Hierom Augustine The corne that is to be purged in the Lords flower is borne by the stalke A similitude The stalkes and husks are profitable although the huskes bée vnprofitable yet they doe the Wheat good euen so the vices of the ministers doe not so hurt the beleeuers in Christ that the Sacraments distributed by them the word ministred by them shoulde become of no force The mightie simplenesse of the Ministerie 41 And whereas Paul teacheth that our faith is not of the wisedome of men In 1. Cor. 2. verse 5. but of the power of God this doeth chiefelie commend our faith The roote of our faith is not vpon the earth but in heauen whose roote is not in the earth but in heauen Whereby thou maist gather for perswading vnto faith that there is no néede of those things which agrée with humane iudgement our sense and reason whereas rather the things which men iudge likelie to be true are not without suspicion The faith of Christ is not to bée taught by mans wisedome This is verie greatlie against them which will therefore confirme humane traditions and rites inuented by men because our wisedome liketh well of them Which the Apostle hath manifestlie reprooued in his Epistle to the Colossians Col. 2. 23. when he saith According to the doctrines traditions of mē which verilie in words haue a shew of wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A place to the Colossians expounded in a will worshipping that is inuented of men the nature whereof he expoundeth a little after as touching the mind vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Often times they speak of their inuentions that they make the mind humble and lowlie and for this cause they commend their clothing and apparell Hée also addeth The not sparing of the bodie not in any honour to the satisfying of the flesh Hitherto belongeth the choise of meats the sléeping vppon the ground and vnprofitable consuming of a mans selfe vnder a shew of the worshipping of God in such sort as neither is honour doone vnto the bodie neither yet is the flesh nourished as it ought to be That our faith must not rest vpon humane wisedome and why The Apostle confesseth in these words that there is a shewe of wisedome wherein neuertheles our faith must not rest although they séeme things goodlie and godlie It cleaueth fast to the onelie foundation of the word of God For as it is vnto the Romanes Faith commeth of hearing Rom. 10. 19 and hearing by the word of God But and if so be that our faith should cleaue vnto mans wisedome it might easilie be dissolued séeing that godlie things profitable things and true things are not euermore accounted all one And it maie oftentimes come to passe that the things which did please be cast awaie Wherefore not without a cause did Christ say vnto Peter Mat. 16. 17 Blessed art thou Simon the sonne of Iona because fleshe and bloud hath not reueiled vnto thee but the spirite of the father which is in heauen And this constancie and stedfastnesse of faith as Chrysostome saith in his seconde Homelie vppon Matthewe is that rocke vppon the which Christ builded his Church But if that mans wisedome cannot be the cause of our faith Faith is not of workes the verie same is not to bée expected of our workes séeing that wisedome doth a great deale excell all other workes Why the wisedome of God pleaseth the perfect and not others In 1. Cor. 2. 6. Which is the wisedome of the world 42 And this is a cause why the wisedome of God pleaseth perfect men but vnto others it is not acceptable because it is not of this worlde It is called the wisedome of the world which is attained vnto by natural power and light which is able to gouerne defende and administer the things of the world as thinges pertaining to medicine things ciuill Logike Rhetoricke and such like The wisedom of this world shall end with the world These faculties we haue néede of in this world the which also shall haue an ende therewith For in the world to come there shall be no place for those thinges Nowe doe wee teach that the wisedome of this world must not bee shunned so it kéepe it selfe within her owne boundes for so hath it commodities belonging thereto Onelie this is not permitted thereunto that by the guiding thereof it should presume to bring man vnto Saluation Also it must bee terrified from aduenturing to measure diuine thinges with the reasons which it hath Yea that must bée reiected which manie doe falselie thinke namelie The wisedome of the Gospel doth not take away the wisedome of this world that the wisedome of Paul and of the Gospell doth either take awaie or weaken the wisedome of this world Manie haue saide that through the receiuing of the Gospel the Romane Empyre was after a sort destroyed and that Christian discipline greatlie hindered publike affaires Augustine against thē that say that common weales are destroyed by the Gospel And Augustine in an Epistle vnto Marcellinus doth excellentlie wel resist these errours and slaunders and sheweth that these euils of which these men complaine happened not through fault of the Euangelicall wisedome and he saith that the Calamities must bée ascribed to the faulte either of the Emperours or of them without whom the Emperours can doe nothing Salust declareth frō whence came the ruine of Empires Salust ascribeth the ruine of the Romane Empyre vnto Ryot and lust for that the Romane host beganne to be amorous to fall to drunkennesse to maruell at miracles to pill and poule prouinces And the same man writeth O Citie set foorth to sale and shortlie to perish if it finde a chapman Iuuenal And Iuuenall complained that nowe riote reuenged the conquered world The Gospel is against those euils which destroy commō weales Wherefore the wisedome of the Gospell bringeth not in these euils but doeth rather redresse them What doeth more serue to confirme the state of Cities Prouinces and kingdomes than peace and concord The same doeth the Euangelicall doctrine both commaund and preach A mercifull prince is wanting which forgetteth iniuries such a one as Cicero commendeth Caesar to be But this clemencie is no where more perswaded than in the Gospell Also for the preseruation of a common weale nothing is more worth than godlinesse obedience chastitie temperance iustice fortitude and vertues of this sort which the Gospell doth not driue out of the world but doeth rather conueie them into the worlde with the Chariotes of the spirite The Gospel bringeth in vertues driueth thē not away So that it is manifest that the wisedome of the Apostle whereof we now speake doeth not take awaie the wisedome of this world séeing it rather furthereth the same maketh it better For there be no ciuill vertues which hauing godlinesse added vnto them
the Councell of Chalcedon tooke awaie the consent of the second councell of Ephesus In the Synode of Constantinople vnder Leo the Emperour there was a consent to take awaie Images But that consent in the Synode of Nice vnder Irene was taken awaie by an other consent And that selfe same consent was afterward also taken awaie by the Councell of Germanie vnder Charles the great But I will adde a proofe by induction that we must not alwayes iudge of the scriptures by the Fathers We must iudge of the fathers by the scriptures but we must rather iudge the Fathers by the Scriptures Other Fathers saie that iustification is of Faith and not of workes Others doe affirme that workes doe much auaile vnto iustification Who shall decide this controuersie The word of God Paul vnto the Romanes saith We iudge that a man is iustified without the workes of the law Neither can it be saide Rom. 3. 26. that Paul in that place doeth onelie treate of Ceremonies for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath and he addeth that we be iustified fréelie and he mentioneth the decaloge Rom. 7. 7. I had not knowen lust saith he vnlesse the lawe had saide Thou shalt not lust Peter was reprooued by Paul Gal. 1. 14. because he dissembled and withdrew him from the Table Here doeth Ierom contend with Augustine Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set purpose that by the reproouing of Peter the Iewes which were present might the better vnderstande the whole matter Augustine cannot abide anie dissembling or lie in the scriptures Who shal here be the Iudge The word of God Ibid. ver 11 Paul to the Galathians He was saith he to be reprehended or blamed because he did not walke vprightly according to the truth of the Gospell Mat. 16. 18 Vpon these words Thou art Peter vpon this rocke will I build my Church others vnderstand vppon the rocke that is vppon Christ and vppon the faith and confession of Peter but others vpon Peter himselfe Who shall iudge this controuersie The word of God Paul saith An other foundation can no man laie than that which is laide 1. Cor. 3. 11 euen Iesus Christ In the Scriptures the dead are oftentimes said to sléepe Ioh. 11. 11. That doe some referre vnto the bodie others vnto the soule 1. Thess 4. 13. Luk. 23. 43. Who shall iudge this case The word of God Christ saith vnto the théefe This day shalt thou be with mee in Paradise Phil. 1. 23. Dan. 9. 5. And Paul saith I desire to be dissolued and to be with Christ Daniel confesseth his sinnes In which place Origen saith that he doeth not susteine his owne person but the person of others Augustine citeth this verie place against the Pelagians and teacheth that none is innocent Who shall iudge these things The word of God Paul saith Rom. 3. 23. 1. Iohn 1. 8 All haue sinned and need the glorie of God And Iohn If we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. Rom. 7. 24. Paul saith Who shall deliuer me from this bodie subiect vnto death This doe Ambrose and Augustine interprete of Paul regenerate Others thinke it was spoken of others not regenerate and that it cannot be applied vnto Paul Who shall iudge of these sayings but the word of God In the same place it is written Ibid. ve 22. I serue the Law of God in my minde But those that be not regenerate serue not the lawe of God in mind And he addeth Verse 19. The good which I would that I doe not But those that be not regenerate those cannot will that which is good Verse 25. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God the Heretikes called Millenarii thought that Christ would returne vnto the earth and raigne among men for the space of a thousande yeares And of this minde was Papias Lactantius Apollinarius Irenaeus Iustinus and others those doeth Ierom flout and calleth it a Iewish fable This controuersie doeth the worde of God easilie decide Paul saith The word of God is not meat and drink Rom. 14. 17 And Christ saith My kingdome is not of this world Ioh. 18. 36. And in the kingdome of my Father they are neither maried nor doe marie Mat. 22. 30 In the times of Cyprian and Augustine the Eucharist was deliuered vnto Infantes This is not doone in these dayes but which is the better the worde of God shall iudge Paul saith 1. Cor. 11. 28. Let a man trie himselfe and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues I might besides recite manie things in which the fathers disagrée among themselues where it should be necessarie to referre the iudgement to the word of God Wherefore let Smith consider howe wiselie he might write thus According to the rule and leuell of these fathers let vs examine the sense of the holie Scriptures let vs follow the iudgement of these men in reasoning of things pertaining to the holy scriptures 18 But our aduersaries while they thus obtrude the Fathers séeke no other thing but to beare rule ouer our faith But this would not Paul 1. Cor. 1. 24 We will not saith he beare rule ouer your faith That is vnder that pretence that we teach you faith we would not beare rule ouer you in taking awaie your substance Wherefore it is not méete that the Fathers in respect that they taught faith in the Church should so farre ouerrule as whatsoeuer they haue saide or written it should not be lawfull to iudge the contrarie for that would not be to beare rule but to exercise tyrannie Augustine in his second booke to Cresconius Grammaticus Augustine We saith he do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of the Canonical Scriptures For it is not without cause that the Ecclesiastical Canon was made with so wholesome care wherunto certaine bookes of the Prophets and Apostles doe belong the which wee ought not in any wise to iudge and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull Constantine And Constantine in the Synode of Nice exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures by the scriptures Propheticall and Apostolicall and inspired by God As Theodoretus testifieth in his historie Augustine And Augustine against Faustus the Maniche in the xv booke and v. Chapter The scripture saith he is set as it were in a certaine seate aloft to the which euerie faithfull and godlie vnderstanding should humble it selfe Therein if anie thing as absurde shall mooue vs it is not lawfull to say the
this matter who affirme that these words belong to the Ministers which were spoken particularly vnto Peter and they yéelde a certaine and plaine reason why they were seuerally spoken vnto Peter Cyprian dé simplicitate Praelatorum saith that Christ in the person of one man gaue the kaies vnto all that he might haue a respect vnto vnitie and that all Churches dispersed throughout the worlde although they be reckened many yet may be accounted for one and he affirmed that all the rest of the Apostles were the very same that Peter was indued I say in the fellowship of equall honour and power Augustin in his 50. Homely vpon Iohn testifieth that these things were spoken by Christ vnto Peter because in him was the mysterie and figure of the Church For if saieth he the kaies were giuen vnto Peter the Church hath them not But these things were spoken vnto Peter because the Church was noted in him But I returne to Cyprian who in the same place de Simplicitate Praelatorum which I alledged a little before writeth that there is one Bishopricke of Christ whereof euerie one of the Bishops wholy holdeth a part in grosse Hierom also vnto Nepotianus saith All bishops all principall Elders and Archdeacons and euerie Ecclesiasticall order dependeth vpon their gouernours Neither did he write it dependeth vpon one ministeriall head or vpon the Roman bishop The same Father writing vnto Euagrius doubteth not but that the bishop of Eugubium and certaine others I wote not who were equal vnto the bishop of Rome both in power and merits 28 Ouer this it is to be considered that Christ in his spéech put no particle exclusiue He said I will giue vnto thee Mat. 16. â—9 but he said not to thée onelie and alone Howbeit although he had spoken after this manner our men might not therby haue had what they would because the particle exclusiue should haue béene vnderstood to put a difference betwéene the Apostolicall and Iudaicall or Heathenish ministers but to auoide all ambiguitie he would abstaine from the exclusiue particle Thou art Peter saith he He did not then first cal him * Otherwise Petros of Petra a rock Iohn 1. Caephas but when he called him at the beginning he would so name him foreshewing by that name that hee through the grace of God should be promoted to a sound and strong faith And the sense of the words is Thou by an excellent confession hast honored me in calling me Christ the sonne of the liuing God I on the otherside giue this testimonie vnto thée that thou art a rocke and a firme and stedfast stone But to auoide all ambiguitie the Lord said not Vpon this Peter What Christ meant by Petra or Peter Which in verie déed he might haue said séeing the names of Peter a rocke in Gréeke doe signifie all one thing but he said Vppon this rocke whereby he would giue vs to vnderstand that besides Peter there is some other foundation to bée sought after vppon which the Church should be builded But what foundation that is al the Fathers doe not establish after one sort Augustine in the hundreth twentith treatise vppon Iohn iudgeth that Rocke which is the foundation of the Church to be Christ Augustine vnto whoÌ„ Paul agréeth when he writeth vnto the Corinthians 1. Cor. 3. 11. None can laie anie other foundation besides that which is alreadie laid that is Christ Iesus He saith also in the same Epistle And the rocke was Christ 1. Cor. 10. 4 Esa 2â— 16. And Esay saide that Christ is a sounde and pretious stone in Sion that is in the Church founded by God 1. Pet. 2. 6. Whereunto also Peter had respect in his first Epistle and second Chapter So Paul said vnto the Ephesians We are no Aliants and straungers Ephe. 2. 19. but are builded vppon the foundation of the prophets Apostles And Christ affirmeth that he is not onelie the foundation of the church but also the head corner stone whereby the wals of that building are ioyned together In the Epistle to the Hebrewes Heb. 10. 1. c. the Christian Priesthood is after this maner distinguished from the Priesthood of Aaron that Aarons Priesthood might not indure for euer but therein the latter succéeded the former one after an other But the Priesthood of the new Testament abideth in Christ onelie without interruption for euer more By this doctrine we maie knowe that in the newe Testament wee must not establish such a Popedome or Priesthood as a foundation of the Church because it is renewed and hath alwaies néede of new successors otherwise it should not be a Christian Priesthood but a priesthood of Aaron Adde hereunto that in the 1. 1. Cor. 1. 13. Epistle to the Corinthians they be blamed which wold be of Paul of Apollo or of Cephas For it is not méete that Christians should be built vpon meÌ„ Hitherto of Augustines opinioÌ„ 29 There is an other opinion which sheweth the rocke being the foundation of the Church The rocke which Christ spake of was the confession of Peter Hilarius Cyril to bee the faith or confession wherewith Peter confessed Christ to be the son of the liuing God This exposition doeth Hilarie follow plainelie in manie wordes in his seuenth booke de Trinitate Cyrill also in his Dialogues de Trinitate the fourth booke is of the same minde Chrysost Chrysostome is of sundrie mindes and although in his Commentarie vppon Matthew he referreth the words of Christ vnto Peter yet in the Homelie de Pentecosta siue de adorando spiritu Sancto intreating of those words inferreth them not vnto Peter but vnto his faith or profession No otherwise doeth Theophilact Theophilact Erasmus minde touching these words Thou art Peter c. Yea and Erasmus in his annotations is of the same minde and saith that he woondereth that the same spéech should be wrested vnto the Romane bishoppe But least perhappes he should be counted an heretike he graunteth that it agréeth with him speciallie yet not with him alone but withall them that bée faithfull euen as Origen hath excellentlie well expressed Here I gladlie common with our aduersaries and request them that they wil not hold vs for heretikes if we refer not those words of Christ either vnto Peter or vnto the Pope We follow the interpretation of the Fathers which we haue alleadged that which they must condemne as heretical before they condeÌ„ne vs as heretikes Vndoubtedly so long as they beare with them they cannot iustlie banish vs. But of this wil I admonish the Reader that he thinke not the former opinion and the latter to be diuers but to be all one For Christ is the foundation of the Church not simplie and absolutelie but so farre foorth as the beléeuers by faith apprehend him and confesse him How Christ is the foundation of the Church But what shal we say vnto Cyprian Ierom Ambrose and Augustine
sinnes and filthines Wherefore séeing these things séeme to be so far off from vs it is néedfull that we haue boldnes strength and the assurance of a most firme assent which maie make these things to abide and to stand with vs as things most assured With such a most strong shield of defense ought we to be armed Ephe. 6 16. wherby we maie quench all the firie dartes of the diuell when they are cast against vs that we maie also ouercome euen the world for as Iohn testifieth This is the victorie 1. Iohn 5 4. which ouercommeth the world euen our faith Further we must note that this word Argumentum that is Argument which in Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned of some Demonstratio that is a Declaration bicause by faith are shewed declared those things which appéere not But me thinketh Augustine although perhappes not so Latine-like yet verie faithfullie turned it Conuictio that is An ouercomming for by faith our mind is ouercome to grant that those things are true which God either speaketh or promiseth 4 But Hostiensis intreating of the holie Trinitie and the catholike faith laboureth by two reasons to shew that faith by these words of the apostle is not defined bicause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance agréeth also with hope For as much therefore as it is not proper to faith he saith it cannot be applied to the definition thereof Further bicause faith hath not a regard onlie to things to come and those things which are hoped for but also is referred vnto things past for we beléeue that God created heauen earth that Christ was borne of a virgine that he suffered for vs and was raised from the dead but all these things are past neither are they hoped for to come againe These two reasons of Hosâ—iensis are verie weake neither doo they prooue that these words vnto the Hebrues cannot be applied vnto the definition of faith I grant indeed that the intent of the apostle in that place was not to define faith bicause he spake of patience chéeflie Whether in that place to the Hebrues faith is defined and would shew that it is most néerelie knit to faith bicause faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A substance c. But by this reason are touched all things that expresse the nature of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be applied vnto faith And to the first obiection we saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance must indéed be applied vnto hope but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it draweth from faith not that which it hath of it selfe Neither ought it to séeme anie new matter if these things which are of a diuerse nature Things differing in nature haue some things common in their definitions haue some thing common in their definitions for a lion a dog and a man although they differ much in nature yet herein they agrée that they be liuing creatures And therefore in their definitions is something put which is common vnto them all séeing both they are bodies and are also things hauing life and indued with senses Wherefore it ought not to séeme maruellous if faith and hope agrée in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsomuch as they are distinguished by other differences What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to in faith in hope For in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred vnto the assent but in hope to the expectation whereby we patientlie abide vntill the promises and such things as we haue receiued by faith be rendered vnto vs. To the other reason we answer that Paule made mention of things past which are made sure and plaine vnto vs by faith for he saith not onlie that it is a substance of things to be hoped for but addeth that it is an argument or conuiction of things that appéere not Now these things which are past appéere not for by that word Faith hath respect vnto things past present and to come so they be hidden Paule comprehendeth whatsoeuer is beléeued and is not euident whether it be past or whether it be to come or whether it be now present But peraduenture thou wilt demand why in the first place he maketh mention of those things which are hoped for We answere that it is rightlie doone bicause these things are for good cause put first which are more hard to beléeue for peraduenture there be some which will easilie enough grant that God created all things that Christ the sonne of GOD came into the world and was borne of the virgin and such like but yet they will much doubt of the remission of their sinnes of the resurrection of the flesh to come and of the eternall glorie which shall be giuen to the iust Wherefore aptlie and orderlie are those things placed which are read in the epistle to the Hebrues 5 But what the nature of faith is Esaie the prophet hath aptlie expressed in the 26. chapter in which place is described the church as a citie built of God Esaie 26 2. The prophet crieth Open your gates and a iust nation shall enter therein and he addeth the cause of that righteousnes Schomer emunim that is Preseruing or keeping faith where thou séest that by faith the beléeuers are iustified Then he addeth the thing wherein consisteth that faith whereby the people of God is iust namelie bicause Ietser samuchthitt sor schalom that is With a constant affection thou shalt keepe peace This is the true faith whereby we are iustified namelie that we beléeue that God will be vnto vs the author of peace and felicitie and a faithfull kéeper of his promise And Augustine in his fortith treatise vpon Iohn saith What is faith but to beléeue that which thou séest not Which selfe-same thing he writeth vpon the words of the apostle in his 27. sermon but in his booke De spiritu litera the 31. chapter he writeth that To beléeue is nothing else but to consent that that is true which is spoken The Maister of the sentences in the third booke the 23. distinction saith that Faith somtimes is that which we beléeue The Creed of Athanasius For in the Créed of Athanasius it is said And this is the catholike faith that we should beléeue c. Sometimes it is that whereby we beléeue and in this latter signification doo we vnderstand faith in this discourse A distinction of faith into a liuelie faith and a dead faith He separateth also a liuelie faith from a dead faith which distinction is to be liked bicause Iames maketh mention of a dead faith Iam. 2 20. But we must knowe that a dead faith is onelie a faith in name neither is it anie more a faith than a dead man is a man For euen as a dead man is called a man A dead faith is no faith although he be none so a dead faith although it be called a faith
which sometime applie those words of the Lord vnto Peter as though the Church were builded vppon him Augustine Augustine in his first booke of Retractations maketh mention particularlie of both expositions namelie as touching Christ and Peter and leaueth the opinion frée vnto the reader although he incline more willinglie vnto the former interpretation touching Christ Erasmus and that as it séemeth to me not vnlearnedlie excuseth them after this manner namelie that they accepted not of Peter otherwise than as hée was the figure of the Church and also of his owne faith and confession Cardinall Poles opinion confuted 30 Reginald Pole a Cardinall of England endeuoureth to confute the latter exposition which hath respect to the faith and confession of Peter because it appointeth accidents without a subiect and vppon those would haue the Church to be founded But these things belong rather vnto shifting sleightes than vnto sound arguments We know indéed that the nine predicaments differ from the predicament of substance but we are not ignoraunt that those also haue their proper natures and essences so as of them are sometimes spoken those things which cannot be affirmed of substance Knowledge vndoubtedlie being an accident cannot bée founde anie where but in the minde of man which neuerthelesse is certaine infallible Whereas man notwithstanding is a thing inconstant féeble deceiuable Cogitation in like manner is in man who in the like sort cannot be in all places at once What let is there then but that the trueth faith and confession which was in Peter maie be called the foundation of the Church and that Peter himselfe being otherwise a fraile and mortall man should be denied to be this foundation Assuredlie Peter did sometimes doubt and wauer whenas neuerthelesse that faith and trueth which he professed remaineth firme and vnshaken Ierom. Christ communicateth his thinges with them that be his Ierom expounding this place saith that Christ doeth liberallie communicate his properties with his Apostles and members He said on a time that he is the light of the world but the very same he pronounced of his Apostles Iohn 8. 12. Matt. 5. 14. 1. Pet. 2. 6. And wheras in very déed he himselfe is the stone he also calleth them stones Whereby it commeth to passe that séeing he himselfe is truelie and properlie the foundation of the Church it is not absurde that he will also haue his Apostles after that manner to bée the foundations of the Church 1. Cor. 3. 11 namelie because they be liuelie and great stones who haue cleaued vnto him in the first place in the building of the Church 1. Pet. 2. 5. Peter himselfe also in his first Epistle willeth vs to be such liuelie stones who should be builded in Christ So manie as are the more excellent in faith and doe the more constantlie professe Christ doe the more néerelie cleaue vnto that foundation of the Church Apo. 21. 14 In the Apocalips the heauenlie citie is fitlie and magnificallie described A place of the Apocalips touching the twelue foūdations of the Church whose wall is saide to stand vppon twelue foundations and there the names of the xii Apostles are written not that they are truelie and properlie the foundation of the Church but because by their doctrine word and preaching they shew the same vnto all the faithful I my selfe was sometimes of the opinion that whereas it is saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What strength the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath that the Gréeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the cause I meane not of the principal but of the instrumentall cause that it might be signified that Christ determined to build the Church by Peter by the Apostles and such like who should professe the true faith and confession which Peter made Neither is it dissonant from the Hebrewe What strength the preposition Aal is of that the particle or preposition Aal which they haue translated Vpon is nothing else than By that it might signifie a meanes and instrument But this interpretation I dare not so seriouslie affirme because I verie little fauour mine owne deuises I note besides that that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ioyned to a datiue case is seldome vsed by the Gretians in this signification wherefore I will not depart from the other interpretations of the fathers Neither doe I thinke it méete to bée suffered that the Church should be said to be builded vpon the Popes Yet is their impudencie so great as they not onelie call them selues heades of the Church but they will be called the spouses thereof whereas Paul saide vnto the Corinthians 2. Cor. 11. 2 I haue betrothed you to one man to present you a chast spouse vnto Christ Iohn 3. 29. And Iohn Baptist testified that he in déede was not the bridegroome but the bridegroomes friend 31 But passing ouer this place now let vs turne to another Ioh. 21. 15. which they oftentimes obiect lewdlie against vs. Christs words Peter louest thou me c. expounded We haue in Iohn that Christ asked Peter that thrise whether he loued him and that when he had affirmed it the Lord thrise commaunded him to féede his shéepe as though it shoulde bee all one thing to féede the shéepe of Christ to beare rule ouer al the Churches in the world Why doe they not consider that there be also other Apostles sent to féede the flocke of the Lord Vndoubtedlie Christ said vnto them all Ioh. 20. 21. Ibid. ver 22 As my father sent me so I send you He breathed vpon them all Luk. 24. 45. He gaue the holie Ghost vnto them all And finallie he opened all their minds that they might vnderstand the scriptures which as a spirituall foode they should offer vnto all mortall men Mat. 28. 19. Also he gaue commaundement vnto them all that they should goe into all the world and preach the Gospel vnto euerie creature Verse 1. Yea and Peter himself in his first Epistle and v. Chapter saieth I doe exhort the Elders who am also a fellowe Elder so he speaketh neither doeth he name himselfe a Prince or head but equall to them that they feede the flocke which is among you While our aduersaries abuse this place we should replie vpon them by a rule verie much vsed of the Lawiers and Canonists A rule of the Lawyers expounded A benefite is giuen for doing a duetie Which proposition if wee turne on the contrarie part we maie verie well prooue that a benefite is not bestowed vppon them that doe not their duetie Let them therefore cease to boast that they be Pastors Bishops and Popes séeing they nothing at all féede the Lordes flocke At this daie their Popedome or Bishoprick standeth onely in leade Waxe Buls Writs Oracles of liuelie voyce proper motions the cheste of the brest Indulgences Dispensations and such like gawdes 32 They boast also
obserued the same houre which the Iewes had appointed for common praier for it saith that At the ninth houre he sawe an angel standing by him which gaue him to vnderstand that his praier was heard But out of the first chapter of Esaie and 15. of Prouerbs and manie other places we be taught that The vngodlie and sinfull sort be not heard of God How it is to be vnderstood that sinners are not heard of God Which neuertheles must be vnderstood so long as they would be sinners and reteine with them a will to sinne 11 Neither is that which Augustine writeth against the Donatists repugnant to this doctrine namelie that The praiers of wicked priests be heard of God Why God heareth the the praiers of ill ministers for he addeth that it so commeth to passe by reason of the peoples deuotion But Cornelius when he praid was holpen by his owne faith and not through the faith of others which stood by And Augustine in his epistle vnto Sixtus saith that God in iustifieng of a man is woont to giue his spirit whereby he may pray for those things which be profitable for saluation Rom. 12 14 And séeing Cornelius praid for those things there can be no doubt but he was iustified Herevnto adde that no man can rightlie praie vnto God vnlesse he haue faith And that we be iustified by faith it hath bin sufficientlie testified and declared alreadie Peter also before he began to preach vnto him saith that He perceiued in verie truth that God is no accepter of persons Acts. 10 34. but that he is accepted by him of what nation so euer he be which worketh righteousnesse which words teach vs plainelie enough that Cornelius was euen alreadie accepted of God before Peter came vnto him But I maruell that there be anie which dare affirme that he had not the faith of Christ when as Christ himselfe in the eight chapter of Iohn saith that He knoweth not God which beleeueth not in the sonne of God Iohn 14 1. And in the 14. chapter he admonisheth his disciples If ye beleeue in God beleeue also in me Iohn 5 46. and if so be ye beleeued Moses ye would also beleeue in me These things assure vs that Cornelius beléeued verelie in God and therefore did also beléeue in the Messias which should come euen as he had bin instructed by the Iewes although he knew not that he was alreadie come and that IESVS of Nazareth whom the Iewes had crucified was the same Messias He had the same faith Cornelius had the faith of the fathers in the old testament Iohn 1 48. The example of Nathaniel wherewith the fathers beléeued that Christ should come wherefore séeing they were iustifie◠by the same faith how dare we be so bold as denie the verie same vnto Cornelius Nathaniel which beléeued that Messias should come and thought that he was not yet come is by Christ pronounced to be a true Israelit in whom there was no guile which two things cannot concurre in a man not yet iustified But Peter was therefore sent to Cornelius that he might more plainelie and expressedlie knowe that thing which he had before intricatlie beléeued of Christ Of this mind was Gregorie in his 19. homilie vpon Ezechiel A similitude for he saith that Faith is the entrie whereby we come to good works but not contrariwise that by good works we can come vnto faith And so he concludeth that Cornelius did first beléeue before he could bring foorth anie laudable workes And he citeth that place vnto the Hebrues It is vnpossible without faith to please God Which sentence Heb. 11 6. as it appeareth by the selfe-same place cannot be otherwise vnderstood than of faith iustifieng Beda expounding the third chapter of the acts is of the same mind and citeth the words of Gregorie Neither is the Maister of the sentences of anie other iudgement in his second booke and 25. distinction But our aduersaries obiect vnto vs Augustine in his 7. chapter De praedestinatione sanctorum where he reasoneth against those which taught that faith is of our selues when yet in the meane time they confessed that the works which followe be of God but yet obteined by faith Indéed Augustine confesseth that the works Faith is not of our selues Ephe. 2 8. which followe faith be of God but denieth that faith is of our selues For he saith that Paule writeth to the Ephesians By grace ye are saued through faith and that not of your selues for it is the gift of God But that is a hard saieng which he addeth namelie that the praiers and almes of Cornelius were accepted of God before he beléeued in Christ But we must here weigh the things which followe for he addeth And yet praied he not neither gaue he almes without some faith for how did he call vpon him in whom he beléeued not Cornelius had faith in Christ but not distinct and vnfolden These words doo plainelie declare that Augustine tooke not awaie from Cornelius all maner of faith in Christ but onelie an vnfolden and distinct faith Which thing that place chéeflie declareth which is cited out of the epistle to the Romans verse 13. How shall they call vpon him in whom they haue not beleeued For those words be written of the faith and inuocation of men regenerate as the next sentence following plainelie declareth Euerie one which calleth vpon the name of the Lord shal be saued for we cannot attribute saluation but to them which be iustified Peter was sent to edifie Cornelius not to laie the ground of his faith But Peter was sent vnto Cornelius to build vp and not to laie the foundation for the foundations of faith were laid in him before 12 But those things which Augustine addeth séeme to bring a greater difficultie for he saith But if he could without the faith namelie of Christ be saued that singular workeman the apostle should not haue béene sent to edifie him But séeing he alreadie before attributed vnto him faith and inuocation after which of necessitie followeth saluation whereof the apostle speaketh in the epistle to the Romans The saluation which we haue in this life is not perfect how can he take saluation from him vnlesse we peraduenture vnderstand that faith and saluation in men iustified is not perfect while they liue here For our saluation commeth not in this life to that degrée nor to that quantitie which Christ requireth in his elect for no man maie doubt but that we shall not atteine to perfect saluation before the resurrection and eternall saluation although we haue begun to enioie the same alreadie after a sort Paule to the Ephesians affirmeth Ephes 2 8. that We be now saued by faith And yet vnto the Philippians he exhorteth vs With feare and trembling to worke our owne saluation Phil. 2 12. Which places cannot be brought to one consent Saluation begun by iustification is
the harlot or vitler Augustine answereth Augustine that it was not the lie which the midwiues made but the faith and feare that they had towards God and the mercie shewed vnto the Israelits that pleased the Lord which the holie historie by expresse words dooth testifie And no otherwise must we thinke of Rahab Gregorie But I neuer like of the opinion of Gregorie who saith that for the lie which they made their eternall reward was turned to a temporall reward bicause it is said that God for their euerlasting blessednesse builded them houses But I iudge that by reason of the true faith which was effectuall in them in such sort as it brought foorth in them both loue and the feare of God which be lawfull and iust fruits of that faith the lie which they made through infirmitie béereaued them not of eternall felicitie 36 Abraham also is obiected who said Looke In Gen. 12. at the end and 19. 8. Gen. 12 13. that Sara was his sister Howbeit therein as Augustine teacheth he lied not he told that which was true but yet he spake not all the truth And that is of no man required to vtter all that he knoweth to be true He did not saie that she was his wife yet bicause she was his kinswoman he might according to the maner of the Hebrues truelie saie that she was his sister Notwithstanding he séemeth not to be holden altogither excused for although he lied not in calling of hir sister yet it appéereth that therein he fell bicause by not reuealing that she was his wife he put hir in danger of loosing hir chastitie sith he lest hir void of that helpe whereby onelie she might haue béene defended from falling into the loue of strangers Neither is it néedfull that I should indeuour to excuse Abraham altogither for he was a man and by too muth feare might easilie doo amisse Howbeit Augustine Augustine mentioneth that Abraham was then in danger two maner of waies the one least he should be killed him selfe the other the adulterie of his wife The first he might shun in calling hir his sister the other namelie least she should be polluted he was not able to repell For although he had said that he was hir husband that would not haue serued to deliuer hir from the shamefull lusts of the Aegyptians Wherefore that which he himselfe was not able to shun he committed vnto God and in that which was in his owne power he would not tempt him This séemeth to be the iudgement of Augustine But what I iudge I haue before declared 37 But did not the same Abraham lie when he said vnto his seruants Gen. 22 5. Looke In Gen. 27 19. Tarrie here and we will returne vnto you when neuerthelesse he was minded to sacrifice his sonne Which if he had doone he might not haue returned hauing his sonne with him but should haue returned alone without him Iacob also by expresse words lied Gen. 27 19. when he said vnto his father I am Esau thy sonne Paule also as it is written in the Acts saith that he knew him not to be the chéefe priest which commanded him to be striken when for all that as Augustine testifieth in his sermon of the Centurions sonne and as it is written in the 23. cause question the first chapter Paratus he knew him well enough Paule saith he was brought vp among the Iewes he had learned the lawe at the féet of Gamaliel wherefore he verie well knew the chéefe priest from other men 2. Kin. 10. 18 Iehu also lied manifestlie when he said Augustine Two kinds of men that he would worship Baal Augustine writeth that there be two kinds of men mentioned in the holie scriptures For that there were some so perfect as although they were not without sinne yet we may not rashlie iudge euill of them but rather séeke how we may defend those things which in their works haue a shew of sinne They oftentimes were so mooued by the holie Ghost that God by their words and acts might make certeine secrets knowne And so we must beléeue that oftentimes they both spake and did certeine things by prophesie So Abraham when he said We will returne vnto you prophesied vnwares that which shuld come to passe for he safelie returned from the mountaine with Isaac And Iacob in saieng I am Esau ment to declare nothing else but that he was the man to whom the degrée blessing and dignitie was due which séemed to perteine vnto Esau who was the first borne Paule also prophesied what should at the length become of the high priest namelie that as a painted wall and a thing altogither feigned and hypocriticall he should be taken awaie Further saith Augustine there were other men not so perfect but were euill which are spoken of in the old testament either to haue lied or else to haue doone some thing that might séeme to be sinne But he thinketh that we should not so greatlie indeuor to defend the good name and opinion of those men Of this sort of men was Iehu for although that murther which he executed vpon Achab and his familie and also his wéeding out of Baal and the worshippers thereof pleased God yet neuerthelesse he was a wicked king neither forsooke he the worshipping of golden calues Wherefore it shall be lawfull to confesse that in lieng he committed sinne But in my iudgement and as I noted before by this onelie distinction we may easilie dissolue this doubt namelie Note a distinction that those men were stirred vp to lie either by the spirit of man or by the motion of God When they did it as men we will not denie but that they sinned but when they spake so by the inspiration of God we maruell at their saiengs and dooings But we will not take it as an example and president to followe VVhether it be lawfull to lie for preseruing the life of our neighbour 38 But there ariseth a harder doubt Looke In 2. Sam. 15 33 namelie whether it be lawfull to make a lie for the preseruation of our neighbors life Augustine Augustine De mendacio ad Consentium saith If a man shuld be in great perill of death and the same man should also knowe that his sonne were in extreame danger who happening to die thou hauing knowledge thereof if the father aske thée Dooth my sonne liue And thou art sure that he also will die if thou shew him that his sonne is departed what wouldest thou doo in this case Whether thou saiest he liueth or whether thou saiest I cannot tell thou liest But if so be thou answer that he is dead all men will crie out vpon thée as though thou haddest committed man-slaughter and as though thou by thy heauie newes haddest béene the occasion of the death of this father being sicke and lieng at the point of death Augustine granteth that the case is hard neither denieth he but that as a man
Rogation wéeke Why saith he dooth your hand tremble when ye knocke And why is your conscience so néere asléepe when ye beg I am the doore of life I abhorre not him that knocketh though he be vncleane And vpon the 41. psalme he saith Put not hope in thy selfe but in thy God for if thou doo put hope in thine owne selfe thou shalt fill thy soule with trouble for as yet it hath not found whereof to assure it selfe of thée By these words he declareth that the securitie which we haue commeth not of our selues but of God The same father vpon the 27. psalme when he expoundeth these words of Paule out of the second chapter to the Ephesians We also by nature were the children of wrath as others be Why dooth he saie We were Bicause saith he by hope we now are not for in déed we still be but we speake that which is better namelie that which we in hope are bicause we be certeine of our hope for our hope is not vncerteine that we should doubt of it And Chrysostome vpon the fift chapter to the Romans saith that We ought no lesse to be persuaded of those things which we shall receiue than we are of those things which we haue alreadie receiued Cyprian also in his sermon De pestilentia when he sawe the godlie sort fearefull to die confirmed them manie waies to be assured of their saluation and amongst all other things saith that They doo feare and abhorre death which are void either of faith or hope And Barnard woonderfullie reioiseth touching the death of Christ touching his wounds and crosse vpon that rocke he saith that he dooth stand and will not fall for anie violence doone against him He maketh mention also of manie excellent things touching this firme and constant certeintie Wherefore those good things which we haue auouched of the constancie and securitie of hope doo not onelie agrée with the holie scriptures and with most sure reasons but also with the sentences of the fathers 48 Now it shall be good to define hope that the certeintie thereof may the more plainelie be knowne Wherefore A definition of hope Hope is a facultie or power breathed into vs by the holie Ghost whereby we with an assured and patient mind doo wait that the saluation begun by Christ receiued of vs by faith may once be performed in vs not for our owne merits sake but through the mercie of God First it is said to be instilled by the holie Ghost bicause it springeth not through nature or continuall actions Hope is after faith Indéed it is after faith although not in respect of time yet in nature which thing may be learned out of the epistle to the Hebrues where it is written that Faith is the foundation of things to be hoped for For insomuch as things which we hope for Heb. 11 1. are not euident manifest but are remooued a great waie from vs they ought to leane vnto saith Hope conteineth expectation or waiting for Rom. 8 23. by which as by a prop or piller they may be staied vp And that hope doth conteine expectation or attending for the epistle to the Romans the 8. chapter doth plainlie declare where Paule saith that that Hope which is seene is no hope for how doth a man hope for that which he seeth But if we hope for that which we see not we doo by patience wait for it Neither must this be passed ouer that that good thing Hope hath respect vnto things of great difficultie which hope hath a respect vnto is difficult and hard to come by For naturallie in liuing creatures the affection of hope consisteth in the grosser part of the mind which they call the angrie part whereby the liuing creature is incouraged to pursue after that good thing which is set before it although there séeme some thing to let it for by such an affection it is stirred vp to ouercome whatsoeuer standeth in the waie The woolfe being hungrie méeteth with a bull A similitude and through the power of appetite desireth the same for a preie but when he séeth the great difficultie that he must haue of ioining and fighting with the bull he is through the angrie power of the mind stirred vp by hope and is bold to put himselfe into danger and fight and so at the length hauing put awaie all lets he obteineth his preie Hope is placed in the nobler part of the mind So hath God in the nobler part of our mind placed hope whereby is brought to passe that when the chiefe felicitie which is a thing both difficult and farre from vs is set before vs wée should not be feared awaie but by faith haue boldnes and accesse vnto God as Paule saith in the 3. verse 12. chapter to the Ephesians And forsomuch as this felicitie is verie farre distant from the godlie it cannot be otherwise but that in hoping they haue some griefe that they sorowe in themselues bicause their present state is by God so farre remooued from felicitie But on the other side when they are certeine and assured that they shall atteine vnto that end they cannot choose but be indued with incredible ioie In hope is sorowe ioined togither with ioie And so this power of hope is sprinkled with the affects of ioie and sorowe And the apostle hath signified vnto vs some part of the sorrowe thereof in that place to the Romans which we haue alreadie cited when he writeth Euerie creature groneth and trauelleth in paine togither with vs Rom. 8 21. euen vnto this present and not onelie the creature but we also which haue receiued the first fruits of the spirit euen we doo sigh in our selues waiting for the adoption euen the redemption of our bodie And that ioie is ioined with the selfe-same hope he declareth in the 12. Rom. 12 12. chapter of the same epistle Reioising saith he in hope 49 And although that valiant courage and patient induring Other vertues haue their expectation from hope séeme to bring to our minds an expectation yet those vertues haue not the same otherwise than from the hope which wée haue described Neither is it to be maruelled at that one vertue should receiue anie thing of an other vertue for they which are but meanlie conuersant in the Ethiks doo knowe that liberalitie temperance such other vertues haue much helpe at the hand of prudence for by the helpe thereof they haue a mediocritie appointed them to followe This is the difference that chieflie distinguisheth hope from faith namelie The difference betweene hope and faith that by faith we admit and embrace the promises offered vnto vs by God but by the helpe of hope we doo patientlie wait to haue those promises at the length to be performed vnto vs. Neither was hope for anie other cause giuen by God Why hope was giuen vs. but bicause we should not cease from following after
the apostle teacheth that Abraham was not iustified by circumcision but receiued it afterward being now iustified by faith vndoubtedlie he taketh awaie the power of iustifieng from that ceremonie euen also in the time of Abraham wherein it was first instituted Psal 32 1. Dauid also when he affirmeth that blessednes herein consisteth that sinnes should not be imputed which thing as we now reason is nothing els than to be iustified speaketh he of his owne time or of an other time Abac. 2. 4. Rom. 1 17. And Abacuke when he saith that The iust man liueth by faith and excludeth works from iustifieng as Paule manifestlie expoundeth him spake he onlie of his own time thinke you Vndoubtedlie he spake both of our time and also of his owne time Lastlie when Paule expressedlie writeth vnto the Galathians in the 3. chapter vers 10. As manie as are of the lawe are vnder the curse and goeth on proouing that sentence from whence I beséech you séeketh he his testimonie Vndoubtedlie out of the lawe He saith Cursed be he which abideth not in all the things that are written in the booke of the lawe Séeing therefore the law so speaketh and that as Paule saith it wrappeth in a curse all those that transgres the commandements thereof then it followeth of necessitie that by those works which perteine vnto it no man can be iustified An other cauillation 22 But these men flie to an other shift For they saie that all those which are to be iustified are not of one and the selfe-same condition for they saie that some of the Hebrues some of the Gentils are conuerted to the faith of Christ and become christians againe that some They put a difference betweene them which were first conuerted vnto Christ and those which hauing fallen are restored after they haue once receiued Christ doo fall into gréeuous and wicked crimes and haue néed againe of instauration Now saie they the state and consideration of both partes is not alike for they which haue once professed the name of christians when they are fallen cannot recouer righteousnes but by good works as by almes-déeds by teares fasting confessions and such other which preparations merits are not required of them that from infidelitie be first conuerted vnto Christ But I would first heare of these good wise men out of what place of the holie scripture they found this distinction And séeing the maner of iustification is vtterlie one and the self-same and perteineth as well to the one as to the other why should the one come vnto it one waie and the other an other waie Further why doo they attribute vnto them that are fallen in christianitie They which are fallen from christianitie are in worsâ—r state than the Infidels Heb. 6 4. that they by their good works doo merit vnto themselues iustification but vnto those which come froÌ„ infidelitie they attribute not the same Are they which haue not kept faith when they were in the church better than the 〈◊〉 Certeinlie I thinke not For they which haue once tasted of the sweete word of God and doo afterward fall from it are in worse state than the other And The seruant Luke 12 47. which knoweth the will of his maister and doth it not is more greeuouslie punished Also 1. Tim. 5 8. He which hath not a care ouer his and especiallie ouer his owne houshold the same man hath denied the faith and is worse than an Infidel But they saie they denie not but that they which are conuerted from Infidels may doo some good works yea and that if they doo them they may after some sort deserue iustification at the least waie as they terme it of congruitie but that these works are alike required as well of these as of the other they denie But forsomuch as all their works as I haue else-where taught are sinnes how can they doo good works before God Moreouer how are not good workes required of them before they come vnto Christ and are baptised séeing none of them which are regenerate by Christ can beléeue trulie vnlesse he earnestlie repent him of the life which he hath lead For he dooth greatlie lament the sinnes and offenses of his former life confesseth that he hath grieuouslie erred which thing if he doo not vndoubtedlie he beléeueth not faithfullie and trulie This dooth Augustine write of himselfe in his booke of confessions And in the Acts of the apostles Acts. 19 19. the Ephesians when they had giuen themselues vnto Christ did not onlie confesse their sinnes but also burned those bookes which before they had vsed vnto superstition But I will declare what hath deceiued these men They read peraduenture in the Fathers that they attributed much vnto teares fastings almes and other godlie works of the penitent In what sense the fathers haue attributed so much vnto praier fastings and teares But these men vnderstand not what the Fathers meant in those places for they intreated of ecclesiasticall satisfactions and not of our works whereby God should be pacified or the forgiuenesse of sinnes deserued For the church forsomuch as it séeth not the inward faith of them that fall for there are manie which not abiding the shame of excoÌ„munication doo sometimes counterfeit some shew of conuension and repentance thereby the rather to be reconciled and receiued vnto the communion of the other brethren the church I saie to the end that this should not happen would haue a proofe of their faith and conuersion to God neither would it admit vnto the fellowship of the faithfull such as were fallen before they had shewed fastings confessions and almes as witnesses of a true and perfect changing And bicause these men marke not this they confound all things and build therevpon most detestable hypocrisie An other shift 23 But they haue yet another shift for they saie that the works of Infidels are not sinnes although they be doone without the faith of Christ Whether the workes of infidels be sinnes For they imagine that there is a certeine generall confused faith towardes God which faith they which haue although they beléeue not in Christ yet that they maie worke manie excellent works which euen for that selfe same faiths sake maie please God and after a sort deserue iustification They giue saie they large almes they honour their parents they beare excéeding loue to their countrie if they haue coÌ„mitted anie thing that is euill they are sorie for it they liue moderatlie and doo a great manie other such like things that not vnaduisedlie But because they beléeue that there is a God which delighteth in such duties therefore they bend their endeuour to those things to make themselues acceptable vnto him Further they paint out colour their fond deuise with a trim similitude A similitude A stake saie they or a post being put into the earth although oftentimes it take not roote or life yet draweth it
Paule toward the end of the chapter compareth charitie with true faith it is most likelie that he did not so before But if we should fullie grant this vnto Pighius that that faith whereof Paule speaketh is the generall faith whereby men are iustified yet neither so vndoubtedlie should he obteine his purpose For the apostle going about by all maner of meanes to set foorth charitie thought to amplifie that same by a fiction or feining which is a figure of Rhetorike knowne euen vnto children Figura fictionis And yet doth not Paule therefore bring a false proposition for he vseth a conditionall proposition which may not resolue into a categoricall proposition and yet notwithstanding is the truth in the meane time kept As if I should saie vnto anie man A similitude If thou haddest the life or vse of the reasonable soule without the life or vse of the sensible soule thou shouldest not be troubled with perturbations of the mind No man could reprooue this kind of speach as false and yet it is not possible that in a man the life and vse of the reasonable soule should be seuered from the sensible Such kind of speaches also are found in the holie scriptures as for example Psal 139 ver 7 8 c If I shall ascend vp into heauen thou art there if I descend downe into hell thou art present and if I take the fethers of the morning and dwell in the vttermost ends of the sea thither shall thy right hand lead me These sentences are true yet it is not possible that a man should take vnto him the fethers of the morning After the same maner we saie If a man should separate faith from charitie he should make it vnprofitable though in verie déed it cannot be separated from charitie And that Paule in that place vsed such an excesse of speach or fiction that euidentlie declareth which he a little before spake 1. Cor. 13 ◠Though I should speake with the toongs of men and of angels haue not charitie I am like to sounding brasse or a tingling cymball But wée knowe that angels haue neither bodies nor toongs and yet notwithstanding Paule speaketh truth that If they had toongs and I should speake with them yet that should nothing profit me without charitie And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses for he saith that The apostle minded in this place to commend charitie and he saith that he vseth those reasons not that all those things which he here maketh mention of can be separated from charitie Wherefore of the former interpretation we haue Chrysostome for an author and the later interpretation Basilius confirmeth Let Pighius go now and of this saieng of the apostle conclude if he can that which he contendeth so much about 58 But as touching those words of Matthew Lord haue we not in thy name prophesied and in thy name cast out diuels c. Matt. 7 22. Which things Pighius denieth can be doone without faith and yet they which haue doone them are not iustified séeing they are excluded from the kingdome of heauen We maie answer with the selfe-same solution which we haue now brought namelie that they whome Matthew maketh mention of had the faith of signes or a dead faith but not a true and iustifieng faith Moreouer I sée not how true this is that miracles cannot be doone without faith Miracles are not alwaies doon for faiths sake for God sometimes worketh miracles not for his faiths sake by whome they are doone but either to aduance his glorie or to giue testimonie vnto true doctrine Vndoubtedlie Moses and Aaron when they stroke water out of the rocke of strife Num. 10 12 Psa 106 32. wauered in faith and yet God that he might stand to his promise with a great miracle gaue water vnto the people and reprooued Moses and Aaron of infidelitie And Naaman the Syrian doubted of recouering his health in the waters of Iordan yea also he would haue gone his waie for that he said that the riuers of his countrie were much better than Iordan and yet notwithstanding GOD left not his miracle vndoone And when the dead bodie was cast into the sepulchre of Elizaeus 2. Kin. 13 21 by a great miracle it came to passe that at the touching of the dead bones of the prophet life was restored vnto it But there was no faith there neither in the dead corps nor in the bones of the prophet nor in them which brought the dead man thither And yet not alwaies is it granted vnto them that desire to doo miracles that they should doo them when faith is absent for in the Acts we reade that when the Exorcists which were the sonnes of Scaeua the high priest would haue cast out diuels in the name of Christ whome Paule preached Acts. 19 15. the diuell answered Iesus I knowe Paule I knowe but who are ye And straitway he ran vpon them Here we sée that God would not giue a miracle when it was asked as it is most likelie by wicked and vnbeléeuing men Howbeit contrariewise in Marke the 9. chapter that a certeine man did cast out diuels verse 38. in the name of Christ who yet followed not Christ and when Iohn would haue reprooued him Christ suffered not Iohn so to doo By this Pighius might haue séene that to the working of miracles is not alwaies required faith And yet if I should grant him that faith is of necessitie required therevnto were sufficient either the faith of signes or else a dead faith Wherefore Pighius in his second confirmation prooueth nothing for it hath nothing in it that is found 59 Now let vs examine his third proofe Iohn saith Manie of the princes beleeued in him but they confessed him not Iohn 12 42. for feare they should be cast out of the synagog and therefore they were not iustified by faith This reason is but a waterish reason and not so strong as he thinketh it to be for we denie that they beléeued trulie For that assent of theirs was nothing but an humane assent for when they sawe that by Christ were wrought woonderfull works and that his doctrine was confirmed by most euident signes they began by a certeine humane persuasion to giue credit vnto him The diuell also for that he certeinlie knoweth manie things doone by God assenteth vnto the truth There is a certeine humane faith not inspired by God and beléeueth it and yet it is not to be thought that he is by a true faith induced to beléeue And that these rulers had not the true and liuelie faith hereby it is manifest that Christ said vnto them How can ye beleeue when ye seeke for glorie at mans hand Iohn 5 44. By which words we vnderstand that they which more estéeme humane glorie than godlinesse cannot beléeue trulie in God And those princes were to be numbred amongst them for they so
maner of historicall faith we vnderstand For if saith he they call all those things which are written in the holie scriptures an historie The difference betweene an historicall faith and a faith of efficacie will they bring to vs another faith wherby we may beleue those things which are not written in the holie scriptures But we reiect not an historicall faith as though we would haue some new obiects of faith besides those which are set foorth in the holie scriptures or are not out of them firmelie concluded But we require not a vulgar or cold assent such as they haue which are accustomed to allow those things which they read in the holie scriptures being thereto led by humane persuasion and some probable credulitie as at this daie the Iewes and Turkes doo confesse and beléeue manie things which we doo but an assured firme and strong assent and such as commeth from the moouing and inspiration of the holie Ghost which changeth and maketh new the hart and the mind and draweth with it good motions and holie works In this maner we saie that that faith which is of efficacie differeth verie much from an historicall assent And that we are by that faith How it appeereth that we are iustified by a faith of efficacie Rom. 8 16. which we haue now described iustified we haue thrée maner of testimonies the first is of the holie Ghost Which beareth witnesse vnto our spirit that we are the children of God the second is of the scriptures the third is of works But contrariewise they which hold and crie that a man is iustified by works haue no sufficient testimonie for the holie Ghost testifieth it not the holie scriptures denie it onelie works are brought foorth those without godlines and faith such as were in times past the works of the old Ethniks are at this daie the works of manie which beléeue not in Christ and be strangers from God But it is woorthie to be laughed at that he hath cited also a place out of the 66. chapter of Esaie verse 2. by which onlie though there were no more places than it his cause is most of all ouerthrowne Vnto whom saith God shall I looke but vnto the poore man vnto the contrite hart and vnto him that trembleth at my words By these words Pighius thinketh are signified those works whereby God is drawne to iustifie vs. But the matter is far otherwise for the scope of the prophet was to detest the superstition of the Iewes for they neglecting th' inward godlines of the mind trusted onelie to outward ceremonies Wherefore this did God by the voice of the prophet condemne and declared how odious it was vnto him Heauen saith he is my seate and the earth is my footestoole Ibidem 1. As if he should haue said I nothing passe vpon your temple which ye so much boast of for Heauen is my seate such a seate as you cannot frame to make And the earth adorned with all kind varietie of plants liuing creatures hearbes and flowers is my footestoole Where then shall be that house which ye will build for me And where shall be my resting place And straitwaie to declare that it is not the temple built with hands All these things saith he hath mine hand made and all these things are made saith the Lord. By which words we learne that God delighteth not in these things and in outward ornaments sumptuous buildings for their owne sakes but chéeflie requireth faith inward godlinesse of the minds that he may dwell in them And who be indéed faithfull and godlie is declared by their certeine and proper notes Whosoeuer is poore and séeth himselfe to want righteousnesse and whosoeuer is contrite of hart that is to saie afflicted in this world whosoeuer is of a mild and humble spirit and not of an arrogant and proud spirit whosoeuer with great reuerence and feare receiueth the words of GOD he most iustlie may be numbred amongst them These are sure tokens and as it were the proper colours of faith and true godlines Afterward the prophet declareth how much God estéemeth the works of men that beléeue not and are not as yet regenerate though these works be neuer so goodlie to the shew He which killeth an oxe saith he it is all one as if he should kill a man and he which sacrificeth a sheepe as if he cut off a dogs necke he that offereth an oblation as if he offered swines flesh and he that maketh mention of incense as if he blessed iniquitie All these kinds of oblations and sacrifices were commanded and appointed in the lawe of God which yet being doone of an vncleane hart and one that is estranged from God were counted for most gréeuous sinnes Wherefore Pighius hath nothing out of this place whereby to defend his error but we by the selfe-same place doo most aptlie and most trulie confirme our owne sentence Now this is a notable and sharpe disputer which bringeth for himselfe those things which make so plainlie and manifestlie against himselfe 69 But he snatcheth at this also out of the epistle vnto the Hebrues Heb. 11 ◠that He which commeth vnto God ought to beleeue that there is a God that he rewardeth them which seeke vnto him By these words it séemeth that he would conclude that iustification is giuen vnto them who séeke God by good works Two sorts of them that seeke God But he ought to haue made a distinction of them that séeke God which thing Paule also did to wit that some séeke him by works other some by faith This distinction Paule sheweth neither leaueth he vnspoken what followeth of it for thus he writeth vnto the Romans Israel Rom. 9 30. and 10 3. which followeth after righteousnes atteined not vnto the lawe of righteousnes bicause they sought it of works and not of faith Wherefore they which séeke God to be iustified of him by faith as the apostle teacheth doo atteine vnto that which they desire but they which will be iustified by works doo fall awaie from iustification And that God rewardeth works which are doone of men regenerate and by which they hast forward to the crowne of eternall saluation we denie not But that perteineth not to this question for at this present the contention is not about this kind of works but onelie about those things which are doone before regeneration Those Pighius laboureth to prooue that they haue their reward and to be merits after a sort of iustification Neither dooth this anie thing helpe his cause when he affirmeth that this kind of merit redoundeth not vnto God or maketh him debtor vnto vs or is equall vnto that which is rewarded for these things although vnto him they séeme to serue onelie to extenuate the dignitie of merits yet doo they vtterlie take awaie all the nature of merit For whatsoeuer good thing men doo yea euen after iustification the same is not properlie theirs for God
such as were princes and great kings or such as were borne of the familie of Seth Gen. 6 2. for so in Genesis The sonnes of God are said to haue seene the daughters of men that they were faire Peraduenture Enoch was sent vnto them by God to reprooue them and thus much of Irenaeus Tertullian Tertullian in his booke of baptisme saith that Faith hath a perfect securitie of saluation Wherefore it is not we alone that haue brought in a particular faith of the remission of sinnes Neither ought anie thing to mooue vs that in that booke he defendeth most manifest errors touching baptisme and exhorteth men to deferre baptisme till they come to ripe age and not to make hast vnto it before they marrie For although we allow not these things yet in the meane time Errors touching baptisme whilest he intreateth hereof he hath manie things which ought not to be contemned which were at that time receiued in the church So Cyprian when he intreateth of rebaptising of heretiks when they returned vnto the church hath yet by the waie manie true and weightie testimonies which we cannot reiect although in the verie state of the question we vtterlie disagrée frō him And what father I praie you is there amongst them all which in some one place defendeth not some matter that is not to be allowed and yet ought not all their works to be contemned For there is no pomegranat so faire A similitude which hath not in it some rotten carnell Origin 78 Now let vs come vnto Origin He in his first booke vpon Iob if it be Origins worke thus writeth All things which men doo whether it be in virginitie or in abstinencie or in chastitie of the bodie or in burning of the flesh or in distribution of their goods all these things I saie they doo Gratis that is in vaine if they doo them not of faith Where Gratis signifieth In vaine In this place whereas he saith Gratis all men vnderstand that he signifi In vaine Which thing doubtlesse Pighius and his companions will not admit for they will haue these things to be certeine preparations vnto iustification But that Origin is by expresse words against them those words which followe doo more plainelie declare for thus he writeth that All holines righteousnes which a man dooth without faith he dooth it in vaine and to his owne destruction And he citeth this sentence of Paule Rom. 14 23. Whatsoeuer is not of faith is sinne I am sure that neither Pighius can denie but that Origin in this place maketh on our side and that he in that sense vnderstood these words of Paule Whatsoeuer is not of faith is sinne Which words yet he crieth out that we are accustomed to abuse although not onelie Origin but also Augustine Basilius and other fathers as we haue before taught expound those words after the selfe-same maner Wherefore he dooth vniustlie and impudentlie accuse vs. But if he will saie that we must not so much regard what interpretations the fathers giue but must sée whether the place in the text may be so taken therein we will commend him for we gladlie admit appealing from the fathers vnto the word of God But he ought to haue remembred that it is not the point of a good man to reprooue that in others which he dooth himselfe Wherefore he should suffer vs also on the other side when the matter so requireth to appeale from the fathers vnto the scriptures But as touching the verie matter we haue else-where declared that that sentence of Paule as it is written in his epistle is so to be expounded that of it may be inferred that the works of men not regenerate are sinnes Origin afterward addeth Of whom shall he receiue a reward Of him thinke you whom he sought not for Whom he hath not acknowledged In whom he hath not beléeued He shall not saith he receiue of him a reward but iudgement wrath and condemnation If these things be rendred vnto such works who will denie but that they are sinnes Afterward he bringeth a similitude A similitude Euen as saith he he whith buildeth without a foundation looseth his labour and hath onelie trauell and sorrowe euen so it is with him which will build vp good works without faith Mark 9 23 And euen as vnto him which beléeueth all things are possible that he may find refreshing at his hand in whom he hath beléeued so vnto him that beléeueth not nothing is possible Like as the earth without the sunne A similitude bringeth not foorth fruit so except the truth of God through faith doth shine foorth in our harts the fruit of good works springeth not vp For so saith he all that whole yéere wherin Noah was saued from the floud for that the sunne shined not foorth the earth could bring foorth no fruit Thus much hath Origin in that place which we haue now cited whereby we conclude that faith formeth and maketh perfect all good works which followe Faith formeth and perfecteth all good works that followe and not that it as these men I knowe not who haue feigned taketh and boroweth his forme of them The same Origin vpon the fourth chapter vnto the Romans thus reasoneth If he which beléeueth that Iesus is Christ be borne of God and he which is borne of God sinneth not then it is certeine that he which beléeueth in Christ Iesus sinneth not This kind of argument is called Sorites is allowed of the Logicians for the Stoiks were woont oftentimes to vse it The former propositions of this argument cannot be denied for they are taken out of the holie scriptures But he addeth afterward And if he sinne then it is certeine that he beléeueth not This of necessitie followeth of the former conclusion for if euerie one which beléeueth sinneth not then doubtlesse whosoeuer sinneth beléeueth not Let Pighius now go laugh for that we saie Through greeuous sins faith is laid asleepe that by gréeuous sinnes true faith is lost or is so laid a sléepe that it hath not his force in working and operation And let him aggrauate the matter as much as he can that he which sinneth gréeuouslie neither beléeueth that there is a God nor also the rest of the articles of the faith Origin both thinketh and writeth the selfe-same thing that we doo And he saith moreouer that A token of true faith is there where sinne is not committed as contrariwise where sinne is committed it is a token of infidelitie Againe he addeth in the same chapter If peraduenture that which is said of the apostle To be iustified by faith séeme to be repugnant to that which is said that We are iustified freelie for if faith be offered first of a man he cannot séeme to be iustified fréelie we must remember that euen faith it selfe is giuen of God and this he prooueth by manie testimonies But this thing our Pighius cannot abide for he
doubt not but happened vnto Barnard Francis Dominicus Which of the fathers taught superstitions and to diuers of the ancient Fathers bicause séeing they liued in the foundation that is in Christ albeit they erected manie abuses and sundrie superstitions yet might they be saued neuerthelesse by fire when as at the last houre they stroue against death and against the terror of sinnes and in that conflict acknowledged the vanitie of their owne studies Whatsoeuer therfore of these thrée things lightened the minds of them that straied from the right building How he vnderstandeth The daie and The fire that do I call the daie and the fire To this end Paule prouoketh vs to the examination and iudgement of God for ill learnings may oftentimes lie hidden which shall then be made manifest and now they lie hidden partlie Causes why ill doctrines lie hid bicause they that teach be ambitious and being led with a gréedinesse of honor they doo not rightlie weigh those things which they teach And the hearers séeing they are verie oftentimes infected with vanitie they fansie the new doctrine of their teachers more than is méete and they estéeme the doctrine according to the godlie shew or eloquence of the teacher The last cause is the slouthfulnesse as well of the teachers as also of the hearers for they bend not their indeuor to th'examination of doctrine as méet it were And to conclude it hapneth that the abuses naughtie customes are colouâ—… by hypocrisie and they be so painted out â—…â—hey make a shew of holines euen as Paule writeth to the Colossians Col. 2 23. According to the commandement and doctrines of men hauing in outward words a shew of wisedome What thing is there at this daie more adorned and set foorth with colors With what arts and ornaments the Masse is decked out than is the Masse Therein is wonderfull decking with garments alluring songs instruments of musike war lights swéet perfumes bels curious gestures of the bodie heauing vp laieng downe whisperings fractions small péeces of cakes and innumerable false deuises of the diuell When they be reprooued they go about to excuse A simple excuse that these signes are vsed bicause we may be taught the woorthines of the Eucharist But where is there one among the miserable people that vnderstandeth the causes of these signes Neither can the Masse priests shew the causes of those things when they be demanded And the thing is so deformed and so greatlie degenerated as it may be counted or perceiued to be anie thing sooner than the supper of the Lord. 28 But séeing the foundation gold siluer pretious stones Seeing the other things are vnderstood by allegorie there is no doubt but that fire must be so vnderstood wood haie and strawe are spoken by allegorie there is no doubt but that fire also must be vnderstood allegoricallie It is not sufficient that doctrines should be tried by the iudgement of men it behooueth that those things abide firmelie by the fire of diuine examination Wherefore fire and daie light is a cléere beholding a certeine triall a manifest reuelation whereby we knowe at the length the truth of doctrines and also the guilefulnesse of them The propertie of fire The propertie of fire is to giue light and to make triall and from this fire no man is exempted whether he haue builded well or ill all men must be prooued by the same Wherein triall consisteth And herein will the triall consist that the doctrine which is builded shall be tried whether it agrée with the foundation or no. God likened vnto a purging fire Malac. 3 2. Otherwise God is said to be like a purging fire and like the fullers sope for he will purge the children of Leuie and he will purifie them like the siluer and gold the third of Malachie The doctrines which be sound shall abide neither shall the triall of fire more hurt them than the fornace dooth the gold or siluer or no more than the thrée children that were tried in the fire at Babylon Augustine Augustine in sundrie places maketh mention of this sentence in his booke De fide operibus the 15. and 16. chapters in his Enchiridion vnto Laurence the 69. chapter De ciuitate Dei the 21. booke in his treatise of eight questions vnto Dulcitius question the first vpon the 29. psalme and agréeth with himselfe almost in euerie place and bringeth all one exposition of these words He affirmeth this to be a hard saieng and he accounteth it among the number of those of which Peter said In the epistles of Paule are manie hard things which the wicked peruert to their owne destruction It behooueth that this fire be common both to good men and to euill He admonisheth moreouer that we should interpret this to be such a kind of fire as may be common both to them which build well and ill At length he saith We must beware that we account not in this number such as be baptised which haue liued verie ill and so to feigne their gréeuous crimes that is to saie murther and adulterie for which things men are excluded from the kingdome of heauen to be wood haie and strawe For vnto these kind of men being wrapped in so horrible crimes hell it selfe is due whose fire cannot be common vnto them that build well vnles thou wilt also thrust them foorth into hell Mention is onelie made of those which haue builded holding themselues to the foundation in which number they are not to be reckoned who haue béene loden with damnable vices He goeth forward and saith that The foundation is Christ which interpretation the apostle himselfe maketh And he addeth faith bicause Christ himselfe dwelleth in our harts by faith and maketh them to be good builders which obeie the lawe of GOD. He writeth that they build haie and strawe who haue reteined those pleasures and delights of the world which neuerthelesse were not forbidden so reteined them as they gaue themselues therevnto more than was requisite They that build aright saith he doo possesse the goods of this world riches honours wife and other things though they possessed them not vse them as though they would not vse them But they that build amisse are more affected vnto those things than they should and yet doo they not so slacke the reines vnto lusts as they preferre such kind of goods before Christ vnto whom they cleaue as vnto the foundation but rather on the contrarie part they altogither estéeme Christ aboue those things For when they come either to the confessing of their faith or else vnto martyrdome they will rather loose those things than depart from Christ Yet bicause they haue imbraced such things with an ouer-vehement affection they féele fire in forgoing of them They sorrowe vndoubtedlie and it gréeueth them that these things are taken from them yet are they saued neuerthelesse bicause they held fast the foundation of the
iudged farre otherwise Tertullian Gregorie Nazianzen Aristotle Alexander Aphrodysaeus Auerroës Yea and by verie learned men to wit Tertullian and Gregorie Nazianzen it is ascribed vnto Aristotle himselfe that he thought the soule of man to be mortall And Alexander Aphrodysaeus no meane Peripatetike was of this opinion And Auerroes taught in the Schoole of the Peripatetiks that There is onelie one humane intelligence which by conceipts is adioined vnto euerie man Wherefore this principle that is assumed to wit that the soule after death remaineth vncorrupt séeing it is a doubt and dependeth not of things which of themselues be knowne and euident in the nature of things the argument that is builded therevpon staggereth and cannot be counted firme Auicenna For Auicenna in his Metaphysicks faith that The soule is therfore ioined to the bodie bicause through the outward senses it may procure vnto it selfe both inward knowledged and sciences of things which when it hath once obteined there is no néed to resort againe to that coniunction Others confute this reason more subtilie saieng that it is against nature not to be continuall when the originals of the restitution thereof remaine in the nature of things But if these are vtterlie abolished restitution is not to be looked for And that which they haue alledged they set foorth with an indifferent plaine similitude A similitude A trée saie they being cut off lieth along against his nature which neuertheles is restored if the roots remaining be quicke bicause it springeth and groweth againe but if the roots be altogither plucked vp the destruction shall be perpetuall Whereby they affirme that the soule being pulled awaie from the bodie doth sufficientlie vnderstand that in the nature of things there is no more extant the beginnings of this coniunction to be made againe and that therefore it is not affected with the desire thereof bicause the chéefe of our will is not carried to things impossible Thus widoâ—… Ethniks answer to the reason that is brought But the faithfull vse the same reason comfort themselues in confirming it 〈◊〉 of the word of God whereby the immortalitie of our soule after death in confirmed frée power of vniting it with the bodie is granted to be in God 17 The third reason is woont to be drawne from the iustice of God which must render punishments and rewards for those things which be owne in this life by the bodie That the bodie also must haue either rewards or punishments for bicause it cannot séeme iust that séeing these two the soule and the bodie being ioined both togither did either right or wrong onelie one of them should either be punished or rewarded Hereto the philosophers would answer that it appéereth not to them that the world is so gouerned of God by iustice that rewardeth and punisheth as it hath consideration of euerie particular person in giuing to ech one either rewards or punishments Perhaps they would grant that as touching the firme and constant motions of the heauens there is a certeine prouidence so would they also doo as touching the preseruation of kinds but they would denie it to be had as concerning euerie particular Further they would adde that there be rewards and punishments enow vsed in those verie actions good and euill for in well dooing there is a woonderfull ioifulnesse of conscience which excelleth all outward rewards And againe in dooing wickedlie men are woonderfullie vexed neither can they escape the butcherie of conscience which is miserie and vnhappinesse enough for the punishment of them At length they would affirme that it is sufficient while the soule it selfe either receiueth rewards or suffreth punishments and that there is no néed that these things should be doone vnto the bodie bicause it is not the principall cause of actions but onelie the instrument And there may be a similitude brought of artificers A similitude vnto whom onelie is giuen a reward if they haue made a faire web or built a faire house but vnto the instruments which they vsed either in weauing or in building there is no recompense made The which instruments receiue not the same punishment or losse if the worke haue in successe Neither will anie man breake a poisoned pot bicause some haue perished by drinking out of the same especiallie if it shall be a pretious beautifull vessell Neither doo men breake or cast awaie the sword wherewith anie man is slaine forsomuch as these be instruments but not speciall causes Howbeit wrath is sometime so outragious as cups enuenomed are broken and swords cast awaie Wherefore séeing both the one thing and the other may be and sometime dooth happen the argument will be probable but not necessarie But as concerning that which belongeth vnto instruments A distinction of instruments it séemeth that there must be a distinction made to wit that some instruments are conioined and some disseuered Doubtlesse the bodie is an instrument of the soule but is ioined vnto it so as it is no maruell if it beare awaie with it both punishment and profit For we sée euen while we liue here that the hands are cut off that the eies of wicked men are put out Notwithstanding all this it must not be forgotten that this reason which is taken of the iustice and iudgement of God is not generall bicause infants also shall be raised vp who for all this shall not haue néed to yéeld a reckoning of the works which they did by the bodie But yet Paule séemeth to confirme this argument saieng in the 15. chapter to the Corinthians when he had confirmed the resurrection of the bodies verse 58. Therefore my beloued brethren be ye stedfast and constant abounding in euerie good worke knowing that your labour shall not be vnprofitable before the Lord. But labour is common as well to the mind as to the bodie therfore profit shall redound to them both And this kind of argument well-neare all the fathers vsed I haue alreadie declared those which were of the greatest force now will I come to other arguments which are more féeble wherein is perceiued no proofe of resurrection but a certeine shew of the same 18 Daies saie they doo dailie as we sée passe awaie and returne but in verie déed yesterdaie is not the same in number with this daie A similitude Also there is brought a similitude of herbs and trées these things séeme in the winter season to be dead Semblances of the resurrection but when the spring-time commeth they bud forth againe they be garnished with leaues they put foorth flowers and lastlie bring foorth fruit But it must be vnderstood that they were not vtterlie dead in the winter season for there remaineth life still in them although it laie secret But therevnto it might be answered that the life also of man after death is not vtterlie taken awaie bicause it still remaineth in the soules that be aliue And certeinlie Paule in the first epistle
that righteousnesse is set before vs by the word of God it is also manifested and signified by the Sacramentes which he visible wordes of God Therewithall comes faith which is the gift of God and by it we doe apprehend the righteousnesse that is shewed Wherefore Christ sent his Apostles saying Mar. 16. 15 Preach ye the Gospell to all creatures and he added He that beleeueth and is baptised shall be saued In Esai the 53. Chapter is said Verse 11. that with his knowledge he shall iustifie manie This is the life eternall Iohn 17. 3. that they may know thee the onelie God and whome thou hast sent Iesus Christ Col. 2. 14. The death of the Crosse is a new kinde of sacrifice and therefore a new altar He fastened to his crosse the handwriting of ordinances that was against vs and he triumphed ouer his enemies This is the triumphant chariot of Christ The crosse was the cuppe wherein the bloud of Christ was hanged vp It was giuen a price for the whole worlde and vnlesse it had bin better than the whole world it had not redéemed the world Here it should behooue vs to runne through all the gréefes which the Lord suffered vppon the Crosse for vs but that is vnpossible For euen as wise painters doe shewe vnto the world more than they paint so dooth there here remaine more to be considered of than can be spoken euen of those that should haue an iron voyce an hundreth tongues and an hundreth mouthes But yet wil I distribute the griefes of Christ into certaine principall partes otherwise as mercies did abound so it should be necessarie that miseries should abound but vnlesse that mercies had conquered the miseries we should still haue bin in miserie The first calamitie is to lose estimation The théefe was preferred abooue Christ Mat. 27. 26. Barrabas was dismissed Christ was accounted among the wicked An other calamitie As touching bodilie deliuerance he was left destitute of Gods helpe Ibid. 46. My God my God why hast thou forsaken me Augustine vnto Honoratus maketh a difference betwéene the new and old Testament In the new Testament the holie men doe not receaue redemption that they may haue a better resurrection therefore are they left in death that they may haue eternall life But in the olde Testament they were in ieopardie as touching their goods as touching the life of their bodie but they were deliuered a hundreth fould was restored them there were Iudges giuen for the deliuerie of them c. Not that there were some in the olde time which were not left in death as Abel Nabaoth Esay c. they had the portion of the new Testament and manie also in the new Testament are sometime deliuered But Augustine speaketh as in the most part and of the publike state and of the promises And therefore Christ the head of the new Testament was forsaken and truelie cryed My God thou hast forsaken me And that the contrarie may be knowen it is said in the 22. psalme The fathers cryed and were deliuered Verse 5. they cryed and were not confounded Ibid. 6. But I am a worme and no man and the wordes of my faultes are farre from my saluation The third griefe was suffered at the handes of ill ministers Namelie of the Iewes of Iudas and of the priestes and also for many euil and vngratefull persons vnto whome that death should bring no commoditie The fourth He was forsaken of his owne Moses when he sawe his rodde turned into a Serpent fled from it Exod. 4. 3. Christ deliuered manie from sundrie diseases None stepped forth amongest his persecutors and said Abstaine ye from this man for he is holie this or that hath he doone for me The fifth calamitie They which remained and were present to behold increased his temptation they mocked him they thought him to be vniust and with whome God was angrie Iob. 4. 6. So did Eliphas the Themanite thinke of Iob that he was an enemie of God Iohn 9. 3. So the Apostles thought of him that was borne blinde So the inhabitantes of Melitum iudged of Paul because of the viper Acts. 28. 3. But an extreme temptation was that when they said He trusted in God Mat. 27. 43. let him deliuer him let him saue him if he will haue him They doubted whether God loued him and predestinated him We say O Christ deliuer vs from this temptation at our death but when it cōmeth let vs hold our peace let vs imitate Christ say vnto the father Into thy handes I commend my spirit Also let vs imitate the théefe that had so great a faith who when all men denied him confessed him Luk. 23. 42. Remēber me when thou commest into thy kingdome He aunswered him This daie shalt thou be with me in Paradise O good Iesu thou wert fastened to the crosse and yet thou wilt bring this man vnto heauen Howe with what kay wilt thou open vndoubtedly great was the faith of this theefe which hoped in so miserable a Christ Let others woonder at the darkenesse of the Sunne at the shaking of the earth at the renting of the Rockes c. This doe I maruell at that the théefes heart could be in such wise inflamed with so great a faith Peter denied him vppon the earth this man confessed him vppon the crosse He had not séene the miracles of Christ Christ had not saide vnto him I will make thee a fisher of men Mark 1. 17. I will make thee sit vppon the twelft throne and yet hee not onelie beléeued but he also confessed he opened his sinne and had a care of the saluation of his neighbour There is no king that assoone as he commeth into his kingdome taketh a théefe to be his companion Christ did this and did not defile Paradise but rather made it more honourable because it had such a Lorde that could straightwaie so purifie théeues and harlots as they should be méete for the kingdome of heauen The sixt affliction of Christ was that his bodie was on euerie side tormented Esa 53. 6. Psal 69. 2. 15. God in verie déede did cause to fall vppon him all our iniquities and punishmentes In the Hebrewe it is said Hiphghibat These be waters which Dauid saide did passe through euen vnto the soule a most déep mire wherin there was no steddy groūd Howbeit if we will fruitfully beholde these things euerie one of vs wil say My pride fasteneth the thornes to christs head my couetousnes be his nailes my leawdnes openeth his hart as a launce the vniuersal corruption of all my sins doth disquiet all his whole bodie When we beholde all these thinges I beséech you let vs with the eies of faith looke into the most sacred brest of the Lorde and we shall sée the incredible flame of charitie and inestimable fire of his loue whereby the whole world might be kindled if it were acknowledged
Church which féede not the shéepe with doctrine but as it were hyrelings do thinke nothing at all of the saluation of their flocke not correcting that which went astraie nor yet séeking that which was lost but all onely taking of the shéepe milke and wooll that is to wit meate and garments Wherefore the Ministers of the Church and the Princes haue their part in building and without doubt if at any time these kindes of men doe erre this neuer happeneth without a common losse euen in like manner as the Eclipsies of the Sunne draw therewith many inconueniences vppon the world When the Lorde woulde builde the Church of Ierusalem he specially adorned the Prince and Priest Moses and Aaron whose conduct and authoritie they should vse in all things Albeit as the holy historie doth not suppresse in silence the infirmities of them both so was the people more easily giuen to followe their offences than readie to vse the benefite of their good gouernment And it must not be passed ouer that the building of this second house was to bee perfourmed of the people after seuentie yéeres The number of seuen is woont to bee reckoned with the Sabboth He teacheth plainely that it behooued the builders to rest from all their labour Neither are we ignorant that they be our workes which haue procéeded from nature corrupted without the guiding of the holy spirit For no man ought to be lead either for gaine or ambition or any couetousnesse or else by any reasons of man to restore the Temple of the Lorde Further as Paule hath taught vs we ought to builde onely vppon Christ which is the foundation and we must take héede with all our indeuour that we builde not haie or stubble or timber 1. Cor. 3. 12 that is to say fond trifles and humane reasons Golde siluer and precious stones must bee vsed in this building Neither is knowledge sufficient for the building of the Common wealth of Christ which in verie déede is oftentimes fearefull when it is taken by it selfe wherefore charitie must néedes be ioyned therewith which Paul shewes doth edifie And no man must maruell if so notable instruments are required to this worke since it is a matter of great moment to change men from that they were I woulde to God the Romish Priests would also consider this and woulde not account all their honour to consist herein that they haue transubstantiated or chaunged the nature of breade which is but a legerdemaine and a vaine deuise but that they finally vnderstoode themselues to be called by God vnto this ende that by the worde and doctrine as also by good manners and examples they should transubstantiate men into Christ and make them his liuely members This change haue men perpetually before their eyes when they handle the holy mysteries The same do the scriptures of God vrge in euerie place which then lyeth contemned and neglected when they with all their power contende for an Altar which is none at all Now haue we heard of the prophet what is néedefull to be doone namely that the Church of God according to Gods appointment should be builded Nowe fourthly is taught what fruit this sermon of our Hagge obtained Zorobabel saith he heard and Iesus saith he the sonne of Iosadeck and all the people heard the worde of the Lorde They not onely heard with their eares as the Scribes and Pharises heard Christ but their hearts by the power of the holy spirite were open and they feared This is the proper effect of the holy scriptures First we are reprooued by the authoritie of Gods lawe For the hearts of those hearers are stirred vp by repentance which is described in feare But it followeth not heere that the Prophet is heard and that they which heard him doe feare vnlesse he be receiued as the messenger of the Lord. For so long as we thinke of him that buildeth that he dealeth by mans reason we wil be moued nothing at all Perhaps we will maruell at the wisedome and prudence of his doctrine but doe turne neuer a whit the more vnto God But when faith comes therewithall and that we thinke it is the worde of God which is proposed by and by feare repentance enter into our hearts They that feare and tremble straightway the voyce of the Lorde comforteth them wherein he saith I am with you God is with them not which be magnificall mightie and proude men of this world but with the broken and contrite of heart whose lot must not be counted vile abiect but since they haue God with them there can bee no want of good This was said to the blessed virgin and to many of the saincts when any harde matter was to be taken in hand that they should ponder it in their mind and that they should not doubt of their successe If God shall be with vs who can either hinder vs or stay vs from the building O yée that be the heades of this Vniuersitie of Oxforde I would to God that I also might truely and faithfullie say God is with you Assuredly I shoulde then preach vnto you a most profitable and vnto me most acceptable glad tidings of the Gospel And the Lord stirred vp the spirite of Zorobabel and the spirite of Iesus the sonne of Iosadeck and the spirite of the people that in comming they should do the work of their God It is the Lord that stirreth vs vp to do well not onely in calling vs by the outward worde but also by chaunging of our minde For by the most comfortable féele of perswasion hee of vnwilling maketh vs willing Then is the outwarde preaching fruitfull because the heart of the hearers is inwardly mollified by God This is to stirre vp the spirite of the Prophet Nowe do we also perceiue by this place that the building belongeth to all sorts of men which are so described seuerally Not onely the magistrate and highpriest but together with al is the whole people ioyned We must vnderstand that the order and placing of thinges is not negligently set downe vnto vs by the prophet In which place is shewed the word of God the faith of them that heare the Lords worde is mingled therewith feare and repentance is stirred vp The Lorde is in them and dwelleth in them and mooueth them to take good workes in hande Last of all are placed those workes which do not please God vnlesse we be iustified by faith replenished with the grace of God and mooued by the inspiration of the holie Ghost to doe them O miserable city which hast so long béene without the word of God and holie sermons No maruell if being destitute of the spirite of God thou hast so much neglected to builde vp his Church Truelie I cannot well tell whether I should here blame the minde of ministers or the sloth of the people or faintnesse of the magistrate since they haue all sinned verie gréeuously The Pastors teach not vnlesse they be driuen therunto by
threatnings and statutes and the people which daily bewayleth the déerenesse of thinges and the scarcitie of corne complaineth nothing at all of want of the holy worde Those being kindled and stirred vp with the words of the Prophet came and did the worke of God Make yée hast also my most déere brethren and builde yée quicklie the house of God For the byrds of heauen haue their nests and the foxes haue their holes but the sonne of man hath not where to lay his heade The house of Ierusalem lay ruinated onely 70. yeares and yet God made so great shewe of his indignation And how doe ye thinke his furie is nowe kindled when he séeth his Church to be cast downe defiled and wasted so manie ages together Let so great a matter mooue you and differ you no longer this holy building But if your mindes indeuouring to come vnto God haue béene any thing kindled by this sermon I desire you hartely that yée will not extinguish the same but that yée will with holie communications and talke of the scriptures nourish it Now that the sin of negligence hath béene blamed out of the worde of God and hath béene made manifest by the Prophet after what manner and fashion we ought to builde and lastly that we haue vnderstoode what vtilitie such exhortations hath brought vnto the hearers I might séeme to haue performed those things which I promised at the beginning But since we are minded to mooue earnestly by examples I haue determined before I make an ende to bring foorth a good and diligent builder whereby ye may haue an example whereunto if yée regard ye shal at the length performe the worke which yée haue taken in hand And because such is the miserie of the time present as of them that be aliue there is no example extant therefore am I compelled whether I will or no to flie vnto writings Let Paul the most chosen vessell of God shewe himselfe vnto vs. He as he hath written in the 2. Epistle to the Corinthians the 11. Chapter Verse 23 attempted all manner of wayes to addresse those that were his to bee as a chast and pure spouse vnto our husbande Christ he sought not for himselfe that which he diligentlie builded by doctrine he lead them thereby vnto Christ as a faithfull seruant Neither did he onely indeuour to conuert them but with carefull trauell he prouided that they in a sound faith and certaine maidenly religion might cleaue vnto their spouse I am afraide saith he least as the serpent deceiued Eue so ye should be deceiued by euill and false teachers Now verily was the Apostle Paul in feare wherein he was vigilant not about his owne commodities but about the saluation of many Yée sée the end of the Church which a good builder must set before his eyes namely that to bring manie vnto Christ and so perpetually to take care of them and instruct them that they flie not from building of the Church But when they shal labour in this building it shal be good to heare Paul himself what and how great things hee indured In labours more abundant In stripes aboue measure 2. Cor. 11. 23. In prison more plenteouslie In perils of death often Of the Iewes receiued I fiue times fortie stripes saue one I was thrise beaten with rods I was once stoned I suffered thrise shipwarke I liued night and day in the deepe sea In iourneying I was often in perils of waters In perils of robbers in perils of mine owne nation in perils among the Gentiles In perils in the citie in perils in the wildernesse in perils in the sea in perils among false brethren in labour and in painefulnesse in watching often in hunger and thirst in fastings often in cold and nakednesse besides the things which happened outwardly I am cumbred daily with the care of all the Churches who is weake and I am not weake who is offended and I burne not Al which things to remember my most deare brethren haue in them a verie large sea of temptations He liued in continual carefulnes we would be ridde of all care and thought whereby we inioy our welth and quietnesse He was exercised in continuall labours and perils and we will not put our selues in any daunger for religion And yet do they say at this day although those things which be spokē in this Euangelicall reformation be true yet will I expect a yeare or two Thou wilt kéepe thy selfe safe that if the state alter thou be not so incumbered but that thou maist easily be at libertie He if any were weake woulde bée weake together with them and did burne because of offenses But we though that manie be offended doe eate and drinke and we threaten others we play and laugh What maruell then if the Church lie in ruins O happie builder is he that can say with Paul I haue fought a good fight 2. Cor. 12. 5 I haue runne my course I haue kept the faith So carefull was this Paul of the holie building that he would most willingly both spende and be spent for these members of Christ for their soules but we suffer all to perish rather than any profite and commoditie of ours shoulde perish Verse 14. He saide I seeke not those things that be yours but you Neither ought the children to lay vp for the parents but the parents for the children But we can do the contrarie We séeke not you but those things that bée yours nothing is looked for at our handes He was made all things to all men 1. Cor. 9. 22 that he might winne some to Christ But wee are made all things vnto all men that we may alienate our selues and all others with vs from Christ Paul had manie whom he edified as the signes of his Apostleship but wée many whom we haue grieuouslie displeased and offended which are manifest signes of our office and calling forsaken Wherefore I pray and beséech you that by conuerting and changing your indeuours yée will imitate this noble artificer and chiefe master builder Which that it may be graunted vnto you of almightie God let vs call vppon him with our prayers after this manner WE beséech the O heauenlie father for thine infinite gratious mercy that since thou hast vouchsafed to make choice of thy spouse the Church vppon the earth and to honour it with all kinde of spirituall ornamentes despise not the same now being deformed defiled and in a manner ouerthrowen Stirre vp I beséech thée and kindle with thy holie spirite the Princes Pastors Teachers and all them that be here present to a restitution thereof and giue them patience diligence and strength while they bée doing the worke to the ende that they may prepare a place for thée where thou liuest and raignest together with the sonne and the holie Ghost To thee be glorie for euer world without end Amen A Sermon out of the xx Chapter of Iohn vpon this place Christ
doeth nor alwayes define things that be profitable 2 227a Whether that which is called originall sinne be voluntarie 2 219 b Commended and praised 2 221 b It remaineth after regeneration but the blame is taken away by Christ 2 274 b It owne nature mortall 2 272 b Both sinne and the punishment of sinne 2 571 a 274 b 275 a 219 ab Why it is called sinne seeing the blame therof is taken away 2 274b Whether that which remaineth in the regenerate be sinne 2 271 ab 272 What is meant by Concupiscence or lusting 2 570b ¶ Looke Lust Motions Confession A distinction of Confession 3 114 a Not auailable in all alike â— 109 ab Forced in the Philistines Pharao others touching God 1 13b Required in iustification 3 105 b Whether it stande with the law of God 3 217 a What Confession is required in the Church 2 630 b Distinguished into diuerse kindes 3 216 b It must be done to God himselfe 3 219 b Priuate Confession of sinnes in some cases allowed 3 220 a Why Paul ioyneth Confession vnto faith 3 262 b Outward actions be a certeine shew therof 2 316 ab Peters Confession was the rocke whereof Christ spake 4 83 ab Two sortes of Confession one in words another in workes 4 46 a The Confession of diuels howe they testified of Christ 1 13 b The antiquitie of auricular Confession confuted 3 218 b 219 b 217 ab 114 a The destruction of the West Church 4 252 b Sinne committed two manner of wayes therein 3 236 b Instéed of satisfaction 3 236 b Why it was inuented 3 225 a why abolished 3 218 b 219 a Confirmation The beginning of Confirmation and whether it be a sacrament 3 211 a Annoynting vsed in Confirmation 4 15 b ¶ Looke Sacrament Congregation To enter or to be one of the Congregation what it was among the Iewes 2 470 b ¶ Looke Church Coniunction What manner of Coniunction we haue with Christ 3 78 a 79 a 4 144 In the Eucharist by faith 4 175 b 176 a 179. 180 a No neede of his corporall presence thereto 3 79 ab Of the Coniunction of the soule with the bodie 3 316 a 317 b 328 b Two sortes of Coniunction of the members of the bodie of the church 3 78 b 79 a Coniuration By whome Coniurations must be vsed onely and alone 1 91 b Against them being vsed at the sepulchres of dead saints 1 68 b Certeine in the Church 1 91a The diuell faineth himselfe to be afraid of them 1 67 a Of Solomons exorcismes or Coniurations and why he vsed them 1 91 ab Origens opinion of exorcismes or Coniurations at the graues of dead saints 1 68 b Added to baptisme and why 4 128 b ¶ Looke Exorcisme Coniurers The Iewes had Coniurers or exorcistes among them and how long they continued 1 91 ab Of some which haue the name but want the grace due to the name â— 91 b ¶ Looke Exorcists Magicians Conscience What Conscience is 3 165 b Of the wonderfull force thereof and wherein it appeareth 1 15 b In what cases it is to be beléeued 3 98 b Whether faith signifieth the same 3 98b How it is troubled after sinne committed 3 203ab Of feare comming of an euill Conscience 3 69 a The propertie and nature of the same 3 165 b 166 a Wherein it exerciseth her power 3 165 a How it may make a worke good or euill 3 165 a The féele of the same doeth testifie that there is a God how 1 12 b How necessarie a good one is 3 â—65a b Whether it be a sufficient schoolemaister vnto vs. 3 166 a How another mans Conscience is wounded 3 164 a Consecration Consecration and dedication differ 4 124 b How the fathers vnderstand the worde Consecration 4 172 a Consecration of Princes by Bishops why 4 236 b 237 a Of temples houses citie walles c. 4 123 ab Consecration of prophane things to holie vses 4 247 b 248 a Of fruites 4 127 b Of Children 4 114ab Of the Consecration of Ministers 4 13 b Of meates 4 123 b Of fonts twise a yere 4 127 a Howe fowly they erre which closely mâ—…ter the wordes of Consecration at the sacrament 4 105 a Of what strength the names thereof be 4 123 a What thinges must be onely vsed in the outwarde 〈◊〉 4 126 b The Popish Consecration of ministers 4 13 b 14 a 126 b Papisticall Consecration of churches 4 124 b 125 a 66a Why the papisticall kinde must be reiected 4 126 a Consolation Consolation by the scriptures in diuerse our distresses 1 44 b 45 ab Conspiracie Whether Conspiracie against Princes be lawfull 4 325 b 326 ab ¶ Looke Treason Constancie How perseuerance and Constancie do differ 3 184 ab The CoÌ„stancie of diuerse Ethniks 3 277 ab Of Anararchus and Zend in their torments 2 284 b Of M. Attilius Regulus 2 394 a 539 a Of the Iewes against the Macedonians and Romans 4 243 a Of Naboth 4 32 a 33 b Of Christ 2 620 a Contemplation Contemplation a great part of mans felicitie 1 5 a Eustratius opinion touching the same reiected and why 1 149 b 150 a And what felicitie is therein 1 149 b Whether the pleasures which spring of it do him 1 138 ab Who they be that giue them selues thereto 1 149b Reckened vp of Aristotle as an end 1 5 a The right vse of a life consisting in ciuill action and Contemplation 1 150 ab Of actuall Contemplation what the Philosophers and holy scriptures say thereof 1 16 b Why theologicall Contemplation goeth before actiue 1 16 b Contemplations Contemplations haue pleasure alwayes ioyned with them and why 1 135 b Contempt Three kindes of Contempt or contumelie 2 528b Of Gods word an heynous sinne 2 554 b Of good men purchaseth destruction proued 1 143 b In what case of the same imprecations and cursings are admitted 2 398 b 399 a Contentment An example for Contentment with our estate 3 188 b 259 b Contention Causes of Contention trouble 4 321 b 322 a The kinds thereof and when it is named a schisme 4 320 b Contention betwixt Aiaz and Vlisies and why 2 550 a Betwéene Augustine and Ierom. 2 544 b 545 a For the priesthood in Dauids time â— 247 b Vespasians iudgement in a case of Contention betwéene a Senator and a knight of Rome 2 401 b Which partie is accusable in a Contention 4 323 a Paul at Contention with himself and reconciled 2 548 ab P. Martyrs opinion touching Contention about Religion 2 391 a ¶ Looke Schisme Contingent Things Contingent are foreséene of God onely 1 62 a ¶ Looke Chaunce Continuance Continuance in sinne is most detestable 2 554 b Contraries Whether Contraries may be deriued from one originall 3 289 b 290 a What is required in them 2 294 b 295 a What the rule of them is 3 290 a 213 b Their nature 4 202 a An argument drawen