the sword wherefore doost thou flie We fullie grant that to be doone by Christ the which thou speakest of
did but that was not to take their part against the Iewes but to teach them the Gospell that he might bring them to God heale them and bestowe benefits vpon them Some end was once to be appointed vnto the sinnes of Saule but yet not so as thou shouldst cast thy selfe into greater sinnes Manie fond and miserable men will haue Masses and Dirges to be said for the soules of them that be dead But while they would deliuer them out of purgatorie let them take héed that they themselues run not headlong into hell Paule warneth that We ought not to doo euill Rom 3 8. that good may come thereof Wherefore this fact was neither godlie nor yet beséeming for the person of Dauid So that we confesse he sinned as well in this as in other things 35 But Augustine vpon the psalmes saith that Sinne is of two sorts one of necessitie Of what kind Dauids sinne was and another as he himselfe speaketh of abundance plentie If question be asked of manie wherefore they steale they will answer that necessitie constraineth them to the intent they may haue wherewith to maintaine their wife and children In déed this is some necessitie yet it is not absolute it is but onelie by supposition if a man be of that mind that he will in anie wise liue and maintaine himselfe by what means so euer it be Others there are who being rich yet they neuer cease pilling of the poore and that not of anie necessitie that they haue but of an insatiable couetousnesse The sinne of Dauid belonged vnto the former sort Neither doo I speake this to extenuate his sinne but onelie that it may be vnderstood vnto what kind his sinne ought to be referred In explaning of all the arguments we haue shewed what we are to doo if perhaps we fall into the like trouble Now let vs sée what by this fact of Dauid What by this face of Dauid may be gathered to our edifieng may be gathered for our edifieng First we ought here as in a glasse to behold our owne infirmitie for God would haue that to be knowen to vs not that we shuld the more fréelie sin but that we should bewaile our owne state and sigh towards heauen Moreouer we sée of what sinceritie the holie scriptures be for they doo not onlie set foorth vnto vs the vertues of holie men but also their errors and sinnes least we should trust in our owne selues as though we are to determine of our owne strength Augustine in his 49. sermon De tempore After we shall be come saith he to another life we shall stand firmelie for we shall sée the chéefe felicitie from the which we cannot be drawen by anie vile and mortall goods But here we onelie sée as through a glasse and in a darke saieng Wherfore when other good things are set before vs we be oftentimes drawen awaie and doo fall so that it is our part in this life to wrestle so much as we can But especiallie we must take héed that we flie not to them which be enimies to the Gospell for Heb. 6 5. He which hauing once tasted the good gift of God vertues of the spirit falleth awaie againe there remaineth vnto him no more sacrifice for sinne but a fearefull waiting for the iudgement of God And séeing the diuell is a most gréeuous enimie of God we must take héed that we flie not vnto him with our powers These things by the dooing of Dauid may be transferred vnto vs. To flie away and war on the enimies part is in no wise lawfull VVhether the Holie men were inferior to the Ethniks in abiding aduersities and in repressing of affections In 2. Sam. 13 32. 36 But some doo maruell that holie men which are accounted iust in the holie scriptures suffered aduersities with a slender courage and that they made not that shew of fortitude which manie of the Ethniks made semblance of We read that Horatius Puluillus Examples of the Ethniks which with great courage suffered aduersities when he was dedicating of a temple was not amazed to heare of the death of his sonne but held fast the post and performed his dedication Anaxagoras when he heard that his sonne was dead I knew saith he that I begat a mortall man Paulus Aemilius hauing obteined prosperous successe at the time that his sonnes died said that he was fauourablie heard of the gods immortall for that he made this petition That if anie calamitie were néere at hand the same should be turned not vpon the people of Rome but vpon his house Brutus executed his owne sonnes so did Torquatus Wherefore did not God grant these things to his saints Why doo they séeme to be of so base mind in affliction séeing they knowe it is laid vpon them by God It séemeth to be a goodlie question but I will in few words absolue it When I doo consider thereof that commeth to my remembrance which happened in the ship wherein was caried Aristippus and a certeine other hardie fellowe but vnlearned There arose a gréeuous tempest so as the ship was well néere soonke the philosopher was sore afraid When the tempest was ceased the other man said What meantst thou philosopher to be so afraid Surelie I which haue not studied philosophie was not afraid but with a valiant courage looked for shipwracke The philosopher somewhat pleasantlie answered Thou oughtest not to be carefull for the life of a varlot I sawe the life of Aristippus the philosopher in danger Euen so doo I consider that it should be no maruell if holie men and Ethniks behaue them selues after a sundrie maner for there is great difference betwéene them For the Ethniks thought The difference betweene the holie men and the Ethniks as touching aduersities that they hapned through a necessitie of nature or should be abidden without consideration and that after this life there should remaine no life They had not regard vnto the prouidence of God that gouerneth all things or else if they were of the better sort they professed the Stoicall sect they followed an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoueablenes of passions and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lacke of paine Bicause they could not denie but that they were sometimes troubled with sudden euils they did * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that came naturallie of themselues * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and things that came not of nature which were taken before hand euen from their childhood for that those things are laid before vs which we would desire and which at the first motion we would refuse And they said that we must wrestle not as did the Peripatetiks to moderate affections but to root them out But in that wrestling they saie that reason and affection striue for the possession of man Wherefore they did therein wholie applie themselues Howbeit our cause is farre otherwise we doo not weigh those aduersities themselues according to
touching them which be obstinate in sinnes and which will by no meanes repent but that promises and consolations shall be most certeinlie true and fulfilled towards them that repent Repentance is remooued from mine eies This added God that he might appoint the certeintie of the resurrection as if he should saie I will not repent me of this decrée it shall in anie wise come so to passe Ephraim shall increase and multiplie among brethren Vnder the name Ephraim he vnderstandeth all them with Christ their head which shall be heaped vp in the resurrection with great honors and incredible ornaments Afterward the prophet returneth with his prophesie vnto the wicked Ephraimits and saith that they shall be vtterlie banished Doutles they were men of wealth riches and power in the which things they putting their trust thought that they should neuer come to ruine But God saith Behold I will bring the east wind that is Salmanazar the king of Assyria which shall drie vp their fountaines and veines that is not onlie the waters but also the springing of the fountaines the verie originals and roots so as they may not be repaired anie more and he will take awaie the treasure and all pleasant vessels This is the interpretation which to me séemeth plaine and manifest 51 Albeit I note The interpretation of Dauid Kimhi that Dauid Kimhi conuerteth the future tense into the preterpluperfect tense saith I had deliuered the dominion of the twelue tribes out of the graue had redeemed them from death and had bene the plague of their death the destructiom of their graue if they had beene wise By wisedome I meane verie repentance that is If they had repented and heard my words And bicause they should not despaire by reason of so vnhappie a successe the prophet speaketh so magnificallie of deliuerance redemption and also of plague death and abolishing of the graue Euen as if he had said Although that they had béene extinct and vtterlie abolished yet I had deliuered them Whereby is gathered that there is no calamitie of men so great but that God can either take awaie or mitigate the same Wherfore we must neuer despaire but set alwaies before our eies that it is the propertie of God to redéeme from death and to be the death and destruction thereof And if at anie time deliuerance come not and that death be not taken awaie God is not in fault thereof but our owne obstinacie and vnbeléefe bicause we will not repent Paule 1. Co. 15 9 who was most circumspect in perusing the saiengs of the prophets deriued the argument wherewith he confirmed the resurrection of the dead from that same propertie of God whereby he is pronounced in the scriptures to be the conquerour of death and redéemer from the graues bicause it behooueth somtimes that the properties of God should breake foorth into act He noteth that the prophet dooth stir vp vnto repentance the kingdome of the ten tribes by promising them that God would be with them who is so mightie and magnificent a conquerour ouer death Which exhortation certeinlie would be of no force if we should desire of God that thing which indéed would neuer come to passe And séeing the apostle had affiance that it would so be therefore he vseth glorious reioisings against death saieng O death where is thy victorie O death where is thy dart wherewith thou didst pearse all men It is vnderstood These things are wrested from thée by Christ In what respect Christ may be called a plague 52 It must not séeme anie maruell if Christ be called a plague or destruction for this must be vnderstood in respect of euill things And alwaies a new generation must néeds be the corruption of the thing which went before for when fire is made of wood the forme and nature of wood must néeds perish otherwise the fire would not be brought foorth And as the Philosophers or Logicians doo commonlie affirme The corrupting of euill things is numbered among good things And we are woont to saie of a noble and happie emperor He is a lion a woolfe a dragon he is féerse and terrible but it is added Vnto his enimies whereas otherwise vnto his citizens he is mercifull gentle and courteous Yea and in this selfe same prophet Ose 5 12. 14 13 7 God named himselfe like a beare a leopard and a lionesse but that was toward the wicked and vngodlie whereas otherwise he is mild and mercifull towards the faithfull So as God hath tempered for vs a medicine out of the death and resurrection of Christ whereby we be deliuered and death perisheth A similitude in like maner as a wise Physician drinketh vnto the patient of the medicine wherewith he is reléeued and the ague or disease extinguished And of this wholesome medicine we drinke healthfullie while as either by reading or by preaching there is mention made of the death and resurrection of the Lord and we with a liuelie faith embrace the same and also when we make protestation of our faith by the sealing of baptisme and receiuing of the Lords supper For in these holie actions both the death and resurrection of Christ are celebrated In the treatise of this place Paule added that Death is swallowed vp by victorie namelie of Christ Testimonies of the new testament for the resurrectiō 53 And thus much haue we spoken concerning the places of the old testament of which sort there might be more brought but these I was minded to produce and to stand content with them And I haue the more largelie expounded them bicause there be some at this daie which affirme that in the old testament there is nothing concerning the resurrection of the dead or if there be anie testimonie there extant they saie it was not knowne vnto the fathers of those times Now come I to the testimonies and assertions of the new testament First we read in the fift of Iohn Iohn 5 28. which alreadie I haue oftentimes alledged They which be in their graues shall heare the voice of the sonne of God and they which haue doone well shall come foorth into the resurrection of life but they that haue doone euill into the resurrection of iudgement Iohn 6 verse 39. 40. 44 54. And in the sixt chapter He that beleeueth in me hath life euerlasting and I will raise him vp at the last daie In the 22. of Matthew the 12. of Marke Matt 22 32. Mark 12 26 Luk. 20 37. and the 20. of Luke I am the God of Abraham the God of Isaac and the God of Iacob But God is not the God of the dead but of the liuing And in the 14. chapter of Luke Luk. 14 14. when Christ had exhorted them that stood by that they should be beneficiall vnto the poore and that they should make feasts vnto them They haue not wherewithall saith he to requite thee againe but it shal be
teache to belong vnto their functions For onely the Elders doe baptise ordinarylie among them neither are there vsed besides them any other Cleargie men which by their ministerie may exorcise the infantes which be brought vnto them And they which in times past accompanied the Byshops as witnesses of their good name conuersation Who were Acolutht were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this time in déede remaineth the order of Acoluthes but they doo not the office They haue also the name order of doorekepers vnto whom the Temple doores are said to be committed that they may haue a regard to them that goe in and that they may kéepe the infidels and excommunicate persons from the holy seruice Doore kéepers But there is no doorekéeper found at this day that dooth execute that office Readers Furthermore they ordaine readers whose office in the purer times was that they should openly reade certaine places out of the Scriptures vnto the congregation assembled which the Byshop afterward succéeding did interprete vnto the people standing by This office is at this day out of vse Yet is the name and order retained And they haue also added exorcists which should adiure them which be assailed with diuels And this as I haue said the priestes at this day doe in baptisme not the meaner Cleargie men who séeme now to doe nothing in the Temples as we sée but to sing to beare waxe lightes to ring belles and to help the priest to say Masse and so now all thinges in the Church are become ridiculous foolish And while they will imitate the forefathers especially in that wherein they were not to be allowed they after a sort shewe themselues to be their Apes Wherefore vaine names and degrées ought not to be retained without the true exercise of a functioÌ„ By what meanes we must succour the possessed with ill spirits Howe that Exorcisme is taken away What then shall wée doe with men that be taken and assaulted with euill spirits when they be tormented by them shal we forsake them vndoubtedlie they must not be forsaken Yet must we not by adiurations commaund the euill spirit to goe foorth séeing we perceiue not our selues to be indued with that grace and power that we should by our owne commaundement cast foorth diuels Wherefore we will vse faithfull prayers deuout and most earnest supplications for the recouerie of them Briefly it would be well and aduisedly doon in these dayes to coÌ„uert exorcismes into prayers And hitherto concerning this point Whether Exorcisme is to be ioyned with Baptisme Arguments affirming it and first the testimonies of the Fathers 14 Now let vs sée for the third whether exorcismes should be ioyned with baptisme They which defend the part affirmatiue vse very many testimonies sentences of the fathers Further they bring certaine reasons of their owne mind Augustine in the first and fourth bookes De Fide Symbolo ad Catechumenos giueth an excellent testimonie vnto exorcisme And in his booke De peccato originali against Pelagius and Coelestius the 40. Chapter By exorcismes saith he is blowen out before baptisme a contrarie power The same father in his Encheridion vnto Laurence Chapter the 31 saith that now Exorcismes be in the whole world and that by an exsufflation or blowing out the vncleane spirite is driuen away and the prince of this world is cast foorth the strong armed man is bound and his vessels are plucked from him Moreouer in the first booke and 14. Chapter De peccatorum meritis remissione he writeth what dooth my Exorcisme woorke in the baptising of an infant if he be not held in the familie of the diuell Vndoubtedlie Augustine in this opinioÌ„ erred gréeuouslie in that he attributed ouer much vnto Baptisme For he acknowledgeth it not to be the outward signe of regeneration but he would that by the very act of washing we should be regenerate and adopted and passe into the familie of Christ As though before that very howre of washing we did pertaine vnto the familie of the diuill and were wholy possessed of him The same Author in the 6. Chapter De fide operibus teacheth that by Exorcismes men be purged And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion And also in his Sermon De Sacramentis fidelium feria secuÌ„da paschae where he saith By Exorcismes and adiurations ye began to be grinded Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation as of thinges vsed generally by the Church Furthermore Optatus the Byshop of Miletum in the viij booke against Parmenianus maketh mention of Exorcismes as though they serued euery where for the vse of Churches Reasons seeâ—ing for exorcismes about Baptisme 15 Surelie it would be ouer long to recite here the sayings of al the fathers Wherfore leauing now the Testimonies of them I will rehearse the reasons by which they defende this opinion of theirs First they take as graunted that it is necessarie vnto saluation to passe from the power of darkenesse into the kingdome of light They adde afterwarde that men before baptisme liue vnder the power of the Diuell So then they conclude that he must be put awaie which they iudge to be doone by exorcisme Secondlie they say it is come to passe for sinnes sake that the Diuell hath power ouer men but they affirme that sinne is in them vntil such time as they be baptised and therefore iudge it requisite that the euil spirit which is alwayes ioyned together with sinne shal giue place vnto the good spirite séeing they cannot be both together For what agréement is there betwéene light and darkenesse and betwéene Christ and Beliall Further that the vncleane spirit is driuen out by exorcismes they thereby confirme because with their cries they testifie themselues to be tormented and il vexed while they be adiured But if thou shalt saie vnto these men that the nature of Infantes is good For GOD sawe all things that he made and they were good They will aunswere that they doe not exorcise nor blowe out nature which GOD hath made but that they woulde depresse the power of the enemie I meane the Diuell that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne And they adde that it is lawful for them to Exorcise euery creature séeing Paule hath said vnto Timothie 1. Tim. 4. 5 that thinges are sanctifyed by the word and by prayers For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed Gen. 3. 17. Cursed is the ground for thy sake and thereby they gather that by Exorcismes the state of man is to be deliuered from the diuell and from the cursse Ephe. 6. 12. They bring also that saying of the Apostle Our wrestling is not against flesh and bloud but against wickednesse in heauenly thinges Wherefore they affirme
by armed force I aunswere First he must doe nothing with furie or blind motion but must be able specially to ouerrule his affections Further he ought to be more easilie intreated in his owne iniuries than in other mens For euen as he is not liberall which giueth of an other mans but rather he which departeth with somewhat of his owne so he is mercifull which rather forgiueth his owne iniuries than he which forgiueth other mens First therefore a Prince ought to weigh with himselfe his calling whether he came to that dignitie by good meanes or rather intruded himselfe by violence and oppression And let him beware that he minde not by the bloud of Citizens to defend that which he naughtily attained to himselfe But if he perceiue and knowe for a certaintie that he was placed in that office by God he ought by all iust meanes to defend himselfe For now he doeth not so much defend himselfe as the Commonweale and the ordinaunce of God He ought in no wise to séeke his owne but the glorie of GOD and safetie of the Church and especially if the enemie be such as mindeth either to destroy or peruert the worshipping of God Cicero is commended because when strength of armes was offered him by which he might haue defended himselfe yet he chose rather to goe into banishment than for his owne cause to shed innocent bloud Albeit in that he afterward repenting himselfe wrote vnto Atticus that he might haue died valiantly he may not therein be allowed for he was not also constant in that which he had rightly purposed Otho the Emperour when he perceiued that the matter tended to the slaughter of Citizens gaue place of his owne accord and that rightly in verie déede Howbeit in that he slue himselfe he cannot be praised But the moderatiō of our Dauid is by all meanes to be commended 2. Sa. 15. 14. for he when Absolon was in armes chose rather to giue place than to set Citizens together among themselues being otherwise readie to execute the will of God howsoeuer it were If he shall say saith he thou pleasest me not I am readie let him doe that which seemeth good in his owne eyes An obiection So these things being diligently considered it is lawfull for a prince to defend him selfe Ierem. 34. But what shall we say of Zedechias the King for he when he had a lawfull calling and was besieged by Nabucad-nezar an Idolatrous Prince and sawe that the Citie and religion should be vtterly ouerthrowen would not yéelde himselfe and for that cause is condemned Some man perhaps will say that his calling might not séeme to bee lawfull sith that the Kingdome might rather haue belonged to Ioachim But this will not I say for in so much as the same Ioachim was alreadie led away captiue it séemeth that of right the succession returned to his Vncle Zedechias Ibidem Howbeit these things appeare more probable vnto mée Zedechias had broken his othe and couenaunt he was an Idolater he had defaced the lawe and religion of God Ouer this God had giuen him commaundement by Ieremie that he shoulde yéelde himselfe but he woulde not obey but set himselfe against the word of God Also it was now time that that people shoulde bée sent into banishment because their sinnes were come to their fulnesse For neither was the king better than the people or the people than the king But what shall wee say of those Romane Popes when two or thrée be created at one and the selfe same time Is it lawfull for them as they are woont to doe to maintaine their election by force and armes It is not lawfull For neither is the succession of them lawfull nor yet the ende good séeing as much as in them lyeth they deface and oppresse the law of God 11 But is it lawfull for the Ministers of the Church to beare armes Whether it be lawfull for Ministers of the Church to warre Look In 2. Kings 11. It is not lawfull For they must auoide all things which may hinder their function And Aristotle in his Politicks saith that two offices must not bee committed to any one man because no man can be fit for both the functions séeing either of both requireth a perfect and whole man Yea and scarcely can there be any one man founde that can well execute the one or the other For first the office of a minister is to teach the people Which function howe great it is by it selfe alone euerie one maie easilie vnderstand Secondly to pray daie and night for the people lastly also to exercise discipline Who is able so to doe these thrée things as he can haue leasure besides to fight Paul vnto Timothie saieth Suffer thou afflictions as a good souldier of Christ 1. Tim. 2. 3. Let no man going on warfare intangle himselfe with the affaires of this life that he may please him which hath chosen him to warfare There is no mā crowned but he which hath lawfully contended He warneth Timothie that he ought to be a good souldier therefore that he prepare himselfe to afflictions For if thou wilt doe thine office rightly thou must of necessitie suffer many things And he addeth No man going on warfare intangleth himselfe with the businesse of this life For both in the Code and in the Digestes Souldiers are commaunded to leaue both the trade of Marchandize and also husbandrie to the intent they may alwayes doe that which they are commaunded But howe much rather must this be intended of the Ecclesiasticall function In holy seruices the Crier was woont to proclaime Doe this to the intent the Priest might vnderstande that he ought wholy to be occupied in holy things The office of a good Pastor is no slight thing which may be executed without singular diligence and attention Ib. ver 5. None shall be Crowned saieth Paul but he that hath striuen lawfully that is he that hath doone euen so much as the lawe commaundeth And Paul in another place 2. Cor. 10. 4 Our weapons saieth he be not carnall but the power of God to cast downe euerie high thing that aduaunceth it selfe against God This is the armour that must be committed vnto Ministers Howbeit if an enemie vpon the sudden besiege the Citie That ministers may sometime take armes and hath euen now laide siege to the walles the Minister of the Church may rightly take Armes and repell violence and doe that which becommeth a good Citizen Notwithstanding when other souldiers shall come he must retire himselfe to his office But this will the Bishops neuer graunt For if any man perhaps shall kill an enemie him they account for irregular And for the proofe hereof they alleage forsooth the fact and example of Dauid 2. Par. 22. 8. God saieth vnto him Thou canst not build a Temple vnto mee because thou hast shead bloud Beholde say they he is forbidden to build the temple because of bloud
not by a perfect But by the commandements what is concluded as touching men not yet borne anew Mans strength and power cannot thereby be prooued but that they haue a will it may be prooued which being mooued by grace they shall haue some power to obeie or to doo their dutie since it is not repugnant vnto it to be renewed as being of such a nature that it may be regenerated of GOD and at the leastwise to obeie him with an obedience vnperfect Further if outward things be considered it hath some libertie but this is not to doo the law which speciallie requireth the verie inward motions that doo procéed of faith and inspiration of the spirit of God Wherefore I grant some such kind of libertie bicause experience teacheth that it is so not that I am constreined by that argument to confesse that if the lawe cannot be kept by a frée will magistrates shall punish offenders in vaine and that the lawes were giuen in vaine For if this argument were firme it should be concluded thereby that we while we are not regenerate haue also frée will vnto those supernaturall things séeing euen to those that be not regenerated God hath giuen lawes as touching these things and for them dooth punish except they haue them I grant therefore that as touching outward things we haue partlie this libertie but yet I could not be mooued by those arguments vnlesse there were another thing to mooue me A similitude For the magistrate himselfe if there should be brought vnto him an open robber or a théefe so they wittinglie and willinglie did anie naughtie act he will punish them The magistrate will not then inquire whether they had a frée will or whether they were mooued by affection in such sort as reason could not withstand Yea and men not as yet regenerate which are without faith hope and charitie if they should die GOD would punish them neither would he respect whether in that state they could haue them or not haue them And God himselfe punished originall sinne neither dooth he séeke when we are borne whether we may be without it or not without it Augustine Augustine in his booke of confessions saith that Infants also at that age haue their vices and sinnes for they are infected with enuie And sinnes they are when as neuerthelesse it lieth not otherwise in their power neither haue they reason to resist those motions 5 The powers of frée will are not to be gathered out of the lawe and commandements of God I grant indéed The which we doo we doo freelie that when anie thing is commanded frée will is commoned with séeing if we obeie or if we resist that doo we with the will For we doo not assent or dissent with our nostrils fingers or other members of the bodie but with our iudgement Howbeit it is not thereby prooued that we are able to doo so much as is commanded vs. Therefore although I be not mooued by this reason to affirme this fréedome yet I grant the same being mooued by experience not euerie experience but with the same which hath a testimonie out of the holie scriptures which doo not deceiue In the first chapter to the Romans is intreated of them Rom. 1 19. which were not renewed which are said to haue knowne the inuisible things of God I meane the Godhead and eternitie by the creatures The verie which thing Dauid affirmeth Psal 19 1. The heauens declare the glorie of God c. And in the same epistle The Gentils Rom. 2 14. which haue not the lawe doo naturallie those things which bee conteined in the lawe And as touching things to be doon they were said to haue had the knowlege of equitie For When as they should haue knowne the righteousnes of God and that they which doo such things are woorthie of death Ibidem 3. they not onlie doo those things but they also consent vnto those that doo them and so are made inexcusable For they cannot pretend ignorance sith they knew that they did not euen that same small thing that they atteined vnto Neither can they rightlie excuse the weakenesse of their strength séeing they themselues made a waie therevnto by the sinne of Adam in whom all men sinned Matth. 5 46 Also Christ said If yee onelie loue them which loue you the Publicans and harlots doo thus And no man doubteth but that generallie good maners are to be allowed and to regard fréendship is a rightfull thing for they are despised which either betraie or hurt their fréends Also the Lord in the seuenth chapter of Matthew Matt. 7 11. saith If you when ye be euill can giue good things vnto your children c. Neither thinke I that it is to be doubted but that naturall affection of parents towards their children whereby they wish well vnto them is good for they that contemne their owne children or doo verie cruellie handle them are greatlie despised Moreouer Paule when he was yet an enimie of God and persecuted the church did profit in outward iustice aboue verie manie of his fellowes Gal. 1 13. as vnto the Galathians he testifieth And to the Philippians he sheweth that he was vnreprooueable and faultlesse according to the righteousnesse of the lawe Also the histories of the Ethniks doo shew of manie things that Scipio Pompeie Caesar Cato and Cicero did singularlie well speake decrée and execute for the commodities of their countries and publike profit sake when as neuerthelesse they were strangers from Christ Hereby it appeareth as well out of the holie scriptures as out of the writings of the Ethniks that some thing must be granted to this libertie although that degrées must be appointed therein for it séemeth not to be granted vnto all men alike The varietie may be according to the temperatures of the bodie according to the instruction or education according to the places or countrie exercises and such like Neither are we to leaue it vnspoken that these notable acts which in the histories are mentioned of the infidels happened by some motion and peculiar instinct of God who would that such examples should be extant to the intent that Common-weales and kingdomes might be preserued And that all things should not run to confusion it behoued some to be adorned with excellent conditions who might doo good to others by kéeping them in their dutie Wherefore as we grant that the spirit of prophesieng and such other kind of graces are sometime giuen by God vnto wicked men so likewise without a iustifieng grace there might be giuen of God besides the common influence some spirits of fortitude or chastitie and of seueritie and such like Wherfore this is the frée will which I iudge is to be granted with the which neuerthelesse there are ioined woonderfull infirmities and bondages First in the vnderstanding there is great darkenes and blindnesse so that it scarselie at anie time vnderstandeth what is to be doone And in the
it is manifest that this is the gift of God hereof are the praiers of the saints who saie Psa 118 37. Lighten mine eies least they see vanitie Giue me vnderstanding Ibidem 73. that I may learne or knowe thy commandements And Paule vnto the Ephesians praied God To lighten the eies of their vnderstanding Ephes 1 18. that they might knowe what was the hope of their calling And as touching the will Psa 119 36. Dauid praied Incline mine hart vnto thy testimonies Psal 51 12. Againe A cleane hart create in me ô God And Salomon his sonne praied God 1. Kin. 8 58. that he would giue vnto the people an vnderstanding hart Séeing therefore that the saints doo praie on this wise what doo they craue What doo they praie for That God will shew his word or that his spirit may knocke howbeit this he dooth by himselfe and that alwaies as these men saie But if they haue it in their owne power why doo they praie Let them selues doo it séeing they haue it in their owne power Neuerthelesse since praier is made rightlie of the saints it is a token vnto vs that this is required of GOD to the intent he may change our harts This argument did Augustine diuers times vse Wherefore in his booke De libero arbitrio the 14. chapter thus he writeth For if faith procéed onelie of a frée will and is not giuen of GOD to what purpose doo we praie for them which will not beléeue that they may beléeue Which we should doo altogither in vaine vnlesse we did verie rightlie beléeue that wils also which be peruerse and contrarie vnto faith may be turned of the omnipotent GOD to beléeue No doubt but the frée will of man is egged forward when it is said This daie Psal 95 8. if yee heare his voice harden not your harts But vnlesse that God could also take awake the hardnesse of the hart he would not saie by the prophet I will take from them their stonie hart Ezec. 11 19 and giue them a fleshie hart The same father against the two epistles of Pelagius vnto Boniface the first booke and 19. chapter For to what purpose hath the Lord commanded vs to praie for them which persecute vs Doo we desire this Matth. 5 44 to the intent the grace of God may be recompensed to them for their good will or not rather that their euill will may be turned vnto good Euen as we beléeue that Saule was not then in vaine praied for by the saints whom he persecuted that his will might be turned vnto the faith which he destroied and that his conuersion came from aboue it appeared by a manifest oracle How manie enimies of Christ are dailie vpon the sudden by the secret grace of God drawne vnto Christ And in the same place in the 20. chapter he declareth how true it is that GOD conuerteth and changeth the wils of men and saith that This is true we gather it not by the coniecture of man but we discerne it by most euident authoritie of the scriptures It is read in the booke of the Chronicles 2. P◠30 1◠And verelie the hand of God was in Iuda that he might giue them one hart to doo the commandement of the king princes according to the word of the Lord. Also the Lord saith by the prophet Ezechiel Ezec. 36 26 I will giue them another hart and a new spirit will I giue them and I will pull out of their flesh their stonie hart and I will giue them a fleshie hart that they may walke in my commandements and keepe my iudgements to doo them Now what is it that Hester that Quéene praieth and saith Giue me an eloquent speach Hester 14 verse 13. and make my words cleare before the lion and turne his hart vnto the hatred of them that be our enimies And to what end dooth she speake these words in hir praier vnto GOD if God doo not worke the will in the harts of men And so vndoubtedlie it came to passe as she praied for that king as a féerce bull at the first sight beheld hir and his crueltie was turned into lenitie Finallie a place in the Acts of the apostles Acts. 16 14. the 16. chapter must be weighed as touching Lydia the woman which sold purple whose heart God opened that she might giue eare vnto those things which were spoken by Paule Manie doubtlesse were present but it was particularlie said to that woman that God opened hir hart Which place Conradus Pellicanus a verie learned and holie man being my predecessor thus expoundeth it And this repentance commeth not of nature but of grace whose hart saith he the Lord opened that she might vnderstand those things which were said by Paule For in the Gospell none may trust to his owne strength but in the gift of God not in our owne presumption Wherefore let vs hearing the promises of the Gospell mistrust the strength of our flesh and let vs desire GOD that he will open our hearts that he will giue the gift of the holie Ghost to beléeue with the heart and to fulfill indéed that which we heare should be doone which thing we read came to passe in this woman that sold purple verse 26. And the historie of Samuel the first booke the tenth chapter teacheth it where it is written that They whose heart God had touched followed king Saule And herevnto belong those things Ezec. 37 16 which Ezechiel spake that He would take awaie the stonie heart and would giue a fleshie heart Phil. 2 13. Vnto the Philippians also Paule taught that It is God which worketh in vs both to will and to performe and that not at our Ephe. 2 8. but at his good pleasure And vnto the Ephesians it is written that We by grace are saued through faith and that not of our selues By which word our working togither namelie that which is actiue is remooued indéed not as touching the consent of faith but as touching that change by grace of which we now speake And it is added 1. Thes 3 2. that It is the gift of God And in the second epistle to the Thessalonians it is written All men haue not faith bicause that healing or medicine of the spirit is not giuen to all men whervpon it cōmeth that all men consent not to the promises of God Againe Who beleeue according to the working of his mightie power Ephe. 1 19. which he wrought in Christ raising him from the dead By which words is shewed that it is one and the selfe-same power whereby our will is changed and conuerted to beléeue and whereby Christ is raised vp from the dead And Pellicanus expounding this place saith Pellicanus And in such sort dooth God and our father declare his power and goodnesse in vs bicause he by a certeine secret and vnspeakeable power hath so transformed vs from the old institution
the rest of good wâ—…ks we are of the same mind that they obteine the promises so far as the holie scripture hath attributed vnto them not of their owne woorthinesse or merit but according as they are stirred vp by faith proposition 4 If theft be punished by death he that is guiltie cannot iustlie complaine that he suffereth beyond his desert proposition 5 Theft by the iudgment of some of the fathers before the lawe was giuen was iudged woorthie of death proposition 6 If a godlie Rhetorician pleading for the defense of innocents doo mooue affections he sinneth not proposition 7 The vse of affections is good so men direct them to the stirring vp of vertues proposition 8 The church is not tied to certeine seats or successions of bishops as the Papists affirme it is proposition 9 In these things which belong not to the substance of faith the apostles in the new testament otherwhile followe the interpretation of the seuentie although it varie from the truth of the Hebrue proposition 10 Magistrates in their Common weales ought to prouide that idle persons be not suffered proposition 11 Although in the holie scriptures there be an expresse commandement for labouring and working with the hands yet the ministers of the word are not bound therevnto sith they haue enough to doo in their owne office the which also we â—aâ—e as touching them that prepare themselues to the holie ministerie proposition 12 The ministers of the word if they haue so plentifullie the spirit of God that they be not onelie able to discharge their function but haue leisure that by their owne labour they may mainteine themselues or helpe others are bound to labor proposition 13 When ministers doo take vpon them to labor with their hands let them shun filthie gaine and set them be ware of handie crafts which may drawe them awaie from the holie ministerie proposition 14 They which labor must beware of this namelie that they respect not gaine for it selfe but the obedience of Gods commandement proposition 15 We must not in such sort put confidence in the labor of our hands as to thinke that God if we be hindered from it will forsake vs. proposition 16 They which get their liuing by labour doo also vnderstand it to be the gift of God that they may enioie their owne labors Propositions out of the first chapter of the booke of Exodus In the yeere of the Lord 1545. Necessarie proposition 1 ALbeit GOD dooth giue vs manie benefits by men yet must we put our trust in him not in men proposition 2 We must not leaue off to do well vnto men bicause we sée them vngratefull to their benefactors proposition 3 He that behaueth himselfe vnthankfullie towards a man which is beneficiall to him is in the verie same action vngratefull vnto God proposition 4 Albeit that the Aegyptians sinned in pressing the Israelites with most gréeuous bondage yet did the sinnes of the Israelits deserue the same proposition 5 The streict bondage wherewith the Aegyptians vexed the children of Israel was the instrument of God whereby he called them home to repentance proposition 6 It is a thing knowne of it selfe by the lawe of nature that we are rather to obeie God than the vniust decrées of princes proposition 7 The feare of GOD in the holie scriptures is such a religion that those things which are thought to be against the will of God ought also of vs to be auoided proposition 8 The lawe of nature or anie other whatsoeuer so it be iust is a declaration of the will of GOD. proposition 9 It is not lawfull vnder pretense of the safegard of Common-weales to state innocents Probable proposition 1 THe midwiues here mentioned might both be Aegyptians and Hebrues proposition 2 The midwiues were not onelie by the lawe of nature forbidden the horrible act which they were inioined to doo by the lawe but also by a lawe made by God vnto Noah and his children against murther proposition 3 The lie which the midwiues made although it be defended of manie to be an officious lie yet bicause therein the confession of the feare of the Lord is suppressed it cannot be altogither excused proposition 4 Whereas it is said that God builded a house for the midwiues it should séeme thus to be vnderstood namelie that he gaue them a sure and ample posteritie and familie Propositions out of the second chapter of Exodus Necessarie proposition 1 THe beautie which Moses parents sawe in him was not the onelie cause whie they kept him yet neuerthelesse it was an occasion whereby they were admonished of beléefe to the promise of God proposition 2 If occasion be offered to a christian man to learne good arts he ought not to despise them vnder pretense of religion proposition 3 The verie enimies themselues although they haue an other meaning doo serue the elect of God vnto saluation who therefore should not be angrie with them after the maner of the Ethnikes proposition 4 We should rather with to ioine our selues to the people of God though it be in affliction than to be held in estimation with princes which persecute Christ with an obstinate mind proposition 5 We are not to determine of the people of God according to the abundance of outward good things but onelie according to the promise and word of God proposition 6 To forsake the court and to liue therein are in their owne nature accounted things indifferent and in the holie scripture there are examples of holie men both of the one part and the other proposition 7 Whosoeuer by a particular commandement is stirred vp from God against a common rule it behooueth that he be well assured that GOD would haue it so proposition 8 The people of God was not without prophets in the bondage of Aegypt proposition 9 With a true inuocation of God there is ioined a repentance proposition 10 In whomsoeuer the spirit of Christ is it dooth speciallie stir him vp vnto praier proposition 11 When the father 's called vpon God through the couenant made with Abraham Isaac and Iacob they called vpon him through Iesus Christ and on the other side when God saith that he for his couenant sake would heare them he meaneth that he heareth them for Christ his sake Probable proposition 1 THe saith whereby Moses parents were moued to preserue him might as well be in respect of the promise made of old vnto the fathers as also particularlie to themselues proposition 2 Moses by killing of the Aegyptian sinned not but was obedient to the instinct of the holie Ghost proposition 2 Although the father in lawe of Moses were commonlie counted a priest yet might it well be that he was a prince in Madian proposition 4 The people of God which was to be deliuered from the calamitie of Aegypt cried vnto God being not onelie mooued with a naturall gréefe but stirred vp by repentance Propositions out of the third chapter of Exodus Necessarie proposition 1 TO depart
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
his sonne although he had the promise of the kingdome and knewe that the same promise coulde not be made voide If ye will say that the controuersie was not about faith or religion but as touching the kingdom I knowing what your reasons be will aunswere that he ought to haue giuen credite to the promises of God and to haue prayed but not to haue forsaken the kingdome which he knewe by the worde of God to belong vnto him Neuerthelesse he fled but yet beléeued that he shoulde be restored againe according to the promises A godlie man flying after this manner beléeueth that God will kéepe him in the faith and will bring to passe that he shall not abiure which also he craueth of him from the bottome of his heart But yet if in the meane time he vse that flight which both GOD hath opened vnto him and the holie Scriptures and examples of the sainctes do allowe he sinneth not nay rather he after a right manner confesseth his faith Others thinke that flying awaie is vtterlie condemned because Paul in the second Epistle to Timothie complayneth that in his first defence he was forsaken of all men 2. Tim. 4. 6. For that they had committed sinne in this matter thereby it appeareth in that the Apostle prayeth that it might not bee imputed vnto them for thinges that bee well doone haue no néede of pardon Howbeit these thinges if they be well weighed I iudge must not be transferred vnto fleying awaie They are rather written against them which either through a blameworthie feare or else for the care they haue of their worldly goods did neglect those duties which Christian charitie requireth It is not likelie that Paul complaineth of them which at that time were not in Rome although persequution waxing hotte they had fledde awaie not long before for this ought not to be laide to their charge vnlesse they had therefore fledde because they loued this worlde as Demas had doone 2. Tim. 4. 10. The Apostle therefore complaineth not of them that were absent but of those brethreÌ„ which indéede were at Rome but yet so pretermitted the dueties of charitie either because they were ashamed to confesse Christ or for that they were giuen to wearinesse or blameworthie feare as in the first defence no man assisted him Verilie the Romane Church delt most shamefullie which after such a manner forsooke their Apostle Wherefore it is no maruell if this did verie much gréeue Paul if also he prayed that this might not be imputed vnto him Wherefore in the former wordes Paul speaketh not of a iust flying awaie which we a little before set foorth discribed with his owne properties but he onelie reprehendeth those who bestowed not those benefites which both they might and ought to haue doone vpon them which were oppressed for Christes cause But here will be obiected that which Iohn writeth Iohn 3. 16. That euerie man ought to laie downe his life for his brethren Therefore when we knowe and sée that the members of Christ are shut vp in prisons it is not lawfull to forsake them by flying awaie while wee séeke our owne safetie Howe farre foorth we must laie downe out life for our brethren and are not touched with the miserie of our afflicted brethren In this place there is no néede of a distinction For the death of our neighbour is either bodilie or spirituall If we speake of the bodilie and outwarde death of our neighbor I iudge that we must not alwaies laie downe our bodilie life for him which I might confirme aswell by manie examples as also by reasons But if we meane as touching the spirituall death of our brother if a man maie by his owne bodilie death so helpe him as hee shall not perish euerlastinglie vndoubtedly he ought to die For Christ after this manner died for vs and it shall be the Disciples part to imitate the master himselfe So that if a man hope assuredlie that he by his presence exhortation and comfort can helpe his brother from falling into euerlasting destruction he ought to abide still although he doe it with the perill of his life and to lay downe as the scripture requireth his bodilie life for the eternall saluation of his brethren But this good part cannot alwayes be doone of them since the crueltie of our enemies is so enraged as whom they holde in bondes for the Gospels sake they for the most part admit no man to talke with them except inquisitors and others which bee able to perswade them in thinges contrarie vnto the faith for so many as they suspect to fauour the pure religion which the aduersaries call Lutheranisme those they exclude from them More fauourably did they deale in olde time with Paul for so soone as he was come to Rome as we reade in the Actes Acts. 28. 16 it was lawfull for him to abide in his owne hiered house yet vnder the custodie of one souldiour in which state he preached the Gospell with great constancie vnto all those which came to sée him Also out of the Ecclesiasticall histories it appeareth that in old time it was lawfull for the brethren to talke with the Martyrs which were in bondes and to refresh their bodies with meate and their mindes with comfort exhortation Wherefore it is no maruell if Paule and his like complained when of the brethren through faint courage and coldnesse they were so foulie forsaken that not so much as one assisted them in iudgements which otherwise was frée at that time Further whereas Iohn commaunded that wée shoulde laie downe our bodilie life for the spirituall saluation of our brother that must not so be vnderstoode as though it may binde vs in euerie case euen when we come into manifest daunger of taking a false othe and of eternall damnation For hereof there would followe two discommodities One that the brethren in bandes by the fall of them which had committed themselues into perils shoulde take a greater griefe and shoulde be offended and perhaps themselues also woulde fall awaie For which cause it was prouided by the law of God that when the Israelites went foorth vnto battaile the fearefull and faint hearted shoulde be sent home least at any time by their feare they might quaile the heartes of the valiant men The other discommoditie is that no remedie or comfort shoulde be giuen to the miseries of the Captiues Martyrs of Christ nay rather to the rest of the calamities woulde be added that the weake brethren would both fal and perish So as in desiring to preuent one euill we should fall into two Wherefore they of whom Paul complaineth did not forsake him for that cause which we haue in hande but rather because they too much loued the worlde and their owne commodities or else because they were wearie and finallie ashamed of the Gospell of Christ according as we declared before Furthermore manie â—…e obiect that it cannot bee but that the Churches of Italie
these daies hath béene set foorth more perfectlie I greatlie reioyce for the excellencie of your wit for this edifying of the Church and for this honor of England and I beséech you that you will procéede to treade with your steppes in the way wherein you haue entered For although the cause that we haue be good yet in comparison of our enemies number they are but few that defende the same and they séeme so to bée awakened as by the goodnesse of their stile and by their sophisticall Argumentes they giue themselues much credite among the vnlearned multitude I speake of Staphilus Hosius and manie other writers of this sect which at this daie be strong Patrons of the Popes lies Wherfore since in that most learned and eloquent Apologie of yours you haue stirred vp so great a hope of you knowe you for a certeintie that all good and learned men doe nowe assure them selues that the euangelicall trueth while you are aliue shall not bee wronged of the enemies without reuenge Doubtlesse I doe verie much reioyce that I haue séene that daie wherein you are made the Father of so noble and excellent a childe God our heauenlie Father of his bountifull goodnesse grant that you maie oftentimes multiplie the like séede But as touching other thinges that your are there doing I am as ignoraunt as is the Parthian or Indian of the affaires of Germanie But I perswade my selfe that your affaires are in a good or else in an indifferent state For we haue experience of the thing it selfe that there is no messenger swifter than he which bringeth tydinges of the miseries calamities and destruction of friendes but their felicitie ioy prosperous state is much long kept secrete froÌ„ vs. But whatsoeuer it is we ought to hope the best one of an other séeing it is a most certaine thing that God is continuallie present in al places and that after a gratiou manner vnto those that bée his of which number are we But as touching me if you bée desirous to know throughlie howe I doe vnderstande that in minde I am merie in Christ and am occupied in the verie same labors wherin I applied my selfe when you were present but in bodie I am not so strong and lustie as I haue béene for the burthen of age waxeth euerie daie more heauie than other Nowe by the space of a yeare and a halfe I am waxen altogether to the lesse neither doeth my stomacke serue me whereby I might haue an appetite to my meale Furthermore I am troubled with the Rume vnto which euils happen no small griefes of my legges because of two vlcers wherewith I am otherwhile greatlie disquieted Wherein though the bodie properlie and by it selfe be vexed yet by reason of the consent which the Gretians call Sympathia the minde also cannot choose but be afflicted These thinges which I am sure for the good will you beare me you will bee sorie to heare I would not haue inserted in these my letters sauing that I shoulde haue verie great néede of your prayers which I haue perswaded my selfe that I shall obtaine to bee more earnest because of the necessitie wherewith I am vrged Of the French affaires I write nothing because I assure my selfe that they are no lesse knowen vnto you than vnto me The Synode of â—rent seigneth as though it woulde procéede but it goeth so flowlie forwarde as in these fiue Sessions thereof it hath decréed nothing that maie serue to the purpose Those thinges that it doeth define bee olde and mouldie so as they cannot séeme to doe the part of fathers but of beetles which alwaies turne ouer the selfe same dongue of traditions Fare you well most worthie prelate and more than one half of my soule God loÌ„g maintain you kéep you and increase you in al kinde of goodnes both to the Church to the Commonweale All friendes and learned men doe salute you From Zuricke the 24. of August 1562. The Commentarie of Lauater vpon the Prouerbes Lauater hath set foorth his Commentaries vppon the booke of the Prouerbes To the Church of straungers at London 45. IT séemes that Hadrian hath dealt verie vnprofitablie who hath disquieted the Church in moouing of that controuersie whereof our aduise of late was asked Further herein is he the lesse to be allowed because hee defendeth that opinion whereby the hearers are rather destroyed than edified in the true and right doctrine of faith Whether obstinate heresie as touching the person of Christ exclude the Anabaptists from saluation For whereas he affirmed that the peruerse opinion touching the flesh of Christ brought from heauen and not taken of the blessed virgin doeth not depriue the Anabaptists of saluation they continuing obstinatelie therein but that they being yet of that opinion belong as well vnto Christ as vnto the Church doeth not this extenuate both the weight and mischiefe of that heresie And doth it not confirme those wretched men in their errours And doth it not call backe others from the carefulnesse to shunne and auoide that errour But he saith They which are touched with the feare of God will giue place to those which shewe them that they liue in a great and daungerous errour Howbeit I would faine knowe how grieuous an errour or how horrible a daunger that is which plucketh not men from eternall saluation but suffereth them still to be both members of Christ and also parts of the Church The Apostle when he would exaggerate certaine sinnes aboue others saith 1. Cor. 6. 8. They that commit such things shall not possesse the kingdome of God If the faithfull ministers of Christ although they by assured testimonies of the worde of God confute earnestly speake against this opinion namely that such as so erre shall perish vnlesse they repent bring not to passe that they will yéeld vnto the trueth shall we beléeue that they will sooner yéelde and bee healed when they heare that their opinion though it be false and against the word of God doth not exclude them either from saluation or from Christ It is not likelie nay rather when they shall be taught things which bée true and contrarie vnto their dreames they will saie vnto a sounde teacher thou loosest thy time and thy labour I depart not from that opinion which I haue taken vpon me to defend wherof I alow because it doth not separate men from eternall life Furthermore the faithfull men will saie Whie doe we so diligentlie shunne and auoide these men since to kéepe them companie is not pernitious For if we shoulde bee infected with their contagion we shal be in no daunger at all in the end Hadrian who otherwise is against the Anabaptistes and as we haue heard is commended for sinceritie of life did negligentlie consider of these thinges therefore he supposeth that it is answered by that his Dilemma He with whom we deale either feareth God or else is destitute of his feare If he doe not feare
haue most shamefully denied his trueth and holie faith Wherefore O father I haue sinned I haue sinned grieuouslie before thee I haue sinned in heauen and in earth I am no more worthie to be called thy sonne I am euen he whom thou according to thy bountiful goodnesse leauing manie other better than I in darkenesse hast illuminated with the light of thy word hast called me hast ingraffed me into the bodie of thy Church whom thou hast made partaker of regeneration and remission of sinnes and of the holie sacraments finallie whom thou hast enriched with spirituall treasures which thou wouldest not open vnto the mightie vnto the Philosophers and vnto the most wise men of this worlde I neuerthelesse making small account of these thy most pretious giftes giuen vnto me both by thee and by Iesu Christ thy sonne my Lorde my wisedome my righteousnesse my holines my redemption haue trecherously fallen from thee and haue wretchedly ioyned my selfe vnto the enemies rebels and persecutors of thy holie name I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth and I am not woorthie to bee called thy sonne I am he whom being polluted with the filthinesse of sinnes and with the foulenesse of wicked deedes thou hast cleansed by the bloud of Iesus Christ thou hast lightened by thy spirit restored vnto holie life and hast made an heire a fellowe and a partaker of eternall felicitie What could I at any time haue desired more of thee seeing thou hast giuen mee all thinges with Christ And albeit thou hast giuen mee these giftes ornaments which are in deede incomparable yet doe I confesse that I haue dealt most leawdlie against thee The Oxe and the Asse doe better knowe their owner and the dogge also being a most vile beast doeth attend and followe his Maister with greater faithfulnesse than I whom thou my God hast so greatlie aduaunced glorified and adorned with all kinde of good things wherefore I haue no more excuse remaining To thee of verie right belongeth glorie and honour and vnto mee nothing else but shame and confusion of heart of countenaunce and of deedes I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth Determine thou of mee whatsoeuer it shall please thee yet will I be thine I am sorie that I haue so shamefullie sinned and I doe detest this fact The more grieuouslie I haue sinned the more earnestly I desire thine euerlasting mercie Seeing I am wholie vncleane I am not able to cleanse my selfe This if I shall goe about to doe I shall the more pollute my selfe O thou my Lorde Iesus Christ who art the verie purenesse it selfe which camest into this world not for the iust but for sinners cleanse mee againe I beseech thee with thy bloud replenish mee wholie with faith that I maie embrace thy death that giueth life thy bloud that is the price of eternall life and thy passion that is the rest comfort hauen and refuge vnto wretched and vnhappy sinners Seeing thou diddest receiue into former grace Peter which had denied thee diddest graciouslie receiue againe the Apostles which had forsaken thee Ioh. 20. 21. 2. Sa. 12. 13. diddest reconcile to thy selfe Dauid who was ouerwhelmed with most grieuous sinnes diddest suffer with great clemencie the people of the Hebrewes which daylie prouoked thee by their manifolde falling from thee and since thou taking pitie of the fal of thy weake and foolish creature hast signified by thy Prophet that thou wouldest not the death of a sinner but that he shoulde conuert and liue and wouldest that a miserable sinner if he repent should bee receiued and returne to thy flocke not onelie once but also if neede require seuentie times seuen times Beholde I am here condemning detesting reuoking and renouncing whatsoeuer I haue committed against thine honour and against thy holie will And I protest that I will order all my whole life in a better manner Wherefore I beseeche thee good father that since thou hast so incouraged mee through Iesus Christ our Lord thou wilt giue vnto mee such strength as may bee sufficient I am thy woorke aswell touching naturall constitution as touching this spirituall and newe regeneration I pray thee therefore that thou wilt not despise me and that which cannot be doone for my own merites whereof I finde none good may bee doone for the merites of Iesus Christ and for thy holie names sake vnto whom be honour and glorie for euer and euer Amen I haue shewed or rather in a grosse maner described The maners of the reprobate what the sonnes of God predestinated vnto eternall life are woont to doe when they haue grieuouslie fallen for if not with the wordes aforesaide at least with the like they flie vnto their heauenly Father whom by sinning they knowe to haue offended But contrariwise doe those that are reiected For they when they cannot excuse their sinnes doe dissemble them and as though they had committed none or else easie faultes they say that it behooueth to serue places times and present occasions They pretend that it sufficeth to haue a pure heart and vnspotted minde and that outwarde faultes are not much to be weighed as if so bee they should acknowledge God to be onelie the Lorde of Soules and shoulde thinke that those things which are expressed in worde outward déedes belong nothing vnto him Thus are these men woont to couer their sinnes Vnto whom if a godlie man as it often happeneth indeuoureth to laie before their eyes the Image of their sinne committed they sometimes knowing the outragiousnesse of the fact which they haue doone being destitute of faith and spirit doe sometimes despaire with Caine and Iudas and doe fall into most miserable madnesse or else they kill themselues as we knowe it happened in our time by the horrible and dreadfull iudgement of God But sometimes they perswading themselues that they did not grieuouslie sinne doe please themselues as if they were cleane and holie and otherwhile doe prosecute those with deadly hatred of whom they were seuerelie and of a good zeale rebuked For which cause of abiurers they become persecutours The Church of Christ at this day hath no enemies more hurtfull euen as in times past it had Iulian the Apostata who being onelie instructed in Christ became afterwarde an enemie and excéeded all the tyrannie and crueltie of the other tyrantes to whom Christ was neuer knowen Wherefore brethren beware least after this first fall ye runne not into deadly ruines and downefalles of eternall damnation Rather flie yee vnto the Anchor of repentaunce and with the elect returne yee vnto him whom ye haue offended Deuise not vnto your selues newe formes of obtaining saluation this is the onlie forme set foorth by God to them that are fallen Suffer not your selues to be seduced by the intycements of false Prophetes 2. Sa. 12. 13. Luk. 15. 17. Saie with Dauid and with the Prodigall
Euen in ciuill works is hindered 3 41 a Ph. Melanchthons opinion thereof of prouidence 1 200 b Of Adams first whereby it was possible he should sinne and his last that he shal not possibly sinne 2 156 b Why God gaue him it in his first creation 2 253 b How grace preserueth Free-will is preserued 1 199 b Man hath not lost it after his fall contrarie to Augustine and howe both Bernard and Augustine be reconciled 1 199a Howe wee haue and haue not Freewil 3 41 ab 13 ab 14b 96 b Fu. Fugitiue What infamie it was counted to be a Fugitiue 3 292 a The end of such 3 279 a Fuke An interpretation of the worde Fuke called in latine Fucus â— 502 b 508 a ¶ Looke Painting Functions The holy scripture hath vnder it most noble Functions as howe 1 10 a Funerals Funerals regarded in the time of the Patriarches 3 234 b Epitaphes at them 3 312 a Furies Three kindes of Propheticall Furies meÌ„tioned by Plato 1 19 a The Furies of the Poets their effects 3 166 a Ga. Game Of the ancient Game of swordplay vsed among the RomaÌ„s 2 390 b Games What kinde of Games by ciuill lawes are abolishable 4 309 b Reasons dissuading vs froÌ„ them 2 527 b In what things lost are recouerable by law 2 526 a To what intent the ciuill lawe forbad them 2 527 b No rule in holy Scripture concerning them 2 525 a What is to be iudged concerning them 2 527 ab Games of actiuitie bodily exercise allowed 2 527ab Of chesse-men tables 2 526 b The cause of delighting in them 2 525a What kinde of Games Iustinian others allowed 2 526 b Whether al kinde are to be misliked 2 524 b A distinction or distribution of them 2 â—25 ab ¶ Looke Plates Garland Why Iulius Cesar did alwaies in a manner weare a laurell Garland 2 509 a Garments For whom soft and sumptuous Garments are meete not meete 2 513 b 514a The meaning of the borders which the Iewes ware sowed to their Garments 2 314 a Garments are neither good nor euill of themselues 2 607 a The Garments of the Baalits in their sacrifices weâ—… peculiar 2 540a Limits appointed by God for Garments 2 506 b 507 a Ge. Gedeon Why Gedeon stirred vp his own son to kill his enemies 4 264a Gelous How in what sort God is said to be Gelous 1 207 a 2 344 b Gelousie The lawe of Gelousie the order thereof 2 482 b 4 129 a An â—ll imitation of the water of Gelousie 4 309 b Generation Of the Generation of the godly and their inheritance 2 612 b 613 a Why Generation was appointed 3 330 a 2 637 b The causes thereof 3 337 b Defined or described 4 156a Generatio shal haue an end 3 365 b Seed and generation are the foundation of mans motion 2 233a A difference betweene proceeding and generation though it bee hard to finde 1 107 b Generation of one thing is the corruption of another 3 355 a Why the Scripture talking of Gods visiting of sin mentioneth the fourth generation 2 365 b 366 a 362 b 237 a Originall sinne is spred in men by seede and generation 2 233 a Gentiles Whether the Gentiles bee more abiect than the Iewes 4 313 b They had some ministers of the worde before the Apostles 4 4 b Gentlemen A difference betweene Gentlemen and well borne men 4 312 a Gi. Giant Of a woman giant in Rome mentioned by Augustine 1 129 b Giants Giants by their stature were nothing furthered to saluation 1 131 a The Moabites and Israelites draue such out of their borders 1 132a They did scarcelie at any time take a good or godlie cause in hand 1 131 a Berosus saith that Adam Seth Noah and their sonnes were such 1 130 a Fowlie vanquished in battels that by weake men 1 131 a What time they began to bee as faith Augustine 1 128 b The cause why God wold that they should otherwhile be borne 1 131 a By how many names they are called in the holie Scriptures 1 128 b What Plinie and other Ethnikes haue spoken in a manner incrediblie of them 1 130 ab Whether Og was the last since the scripture saith that he onlie was left of the giants 1 131b 132 a How it is answered that in the booke of Enoch giants are said to haue had not men but Angels for their parents 1 129 b Why giants in old time did and mightie men nowe do resist God 1 131 b The reasons that mooued some to think that they came not of men 1 129 b A naturall cause of their tall stature 1 â—30 a Whether Angels or men were the parents or begetters of them 1 128 b Before the floud and after the floud 1 130 a Giue How God saith he wil not giue that which he wil giue 3 301 b Gift The names of gift and calling vsed in Scripture 3 202 a Each first gift of God deserueth not the latter gifts 3 â—1 b Of the gifts of the holie Ghost giuen by Christ 2 624 a Gifts of God and man The vse of such gifts as GOD hath bestowed vpon men is lawfull 2 341 a Many free whereby the goolie cannot be discerned froÌ„ the wicked 3 52 a Three considerations why God deferreth theÌ„ 2 332 a They doe not make vs acceptable vnto GOD. 3 52 a Chrysostome by a similitude teacheth how the wise Ethnikes abused them 1 11 a Why the holie Ghost in the distribution of theÌ„ vseth an inequabilitie 1 72 a Naturall gifts are sometimes called grace 3 52 a How they be knowen in temptations 3 202 b Which shal be abolished in the life to come 3 393 a Certaine giuen vs of God without any meanes of ours 1 155 a Howe they are without repentance 4 306 b 1 208 ab Franck and tree 4 3â—6 a What gifts we must bring vnto God 3 176 a What belong only to the saints 3 52 a How many of the holie Ghost their properties 3 66 b 67 a Of gifts without gift and the end of such gifts 2 596 a What may be reuoked by Law 4 306 a Whether Ministers may receiue gifts and rewards 4 28. 29. Whether it be lawfull for priuate men to giue them one to another 4 31a Of the free gifts of the Ecclesiasticall ministers 4 8 b Gifts betweene the husband and wife prohibited by the ciuil laws 2 456 a Whether it be meete for subiectes to receiue gifts of straunge Princes 4 31 ab How gifts satisfie the ambitious and couetous 3 175 a ¶ Looke Revvards Gl. Gladnesse Howe Aristotles doctrine touching Gladnes standeth with the holie scriptures howe they exhort godlie men therto 1 141 a How it worketh in their heart 1 406 a How it may be commendable and howe it becommeth a vice with a definition of the saint 1 134 b The place thereof in mans bodie how it worketh 2 411 a Ciceroes opinion of
betweene a Happie and a miserable man 1 164 b ¶ Looke Felicitie and Chiefest good Harden What it is to Harden according to Augustine 1 196 b How God doth it 1 201 b 203. all Howe Pharao did Harden himselfe and how God hardened him also 1 187 a Harlot The meaning of that when Hosea was commaunded to take a Harlot to his wife 2 475 ab The saying of Crates touching the golden Image of Phryne the Harlot applied 2 474 b Shee that bare Iephtha was no wife but an Harlot 2 476 a How the Church of God oftentimes plaid the Harlot 2 496 a Harlots What is determined touching the lawfulnesse of an Harlots oblation in the Church 2 471 b In Solomons time there were Harlots in Israel 2 474 a Suffered to goe gay and man among the Lacedemonians 2 171 b Whether there be hope of their conuersion 2 474 a Iustinians lawe for the wéeding of them out of Rome 2 473 a How it came to passe that the Iewes had such among them séeing it was not lawfull for them to haue such 2 468 b 471 ab Their sumptuousnesse in Rome 2 472 b How these words are meant Harlots and publicans shall goe before you into the kingdome of heauen 2 474 a A decrée in the digests touching Harlots hire 2 472 a Augustines sentence for maintenance of them in cities inuerted 2 474 b It is ciuill policie 2 463 b The Pope maketh an vniust gaine of them 2 472 a Philo Iudeus his reason why they might not be suffered in Israel 2 474 b Heart What the Heart is the place and the office of the same 2 556 ab What affects are placed therein and doe naturally belong thereunto 2 406 ab How diuersly it is affected according to the effectes of the affectes in the same 2 411 a It hath two other motions besides the affects 2 406 b Our Heart is not in our owne power 2 565 a In whom it is heard 3 388 a God findeth it not good in men but maketh it good 3 20 b Of preparing the Heart vnto God and whether it be in mans power to do it 3 111 b 112 a Hate We may not Hate our enimies in any case and whie 2 404 b Howe we shoulde both Hate and loue our selues 3 258 a To Hate God is two wayes vnderstoode either by act or by inclination and in whom 2 237 a Why children sith they cannot and do not Hate God are notwithstanding punished 2 365 b Hatred Foure chiefe parts of the Hatred which causeth schisme 4 68. He. Heade Howe a king is saide to bee the Heade of a common weale 4 35b Who is and is not Heade of the Church 4 36 ab ¶ Looke Pope and Supremasie Healing Howe long the giftes of Healing were in the Church 4 130 b ¶ Looke gifts Health Whether the ende of Phisicke bée Health 1 7 a Whether that which Phisitians doe restore be naturall or artificiall 2 515 ab Hearers Why Aristotle pronounced that young and incontinent men woulde not become méete Hearers of good doctrine 1 56 a Men of ripe age admitted as profitable and why 1 56 a Two ends of them that be Hearers of good doctrine 1 54 a How it commeth that at one verie sermon part of the Hearers beleeue part nor 3 141 a What kinde of experience is required of them that shoulde be meete Hearers of good doctrine 1 54a Hearing Thrée kinds of men noted whereof two haue néede of Hearing wholsome doctrine 1 54 b Whether sinners against the holy Ghost must be excluded from it 1 â—7 b Incontinent men may receiue fruite thereby 1 53 a Aristotle iustlie blamed for excluding a young man from the same 1 52 b A diuerse Hearing of sermons and that therein Paules rule must bee followed 1 22 a Young men may reape profite by Hearing good doctrin this is prooued by reason example 1 53 a Their faults must bee no cause to keepe them from it 1 54 a Howe they behaue themselues therein 1 53b Excommunicate persons are not excluded from it 1 58 a Why Aristotle omitted such as by nature are vnapt to receiue vertues from Hearing of good doctrine 1 54 b One kinde of men noted that are excluded from Hearing Gods worde and who they be 1 58 ab None are excepted from Hearing the word of God 1 57 b ¶ Looke Scriptures and VVord Heate Heate and light are not alwayes ioyned together â— 397 a Heauen What is signified vnder the name of Heauen and earth 1 110b Howe Heauen and earth shal passe away 3 395 b 396 a By Heauen is sometime meant the middle region of the aire 2 590 a Damaseeus distinction thereof â— 381 b It is of many significations 3 370. 37â— 372. Of the fierie Heauen next aboue the seuen spheres 3 37â— b Of Paules rapting into the third Heauen 3 381 b Of the taking vp of Enoch and Elias into Heauen 3 370 a c. How God is said to be in Heauen 3 367 a Of equalitie or inequalitie of glorie in Heauen 3 390. 39â— Of a Heauen of brasse prophesied by Moses and when the same came to passe 2 251 b Heauens The Heauens are turned about by Angels 1 111 ab ¶ Looke Intelligencies Heires Not all a mans children bee his Heires and how we be heires of God 3 81 b ¶ Looke Inheritance Hell Of Christs descending into Hell 3 344 a 374. 375. Augustines opinion 1 73 a What his soule did there 2 621 a Hell called by many names in Hebrue 3 376 b Diuerse sorts of punishments in Hell prooued by Scripture 2 234a How it is meant that in Hell there is no redemption 3 369 b Of the nethermost Hell â— 374 a Helpe Whether Christians may desire Helpe of Infidels 4 295b Why God saying he woulde not Helpe the Israelites helped them notwithstanding 3 301 b Heresie A definition of Heresie 2 330 ab The difference betwéene it and schisme 4 68 a Whence it hath his name and the causes thereof 2 330 a Whether it be lawfull for the rooting out of the same to vse guile 2 539b The Heresie of the Anabaptistes disallowing the baptisme of infants 4 115 b 3 339 b Touching warre 4 281 ab 290. 291. 292 Touching ecclesiasticall order 4 10 b Touching communitie of all things confuted 2 519a Touching magistrates 4 276a That the olde testament belongeth not to vs c. 3 339 b Of the Anthropomorphits touching Goos shape 4 1â—6 a Of the Aquarians touching the Lorde supper 4 53 a 206 b Of the Arrians that nothing is to be graunted but that which is in plaine words set downe in scripture 3 136 b That Christ is lesse than the father 3 3â—6 b 4 166 a Touching our coniunction with Christ â— 179 a How the Councell of Constantinople dealt against them impugning the doctrine of the Godhead of the Trinitie 1 1â—6b How long it continued 4 3 b Of the Capernaites touching the Eucharist 4 156 b
ghost is in vs before faith 2 578 a A long contention betweene the Greeke and Latine Churches whether hee proceeded from the Sonne 1 107 b Whether hee should haue taken vpon him some visible nature as the sonne did seeing he was also sent 1 109 a He is not the same that be his giftes 2 627 b Of sinne against the Holie ghost 3 239 a 206 b 207 a Why it is irremissible 2 628 a Not apparently knowen 4 59a Whether such are to bee excluded from hearing Gods worde 1 57 b 58 a Whether all hope of their saluation is to bee cast away 4 59 a Holinesse What Holinesse is in the infants of faithfull parents 4 115 ab 2 25◠ab Whether a Holinesse consist in fasting 3 255 ab Homousion Of the worde Homousion and howe the olde Catholikes coulde not away with it 1 108 b Honestie A distinction of naturall Honestie out of Phil. Melanchthon 2 425 b Honor. Definitions of Honour or glorie 1 142 a 141 b 2 381 b Greater Honor must not be done to anie than the worthinesse of his person requireth ◠144 b Whether at any time it bee seuered from vertues and iust deedes or ioyned alwayes with them 1 142 b Howe and in what cases errour and offence is done on the part of him that doeth giue Honour 1 145 a Herod Domitian and Nero had Honour done them farre aboue their degree 1 144 b How Aristotles doctrine touching Honour agreeth or disagréeth with the Scripture 1 145 b It is not the cheefest good and reasons why 1 146 b 145 b 141 b 142 a What Honour is due vnto Princes and excellent creatures 2 342 b 377. 378 Wherein the Honour due to parents consisteth 2 380 b How Honour is ioyned vnto actions to what actions 1 141 b Whether the desire of Honour should bee accounted among good things or euill things 1 143 a Whether the testimonie of one honest and wise man be sufficient thervnto or the signification of many required 1 142 b The causes thereof both formall and efficient and in what signes the matter thereof shal be 1 141 b How Honour followeth vertue as the shadowe doth followe the body reade the similitude 1 142 b 143 a It is of the kinde of those thinges which are referred to some other thing prooued by scripture 1 145 b Whether it bee his that giueth it or his to whom it is giuen 1 142 a In giuing it vnto good men what we get and in contemning them what we gaine 1 143 b What kinde of Honour it is which we should to good and honest men 1 143 b The chéefe and perfect Honour that the faithfull shall haue of Christ at the last day of iudgement 1 144 a Honor is the good both of him that doth giue it and of him to whom it is giuen 1 142 a A rule of Augustines to be obserued in the receiuing of Honour 1 144 b Honour is not indéede the rewarde of vertues 2 381 b 382 a That we must not take too much care for it and of diuerse that haue hunted after it 1 144 ab Of how large and ample a signification this word Honour is 377 ab It must not be desired simplie and for it owne sake 1 144 a A sentence of Salust touching the desire thereof 2 382 a Why we do Honour vnto excellent men 2 381 b The right way to come to Honour is vertuous actions 1 144 b In what things the Honour due to God consisteth 2 342 b Honours In what respects Honours do profite them that doe well 1 144 a The duetie of them that yéelde and giue Honours vnto others 1 145 a Of such as buy them being a vice condemned by all iust lawes 1 144 b Why they are to be desired 1 143 b A diuision of them some small and slender othersome sounde and substantiall 1 142 a Cautions to bee vsed in the admitting of them 2 381 b Honours may soone be taken away 1 145 b It is lawfull for holy men to take them being offered and why 2 381 b We must vse them well when we haue gotten them and how some abuse honours 1 145 a Are compared to a brittle glasse 1 142 a Hope A definition of Hope 3 85 b Of two sorts 3 87b 88 a Why God gaue it vs. 3 86b The obiect and subiect thereof 3 84 a The vse of the same 3 88 a The certeintie and vncertaintie thereof 3 82. 83. 84 ab 87 b 88 a Whereupon it depēdeth dependeth not 3 82 ab 83 a Whether Hope dependeth of merits 3 86 b How it doeth not confound 3 82 ab Of what extreames it is the meane 3 67 b Whether it bee the forme of faith 3 74 ab It conteineth expectation or attendance 3 86 a Howe Hope is after and not after faith 3 85 b It hath respect vnto difficult thinges as howe 3 86 a Taken for regeneration and for faith 3 158 a The difference betwéene it and faith 3 86 b It is an affect of the angrie power and why 2 410 a Howe emulation and Hope are ioyned together 2 417 b In it is sorrow ioyned together with ioy 3 86 a Whether the sainctes in heauen haue Hope 3 88 a Faith Hope and charitie are inseparable 3 72 a Christian Hope is carried vnto those good things which cannot bée séene and howe 1 1 a 2 a Howe it is discerned from the counterfait 3 87 b Whether the workes of charitie and it be iust 3 156 b Whether Paul were frustrate thereof as it should séeme by his words 3 86 b 87 a Hope is a golden chaine and how it is confirmed 3 88b What is required for the triall thereof 3 87 b The Hope of Christians and Ethnikes differ 3 89 a What it is to beléeue in Hope contrarie to hope 3 96 a The Godlie in affliction cast it not away 3 85 a In what part of euerie liuing creatures minde it consisteth 3 86 a Howe absurdlie the schoolemen define it 3 83 ab It calleth those thinges which are to come as alreadie doone 3 84 b Howe Hope and charitie are ingendred of faith 3 74 b Whether good workes auaile to the certaintie of Hope 3 86 b What the fathers of the Church say of the same 3 85 ab Horses Howe Salomon had such store of Horses sith Palestine bréedeth verie few 4 317 a The price of these Horses 4 318 b Hospitals Hospitals néere vnto Temples 4 17 b Hospitalitie Hospitalitie becommeth a noble man 2 522 a Whereof we may gather that it is a verie good vertue 1 49 b To followe it is more than to kéepe it 2 522 a The lawes thereof ought ordinarily to bee kept vnuiolate prooued 2 522 b 523 a Inioyned vnto ministers 4 17 b The swallow noted for an enimie thereto 2 522 b 523 a The Hospitalitie of Abraham Lot and others 2 522 a Whether Iohell did right in violating the lawes of Hospitalitie 2 522 ab Lot
There be vsed no vehement affections neither is there any thing doone earnestly or from the heart but all things are rather doone of a certaine ceremonie and custome Let no man make excuse that these things belong onely vnto Bishops and vnto pastors Col. 3. 16. séeing vnto the Colossians Paul admonisheth euerie man as well that the word of God should dwell in vs plentifullie as also that our spéech shoulde alwayes be gratious and powdered with salt Col. 4. 6. that wée may know how to answere euerie man And Peter woulde haue vs to be readie to giue a reason of that hope which is in vs. 1. Pet. 3. 15. But forasmuch as I perceiue the time is past I will make an end and bende my selfe vnto prayer as vnto a most sure hauen to craue the aid and assistance of Gods helpe And as holy Moses when he had nowe ruled the people of God the space of 40. yeares on this wise prayed Deut. â—2 2. A Prayer That my doctrine may droppe as doth the raine and my speech flowe as doth the deaw So I good Lord most earnestly desire of thée that those thinges which I shall teach thy children may not be any stormes of errours but desired and fruitfull raines of the trueth and that my interpretations may be no waters that shoulde wast the Church and ouerthrow coÌ„sciences but a deawie consolation a profitable edification of soules And I beséech thée also that thou wilt hearken and graunt vnto my prayer that all those which be héere present may heare the holie séede of thy word not as the high way nor as the thornes nor as the stonie ground but as the good lande and fielde prepared by thy spirite they may out of the scriptures which shall bee committed to the furrowes of their hearts bring foorth fruite thirtie sixtie and an hundreth fold An Oration concerning the studie of diuinitie made to the Vniuersitie of Strasborough after his returne out of England THose debters ye diuines which meane good faith are greatly troubled with sorrow and care of minde when they sée themselues hindered by any occasion that they be not able to pay those thinges which they knowe they doe owe neither doeth this happen vnto them without great reason For mortall men haue nothing that they may in right preferre before a stedfast faithfulnesse Whereupon Paul that notable Apostle of Christ the heart of the worlde and most famous publisher of the doctrine of the Gospell when among other nations he knew himself debter also vnto the Romanes Rom. 1. 10. besought God with continuall desires and most instant prayers that he might once at the length come vnto them that euen out of their riche fielde he might carie into the heauenly barne a large haruest and abundance of fruite And because that noble mindes desiring excellent things doe not satisfie themselues vnlesse they ioyne with their desires no lesse indeuours therefore he testifieth that he did often attempt to come vnto them but that he was hindered by Sathan Which hinderaunce as I am perswaded did with great griefe disquiet his most godly minde For with an incredible desire he wished faithfully to doe those things which in preaching of Christ he euer and fréely confessed to be his duetie to doe vnto the wise and vnwise vnto the Gretians and barbarous Wherefore séeing this affection doeth beare so great stroke in honest mindes and in godly men if ye shall thinke me all the while that I haue bin absent from hence to haue bin forgetfull of the duetie which these many yéeres by bond I owe to the schoole or Church of Strasborough ye bereaue me of an honest heart and godly minde But beleeue me the case did not so stand but euen as Homers Vlisses when he was in the Orchardes of Alcinous in the caues of Calipso among the songes of the Syrens in the inchauntements of Circe and violence of the great Giants of Sicill neuer laide aside the swéete remembrance of his owne Countrie Ithaca though it were but rude and as the Israelites so many of them as were godly did during the space of fortie yéeres in the desert continually with themselues thinke of the lande promised them by God so your Martyr did neuer at any time forget this Schoole or by any occasion of this absence ceased to bee carefull of his chiefe and speciall calling and of this perpetuall remembraunce and good will I not onely haue God to be my witnesse and searcher of my heart whom I pray and beséeche for his seuere iustice sake not to leaue me vnpunished if I doe lie but also many notable and woorthie men in Englande doe well knowe howe earnestly I sued to the King that as he had called me from hence so he would send mée hither againe Which neuerthelesse I might not obtaine For that King being verie much giuen vnto godlinesse King Edward the 6. was desirous to cal thither out of Germanie many men of my vocation rather than to suffer me to depart whom he had alreadie with him Wherefore hauing on this wise a repulse I was constrained whether I would or no to be absent from hence And vnlesse ye your selues consider of it by your selues I cannot expresse howe grieuously I tooke it to depart from my place which I had so long inioyed and how sorrowfull I was when I perceiued that I was cut off from al hope of my returne Yet did I comfort my selfe because I thought you were not ignoraunt what the manner of the worshippe of God is For God must not be worshipped after our will but according to his owne pleasure Neither doe those thinges which wée haue purposed to our selues to be doone please him but what his prouidence day by day appointeth to euerie man either to be taken in hand or to be indured Without doubt it séemed pleasant vnto me and most delectable to returne to Strasborough but GOD in whose power I was and now am commanded another thing to be determined And maruell not if I say that he commaunded for ye are not ignoraunt that in all those thinges that are not repugnant vnto the Scriptures of God Rom. 13. c. we must obey Princes euen as we doe God and most auncient is that common saying Osee 6. 7. that Obedience is farre to be preferred before sacrifice And besides this the fruite of the worke which GOD through my ministerie wrought in that most noble kingdome was a let of my comming Howbeit contrarie to the expectation of all men was King Edward of Englande the bright light of Christian kingdomes the verie nurse of godlynesse and a stoute defender of the Gospell of Christ by cruell and lamentable death taken away The light was turned into darkenesse impietie succéeded pitie and most cruell Woolues inuaded the newe and late restored Churche good men are wickedly oppressed from whose perils and misfortunes howe I by the prouidence of God haue bin deliuered I cannot
sufficiently imagine much lesse declare Wherefore being protected by the fauor of God Martyrs departure out of England through the sea through enemies finally through the middest of the plague I am come to you my deare brethren And except that the will of God which maketh plaine the passage had by his stedfast counsel determined of this my returne it was vnpossible that I should haue bin brought hither in safetie And the verie same power of God hath not onely mooued the Magistrate of this most noble Citie but also hath so raised vp and incouraged beyond my desertes very many godly and famous learned men partly of the Schoole and partly of the Church as not onely they haue bin desirous to retaine me here but haue earnestly indeuoured to restore me into my former place vnto whom I nowe yéelde thankes in this publicke and honorable place of assembly and I pray and beséeche the immortall God for his sonne Iesus Christes sake to rewarde them euerlastingly for their curtesie and to graunt me that I may in some part though not so fully as I woulde answere their expectation And whereas I vnderstande that ye which be studentes in Diuinitie haue so often so chéerefully come together to the hearing of the worde of God I am not onely verie glad but I reioyce excéedingly euen from the bottome and bowels of my heart Further seeing these your desertes require it I doe earnestly commende you which haue so diligently kept and preserued in your sincere heartes the life of heauenly wisedome and I am desirous to my power to further your indeuours But least we should this day méete together in vaine I thinke it now méete in fewe wordes to declare that which I am minded to speake For by this meanes when our speach shall be reduced to certaine limites from wandring then shall ye easilie consider with your selues those thinges which I shall speake I haue oftentimes noted that when Diuinitie is commended vnder one labour are reaped two and those not common fruites First there is a thankes giuen vnto God who hath bestowed such so great a gift vnto his heauēlie Commonweale that is vnto the Church Secōdlie is shewed that they which with an obstinate minde persecute the same doe it not vnwittinglie Wherefore I also that I may not be vngratefull vnto God and that I may commend your wisedome as it deserueth will speake of the woorthinesse of Diuinitie and therewithal will cōmend your earnest desire thereunto which with great wisdome you haue taken in hand Albeit I know I cannot sufficientlie for the woorthinesse thereof commend this heauenlie exercise and doe feare least by approouing your counsell in receauing it I might séeme to drawe your mindes not vnto Diuinitie but to the fauour and affection of my selfe Howbeit your godlinesse and courtesie cause me that I will not cease from that which I haue purposed to doe For thereby ye will be brought to forgiue fréelie those thinges which are not throughlie well prooued and with lesse eloquence vttered And since ye are no lesse religious than my verie good friendes take that with the right hand which others would easilie take with the left The woorthinesse of Diuinitie But first as touching the woorthinesse of Diuinitie after what manner I beséech you shall I speake of the same Hereof I am sure ye haue heard manie times in déede it is become a prouerb that the Colestock twise sodden dooth bring lothing with it and that one and the same thing often repeated although it be renued by the eloquence of wordes or florish of Rhetorick yet is it tedious to those that heare it Who knoweth not how vnpleasant a thing it is to treate of thinges that be like and that all men which walke in like places are soone weried Howbeit this ought speciallie to stirre vp you to heare attentiuelie and me to speake fréelie that the scripture of God the oftener it is taken in hand to be considered and treated of the more brightnesse excellent light it shooteth foorth Ye know that golde and precious stones the more they be worne vppon the fingers Similitudes the more they glister and ye are not ignorant that in brightnesse the word of God passeth gold the Topas and all precious stones Also we are taught that the word of God is compared to a liuelie water which not onely quencheth the thirst abundantlie but also springeth out vnto eternall life and water the more it is mooued and drawen Iohn 4. 14. the purer and swéeter it is And séeing the word of God is like vnto a consuming fire the same in like manner as it is often stirred blowen so dooth it send out the greater and brighter flames Therefore we also the more plentifullie we extoll the excellencie of the diuine wisedome with our discourse the more profite and pleasure shall we haue The Athenians did speciallie for this cause boast of the antiquitie of the inhabitantes in their country for that corne was there first of all found And by that reason prooued that men were there from the beginning For where nature would first haue the foode and noorishment for mankinde to growe in the same place it is likelie that there men were borne from the beginning The force and strength of which reason when I consider with my selfe I alwayes thought it to be good and strong although I doubt not but that it is a fiction of the priestes that corne first sprang and was knowen at Athens For Plato the God of the Philosophers as one calles him teacheth that Artes Sciences Husbandrie and in a manner all notable thinges were found out by them of the East partes that is by the Assyrians and Chaldeans whome he calleth barbarous which also our Religion and true faith acknowledgeth to be so which sheweth that pleasant paradice was in the beginning planted in the East Gen. 2. 8. wherein the first men were placed immediatlie after their creation Wherefore as vaine and fabulous we reiect that which is taken as graunted namelie that men and the sustenance for them was first found in the countrie of Athens This contrariwise doe we imbrace as true and stedfast when we speake of Antiquitie that those thinges are more auntient which haue as proper and growing at home whatsoeuer thinges are necessarie for the life and health of men The auncientnesse of Diuinitie For they to whome thinges are brought from other partes must néedes giue place to them of whome they first receaued them which since no man can anie way deny what other facultie be it neuer so great noble auncient and honorable can in antiquitie be compared with our Diuinitie that is with the knowledge of the word of God Vndoubtedlie none at all For those thinges which be taught in the holie scriptures cannot be shewed to be translated from anie of the other sciences but rather out of those fountaines all the rest are drawen if they haue anie thing