iust lawes and of the Latins it is called Ambitus that is Ambition Ambition for it is a most vile thing to craue the peoples voices by great gifts Héerof in the digests Ad legem Iuliam de ambitu are manie things extant Those which were conuicted were condemned of infamie and also in a paiment of monie And the punishments of this fault were manie times in the commonweale of Rome increased for the fault did growe on without measure Yea and the ecclesiasticall Canons did imitate the Romane lawes And bicause this vice grew mightilie in the church and at this daie reigneth euerie-where manie lawes were decréed which are in the first cause quest 1. throughout the whole question and in the fift booke of the decretals in the title De Simonia in another title that the prelats should not grant their owne places or places of the church Simonie for a yéerelie rent They that sell ecclesiasticall dignities followe Gehezi the seruant of Helizaeus 4. King 4 12. and they which buie them are like vnto Simon Magus Neither is only monie but words euerie kind of flatterie if they be done onlie vnto that end to obteine ecclesiasticall honors to be estéemed as a price And the fathers did so persecute this vice as against those that commit Simonie they admitted anie sort of accusers euen those that were infamous dishonest persons harlots and suth other sort of men which is not suffered in the complaint of other crimes Lastlie must be regarded that we vse honors well when they be gotten That honors gotten must be wel vsed which I therefore speake bicause we may sée some euerie-where which abuse them to obteine power to compasse riches and follow pleasures vnto all which things they make the waie easie to themselues by dignities and honors as well ciuill as ecclesiasticall 18 These things we thought good to be recited The dutie of them that doo giue honor as touching them which receiue honors now must we speake a few words of them whose part is to yéeld honor vnto others for these also must be admonished bicause héerein men may sin diuerslie and manifoldlie I suppose there is none that doubteth but they doo greatlie erre which denie iust and méet honors to them that well and rightlie behaue themselues and yet we sée that there be manie such as denie this And those men are a great deale worsse than these which in the stead of giuing honor doo hate them doo diminish their deserts be disquieted and gréeued if they shall sée anie thing go well with them these men without doubt are to be accounted vniust and most vngratefull Some indéed there be which frankelie inough doo honour good men but this they doo to reape in like maner some benefit fauour or helpe of them and these passe not much of the well doings of honest men but onlie séeke their owne good wherefore they rather sell their honor than make it a reward of vertues Againe wée haue knowne others which are readie inough to giue honors vnto honest men but in dooing thereof vse a peruerse iudgement for those good things which they ought to regard they neglect and doo greatlie estéeme those things which be of lesse value If a man do well ouer-sée his church bring sound doctrine liue godlie and sheweth euerie-where good examples in this respect they make small account of him but if the same man giue craftie and expert counsell to increase wealth or shew some vnknowne thing in husbandrie or in physicke then they haue him in admiration and with praises extoll him to heauen There be also those which doo flatter and which adorne euen foule vices with the names of vertues Also there be some which in giuing of honors kéepe no meane but either they giue them sparinglie or else more than they should 19 All these things which I haue rehearsed How these things agree with the holie scriptures must be diligentlie taken héed of which since I haue largelie enough declared now remaineth that we shew how the doctrine of Aristotle agréeth with the holie scriptures or else differeth from them Indéed when he saith that honour is not the chéefest good he disagréeth not anie thing from the holie scriptures for the chéefest good cannot be desired more than is méete but in wishing for honours we must temper our desire I would not haue you saith the Lord to his apostles be called Rabbi or maisters or fathers Matth. 23 8. but rather regard this that ye serue one another and that with a lowelie and moderate mind Besides this our sauiour would not suffer his to be defrauded of the chéefest good seing he came purposelie to make vs happie But he setteth vs open in a maner vnto rebukes Luke 21. Mat. 6 10 Iohn 16. Mark 13. Phil. 2 7. and he foreshewed that his children should haue contumelies doone vnto them whom he comforteth by his owne example Who abased himselfe and taking vpon him the forme of a seruant was made obedient euen to the death of the crosse And whereas it is affirmed that our chéefest good should be firme proper and not easie to be remooued it maketh with that which Paule saith that therefore our saluation and iustification doth consist of grace and faith Rom. 4 16. but not of works that the promise may be firme That honours may soone be taken awaie the holie scriptures doo testifie for Christ said Matt. 13 57. Marke 6 4. that No prophet is without honour saue in his owne countrie And we sée that the saints hauing honour manie-times doone vnto them are within a while after accused caught vnto punishment And finallie the holie scriptures teach that honour is of the kind of those good things which are referred to some other thing bicause the Lord said Let others see your good works Matth. 5 16. and glorifie your father Where we sée that glorie and honour ought not to rest onelie in vs but must be referred vnto diuine honours and praises Of certeine good things attending vpon Felicitie namelie riches beautie nobilitie and such like and how far men may vse them vvithout hinderance vnto Felicitie 20 In the definition of Felicitie action of the mind was the generall word vnder which it was conteined A distinction of good things which verie well agréeth with the old writers who diuided good things into thrée parts The goods of the mind and among those things gaue the principall and chéefe place vnto the goods of the mind Wherefore séeing felicitie is the chéefest good it is well assigned to belong vnto the actions of the mind That same distinction of good things procéeded from the Academikes and before them from Socrates as it may appéere in Platos fift booke De legibus albeit afterward followed the Stoikes which onelie made one kind of good things though Aristotle made no mention of them bicause they flourished after his time The goods of
to wit Impudicicitie for wantones Longanimitie for long suffering Praecursor for forerunner Euangelize for preaching the good tidings of the Gospell Azyms for vnleuened Bread Parasceue for the daie of Preparation Scandalized for Offended Contristate for making Sorie Propiciat for making Reconciliation Depositum for a thing committed to the hands of another Victims for Sacrifices Prepuce for vncircumcision Contradicted for Spoken against Resuscitate for Stir vp Holocaust for Burnt offerings By iuncture of Subministration for By ioining togither of that which serueth c. and infinite other such obscure and new inuented words which might easilie enough with some small Periphrasis without hinderance of the sense haue beene put in plaine English that can make good anie of your heathenish superstitions What need the common people be now set to schoole to their dieng daie before they can learne that out of Latine by strange and difficult words which alreadie they knowe as perfectlie as their Pater noster in plaine English with a long acquainted custome Was this Christs his Apostles maner of teaching Did they not speake in the plainest termes they could possiblie deuise to make those whom they spake vnto vnderstand them Did not babes and sucklings vnderstand that which the Lord himselfe spake Was not for this cause the gift of toongs sent downe to the Apostles to the intent they might interpret euerie thing to euerie man in their owne naturall language Wherefore be ye better aduised hereafter in accusing of our translations before ye haue purged and perfected your owne and before your gaines in this matter may be comparable to the trauell that you haue taken therein Now then since all these translations of ours haue beene doone by faithfull learned and godlie men and of a good sincere and godlie purpose we praise God perpetuallie and commend the good indeuours of them And we most humblie and earnestlie desire of God that bicause there is no perfect wisedome nor knowledge in man vnlesse it be giuen from aboue and that there were neuer anie mortall men that without the assisting grace of the spirit of God could doo anie thing so trulie and exactlie but others after them might find some imperfection therin it will please him for his sonnes sake to lighten continuallie the minds of men of vnderstanding that they may dailie put to their helping hands to the perfect polishing of this excellent translation And let vs magnifie the Lord of heauen and earth that hath turned the enuie of you which be our aduersaries to the aduancement of his owne glorie the increase of our diligence the refutation of your errors and benefit of his church For ye hating vs vnmercifullie bicause we deliuer the word of God vnto all the people indifferentlie to be read in their owne mother toong and yet being forced to confesse that the same ought not to be deteined from them haue euen against your owne wils in some respect set foorth the glorie of God and so by the selfe-same sword wherewith ye thought to haue destroied vs ye haue pearsed your owne bowels confounded yourselues ouerthrowne your owne counterfet and false doctrine and maruellouslie established the truth of our profession And herein moreouer are we beholding to God though not vnto you which ment not thereby either to pleasure vs or to edifie the people insomuch as by the narrow sifting which yee haue made of our opinions and translations we knowe the verie vttermost which you are able to breath and braie out against vs. And that by this meanes if yet there remaine anie thing that lieth in our power to performe which hitherto hath beene neglected we may run therevnto with all willingnesse of heart till at length we come to that principall marke wherevnto we tend with all our desire and godlie indeuours Moreouer ye contend more vehementlie for all those opinions of yours which we denie than did the ancient fathers with the Montanists Marcionites Arrians and other damnable sects which denied the true humanitie or diuinitie of Christ or as though the holie scripture had as plainlie and preciselie commanded those things as it did euerie other thing that ye and we both alike confesse And yet Christ and the Apostles in setting downe all things in the scripture necessarie to saluation gaue not so much as a word or signe of anie such opinion If your opinions had beene of necessitie to beleeue as yee pretend vnto vs that they are or if so the pleasure of God had beene that we should imbrase them would the holie Ghost haue passed ouer in silence so weightie matters and for the which hee knew so great controuersie should afterward arise betweene the true church and the false Would our mercifull God that so tenderlie loueth his elect and so desirouslie would haue them all to be saued and who suffereth not his truth to faile nor his Gospell to be hidden from anie but from them that perish would he I saie hide from his owne anie of the necessarie principles of religion If he kept nothing backe from the Ephesians but shewed them euen all the counsell of God would he be anie thing lesse mercifull vnto vs than he was vnto them by not shewing to vs in his written word that which by epistles and preaching the spirit taught vnto them No verelie but what he shewed vnto them that hath he shewed vs that is to saie hath plainlie taught vs in the holie scriptures Wherfore laie aside all maliciousnesse and hatred towards vs and discerne with a pure heart and a single eie what the good and acceptable will of the Lord is Againe you would make the authoritie of your church to bee far greater than the authoritie of ours bicause of a great consent of manie Prelates and Bishops You weigh not that there is neither authoritie nor councell nor conspiracie nor consent nor custome which is not agreeable to the will and word of God that is of anie force We knowe that an other foundation besides Christ Iesus which is alreadie laid can no man laie and therefore the true builders will build no other matter vpon that foundation but such as is deriued from the rocke Christ Iesus but ye haue builded your owne vile trash vpon the same and therfore the matter being such as neither Christ commanded to build with nor anie of his seruants long after him vsed nor yet is answerable to the same foundation wee conclude that neither your church is Christs church nor yet the builders thereof the Lords builders But wee for our part haue a more certeine and assured word of prophesie for the knowledge of our church and whereby wee take not vpon vs to woorke the Lords woorke with anie other stuffe than the Lord himselfe hath appointed Wee build altogither vpon the foundation of the prophets and apostles Iesus Christ beeing the head corner stone And we finish the temple euen according to that paterne which is no no lesse euidentlie set downe in the euerlasting testament
euils thus lost yee your commodities on this wise haue ye your selues cast awaie the honour and noblenesse of your order And yee haue caused manie to fall in the way c. Yee that should haue drawen men vnto God ye haue both by peruerse doctrine by example of most vnpure life and also by superstitious rites called them from the right course when otherwise they were in a good forwardnesse Yee haue made voide the couenantes of Leuie saith the Lord of hoasts c. The conditions and couenauntes shoulde haue béene inuiolate on both sides Let vs consider whether of vs kept or brake the promises I as I promised vnto your Fathers gaue you peace and life for they liued a long time in great glorie and happie state Yea verilie that same Phinees with whome I made my couenant liued a verie long time For as it is in the booke of Iudges Iud. 20. hee was yet on liue when all the Tribes made war against Beniamin And if we shall giue credite to Iosephus that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron and in the meane space were welnéere fiue hundreth yeares And no man can iustlie obiect but that they were accounted as the messengers of God Wherefore let vs confesse God to be faithfull whose wordes abide euerlastinglie in most assured equitie and trueth So nowe is the synceritie of Gods promise sufficiently prooued and made manifest But on the other side saith he you haue broken the couenant to whome onelie this sufficed and this yee accounted for your chiefe and singular benefite that your superstitious ceremonies tithes and reuenues might remaine vntouched but as for trueth knowledge equitie and compassion of heart you had none So farre were you off from bringing home and raising vp them that were fallen that ye haue béene a hinderaunce euen to them that goe and stande vpright Yée shewed not your selfe my Angels that is my messengers Naie rather ye haue pleaded for the aduersarie power for the world for darkenesse and for the Pope himselfe and sooner for anie power than for mine And euen I also haue caused you to bee had in contempt Nowe is the cause plaine why the ministers of God be cast downe why they are vile contemptible and in a manner despised of all men and maie séeme of all men to be made a mocking stocke Because yee haue not kept my waies c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof For all thinges which be created haue these properties which the worde of God hath giuen vnto them Wherefore séeing wee perceaue them to be most surelie kept in other things can the holie ministerie which among the ordinances of God is so excellent be iustlie accused of falling awaie either through fault of God or it selfe from the auncient most excellent properties thereof It is said here to haue happened farre otherwise For because yee haue not kept my wayes but haue beene partiall in the lawe c. I beséech you déere brethren what is to bée parciall in the lawe in the administration of the worde of God but to haue in the holie ministerie a chiefe consideration of him selfe To prouide especiallie that no harme come to his owne commodities honours and substance that he hath gotten To take héede that he offende not the rich mightie noble nor principall men To prouide with singular care that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende Let rather the trueth say they preuaile let the scripture bee subiect to the traditions and inuentions of men Let the worde of God serue the priestlie maiestie or rather Tyrannie And as for Religion let not the heauenlie oracles of the diuine Scriptures but rather our wils order the same Verilie this saide the Prophete or rather God in him And yee haue beene parciall in the lawe Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes sparing neither mother nor brethren nor children and for this cause are saide to haue consecrated their handes therein Therefore I heartilie pray beséech you my brethren for Iesus Christ his sake that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto ye will regarde the same not as an vnprofitable and vile thing Consider diligentlie what bee the honours commodities and couenauntes thereof stand ye to the promised conditions and doubt ye nothing of the faith of Almightie God and of our sauiour Iesus Christ For he is true stedfast and most assured in perfourming those thinges which hee hath promised Heauen and earth saith the Lord shall perish but my wordes shall not perishe And these thinges as touching the holie ministerie are spoken to you that be the Elders Nowe I thinke it good to saie somewhat vnto the younger sort and to the children An Exhortation for young men to studie the holie scriptures I Reioyce gentle Auditorie at this your diligence in comming together to heare the interpretation of the holie Scriptures And this I doe not without a cause For since that this will procéedeth not from the fleshe from the sense or from nature it is vndoubtedlie giuen from aboue it is giuen you from heauen and from Gods holie spirite inspired into your heart For séeing the lawe is spiritual Rom. 7. 12 and the commaundement holie iust and good as Paul declareth and wee on the other side euil corrupt and altogether wicked it cannot bee but that we hate the sayings of God the lawe and the Scriptures Therefore so manie as shall not be stirred vp by the spirit of Christ doe both flée vnto them and doe also hate them most gréeuouslie not for anie fault in the scriptures but for their owne corruption That same people of Israel that was but a small nation and nowe hardened in perpetuall infidelitie did not onelie hate holie Moses Numb 11. 14. 16. c. but diuerse times indeuored to stone him to death which was the greatest punishment wherewith the people punished malefactors It cannot be declared howe gréeuous troublesome and hatefull that man of God was to the whole multitude whenas in verie déede he was most quiet amiable and courteous whom God pronounced to bee most méeke and gentle A true testimonie whereof he thereby showed in that he most earnestlie praied vnto God for them Ibidem whom he saw to bee inflamed with infinite enuie and vnspeakeable hatred against him and desired that himselfe might rather be wiped out of the booke of life than that they shoulde suffer extreme punishment as they deserued Wherefore it is plaine that
power or authoritie hath a séelie man which shall perish within a while that he should thinke himselfe to sée more than hath bin prescribed by the word of God Tertullian Tertullian in his Apologie the 46. Chapter teacheth that Lycurgus desired to hang or to starue himselfe because the Lacedemonians had somewhat amended his lawes against his credit Did the man that is but flesh and bloud take it gréeuouslie that his owne citizens should decrée anie thing and adde vnto the lawes which he made And will our good and mightie God quietlie suffer the same to be doone of men who are most farre separated from his worthinesse and wisedome Oh shame and boldnesse that if we were wise should neuer be suffered Let heauen and earth passe Mat. 24. 35. but let the word of the Lord remaine firme pure and inuiolate for euer Esa 40. 6. Let all flesh as saith Esay be grasse the glorie thereof as the flower of the field Psal 12. 7. but the wordes of the Lord as being most purified shall continue sound and sincere for euer Luk. 16. 27. Let the rich man which is tormeÌ„ted in the flames of hel desire that the dead may arise and admonish his brethren and such as he is of the iudgementes of God but let vs that are by faith the chosen generation of Abraham according to his godlie counsell heare Moses the Prophetes and Apostles Of whose bookes while we aske counsell beléeue me we doe not goe vnto the storehouse of a poore Lord but vnto the most plentiful and fruitful treasuries of the wisdome of God which we shall neuer be able by anie labour of ours be it neuer so great to make emptie And euen as the nature is of a continuall springing well A similitude that it is not consumed by continuall drawing but the water thereof is rather made both pure and better thereby in like manner is the sense of the holie scriptures made more swéete and pleasant vnto vs in how much we more profoundlie and continuallie labour in the same And as labour is necessarie for the drawing out of outward waters for the bodie so in perusing of the holie scriptures there is néede of a graue iudgement and spirituall attention Which thinges how iustlie and for how good cause they be required of vs the decrées of Magistrates and Edictes of kinges doe sufficientlie declare For while these thinges are by cryers or Heraldes published vnto the people such a diligent eare and attentiuenesse of hearing is in them that stand by as there dooth nothing passe and scape them but it is well considered of From this commendable studie and diligent indeuour doe they which aboue measure exaggerate the darkenesse of the scriptures excéedinglie drawe backe the young studentes of the Gospell The scriptures feigned to be â—bscure as who should say that the veile were not taken away by the bloud of Christ and that all thinges so farre as our saluation requireth are not made plaine by his spirit They which declare that the darknesse of the holy scriptures is more than the darknesse of the Cimmerians that the obscurenesse of them is euerie where more than can be ouercome say that the mysteries of the word of God must not be searched out and while they make the efficasie of the word of God to consist rather in reciting and in vnderstanding they of diuine Oracles and holie scriptures make most shamefull Magicke Euen we also doe graunt that mans reason must be restrained within certaine boundes least it should iudge of diuine thinges according to the imagination thereof Howbeit no Christian man ought to be hindered but that he may indeuour as much as he can to vnderstand those things whereof the scripture of God hath instructed vs. Let no rashnesse be vsed in reading of the holie scriptures but as touching the studie and diligent inquisition thereof let no man waxe cold or slacke Wherefore we easilie graunt that the mysteries of the word of God are to be reuerenced and yet in the meane time we must remember that the same is Light shining in a darke place â— Pet. 1. 19. from which if we shall cast our eye neuer so little aside we shall at length perish in errors and vtter darknesse But when the haters of the light iangle so much of the obscurenesse of the scriptures they themselues doe thinke that they déeme not amisse of the holy Ghost if they make him equall to the Poetes and Philosophers of whome the one sort by their intricate fables haue so couered ouer with clowdes transformed the plaine and bright face of the truth as it is verie far fled awaie from the eyes of vnfaithful meÌ„ And the other by their ridles imaginations numbers Atoms haue made their doctrine so intricate as al the whole life of maÌ„ liue he neuer so long can hardlie be sufficient to expound the same But wee haue not founde the goodnesse of God our good father to be so greatlie straitened and the light of the holie Ghost to be so simple Neither haue they so giuen the holie Scripture as they might not be vnderstoode of mortall men The wisedome of God hath not dallied with vs Neither hath it giuen Scriptures vnto men out of which they might not reape anie profite These things let vs leaue to Apollo whome the Gretians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee aunswered ouerthwartlie These be deceites of the diuel not the liuelie doctrine of our God or of the holie Ghost Wee knowe indéede that Craesus asked Thales what was the nature or definition of God who euer nowe and then desired spaces and delaies to aunswere at some certaine daie neither coulde he at anie time absolue the question propounded vnto him for the more he considered with himselfe of the nature of God the lesse came to his remembrance what he shoulde say But those which are indued with a true faith are able out of the holie Scriptures not onelie to knowe God so much as is necessarie vnto their saluation but can expresse him in excellent manners and holie workes Wherefore let none call vs vnto the fathers none vnto the councels none vnto anie men as though we could finde a more plentifull light among theÌ„ than procéedeth froÌ„ the most bright day star of the holie scriptures Assuredly the fathers and the councels haue their discords their darkenesse their hard sayings their obscurities and incredible variablenesse I wil not saie inconstancie Neither in reading of them doeth the holie ghost so méete with vs as when we weigh repeat with our selues the words of God séeing it is not méete but that there shoulde be more honour giuen to the wordes of God than to the wordes of men Acts. 8. 28. For if God sent Philip the Euangelist for an aide vnto the Eunuch of the quéene of Candaces reading the Prophete Esaie hee being yet no Christian much more is he present by his spirite with them
a good intent is required that both the end and meanes be good that We must neuer doo euill to the intent that good may come thereof Wherfore an intent is euill two maner of waies to wit either by the naughtines of the end or else of the meanes But the intent can neuer be good vnles both the end and the means be good Thus far the philosophers schoole-diuines agrée with vs. Now let vs sée how they differ from vs. 2 The philosophers thinke that the rightnes of the end and meanes dependeth of mans reason or naturall vnderstanding as though that should suffice to knowe the difference betwéene things iust and vniust But this we denie and in anie wise require faith and the word of God as sure rules Augustine which Augustine in manie places testifieth and especiallie in his treatise vpon the 31. psalme where he saith Account not thy works good before faith which me thinketh are nothing else A similitude but great strength and hastie spéed out of the waie and he which maketh such haste runneth headlong into destruction Wherefore a good intent maketh a good action but faith directeth that intent so that when we purpose anie worke we must take héed that our hart haue regard vnto faith whereby it may direct his indeuors Faith rules the intent The schoole-diuines will easilie grant that faith gouerneth the intent and maketh it good But we differ from them in thrée respects first bicause we affirme that faith dependeth onlie of the word of God Faith cannot be tied to the fathers and councels but they will haue it depend both vpon the fathers and councels which may in no wise be granted them forsomuch as faith must be constant altogither void of error which two things are not found in the fathers and councels for they speake one contrarie vnto another Fathers doo verie oftentimes differ from fathers and councels from councels And few are the fathers yea almost none which haue not sometimes erred and that in most weightie matters And verie manie of the councels haue néed of correction Dooth not the holie scripture in expresse words testifie Rom. 3 4. that All men are liers The second thing wherein we cannot assent vnto the Schoolemen is bicause they affirme that by a good intent our works are made meritorious yea and that of eternall life Our works by a good intent cannot be meritorious But how contrarie this is vnto truth the nature of merit may teach of the which I mind not at this present to intreate Thirdlie we disagrée from the Schoolemen in that they affirme that the worke is made good as they speake by an habituall good intent that is to saie The worke cannot be made good by an habituall intention doone without anie good motion of the hart They feigne that our actions such as be praiers reading of psalmes and giuing of almes doo please God although indéed we thinke nothing vpon God at all and they suppose that this habituall intent which they place in him is sufficient enough So that if thou shalt aske of him that worketh why he dooth so he may be readie to answere that he dooth them to the glorie of God especiallie when in the dooing he hath not a contrarie mind or will repugnant But this doubtles we may not grant them séeing that in this carelesnes wherby we in working thinke not of God nor of his glorie the commandement of God is broken Deut. 6 5. Matt. 22 37. which commandeth vs to loue God with all our hart with all our mind with all our strength Wherefore we counsell rather that this bée acknowledged a sinne than to be accounted a good worke 3 But bicause they perceiued that their saiengs are not without absurditie they added So that in the beginning of the worke it selfe there be some thinking of God and of his glorie in such sort that the thing purposed be directed vnto him But no man doubteth that it is néedfull to haue a good beginning of those things which we doo But afterward if faith accompanie not those things which we haue well begun and we while we are working doo not respect God and his glorie we shall run headlong into sinne which ought not to haue béene dissembled Further if we should worke as we ought to doo and as the lawe requireth yet should We still as Christ saith be vnprofitable seruants so far off is it Luk. 17 1◠that we should attribute vnto our selues anie merits Wherefore while we giue ouer to thinke vpon the honour and glorie of God we fall neither are such fals to be dissembled but we must rather craue pardon for them séeing in their owne nature they be sinnes although bicause of Christ they are not imputed as deadlie vnto the beléeuers And so let a good intent be ioined vnto our works A good intent must be ioined with faith and action Matth. 6 22. but yet such as is adorned with faith and let vs performe the same not in habit but in act Wherefore the Lord in the gospell of Matthew the sixt chapter saith The light of thy bodie is thine eie and if thine eie be single all thy bodie shall be light but if the light that is in thee become darkenes how great shall the darkenes then be These things doth Augustine in his second booke of questions vpon the gospels quest 15. and against Iulian in the fourth booke the 20. chapter iudge to be vnderstood of a good intent And in like manner writeth he in his tenth Tome the second sermon where hée treateth vpon this place Matth. 6. Let vs not doo righteousnes before men to the intent we may be seene of them The intent saith he must alwaies be had vnto the glorie of God but the desire to haue it knowne vnto men must be laid apart sauing so far as it may appéere to appertaine to Gods honor And thither tendeth that which was said of Christ Matth. 7 18. that A good tree cannot bring foorth euill fruit nor an euill tree good fruit for the trée betokeneth the intent So as those things being true which we haue said the act of Gedeon done of a good intent séeing faith did not gouerne the same can not be excused Of zeale In Rom. 10 verse 3. What zeale doth signifie 4 But now to declare what is zeale let vs first consider the etymologie therof The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale is a Gréeke word deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To loue but yet vehemētlie so that after loue followeth admiration after admiration imitation and a gréefe if wée may not enioie the thing we loue or else if others be admitted into our companie and this is the proper signification of the word Wherefore we may thus define it A definition of zeale Zeale is an affection which abideth in that part of the mind which lusteth or desireth after
good fauour of God we may wish for due honours so are we driuen to the very same thing by that charitie wherwith we ought to loue our neighbour And this dooth Dauid verie well confirme in the 15. Psalme when he spake of him which should dwell in the house of God and in the euerlasting habitation among other his vertues this he reckoneth He that is lowlie in his owne eies glorifieth them that feare God Therefore since without controuersie eternall life is to be wished vnto our neighbours this is to be wished for with most ardent praiers that the godlie and those which feare God may be had in honour which is this kind of honour namelie to haue them in estimation to be delighted with their companie to maintaine their good name and chéerfullie to reléeue their necessities all which things since they be so coldlie doone in these daies they which be godlie cannot choose but earnestlie sorrowe and wish that at the length it may be doone euen as God hath commanded Augustine in his Soliloquijs the first booke and eleuenth chapter iudgeth that since of honours authoritie dooth increase and that authoritie dooth much further to induce men vnto honestie and to driue men as well vnto true opinions as vnto holines of life therefore honours are to be desired Yea for their sakes whom we ought by our ministerie to helpe if we sée our authoritie to be despised we ought for iust honest causes to defend the same least in verie déed it become vnprofitable To this belongeth that which Paul wrote vnto Timothie Let no man despise thy youth 1. Tim. 1 12. Wherein honors profit them that doo well And when we doo well it doth not a little further to the confirming of vs if we haue the commendation of good men For euen as we are in a maner all troubled with the disease of selfe-loue we are easilie deceiued in affaires actions and those things which we doo least commendablie wée make most account of them And bicause this doth not seldome happen it causeth the more ignorant sort to become more doubtfull and ambiguous in their dooing vnto the which men honor praise and approbation would doo much good if by outward signes the same were yéelded for by these things their mind and iudgement is established But those which be not doubtfull nay rather be assured that those things which they doo be right when they are adorned by wise and good men with a iust kind of honor they cannot choose but excéedinglie reioise and be glad in themselues that they haue gotten so good and iust iudges wherefore honors doo also profit these men Neither doo these things which we haue said differ from the opinion of Aristotle For albeit he denie honor to be the chéefest good yet doth he not exclude it from the number of good things Touching those things which I haue spoken of firme and perfect honor there is nothing so agréeable That the faithfull in the daie of iudgement shall haue the cheefest good Matt. 25 34. as that that shall be the chéefest which the faithfull in the last daie of iudgement shall haue of Christ when he shall saie vnto them Come yee blessed of my father c. For that praise shall procéed from the most wise iudge to whome all iustice is best knowne neither can our dooings anie waie be hidden from him 17 Wherefore I thinke it is now sufficientlie concluded and made apparant that the moderate desire of honors is not to be blamed yet bicause manie doo soone ouer-reach themselues héerein and that the place is slipperie therefore must we declare some things which we ought to take héed of least in séeking for vertue wée shamefullie fall into vices To this must we haue a speciall regard that euen Aristotle being an Ethnike sawe that we desire not honor for it selfe That honor for it selfe sake must not be desired for this were of a meane good to make the principall good and to enioie those things which we ought but to vse Let the same desire therefore tend both to the glorie of God and to the edifieng of our brethren Next of all let vs beware that we take not too much care for honor That wee must not be too carefull for honor for so would the mind be soone disquieted which when manie who were accounted ciuill did not auoid they with the desire of praise became in a manner mad We knowe with what a furie Alexander of Macedonia was carried in a manner through the world séeking glorie without measure and reason who at length was brought to that passe as he thought that there were other worlds to be conquered besides this One world sufficeth not for yong Pellaeus With the verie which disease Iulius Caesar being infected set vpon his countrie and rashlie violated the lawes and libertie thereof So then let this desire be moderate and let it be bounded within certeine and iust limits And in receiuing of honors let vs follow Augustines counsell Neither receiue thou saith he all that is offered nor yet refuse thou all for he that reiecteth all the honor which is yéelded vnto him for the things that he hath rightlie and verie well done séemes as it were to suppresse the gifts of God and that he would not haue them acknowledged which in verie déed is against true godlines And on the other side he that imbraceth whatsoeuer is offered him doth manie times passe the limits of modestie And héerewithall must héed be taken that the kind of honor which is brought That the honor be not greater than the worthines of the person be not greater than the dignitie of men can sustaine which when it happeneth must not be abidden for thereat is God angrie and doth seuearelie take vengeance for his honors vsurped by men Herod was most gréeuouslie punished Acts. 12 23. when the people cried vnto him with voices not fit for a man but such as were méet for God And for the same fault is Domitian Nero and manie other most insolent Emperours iustlie condemned which would not be woorshipped as princes but as God Those things which belong to God let them be rendred vnto God and let good men receiue humane honors rightlie and moderatelie when they be offered Also let there be kept a iust and right measure in obteining of honors The right waie to come by honors There is onlie one waie and meane commended and that is by well bringing of things to effect which the Grecians call * That is to saie vertuous actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things hypocrits doo counterfet and while by outward signes they indeuour to declare themselues godlie and holie they be had in estimation of the people But of them Christ said Matth 6 2. They haue receiued their reward And there be others which are carried so far foorth as they buie honors which vice without doubt is condemned by all
it will neuer amend thée Howbeit we grant that images may haue a good vse namelie to renew the memorie of things which haue béene doone How the memorie of things done to renewed by images Which thing although not euerie where yet in some places it happeneth conuenientlie euen as sometimes we speake some things by signes and dumbe men expresse manie things by gestures But whereas it is lawfull to vse this at sometime and somewhere doo we therefore vse it alwaies and in all places Shall he be accounted a wise Senator that in the senate house sheweth his iudgement by pointing and nodding And there is no doubt but we vse water for the quenching of thirst yet if thou set the same before thy ghests at a banket thou shalt be called a foole and a couetous man so in like maner images although elsewhere they haue their commoditie yet they must not be suffered in churches where we may deale with God by far better waies meanes especiallie séeing they can not there be had without danger verse 14. For Ieremie in the tenth chapter saith that Images doo tell lies And euen this dooth Abacuk shew in the second chapter And in the 13. and 14. chapters of the booke of Wisedome it is written In the whole chapters that Men be deceiued by them And that the matter may appéere more euident we must vnderstand that then crept into the church a frequented vse of images when as bishops began to giue them selues to idlenesse when they ceased to teach the church that was committed vnto them and to féed the same with the word and sacraments then I saie they did substitute images to be as it were vicegerents I beséech you let experience teach vs and let vs sée since that time wherein temples were defiled with images whether the rude and vnlearned sort haue béene made the better learned by the vse of them and haue become the more skilfull in diuine things by the vse of them Surelie Christ and God was much lesse knowen than before Was God ignorant of this commoditie of images 29 Assuredlie it could not be hidden from him who with his eie beholdeth all things and knoweth all things if he sawe it and forbad it He embraceth not vs with fatherlie good will who may séeme to denie men so great a good Furthermore the apostles Note who omitted nothing which might further the saluation of men made no mention in anie place of that so great a commoditie But by their actions they bewraie them selues for those images vnto the which the foolish people runne on pilgrimage by heaps be couered manie times with great deuotion and hidden with great diligence so that scarslie they be opened to noble men cardinals and princes And the séelie ignorant people for whose sake they will that those images were deuised shall alwaies haue those bookes shut vp before them Neither are we to passe much vpon the second Synod of Nice For if a man doo weigh but with meane diligence the reasons of those bishops whereby they established images he can not refraine from laughing Moreouer against that synod we will oppose the synod Eliberina in the which as I haue before declared pictures and images be forbidden Further it is strange that these men be not ashamed to obiect against vs the place of Paule wherein he said To the cleane all things be cleane séeing in that place he intreateth onelie of meane and indifferent things and not dangerous and forbidden things And séeing now we haue spoken of the nature and antiquitie of images and haue distinguished them by the things which they signifie that some represent God others the creatures of God and haue set foorth what mooued men to indeuour themselues to expresse God by images and haue shewed that it is not lawfull to represent God by pictures partlie in respect it cannot be and partlie bicause he himselfe hath forbidden it and haue also taught that there is no let but that things created may be resembled in images so that no honour or worship be doone vnto them and at the last haue prooued that they ought not to be set in holie places we thinke now that we haue sufficientlie spoken of them Of Cherubim In .1 king 6 Of the name and forme of Cherubim Ezech. 1 5. 30 As concerning the name Aben-Ezra writeth that some make the same a generall woord to all grauen and carued things and to images yet so neuerthelesse as those which be written of in the lawe are said to haue had the shape of man But in Ezechiel the formes of them be described namelie of a lion of an oxe of an eagle not of a mans shape onlie Yea further Ezech. 18 14 and .16 in the same prophet a king is called Cherub bicause he aboundeth with great dignitie glorie and riches Sometime that word is written at full to wit with the letter Vau but sometime in the place thereof is put Exo. 25 18. 1. King 6 23 Kibbutz Howbeit Salomon séemeth to haue followed Moses for he also in his tabernacle had two molten Cherubims Yea and the verie inward coorten which was in stéed of the wall of the tabernacle had Cherubims of néedle worke Wherfore it is no maruell if both Salomon made two grauen Cherubims and also vpon the walles made manie set out finelie in séeled worke I am not ignorant that there were manie of the ancient Hebrue interpretours which thought that the word Cherubim was compounded in such sort as the first letter Caph is a note of similitude Then the verbe Rab being added which signifieth To nourish or To growe whereof is made the noune Rabum and Rabi which signifieth Children and Yong men bicause they growe and increase in stature But this hath no likelihood of truth that the etymologie of an Hebrue name should be fetcht from the Chaldaean toong As touching the matter of them it is euident enough that those which were in the tabernacle of Moses were of massie gold for they stretched foorth their wings from on high on both sides of the mercie seate with their faces one toward an other And the mercie seat was a table of the same length and breadth that the arke of couenant was What was the propitiatorie or mercie seat 1. King 6 13 which consisted of masse and pure gold and out of that table as is said two Cherubims did rise vp The stuffe whereof Salomons Cherubims were made was wood of the oliue which vndoubtedlie is verie hard Wherefore in caruing or grauing the same artificers doo take great paines but it indureth verie long 31 In this place R. Dauid Kimhi demandeth how it was lawfull for Salomon to cut downe oliue trées bicause they bring foorth fruit Deut. 20 19 By what right Salomon cut downe oliue trees And in Deuteronomie it is decréed that those kind of trées should not be hewen downe no not vpon the land of the enimies By some it
The end of good men is life eternall and the kingdome of heauen and the end of vertues is to prepare and renew vs to the glorie of God But honour is said to be the reward of vertues in respect of others which doo behold and woonder at the gifts of God which are in good and godlie men And when they desire to present or recompense them with some good thing haue nothing more excellent than honor they giue that vnto them After this maner therefore honor is accounted the reward of vertue caution 2 An other caution is that none be so inflamed with the desire of honor as he séeke to attaine to the same after what sort he will be it by right or by wrong Salust Salust spake an excellent sentence as concerning this matter The good man and the euill doo both alike desire vnto themselues glorie honor and rule the one by true meanes but the other wanting good arts striueth to compasse the same by fraud guile caution 3 Thirdlie we must beware that a man séeke not more honor than his deserts and vertues require nor that he séeke to wrest vnto him honors and dignities when he rather deserueth blame for this would be both absurd and without all order of iustice Abimelech tooke no héed of those things Abimelech was ambitious which I haue recited but ranne into them all for he proposed to himselfe a kinglie power or rather tyrannie as the chéefe end for he directed therevnto all his acts and deuises And moreouer he indeuored to attaine thereto by deceits and guiles and not by a good waie and iust meanes or rather he séemed to be of Euripedes iudgement A sentence of Euripedes That euen right it selfe is to be violated for dominion sake And for so much as he wanted deserts he rather extorted honor which is giuen as a testimonie of vertues than got it vnto himselfe by honest meanes He circumuented his citizens by no obscure kind of largesse for he with faire words desired the kingdome bicause he would bestow vpon them most large and ample benefits for so much as he was their kinsman The Ethniks lawes condemne ambition The lawes euen of Ethniks condemne such ambition for it is decréed Ad legem Iuliam de ambitu that he which attaineth to honors by briberie should be condemned both in a fine of monie namelie in a hundred péeces of gold and withall should be made infamous And that ambition is woont to driue men to commit murders In 2. kin 11 without all respect of anie kindred the histories as well holie as prophane doo sufficientlie teach vs. Gen. 4 3. Caine being afraid least his brother should be preferred before him did slaie him For the same cause did Romulus kill Remus Domitian laie in wait for Titus and Antonius Caracalla slue his brother Geta. Also there haue béene children so desirous to reigne as they could not staie vntill their parents came to their fatall death And againe fathers fearing least their children should attempt innouations haue put them to death as Herod did of whom Augustus said he had rather be his hog than his sonne bicause he absteined from hogs by reason of the Iewish religion but he forbare not from murdering his children I passe ouer the most cruell proscriptions of the Romans wherein all regard of friendships was set aside Also how the earnest endeuor of peruerse religion or idolatrie violentlie breaketh out and rageth there is no néed to repeat old histories séeing our age hath ouer manie examples of the same Of desire of Praise 8 The godlie haue wherewithall to comfort themselues verie well In 1. Cor. 4. verse 5. by this sentence of the apostle When the Lord shall come 1. Cor. 4. then shall euerie one haue praise of God when they be backbited when their good name is impeached and when the things that they haue well doone are brought into slander by euill persons For they be taught to expect praise from Christ and with a noble courage to contemne the praise that commeth from men which for the most part is vaine Indéed man of his owne nature is gréedie inough of praise Wherefore Augustine in his 13. booke De Trinitate Augustine dooth cite a verse of Ennius namelie Ennius that All mortall men doo feruentlie desire that they may be praised And no maruell séeing man is according to the image of God and God will haue his praises to be most highlie celebrated But this desire must be reformed least by our abuse it hinder saluation This may be doone if we followe the counsell of Paule in expecting praise to come from God whereby it may be counted perfect and sincere Augustine Augustine in his 13. booke of confessions writeth that concerning this matter he had much cause to be greatlie gréeued for he was oftentimes commended neither was it an easie thing to ouercome the flattering motion of the mind but he saith that he vsed this comfort that he knew it was most surelie determined by God that praise is a perpetuall companion of pure and chast life And hereof were not the Ethniks ignorant when as they made praise to be as a shadowe following the bodie to kéepe continuall companie with vertue I ought not saith one for that cause to liue naughtilie that all men may hate me so soone as they heare me spoken of But when we heare our selues praised Remedies against humane praises there must be vsed a double remedie First let vs reioise on the behalfe of our neighbours bicause they be so appointed by God and inspired by his spirit as they will praise and allow of those things which they shall iudge woorthie to be praised which benefit of God is not common Another remedie there is that whatsoeuer praise is giuen vnto vs let vs turne all that vpon God himselfe The loue of glorie sometime driueth men into madnesse Iulian the apostata who is author of all good things taking speciall héed that we be not desirous to be praised of men For this desire is so pernicious that sometime it driueth men to madnesse Iulian the apostata as we read in the sixt booke of the tripartite historie although otherwise a man wicked yet in humane philosophie and sciences of the Schools verie well learned what time as he mooued warre against the Persians was so desirous of glorie that in pride of mind he began now to dreame and imagine vnto himselfe a glorie whereby he might be equall with Alexander of Macedonia Yea and he fell into so great a follie as he said that The soule of Alexander was translated and dwelt in himselfe We be taught in the epistle to the Romans Rom. 2 29. that True praise is to be expected from God where the apostle speaking of Circumcision which is in the spirit not in the flesh nor in the letter straitwaie added Whose praise is not of men but of God And in
forme of praier they onelie foretold the things which they sawe should come to passe And wheras they vse the Optatiue mood in stéed of the Indicatiue that he saith is not to be woondered at among the Hebrues séeing they often times vse such figures in their spéeches For manie times they vse one Tense for an other putting the time past for the time to come as Wherefore haue the Gentils raged Psalm 2 1. and the people imagined vaine things Psal 22 29. Againe They diuided my garments among them These things were for to come and were forespoken concerning Christ when as neuerthelesse they were written as things alreadie past Howbeit he confesseth that otherwhile we praie that some may be punished and chastised for their amendement which is not saith he to praie against them A place out of the Apocalypse Apoc. 6 10. but for them And he citeth a place out of the Apocalypse the sixt chapter where the martyrs crie vnder the altar Take vengeance vpon the earth for our bloud which is shed And it séemeth vnto him that thereby is ment that these martyrs praied against the kingdome of sinne And sinne may be destroied two maner of waies Sinne two maner of waies destroied First if a contrarie disposition be induced so that sinne being excluded there succéedeth mortification of lusts righteousnesse honestie and all kind of vertues Againe sinne is subdued vnto God when punishment is applied vnto the same for while it is vnpunished it hath nothing in it that is good but so soone as it is punished forsomuch as that punishment is a part of iustice sinne is at the least wise somewhat restreined and bridled thereby from ranging anie further abroad And this also is profitable vnto wretched sinners Wherefore if we will iudge vprightlie The martyrs praie for the end of the world the martyrs in so praieng praied rather for them than against them Neither also were it absurd if they should praie for the end of the world wherein they haue suffered so gréeuous things that vngodlinesse may once haue an end Although I thinke not that all the elder fathers are of this mind that we should praie for the end of the world séeing rather on the contrarie part Tertullian in his apollogie saith that the christians in their congregations praie for prolonging of the end of the world And in the same place he writeth that our men by the determinate rule of the holie scriptures praied not onelie for emperours but also for the long preseruation of the world For after this monarchie of the Romans as Paule writeth to the Thessalonians shall come Antichrist and the end 2. Thes 2 8. Wherefore some of the godlie sort praied that the time might be prolonged partlie that the tribulation which should come through Antichrist might be deferred partlie that the children of the election might be gathered togither The Gréeke Scholies write that those holie martyrs praied against the diuell that his power might be bridled and brought to an end And thus much of Augustines opinion who was also of the same mind against Faustus who saith These words of execration which we read in the prophets séeme to be the words of those which fore-speake not desires of them that accursse But as touching this matter I would thinke it should thus be determined to wit that when there is an enimie which both wisheth euill vnto vs and also to the vttermost of his power worketh euill against vs we first of all should make a distinction of the cause for the which he hateth vs. For either it is our owne proper cause humane and ciuill or else it is bicause he hateth God and his truth Next that A distinction of the men that cursse we make a distinction as touching men for some are led by an accustomed affection of their owne and other some are mooued by God who reuealeth to them both what he will doo or what is the state of the wicked stirreth them vp to speake the things A distinction of the euils which we praie for which they doo speake Neither is this in the meane time to be passed ouer that the euils which we praie for are either temporall or eternall After these distinctions I thinke we ought thus to saie That if our owne cause onelie be in hand therein we ought to be patient In our owne cause we must be patient Rom. 12 14 long suffering and gentle Blesse and cursse not thus the scripture commandeth We must also praie for them that persecute vs. We are by God created men let vs not spit out the venom of serpents and forsomuch as we are men let vs not suffer ourselues to be changed into brute beasts They which hurt vs are mad and are forced by furie and therefore are rather woorthie of compassion than of reuenge or curssings A mouth is giuen vnto vs by it to helpe and remedie and not that we should cursse and ban with the same Otherwise God saith of such execrations I commanded thée that thou shouldest praie for thine enimies why dooest thou prouoke me now against them Wilt thou haue me to be a helper of thée to transgresse my lawes and to be thine executioner A certeine priest of Athens could not be induced to cursse Alcibiades for he said An example of a priest of Athens that he was made a priest to praie for men and not to cursse them And among the Romans it was not lawfull for the high priest of Iupiter to sweare for that oftentimes the end and conclusion of an oth is execration For they saie Let these or those things fall vpon me vnlesse I performe this or that And séeing it was not lawfull for the priest to cursse himselfe much lesse was it lawfull for him to cursse others Wherefore if our owne cause be in hand we ought not to vse cursings but rather praiers compassions and blessings But when Gods cause is in hand and that this indignation commeth on vs by reason of sinnes and wicked acts In Gods cause imprecations are sometime lawfull there is nothing to let but that we may somtime vse imprecations in such maner as we shall expresse And it oftentimes happeneth that our owne cause is ioined with the glorie of God and is so ioined as it cannot be distinctlie iudged of but onelie by a diligent and attentiue consideration As if a minister of the church sée himselfe contemned and derided although he often times regard not his owne dignitie yet notwithstanding neither can he nor ought he quietlie suffer the word of God which he ministreth to be cōtemned For this cause the prophets séemed manie times to be verie angrie for that their messages and prophesies were derided Wherefore I grant that in this case both imprecations and curssings were iustlie admitted In imprecations we must beware that the flesh be not stirred vp 22 Howbeit this I thinke necessarie to admonish you of that we
Moreouer they saie that whatsoeuer we doo we must doo it for his sake We must worship God also in that he is felicitie and blessednesse in the first consideration and not in respect that he is our chéefe goodnesse and felicitie And this they thinke that Barnard ment by the words now recited For they alledge him who after this maner writeth in another place namelie that he suspected all that loue wherewith we loue anie thing besides God Howbeit these men doo not marke that by this distinction which is found out rather by the iudgement of men than by the veritie of the scriptures they are against the meaning of God Sith he said vnto Abraham as it is written in Genesis Gen. 15 1. I am thine exceeding great reward walke therefore before me and be perfect Vndoubtedlie by these words God offereth himselfe vnto vs not imagined by himselfe or plucked awaie from our commodities but in respect that he is our reward Moreouer as I alreadie said at the first God would not adioine promises gifts rewards to his coÌ„mandements in vaine or without effect but most prudentlie and with consideration did he this I praie thée that our eies being shut we should ouerskip them I thinke not Neither canst thou saie that they serue for the ruder sort and such as be not yet singular and perfect For I will demand straitway of thée whether Abraham Moses Dauid the prophets and apostles were not so perfect as either the nature of men in this life can be or is required of vs If thou wilt saie they were vnperfect then can I not tell what excellencie or perfection of men thou fainest to thy selfe Vndoubtedlie Paule setteth foorth himselfe vnto others as a perfect man in such sort as a man in this life may be perfect when he wrote Be ye perfect as I am perfect I speake not how the scripture yea God himselfe pronounceth Moses to be most méeke He commendeth Dauid also that he was made according to his will and heart Wherefore if thou wilt grant that these men were notable excellent and perfect men as men may be in this world neither canst thou denie the promises and rewards offered to them of God This without doubt followeth that men of the more excellent sort may in well liuing and dooing lift vp their eies to the reward Augustine 20 Howbeit I thinke that Augustine hath verie well opened all this matter when he saith in his booke of Confessions He loueth thée not speaking to God which loueth anie thing besides thée that he loueth not for thy sake By these words is gathered that we may loue gaine and rewards for Gods sake séeing it is lawfull to imbrace the meane ends for the last and chiefe goodnesse sake Neither are wée forbidden but that we may sometimes wish for meate drinke and cloth and such things as are néedfull for this life Yea and Christ hath commanded by expresse words that we should aske them and he hath promised them to those which séeke for the kingdome of God when he hath said First seeke the kingdome of God and all things shall be ministred vnto you Mat. 6 33. Wherefore it is true that these things may be so hoped for regarded and receiued of God as gifts and rewards and not as the principall things For they are also to be referred to a further end according to Paules most holesome admonition who hath written 1. Co. 10 31 Whether we eate or whether we drinke or whether we doo anie other thing let vs doo it to the glorie of God What is the foundation of earthlie promises And finallie séeing God himselfe his glorie good will and fauour be the roote and foundation of other promises and of euerie reward so often as we shall behold these other things séeing they are comprehended in those former things we must take héed that we neuer separate them one from an other but in the latter continuallie looke vpon those that are first Whereby as Augustine hath counselled we shall loue nothing besides God but that we loue it for his sake And this much of this question Of the vse and abrogating of the lawe 21 The mind of God must be reckoned the beginning of all lawes In Rom. 3 20. The mind of God is the originall of all lawes for whatsoeuer is accounted iust and honest in anie lawes that hath generallie flowed from thence So as we may saie that all lawes are interpretations of the mind of God whereby it commeth to passe that the lawes which be not iust ought not to be accounted lawes The knowledge which we haue by the lawe as touching sinne is of two sorts One is altogither weake and without effect whereby our minds be not terrified nor yet our consciences deiected As when we sée droonkards otherwhile which in the minds of their cups condemne the vice of droonkennesse Also the Poets in their verses and miters cunninglie described vices but yet they themselues did not refraine from them anie whit more than others And certeinlie that knowledge of sinne which terrifieth dooth not alwaies bring saluation If it be without hope of remedie it is pernicious As it came to passe in Iudas Esau and Caine who hauing knowledge of their wickednesse fell into despaire But as touching the elect there is a hope of obteining saluation by Christ the which hope like a perpetuall companion is ioined with the knowledge of sinnes If we shall by particulars reckon vp the sinnes which are knowne by the lawe the first we account to be that which is ingendred in vs by nature which is called originall sinne and it is the filth corruption of all our whole nature Of the which we be taught in the psalme Psal 51 7. I was shapen in wickednesse and in sinnes my mother hath conceiued me Secondlie from the same doo perpetuallie flow the motions and assaults which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they resist the lawe of God Concerning the which Paule saith that He felt another lawe in his membâ—…s Rom. 7 23. resisting the lawe of the mind and leading him awaie captiue vnto the lawe of sin Then thirdlie commeth the consent of the will and then sinne is made more gréeuous And as touching this we doo read Rom. 6 12. Let not sinne reigne in your mortall bodie Moreouer there also followeth a custome and by the bonds thereof wée are more strictlie held vnder the power of sinne so as it is in a maner impossible to put awaie the vse which hath now béene brought in séeing Ieremie saith Iere. 13 23. An Aethiopian cannot change his skinne Lastlie the wicked are sometimes thrust downe so farre as they sinne against the holie Ghost the forgiuenesse of which crime is vtterlie denied Matt. 12 31 32 Ierem. 7. 16 11. 14 14. 11 as Christ in the Gospell hath taught and it was commanded vnto Ieremie that he should not praie
action both the father and the holie Ghost had to doo for the efficient cause and the action perteined vnto the thrée persons And that may be prooued by the scriptures insomuch as Esaie saith Esa 48 16. The Lord and his spirit hath sent me Gala. 4 4. And Paule to the Galathians When the fulnesse of time was come God sent his owne sonne Luk. 1 35. And in Luke the angel saith The holie Ghost shall come vpon thee the power of the highest shall ouershadow thee And afterward as it is in Matthew Matth. 1 18 She was found great with child by the holie Ghost By these testimonies it appeareth that Christ was sent both by the Father and by the holie Ghost Besides this the sonne himselfe was the cause of his owne comming Indéed that might séeme to be a hard matter that one and the same thing should both be the efficient cause and the effect yet may it be proued manie waies For first as touching sanctification in the tenth chapter of Iohn it is thus read Whom the fathers sent and sanctified verse 36. doo ye saie that he blasphemeth bicause he saith I am the sonne of GOD Afterward in the 17. chapter Christ againe saith For their sakes sanctifie I my selfe verse 19. The verie same may be said as touching the death of Christ for Paule vnto the Romans Rom. 8 31. writeth Who spared not his owne sonne but gaue him for all our sakes Gala. 2 20. And to the Galathians he saith Who loued me and gaue himselfe for me The same also is said touching the resurrection séeing Paule vnto the Romans saith He that hath raised vp Iesus Christ from the dead Rom. 8 11. shall also raise vp your mortall bodies But Christ himselfe in Iohn saith Iohn 10 18. Destroie ye this temple and I will in three daies reedifie the same Againe I haue power to laie downe my life and to take it againe And By him all things were made Iohn 1 3. The same also we may saie of the incarnation of Christ for Paule vnto the Galathians saith When the fulnesse of time was come Gala. 4 4. God sent his owne sonne The same apostle to the Philippians saith He made himselfe of no reputation Philip. 2 7. taking vpon him the forme of a seruant We sée therefore that it appeareth sufficientlie by the holie scriptures that Christ was both the efficient cause and the effect Wherefore there were thrée that came as touching the efficient cause although the worke it selfe did perteine onlie to the sonne Of this matter writeth Augustine at large in his second booke De trinitate the fourth chapter and against Foelix the Arrian chapter 24. to prooue that Christ is both the efficient cause and the worke And as concerning that which Christ speaketh of himselfe in Iohn Iohn 7 28. namelie I came not of my selfe must either be filled vp with adding this one word Onelie as if he had said I came not onelie of my selfe or else it is to be vnderstood touching his humane nature 2 Paule in the 9. In Rom. 9 verse 3 5. Looke par 1 pl. 11. art 3. to the Romans hath an excellent commendation of Christ wherein he expressedlie confesseth the two natures in him ioined togither in one the selfe-same person so that of both natures is made Christ Of the which saith he is Christ according to the flesh who is God ouer all things blessed for euer In 1. Cor. 11 3. His humane nature is declared in these words Of the Iewes as touching the flesh for by the flesh in the Hebrue toong is vnderstood the whole man His diuine nature is most manifestlie described in these words Who is God ouer all blessed for euer The same also is not obscurelie signified in that which is added As touching the flesh for that particle should not haue béene put vnlesse he had had some thing more than the flesh This doctrine the Arrians Mahumetists A confutation of the Rabbins of Mahumet and of the Arrians and whatsoeuer they be that hold that Christ is a méere man doo impugne among the which also are the Rabbins of the Hebrues For euen as by a corrupt interpretation they had corrupted the lawe as touching maners and life which is manifest by the interpretation that Christ made of the lawe and in that he reproued their vaine deuises so had they also depraued the sincere faith of the Messias to come so that they thought he should be a méere and simple man For when Christ demanded of them what they thought of the Messias they made answer Matt. 22 42. that he should be the sonne of Dauid neither had they anie déeper or higher consideration of him Wherefore Christ obiected vnto them the 110. verse 1. psalme where Dauid called the Messias his Lord which could not agrée to a méere and simple man borne of his stocke as they fondlie imagined Ambrose expounding this place affirmeth that These words must néeds be applied vnto Christ sith there is here no mention made of anie other person vnto whome they may aptlie be applied If they will not saith he haue these things to be vnderstood concerning Christ let them shew some other person mentioned by Paule vnto whom they may be referred and if besides Christ they can find none other then let them leaue vnto Christ the glorie which is attributed vnto him by Paule Ambrose indéed confesseth Ambrose that when the father and the sonne are ioined togither in the holie scriptures the father is called GOD and the sonne Lord. And this he saith is doone for this consideration bicause we preach that we worship one God onelie And if we should repeate the name of God we might peraduenture séeme to depart somewhat from that vnitie and therfore are those names so varied But I sée that that rule is not in the holie scriptures perpetuallie obserued Psal 45 8. Heb 1 9. for we read in the psalme as it is cited in the Hebrues Therefore God euen thy God hath annointed thee with the oile of gladnesse Héere for that he intreateth of the father and the sonne he repeateth the name of God twise He saith moreouer that Christ is aboue all Phil. 2 10. is read also in the epistle to the Philippians for there it is written that In the name of Iesu euerie knee should bow both of things celestiall terrestriall and infernall Out of which place no lesse than out of this which we haue héere in hand he gathereth the diuine nature in Christ séeing if he were not God Apoc. 19 10 and 22 8. he should not be worshipped For in the Apocalypse Iohn was forbidden of the angell to worship him I am thy fellowe seruant saith he take heed thou doo it not Matth. 8 2. and 9 18. else-where But Christ when he often times permitted himselfe to be worshipped did plainelie testifie that
spirituall man and to him which is renewed by Christ as Christ himselfe testifieth who speaking vnto his disciples said Feare ye not them which kill the bodie Matt. 10 28 but are not able to kill the soule But I will shew you whom ye ought rather to feare namelie God who after he hath killed the bodie is able to destroie the soule in hell fire Which of vs therefore déerelie beloued brethren in Christ will not so prepare himselfe as he may receiue with a chéerefull mind such a iudge through whose sentence an end shall be appointed vnto all the iniuries that are doone vnto vs Luke 12 35. This is that most high good man of the house which at the length shall make all his seruants to be knowne and shall demand an account of them touching such affaires as he hath committed vnto them This is that mightie rich merchant Matt. 25 14. that will returne to call for gaines of his great summe of monie deliuered into banke Matth. 25 1. This is that new bridegroome that by a iust choise shall seuer the wise virgins from the foolish This is that wise and expert steward Matt. 25 32. that knoweth how to laie vp the pure wheate in his barne and to burne the chafte with fire and who like a good shéepheard can seuer the shéepe from the goates and like a warie fisher the good fishes from the bad and finallie Matt 13 49. Ibid. 37. who like a wise husbandman will throwe the cockle into the fire but wiselie will saue the profitable and pretious séed Whosoeuer therefore thirsteth after the pure church or the sincere kingdome of Christ and after the sound and perfect fellowship of the chosen or that dooth long to sée that most excellent and immaculate spouse cannot but be pearsed in mind with the remembrance of that most swéet and acceptable daie that it is no maruell if the same be therefore called by Paule Blessed hope And in Luke Titus 2 13. after that he had reckoned vp diuerse tokens of the comming of that daie he added Luke 21 28 When ye shall see these tokens then looke vp and lift vp your heads for your redemption draweth neere 29 But least the ioie conceiued of that latter comming should be disturbed through the mistrust of saluation which might enter into your mind while ye vnderstand that the same most high iudge will be inquisitiue of mens works and this I saie bicause if thou wilt beléeue me there shall be no man how much honestie soeuer he be indued with that standing vpon the consideration of his owne works is able to hold fast this confidence and so if these things be not rightlie vnderstood by you in that blessed daie there would séeme to be an argument presented before your eies of nothing else but horrible excéeding feare of euerlasting death we must throughlie consider Who shall come to be examined at the iudgement of Christ and diligentlie weigh what shall come into triall and examination at the latter daie Wherein I first affirme that there shall be no néed of examination at all against the infidels as they that for their infidelitie be alreadie condemned Iohn 3 18. So Christ plainlie teacheth in Iohn Whosoeuer saith he beleeueth not is alreadie condemned But bicause this doubting might créepe into the minds of manie how it should come to passe that of them which are equallie intituled by the name title of christians some are adiudged to saluation and other some to eternall damnation for this cause our most iust iudge Christ will haue the reason of this difference to appeare to all the world séeing as he will neuer hereafter suffer his iustice to be hidden to the world in such wise as it was when he came first into the world to be conuersant among vs he will I saie at that second comming of his make his iustice knowne vnto all persons that it may manifestlie appeare who hath trulie taken vpon him his name and titles or who hath doone the same fainedlie and by hypocrisie 30 At the length also we may be warned hereby that not onelie the dead but also the liuing must come vnder the iudgement of Christ Which must be vnderstood as Paule teacheth in his epistle to the Corinths that vndoutedlie We shall not all die but we shall be all changed 1. Co. 15 51 And to the Thessal We which shall liue and shall be remaining 1. The. 4 17. shall be caught vp togither with them into the clouds to meete with the Lord in the aire and so we shall euer be with the Lord. Hereby it is gathered that of them which shall stand before that high iudgement seate some shall be raised from death and dust and others in verie déed shall not die but it will come to passe by the grace of GOD that they shall be translated vnto a better state the same not subiect to anie infirmities They shall be those elect which then shall be found aliue for there will be no néed for them to put off their bodies but their bodilie masse shall atteine vnto glorie so that death shall not take the same awaie from them Among them Paule did wish to be numbred as it is written in the epistle to the Corinthians 1. Cor. 15 32. and we also with him expect the same with great desire Howbeit in this matter as in all other things also let vs so behaue our selues that all may tend vnto the glorie of GOD. I beleeue in the holie Ghost Touching the signification of the word Spirit 31 Séeing the word Spirit signifieth manie things to the end we may the more easilie perceiue that which we beléeue it shal be verie good first to seuer and distinguish into diuers parts whatsoeuer is signified to vs vnder that name Out of which significations we will choose that which is agréeable vnto our purpose and will prosecute the same more at large That word spirit in generall dooth alwaies expresse a certeine secret strength or power which is able both to mooue and to driue forward Wherefore the winds togither with those organs whereby the life dooth gouerne mooue and stir the bodie are called the spirit And although this power be included and mixed with corporall nature yet séeing the bodies wherein it is conuersant be so subtile that they cannot for the most part be séene this word is also deriued to this point that it signifieth natures and essences which be simple and of diuers sorts such as is God the companie of angels togither also with the souls of men now separated from their bodies and therefore the diuine nature is called a spirit This dooth Christ manifestlie declare in Iohn Iohn 4 24. Bicause God is a spirit hee will be worshipped in spirit Neither is there in this respect anie difference betwéene the father the sonne and the holie Ghost To conclude that word of the spirit signifieth not onelie the
honour or of priuate commoditie All the rest of the yeare is spent in walking vp and downe the churches in chaunting singing and sounding of instuments In all which things not so much as the least word is vnderstood that might serue for edifieng of the people At which time those chéefe priests bishops and other prelats are occupied as they saie in great affaires as to take vpon them the administration of the common weale to examine accounts to search out the yéerelie reuenues of lands and manie times to find out new waies of gouernment I passe ouer those things that be more outragious not bicause it gréeueth them to heare such things but partlie for that I am ashamed of them and partlie bicause those things are sufficientlie knowne and manifest to euerie one If they be apostles it perteineth vnto their office to preach if they be pastors to féed if they be schoole-masters of the church to teach if they be dispensors of the treasures of Christ they ought to inrich their shéepe therewith I meane not with their pardons bulles and blessings but with the word of God with continuall admonitions and corrections by which meanes the infidels are conuerted vnto God the faithfull are stirred vp from their sloth and idlenesse and receiue comfort in the fornace of afflictions 42 These be those exquisite arts whereby the bodie of Christ is preserued vnto the which must be added the vse of the sacraments but yet whole and throughlie clensed from the deuises of men Oh thou that holie supper of the Lord how manie waies art thou here miserablie dishonoured and polluted Oh masse masse masse what remaineth sound in thée But here will I forbeare my stile séeing I write a Catechisme and not a full treatise of the sacraments which neuerthelesse I hope shortlie if the Lord lend me life to bring to passe These few things I haue written onelie to this end that I may shew how ill these things haue béene handled which did make for the increase and profit of the church I will speake nothing of baptisme séeing by the mercie of God the same hath béene somewhat lesse polluted with foule abuses And although it be not purelie and soundlie vsed yet there is lesse cause for thée to complaâ—ne herein The vse of the sacraments Wherefore the vse of the sacraments is most profitable vnto the church séeing they be as it were visible words the which consist in those euident signes of water bread and wine By which signes as it were by words all the promises of Gods mercie are effectuallie represented vnto vs. And here not onelie the promises are giuen vs but we be assuredlie partakers of the thing it selfe and therefore those sacraments are verie necessarie vnto vs and further vs not a litle vnto saluation Brotherlie correction Vnto which sacraments must be ioined brotherlie correction which in these daies is so neglected as no man will applie it either to another mans vse or will submit himselfe therevnto such profit haue we taken in the schoole of Christ Yea which is more those which are carefull but of their owne matters are counted godlie yea and in a maner holie which neuerthelesse is so vndecent and dishonest as it is not allowed no not of the heathen philosophers séeing they fréelie confesse that Man is not borne onelie to himselfe Yea and verie oxen or shéepe or asses if they be fallen downe by the waie will helpe one another And shall not we haue a care of our brethren that when they faint vnder the burdens of their sinnes to reléeue them with the helpe of holie correction But if that doo not preuaile it behoueth that excommunication follow which God hath left vs as the last remedie against obstinate persons Ecclesiasticall lawes 43 To conclude that holie bodie is preserued by equall and iust lawes by the which it must be ruled and gouerned so farre as concerneth those outward exercises Of which sort be the comming togither vnto publike praiers at places and times conuenient to sing praises vnto God to giue thanks vnto Christ and to come vnto the administration of the sacraments All which things must be doone in order decentlie and honestlie euen as Paule teacheth in the first epistle to the Corinthians 1. Cor. 14 14 These lawes must not be appointed by the will and discretion of one man neither yet must they be accounted of so great authoritie as those things which the Lord hath reuealed to vs in the holie scriptures And they must be so ordeined as they cannot be repealed and changed by one mans consent but by the consent of the whole church if anie detriment come to the church by them Moreouer let no man setle his hope vpon those things as though they can bring righteousnesse or saluation but let him remember that they be ordinances of men further that they haue not to doo with yéerelie rents with gaine or with the priuate commoditie of anie man but that they must wholie haue a respect to the glorie of God and to the profit of our neighbour Let not their number be so augmented as either they may be naughtilie comprised or else that they should oppresse the people with a more gréeuous burden Let them not despoile the people of that libertie which is giuen in Christ let them not bind mens consciences with the terror of eternall death With these conditions I saie if lawes be appointed by the church let christians imbrace them let them obeie reuerentlie submit themselues to them Where the matter so standeth that lawes be after this order appointed they cannot be contemned or little set by without gréeuous offense Hitherto we haue largelie enough disputed what that holie bodie of the church is how it may be ioined togither in one what head it hath by what meanes it is nourished augmented preserued And if so be that I haue béene induced to stand longer vpon this matter than my maner is to doo it must altogither be imputed not to anie superfiuitie of speach but vnto the nature and state of the cause which aboundeth with such plentie store of matter as I haue rather touched the principall points of things than sufficientlie expressed it according to the woorthines thereof But that which may be wanting at this time we will prosecute more largelie in another place The remission of sinnes 44 Vnto the former article of the coniunction and vnion of the faithfull into one bodie of the church now is aptlie added the doctrine of faith and remission of sinnes which is no where else to be hoped for but in the church The remission of sins is onelie incident to the church For although the same be granted vnto vs by the onelie liberalitie and grace of GOD yet can we not obteine the same but onelie in the name of Christ Whosoeuer therefore shall not come into this fellowship can by no meanes be partaker thereof séeing it is onelie granted vnto them which
15 25 51 Wherefore let euerie one ponder in his mind what a felicitie remaineth for vs séeing it is admitted that we shall sée him and shall haue experience of our first begotten brother in that glorie and triumph where we shall not onlie be one with him but with the eternall father also with whome he shall make vs firmelie to abide as a kingdome woone by his owne conquest and gouerned in an excellent sort Ibidem 28. That the same God the father as Paule testifieth in that place may be all in vs all Now then my brethren what better thing can we desire How profitable pleasant glorious honest beautifull and in euerie respect good shall it be that that father and blessed God shall be all in all These things are not else-where to be fought séeing they be not else-where to be atteined Some shadowe proofe and little sparke of that blessednesse of ours did Peter taste vpon the mount Mat. 17 4. and therefore he wished there to haue his perpetuall habitation Therof had Paule a triall when he was rapt into the third heauen where hée heard great mysteries so farre remooued from the sense of man as they were vnspeakable 2 Cor 2 2. The face of Moses so glistered by reason of the conuersation which he had with the diuine glorie as the Israelites were not able by anie meanes to behold him Exod. 34 35 What shall happen therefore vnto vs when we haue obteined with him the place of children and house-dwellers If so be at anie time it happen here that we by anie motion of the spirit read the scriptures if we powre out our earnest praiers before God if we lament before him with great zeale for the euill which we suffer or else be mooued inwardlie through the effectuall preching of the word doo we not conceiue a ioie delectation and consolation which passeth all delights pastimes and pleasures of this world But this is onelie a beginning of eternall life whereby neuerthelesse yet we may coniecture how pure perfect and vnmeasureable happinesse that shall be which is in the life to come Touching the which manie more things might be disputed but it is more méet to leaue these amplifications to the faith of the godlie reader The which felicitie séeing it is the gift of God which procéedeth not from our selues in that God maketh vs capable thereof so are we woont to conceiue much more according to the measure which commeth into vs. And these swéet conceits of the mind doo comfort and refresh vs in the calamities of this life they shewing vnto vs euen in the middest of the storms of this world the hauen of so great a felicitie Vnto the which we beséech him to bring vs that by his pretious death hath procured it for vs. And that it will please him through his holie spirit to bring therevnto all such as through him are regenerated by the eternall father with whom he liueth triumpheth and reigneth for euer Amen ¶ Heere brethren ye haue a short exposition of the particular things belonging to our faith And as touching those things which shall be perceiued of you to want I beseech you to allow of these excuses One is that my abilitie is but small and slender the other is for that I meane in the booke which I haue in hand touching the true worshipping of God to supplie manie wants which for breuitie sake I haue omitted God and the Father make you partakers more and more of his grace in Christ Iesu our Lord Amen The end of the Second Part. THE Third Part of the Common Places of PETER MARTYR In the which is treated of the causes and generall meanes whereby we are let into the possession of Christ and of saluation and as touching the effects of Christ remaining in vs. The first Chapter Of Predestination Vpon the ninth chapter to the Romans at the latter end of the chapter Looke In Gen. 25 vpon the whole 9. chapter to the Rom. and In 11 vers 8 c. LEast in disputing our talke might straie too farre which might easilie come to passe in so large a féeld of Gods predestination the tract wherof is verie intricate all that we mind to saie wée will diuide into foure principall points that is to wit A diuision of the question I will first diligentlie search out the nature and definition thereof Secondlie what are the causes of it for nothing can perfectlie be knowne which is not knowne by causes Thirdlie what are the effects which predestination bringeth foorth in men for there are manie things which by their effects are most plainlie vnderstood and perceiued Lastlie whether the power or force thereof be such that it bringeth vnto men necessitie and whether it either taketh awaie or hindereth the libertie of the will of man and whether it may be altered or changed These parts being diligentlie discussed we will then make an end of this discourse And yet will I not promise of this matter to speake all that were to be spoken for there are infinite things which come to their mind that consider of this matter onelie those things will I touch at this present which shall séeme most necessarie and are in greatest controuersie which being so compacted it shall not be hard for others to gather else-where to themselues much more matter But before we go to the definition of predestination I am to dispatch two matters The one is Whether it stand with true pietie to dispute of predestination whether it stand with true christian religion either to dispute or to preach of predestination least that if it be not lawfull we should séeme to doo wickedlie The other forasmuch as the Logicians teach that the question whether a thing be or no naturallie goeth before that question whereby is demanded what a thing is that we breake not that order let vs first consider whether there be anie predestination or no to the end we may afterward the more safelie define it As touching the former question this is to be vâ—…rstood that there are sundrie elections of God For there are some The elections of God are diuerse which serue for the executing of some certeine office as to a kingdom or to an apostleship and others there are vnto eternall life And these elections are sometimes separated asunder for it happeneth oftentimes that he which is chosen vnto a kingdome is not straitwaie chosen vnto eternall life which also happeneth of the apostleship as in Iudas Howbeit Iohn 6 70. sometimes they are ioined togither so that whereas wée speake of temporall election wée may also vnderstand that the same is ment of the eternall And after this sort Paule saith Gal. 1 15. that he was called to be an apostle and seuered from his mothers wombe namelie to the apostleship and preaching of the gospell and yet togither therewithall he vnderstandeth that he was predestinate to eternall saluation Christ also said Iohn 15
refer himselfe vnto the will of God expressed in the scriptures and that euerie one also ought to haue a trust that by predestination he is not excluded Neither is this anie let to preaching that the number of the elect as it is in verie déed is certeine and vnmooueable For by preaching we go not about to translate men from the number of the reprobate into the number of the elect but that they which perteine to the elect might by the ministerie of the word be brought vnto their appointed end which selfe-same ministerie as vnto the one it is profitable so vnto the other it bringeth destruction and taketh awaie from them all manner of excuse But whether predestination and election vnto saluation may be saâ—… to perteine vnto all men so that God Will haue all men to be saued we will afterward in his due place speake of Howbeit in the meane time Augustine willeth vs not to conceale the truth touching predestination bicause there vpon hangeth danger least by mis-vnderstanding thereof corrupt doctrine might be confirmed Neither are those which are of capacitie to be defrauded for their sakes which are not able to atteine vnto it Manie consolations by this doctrine of predestinatioÌ„ It must be set foorth to all but not all after one sort Augustine bringeth an argument of the like And forasmuch as out of this doctrine manie consolations may be had it is indifferentlie to be set foorth both to the learned and to the vnlearned although not alwaies after one maner For vnto some milke is méete and vnto other some strong meate And this selfe-same thing may so aptlie be intreated of that it may satisfie both the learned and vnlearned Which Augustine himselfe did wiselie accomplish who not onlie disputed of this matter against the Pelagians verie sharplie but also in his homilies and familiar sermons plainelie and expresselie handled the selfe-same thing vnto the people What saith he is more profound than the saieng of Iohn In the beginning was the word Iohn 1 1. Iohn 14. Or than this other The word became flesh In which sentences manie may fall and perniciouslie erre and yet notwithstanding we must not cease to set it foorth both to the learned and vnlearned but yet vsing therein a sundrie kind of speach What things are to be taken heed of in preaching of predestination We ought not so to preach predestination vnto the people of God as to saie Whether thou dooest this or dooest it not thou canst not alter the determination of God and if thou be elect whatsoeuer thou dooest thou canst not be remooued from saluation for these speaches easilie hurt weake and vnlearned men It is the part of an vnskilfull or rather malicious physician so foolishlie and vnaptlie to applie a medicine which is otherwise good A similitude that it may be hurtfull vnto health But to set foorth this doctrine profitablie and with fruit the ends and commodities which we haue before spoken of ought to be regarded With what dexteritie predestination is to be intreated of And let all our spéech be directed to this namely that they which are of Christ ought not to put confidence in their owne power and strength but in God and that they ought to acknowledge his gifts and to glorie in God and not in themselues and to haue féeling of the grace mercie that is giuen them and that they are fréelie iustified by Christ Let them vnderstand also that they are predestinate to be made like vnto the image of the Sonne of God into the adoption of children to walke in good works lastlie to testifie to them the assurance of Gods good-will towards them Further A similitude euerie thing hath his eares or handels whereby a man may most aptlie hold it which if it should be taken by anie other waie or part will either fall from the hand or else hurt him that taketh it This haue we gathered out of those bookes of Augustine which we before cited wherein he answereth to the obiections of Hilarius and Prosperus 5 Now rest two doubts to be dissolued first that they saie that we appoint a certeine fatall necessitie secondlie that they thinke that men by this meanes are brought to desperation Whether by this doctrine be confirmed a fatall necessitie As touching the first if by fate or destinie they vnderstand a certeine force influent from the stars and an impregnable connexion of causes by which God himselfe also is restreined we and that not without iust cause will vtterlie renounce the name of fate But if by that name they vnderstand the order of causes which is gouerned by the will of GOD then can not that thing séeme to be against pietie although in my iudgement I thinke it best We must absteine from the name of destinie and why to absteine from that name least the vnlearneder sort should thinke that we approoue the feinings of the Ethnikes Of this matter hath Augustine excellentlie well written in his fift booke De ciuitate Dei the eight chapter Neither by this predestination are the natures of things changed as touching necessitie and hap as in the treatise of prouidence we haue declared By the effect of predestination we are made free naie rather by the effect of predestination that is by grace we are made frée from sinne and made seruants vnto righteousnes which seruitude is holie and in the Lord woorthie to be imbraced By predestination our hope is confirmed And so far is it off that by predestination our hope should be broken or diminished as euen by it it is most stronglie confirmed For Paule in the eight chapter of his epistle to the Romans when he had said Hope confoundeth not Rom. 5 5. 8 24 27. and had added that Vnto them that loue God all things worke to good confirmeth the same by predestination For whom God hath fore-knowne saith he those hath he predestinate and addeth afterward Who shall separate vs from the loue of God verse 35. Shall tribulation Shall anguish c And immediatelie Neither death ve 37 38. nor life nor angels nor principalities c. Wherefore we are not by this doctrine driuen to desperation but rather much more confirmed in hope and by it is receiued great comfort Our saluation is more safelie committed to God than to our selues And vndoubtedlie it is much more safe to commit our saluation to the care and prouidence of God than to our owne iudgement For we as we are changeable would euerie daie and euerie houre destroie our selues But our saluation forasmuch as it lieth in the hand of God is most safe and sure And to conclude The knowlege of predestination aduanceth the glorie of God there is nothing that more aduanceth the glorie of God than dooth this doctrine wherefore we ought not to flie from this doctrine of predestination And especiallie séeing it is a certeine part of
for that those things which shall be spoken haue much light of that is alreadie spoken The first effect therefore of predestination is Christ himselfe Christ is the first effect of predestination for the elect can haue none of the gifts of God vnlesse by our Sauiour it be giuen vnto them Then also let there be put those effectes which Paule describeth in the 8. verse 28. chapter to the Romans when he saith Whom he foreknew those also hath he predestinated whom he hath predestinated those also hath hee called and whom he hath called those he hath iustified whom he hath iustified those hath he glorified Whereby it is euident that calling also iustification and glorification are the effects of predestination whervnto also maie be added conformitie to the image of the sonne of God séeing that Paule reckoneth it vp as an effect of predestination Let good workes also be added séeing that God is said to haue prepared them that we should walke in them Ephe. 2. 10. The followeth the certeintie or confirmation of our saluation Lastlie is the declaration of the riches of the glorie of God which end Paule manifestlie mentioneth in the 9. chapter to the Romans Rom. 9. 22. Ephe. 1. 6 The effects of reprobation to the Ephesians he writeth That we might be to the praise of his grace and glorie But as touching reprobation if it be compared vnto the first man God from euerlasting decréed to produce him The state of the first man that by frée will certeine grace giuen vnto him he might haue stood if he would and God could haue giuen vnto him greater grace so that hée could not haue fallen but he would not But whether Adam were of the number of the reprobate Whether the first man were reprobate or predestinate or of the predestinate cannot be gathered out of the holie scriptures although all the fathers in a maner consent that he was saued therefore perteined to the number of the predestinate But other men which were reprobated were offered vnto God in a masse of perdition vtterlie corrupted for God decréed to produce them not elsewhere but out of the séede of Adam And forsomuch as by his frée purpose he would not bestowe his mercie on manie which is vtterlie to refuse thereof followed reiection whereby they were left in their natiue sinne Further forsomuch as God suffereth not his creatures to be idle they also are perpetuallie pricked forward to worke for that they were not healed they doo all things according to their corrupt nature which although they séeme somtime to be beautifull workes yet before God they are sinnes Moreouer according as their wicked facts deserue God manie times punisheth in them sinnes by other sinnes as vnto the Romans Rom. 1. ver 24. and 26. Manie are said to haue bene deliuered vp into a reprobate mind for that when they knew God they glorified him not as God But yet as touching the sinne of the first man this is to be considered that sinne could not bée said to haue béene the punishment of another sinne for if it were the first sinne it had not anie other sinne before it and that God vtterlie willed not that sin it cannot be said for against his will how could it be committed And he sawe that he would fall if he were not confirmed with his spirit and with a more plentifull grace hee holpe him not neither put he to his hand to kéepe him from falling Moreouer the diuell if God had othewise willed durst not haue tempted him Furthermore he had appointed by him to declare his goodnesse and seueritie He gaue the occasion when he set a law which he knew should not be kept and also in giuing him a wife which should entise him and finallie the occasion it selfe which as a subiect or matter susteined the priuation of vprightnesse could not without the power and might of God haue béene produced Wherefore it is euident that God after a sort willed that sinne and was some waie the author of it although that it were not a punishment of sinne going before But contrariwise he is said not to haue willed it and not to haue béene the author of it for that hée prohibited it punished it and did not absolutelie will it but for another end neither suggested he of himselfe nor inspired the lewdnesse but the will of Adam not being letted by a more mightie grace of his owne accord declined from vprightnesse There is also brought out of Esaie an effect of reprobation namelie that he will make blind and grose the hart of the people that they should not vnderstand Esaie 6 10. And God oftentimes either by himselfe or by euill angels sendeth cogitations and offereth occasions which if we were vpright might bée taken in the best part but forsomuch as we are not renewed we are by them driuen vnto euill afterward iustlie and worthilie followeth damnation for sinnes and finallie the declaration of the power and iustice of God God is not alike the cause of all the effects of reprobation is the last effect of reprobation all these things followe reprobation although God as we haue before declared is not all alike the cause of all these things 38 But because all the benefits of God which are giuen vnto the predestinate Looke part 2. place 3 art 3. and 7. are referred vnto grace as to their head fountaine therefore let vs sée whether that principall effect of Gods predestination be as some haue imagined set foorth of God common to all men for if it were so then should all men be predestinated and it should lie in their owne power or in their owne hands as the saieng is to be predestinated so that they would receiue grace when it is offered We in no wise saie that grace is common vnto all men but is giuen vnto some The grace of God is not set forth as common to all men and vnto others according to the pleasure of God it is not giuen And to confirme this matter we alleadge these places of the scripture In the 6. of Iohn it is said Verse 44. No man commeth vnto me vnles my father shall drawe him And I woonder that the aduersaries should say Whether all mē are drawen of God that all men are drawen of God but all men will not come As if a man should saie No man can chalenge to himselfe learning or good arts A similitude which is not endued with reason wit and yet doth it not therof follow that though all men haue reason wit all men should attaine good arts séeing that besides those principles studie and will are required So saie they All men are drawen of God but besides the drawing of God there is required that we be willing assent for otherwise we are not brought to Christ But doubtlesse it cannot be that in all those propositions which
our minds for thus it is written Why art thou so heauie ô my soule Psal 42 12. Why art thou so discouraged Hope in God for I will yet make my confession vnto him my safetie is in his countenance Why God disappointeth vs of the outward aid Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world but to gather their scattered hope and not to suffer it to leane vnto too manie aids and these sundrie and manifold aids he changeth for one principall aid and the same most firme to the end we should depend vpon him By this difference of a firme hope the christians doo much differ from the Epicures and Ethniks A great difference betweene the hope of the Christians and of the Ethniks for the Ethniks if there come anie great calamitie to them straitwaie they exclame and crie out If there be a God that hath a care of these things if there be a God that séeth these things So they call not vpon God but being in despaire vtterlie discourage themselues But contrariwise godlie men most constantlie crie vnto God neither doubt they but that their praiers reach vp euen vnto heauen and that God hath a care both ouer them and also ouer all that they haue The fourth Chapter Of Iustification Vpon the epistle to the Romans at the end of the 11. chapter This place is also treated of vpon the 1. to the Cor. 1. about the end and vpon Genesis 15. verse 6. IT shall now be a profitable thing to intreat of iustification which is the scope and end of all that Paule teacheth in the epistle to the Romans Let this question be put foorth after this sort namelie whether men be iustified by works or by faith The question is put faith But first of all it shall be good to discusse the words of the question proposed and we will begin with this word iustification This verbe Tsadac The signification â—f this word To iustifie with the Hebrues in the first coniugation signifieth To be iust but if it be transferred vnto the third coniugation it signifieth To transferre righteousnes into an other and to make iust For this is the efficacie of the forme of those verbes which they call Hiphil Euen as Amad signifieth To stand so Heemid signifieth To appoint that is To make an other thing to stand Wherefore Hitsdic in the Hebrue signifieth To iustifie that is To make one iust which thing when it is done of God Two maner of waies God is said to iustifie it is done of him two maner of waies For somtimes he doth assuredlie bring foorth righteousnes in men First when God with his holie spirit frameth them againe wholie reneweth them in restoring the strength of their minds deliuering the powers of man from a great part of his naturall corruption and this is the first righteousnes which sticketh cleaueth to our minds by the benefit of God through Christ Secondlie when he hath so restored and made them new againe he giueth iust and holie workes by the vse and continuance of which works a qualitie or as they call it an habit is ingendered in our minds whereby we are made pliant to liue honestlie and godlie and we denie not but this kind of righteousnes is in the harts of the regenerate But sometimes God iustifieth in absoluing vs from sinnes and ascribing and imputing righteousnes and then this word Hitsdic is a word taken of the law which perteineth to iudgment as also this word Hâ—…schiah which signifieth To declare one to be an offender a wicked person And to iustifie in iudgement is by words testimonies and affirmation to count one for iust And forsomuch as these are the two significations of this word To iustifie namelie either in déed or in account and estimation and God is the author of either of them whether of these two shall we followe in the disputation proposed Forsooth the latter We now intreat of the latter foâ—me of iustifieng and that for bicause the renouation inspired by the spirit of God and our righteousnes as touching the habit gotten by good works are whilest we liue here so vnperfect and maimed that if iudgement should be giuen by them we might not be able to stand before the iudgement seate of God Besides that Paule disputing of this matter Rom. 4 3. after he had brought foorth the authoritie of Dauid and a testimonie of the historie of Abraham in Genesis vseth this word of imputing and by the proper signification thereof he reasoneth touching this present cause or question And this I suppose to be sufficient as touching the declaration of the first word namelie Iustification 2 Now let vs intreat of Faith Aman among the Hebrues in the first coniugation signifieth What this word Faith signifieth To be firme the verie which verbe in the third coniugation being called as I haue said Hiphil signifieth To giue constancie and assurednes to anie promise or thing Wherefore the Latines saie Fidem homini aut verbis tribuâ—re which is in English To giue faith or credit vnto a man or vnto words and it signifieth euen as much as if a man should saie To beleeue Wherfore this Hebrue verbe Heemin signifieth none other thing than To suppose or thinke a thing to be firme constant and true And as touching God he which beléeueth not him maketh him a lier for Iohn saith in his first epistle the 5. chapter He which beleeueth not God verse 10 maketh him a lier Which thing how gréeuous a sinne it is let euerie man consider with himselfe Contrariwise he which beléeueth God adorneth him with glorie honor Rom. 4 20. for in the epistle to the Romans it is written of Abraham that he staggered not through doubting through the consideration of his owne bodie or of the wombe of Sara being in a maner past child bearing but gaue the glorie vnto God being strong in faith An analogie between the two words To beleeue and to iustifie and fullie persuaded that he was able to performe whatsoeuer he would Wherefore there séemeth to be a certeine analogie or proportion betwéene this word To beleeue and that To iustifie as we in this place take it for as To iustifie is by waie of iudging accounting to ascribe righteousnes to a man and not to make him to be in verie déed iust so To beleeue is not in verie déed to make the words and promises of anie man sure and firme but to thinke and determine with our selues that so they are But this act of beléeuing whereof we now entreate hath two maner of firmnes and certeintie First of the things namelie of the words and promises of God which abide much more firmlie than heauen and earth A double certeintie of faith Secondlie as touching the persuasion it selfe which séeing it is wrought by the power of God it is also
and acknowledge this his libertie to come by Christ as the apostle hath willed in the same epistle Ibidem 3. that He which eateth should not be iudged of him that is weaker bicause he giueth thanks vnto God when he eateth Further let him doo that which maketh vnto the glorie of God let him not séeke after his owne pleasure or desire to satisfie his owne lust Whether ye eate 1. Co. 10 31 or whether ye drinke saith the same apostle doo ye all things vnto the glorie of God Let him take héed also that he rashlie offend not the weake let him teach them and let him receiue them with a purpose to instruct them with lenitie yet not so as he shuld nourish their infirmitie For they must be borne withall for a time not continuallie vnlesse they will alwaies be learning and neuer come to the knowledge of the truth Neither is that anie let which the apostle said 1. Cor. 8 13 I will neuer eate flesh while I liue For by these words he sheweth how readie his mind was and alledgeth a cause to wit Least I should offend my brother But he which is perfectlie taught alreadie is not offended vnlesse it be willinglie through his owne péeuishnesse which being perceiued we must not regard it least our long dissembling turne to the hinderance of the whole church Neither would I euer counsell men to go either vnto the bishops or Pope to obteine licence to eat meats forbidden We must not go to the Pope for licence to eat meat forbidden for séeing they sell them vnder their buls or charter warrant it were a waie to further their gains and to confirme their tyrannie by our accesse vnto them They haue no care to make them strong which be weake but rather on the other side by their terrors thunderbolts and excommunications they endeuor to make them weak which be strong Wherefore there is no cause why we should obeie them 25 But let vs sée in few words from whence began this superstition of absteining from flesh And if I be not deceiued I thinke it came from the Ethniks This rite of absteining from flesh came from the Ethniks for I read that the priests of Aegypt absteined from flesh And so did Apollonius Tyanaeus and Pythagoras and this they did bicause they thought by that means to make their soules the purer and to wipe awaie the darke mists from their minds Whereby they hoped to haue reuelations and vnderstanding of diuine things as who should saie We might by our owne wit atteine the gift of prophesie and heauenlie reuelations Which must not be beléeued séeing these be good gifts of the holie ghost who distributeth them as it pleaseth him Neither must Daniel and his fellowes be taken for an example hereof Dan. 1 8. Daniel and his fellows must not be taken for an example bicause they did not for this cause absteine from the kings meats from flesh and from wine but for that they would not be contaminated with meats in their lawe forbidden which might easilie haue béene if they had vsed the kings table as well touching the nature of the meats as the preparation thereof Also wine was a dangerous thing least it had béen pressed out from the vine that was not yet foure yeres old Leuit. 19 23 which might not be done by the law Neither doo I speake these things as thogh I denie it to be méet for students to liue verie temperatelie moderatelie Students must liue verie temperatelie for this I saie and most constantlie affirme that there is nothing more profitable for them But superstition I would haue remooued whereby they persuade themselues that they ought vtterlie to absteine from eating of flesh The Moonks of Charter-house From whence the libertie of Moonks sprang Gen. 9 3. Before the floud they did eat no flesh as did the Charter-house Moonks verie foolishlie 26 Now doth the nature of contrarietie require that we shew from whence sprang the libertie of meats We find that the same happened after the floud when as God assigned vnto Noah for his meat all things that mooued and had life as if it had béen gréene herbe for before the floud flesh was not eaten This is the power of the word of God that whatsoeuer he hath commanded is done He commanded at the beginning that the increase of corne the fruits of the trées the herbes of the field should be meat for men which thing came happilie to passe Afterward he commanded the same touching flesh and it was performed Exod. 16 4. for in the desert he would doo the same we read that it was done Whereby we vnderstand that it was verie well said that Man shall not liue by bread onelie Deut. 8 3. but by euerie word that proceedeth out of the mouth of God that is by euerie thing which God hath commanded Wherefore we ought to ground the consideration of all our commodities vpon the word of God The philosophers make their resolution so far foorth as the power of nature extends howbeit The difference betweene our resolution and the philosophers this power must be reduced by godlie men vnto the word of God which doth not onelie adorne our tables with fruits with corne and with herbs but also furnisheth our kitchin with flesh our storehouse with wine These things must be thought vpon when we vse the things of this world These things gaue God after the floud Why God after the floud licenced flesh and wine partlie to shew that his wrath was appeased towards mankind and partlie bicause the earth perhaps being corrupted by the water brought not foorth so wholesome fruits as it did before This the philosophers acknowledge not but we bicause we beléeue that they had their beginning by the word of the Lord therefore A profitable rule so often as we looke on our meats our apparell our husbandrie our wife such other like things which serue our turne we should remember confesse the same to depend vpon the word of God This libertie did God somewhat restreine afterward in the law of Moses where he put a difference betwéene meats cleane and vncleane But for what cause he did this it is not néedfull in this place to discusse Howbeit In Moses time was appointed some choise of meats but after Christs comming it was set at libertie this I will adde that before the floud men did kill beasts for sacrifices as it is shewed of Abel but they did eate none of the flesh that was offered But after the floud they did not onelie offer vp sacrifices but they themselues also did eat of the sacrifices Which séemed to be a singular benefit of God as though he now vouchsafed to call them to his owne table and admit them to the communion with himselfe And before the floud the cleane cattell for sacrifice were distinguished from the vncleane Wherfore Noah by the commandement
may doo without anie acknowledgement of particular sinnes either of this person or of that a commandement they haue to forgiue sinnes but not to take knowledge of them Otherwise the whole state of saluation would be made vncerteine no man should be sure of a full confession Christ saith Iohn 5. 22. that All iudgement is giuen vnto him whie then will they iudge of particular facts as to ordeine certeine yéeres and penance for particular faults and for deadlie sinne seuen yéeres penance So great account they make of their owne decrées as for the breach of them they exclude men out of the church and consequentlie from euerlasting saluation God saith in the prophet Esaie Esaie 43 verse 11. 43. I am he who doo forgiue sinnes and besides me there is none other Wherefore séeing this matter is so intricate and as it were a certeine tyrannie it is not frée to take the vse of it from such men bicause some thinke that they doo verie well if they doo make themselues subiect vnto such tyrannie 26 As concerning their argument of the lepres we saie that it is most féeble A confutation of the arguments of the aduersaries and it séemeth maruellous that at this day they claime not to them selues the knowledge of outward leprosie séeing the priests in old time had the knowledge thereof by the commandement of God But they saie that it is an allegorie and that the sinne of the mind is called leprosie But an allegoricall argument is not of strength in allegories euerie man dallieth as it séemeth best vnto him Howbeit let them knowe Heb. 7 8. 9 and 10. The priesthood translated vnto Christ that the priesthood is translated vnto Christ he is now our high priest to him therefore doo we confes our sinnes The same was a certeine ciuill action of those times it bindeth not vs in this age Christ sent them vnto the priests bicause at that time the lawe of Moses was in force Christ would not be ill reported of as though he had taken awaie the same leprosie by his miracles Much lesse doo they conclude by the other place out of the historie of Lazarus Iohn 11 44. Christ raised him vp from the dead he commanded that his graue cloths should be vndone Whom commanded he so to doo Those which stood by therefore the confession should be made to all others and not to the sacrificing priests onelie Christ raised vp Lazarus to him therefore let vs confesse our sinnes he would haue him to be loosed and least they should thinke the matter to be counterfeit he would haue him to be knowen with open face Matt. 3 6. They came vnto Iohn Baptist confessing their sinnes and no maruell bicause baptisme is an outward token of repentance In baptisme men are dipped in rise out againe the old man is laied awaie and the new man is taken to vs. They confest that they had sinned but the confession was openlie doone not whispered in the eare When there is a speaking of confession before baptisme what is this to auricular confession For the papists iudge not that men should confesse themselues before baptisme wherefore this place is impertinent Acts. 19 18. In the Acts the Ephesians came they shewed their dooings how they were beguiled by satan they brought foorth their superstitious bookes that they might be burned The bearing witnes was publike what maketh this vnto auricular confession Iam. 5 6. Iames saith Confesse your faults one to another and praie one for another that you may be preserued Two things he would first that men should powre out their infirmities into the bosome of some good men by whom they might receiue consolation counsell and helpe of praiers Further if one man had hurt another they should forgiue one another acknowledging their owne infirmitie and should not iustifie themselues So Christ teacheth in the fift chapter of Matthew Matth. 5 23. that if a man had offended the whole church he should doo in like maner If Iames had spoken of auricular confession it should behooue the priests also to confesse themselues to laie men Touching the keies Matt. 18 18 Whatsoeuer ye shall bind vpon earth shall be bound in heauen we might saie that they themselues should first agrée as touching those keies and afterward let them dispute with vs. For of the keies euerie man feineth what he will some appoint them to be the keies of knowledge others of power others of iurisdiction Vnto vs they be nothing else but the preaching of the Gospell whereby the ministers promise forgiuenesse of sinnes vnto them that repent What will they saie which confes manie of their ministers to be vnlearned who knowe not how to vse the keies rightlie What shall they doo which repaire vnto them and doubt whether they vse well the keies of knowledge Pro. 27 23. In knowing thou shalt knowe the face of thy cattell This commandement is profitable bicause it teacheth how men should order their substance after the right forme of a good house-kéeping If God haue giuen wealth let them not suffer it to perish let them vse their owne goods let them absteine from other mens And séeing these temporall goods which be granted vnto vs are so vnstable and that the crowne that is to saie the glorie of works dooth not alwaies indure there had néed some care and diligence be applied These men passe it ouer vnto priests that they should knowe the face of their flocke that is to saie that they should examine all their acts by priuie confession After what maner are these things obserued The bishops doo scarselie heare anie confessions they referre them ouer vnto the order of begging friers while they in the meane time will be pastors and enioie the wealth They heare no confessions naie rather they hire verie abiect men to heare them for a péece of bread wherefore they giue an ill interpretation Further they doo not obserue things according to their owne interpretation In the 28. chapter of the Prouerbes it is written He that hideth his sinnes verse 13. shall not prosper in the land but who so acknowledgeth them and forsaketh them he shall obteine mercie According to the interpretation of these men that confession should haue béene in the old testament for if they will prooue such a confession by these places of necessitie the same must haue béene at that time But it is spoken of that confession whereby we confesse our sinnes before God and desire pardon the which in that place is promised 27 They said that in the church there hath béene a continuall vse of confession The antiquitie of confession confuted whereby they concluded that the same sproong frō Christ This is false In ancient time there was a kind of confession in the church but the same was the confession of wicked men it perteined nothing vnto this kind It was lawfull for the bishops to receiue the penitent persons and
it shall be said else-where But admit we should grant these scourges of God to be punishments yet doo they nothing further our aduersaries For so much as they shall be called temporall punishments the which God hath not put vnder the power of the keies that they should be ordered by them séeing God hath distributed them at his owne pleasure and dooth oftentimes turne them awaie or mitigate them according as he is called vpon by the saints and as he séeth them to be conuerted vnto him earnestlie and with true repentance as it may plainlie appéere in Ezechias and in the Niniuits In which sense that may be vnderstood which is written in Daniel Dan. 4 24. Redeeme thou thy sinnes with almes A place of Daniel declared that is to saie thy punishments which remaine by the seueritie of Gods iudgement Or else vnderstand the same on this wise Euen as thou hast afflicted the poore and hast oppressed them that be weake so on the other part God puniâ—…eth not the godlie as a reuenger take thou pitie vpon them So that To redeeme is To put that which is good in the place of that which is euill God punisheth not the faithfull sort like a reuenger iudge but he chastineth them as a father Neither dooth hée alwaie of all men exact punishments after sins be forgiuen for he hath forgiuen manie sins to manie without laieng those punishments vpon them For vnto the théefe he said Luke 23 43 This daie thou shalt be with me in paradise And the Publican which praied Haue mercie vpon me a sinner Luke 18 13 went his waie iustified And Peter when he had forsworne Christ onelie wept Luke 23 62. and was receiued into grace Wherevpon as touching his repentance Ambrose wrote Ambrose I read of the teares of Peter but I read not of his satisfaction Also it was said vnto the man sicke of the palsie Sonne thy sinnes are forgiuen thee Matth. 9 5. neither did the Lord require anie other thing of him 20 They are woont to obiect that the woman which was a sinner Luke â— 37 and 48. did therefore obteine remission of sinnes bicause shée washed the Lords féete with hir teares and wiped them with the haires of hir head and annointed him with pretious ointment They crie out that all these things were satisfactions for sinnes Howbeit these men ought to consider The woman was forgiuen hir sinnes in two respects that our Sauiour shewed how sinnes were forgiuen to that woman in two respects First when he said vnto hir Thy faith hath made thee whole and this waie was a right waie as an effect procéeding from the causes namelie from the mercie of God which that woman comprehended by faith Further vnto the Pharisie which could not perceiue the faith that laie hidden in the womans mind he shewed that hir sinnes were pardoned and forgiuen hir for another cause to wit that séeing he loueth most to whom most is forgiuen and that the Pharisie sawe that that woman loued Christ more than he did he might thereby knowe that she was no longer a sinner but a true iustified woman And he sheweth by tokens of charitie that she most loued him the which tokens she did at his féet The effects of charitie do followe iustification not go before it in the sight of all men Wherefore it is certeine that these effects of loue which these men call satisfactions are not doone before iustification but doo rather followe after the same 21 And whereas these men feigne that soules doo satisfie through paines and torments in purgatorie after this life they are verie repugnant vnto the saieng of Cyprian who in the end of his booke against Demetrianus writeth When we shall passe from hence there shall neither be place for repentance neither yet effect of satisfaction The aduersaries are woont to pretend vnto this their opinion an indeuour of pitie bicause they will not estéeme them to be damned which are departed in the confession of Christ when as neuertheles they should be deteined in some blemish of their sinnes But it is a foolish pitie which dooth driue vs to decrée those things which we are ignorant of whether they make to the glorie of God and cannot be shewed out of the holie scriptures Further we are bound to loue God with all our strength and with all our soule And we ought neither to appoint nor beginne anie thing which we knowe not to be alowed by him or that shall make to his glorie But purgatorie maketh manie to be negligent of liuing well Purgatorie maketh manie negligent of liuing well bicause they suppose that by their riches they may easilie purchase men to praie for them when they be dead The verie which inconuenience followed the opinion of Origin wherein he affirmed that the punishment of damned soules should at one time or other finish Whereby appéereth that this opinion of purgatorie neither edified the church neither yet prouoked men vnto godlie life Manie other inconueniences by the opinion of purgatorie and therefore it was not prudentlie deuised And further by this deuise manie poore folkes are defrauded of iust almes and an intollerable market of Popes pardons breake foorth Also by this abuse is mainteined the slothfulnes of Moonks popish priests who that they may be well mainteined and that through their praiers they may release the paines of mens soules in purgatorie the right heires in vndutifull testaments are skipped ouer so as all things in a maner are giuen to the fat panches of these men Here are all things vncerteine They which iudge that the soules of them that be departed in the faith of Christ be not foorthwith admitted into the heauenlie rest how can they knowe that such persons be tormented by fires Vnto whom also if thou shouldest grant that they are afflicted with flames how will they prooue that they can be holpen by our praiers and sutes 22 But and if we should suffer the suspicions of men to take place perhaps some will be found which for purgatorie will appoint as I may saie an eruditorie or instructing place wherein the soules of infidels which in this life hard nothing of Christ or the soules of rude persons and of infants which were neuer taught may yet there at the least wise learne and obteine an occasion of beléeuing For vnto some it will séeme an vnméet thing that either ignorant men should be damned eternallie or else that those which be not yet adorned with the knowledge of God should be brought into the kingdome of heauen And manie other such things séeing there be an aboundance of errors may be feigned Now haue we séene that purgatorie is no opinion necessarie to be beléeued Further if by suspect opinion it be receiued it hath weake and slender reasons to cleaue vnto and it rather hindereth godlinesse than furthereth the same Wherefore they which be of an opinion that there is
of their people of Marathonia Salamina Plataea and Thermopilae But we are they that may trulie praise our martyrs who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they When princes at this daie boast of their valiant courage let them take héed vnto what end they imploie the same And we our selues that professe the Gospell if we suffer anie thing of our aduersaries let vs take héed that we suffer it not otherwise than for the glorie of Christ for so will God himselfe be present with vs and in most exquisite torments will giue vnto vs an incredible courage and chéerfulnesse of mind 3 But mortification In 1. Cor. 9 verse 27. Mortification is reduced vnto two principall points which the scripture so oftentimes vrgeth is diuided into two principall points The first belongeth vnto patience in troubles and aduersities sent vnto vs by God the other consisteth in moderation of expense and in temperance the which we of our owne accord take in hand for repressing the wantonnesse of the flesh But we must beware that we doo not there fasten our foot as though we did these things of a superstition but to the intent that inuocation confession the praise of God holie reading and the works of charitie towards our neighbour may be the more easilie doone And in anie wise these things must be vsed that they may prepare the mind vnto better things But we must note that these exercises can not be comprehended in rules which may serue for all men generallie as they haue attempted to doo in monasteries Furthermore we must take héed that there be an honor had vnto the bodie as Paule commandeth vnto the Colossians Col. 2 23. Basil and Nazianzen too much mortified their bodies least that come to passe which happened vnto Basil and Nazianzen otherwise worthie bishops who by reason of these immoderate exercises so wasted themselues and consumed the powers of the bodie as they were made vnprofitable for the ministerie of the church For they were constrained to kéepe their cabinets sometimes halfe a yéere togither somtimes a whole yéere 1. Cor. 7 29. But those words which be spoken of Paule in the first to the Corinthians the ninth chapter the 29. verse are against the libertie of the flesh bicause vnto the Corinthians he setteth foorth temperance whereby they should bridle their desires and remooue offense from their brethren By which reason they also are admonished who after the example of the Corinthians when they haue giuen their name vnto Christ and haue begun to professe the Gospell doo slacke the raines and bridle vnto all kind of lusts which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans 4 But of the first principall point the apostle wrote in the epistle to the Corinthians 1. Cor. 4 10. We carie about in our bodie the death of our Lord Iesus Christ that therein the life of Iesus Christ may be made manifest As if he shuld saie Therfore are we drawen to the tribunall seate are racked suffer manie things that the death of Christ may be expressed in our bodies and againe that by the labour and trauell of those our bodies the life of Iesus Christ may be declared and set foorth And to speake in few words the crosse is no other thing but aduersities heauie haps temptations and sorrowes as well of the mind as of the bodie the which are laid vpon vs by God for the glorie of his owne name and for our saluation Causes whie God will afflict them that be his But whie God will haue his people so to be afflicted there be manie causes shewed First that his wrath might be declared against sinne with which kind of iudgement God dooth verie oftentimes begin at his owne house to the intent it may be the more euident and that others may vnderstand thereby what remaineth for them Further he will by this meanes stirre vp his owne vnto repentance And he vseth these aduersities in stéed of sermons the which be of more vehemencie and effect than words be Moreouer by this meanes euerie one of vs dooth prooue and throughlie knowe himselfe for héerein we sée how much faith charitie and other vertues are wanting or else how much of them we haue alreadie obteined of God And whereas by reason of sinne we be all subiect vnto these euils which be the ministers of death yet is God so good towards vs as he will alter the vse of these things that by them his Gospell and christian veritie may be confirmed in so much that it shall not onelie haue a testimonie of words but also of most extreame calamities and shall remaine confirmed by witnesse of spending both bloud and life For this cause Christ suffered and so did Iohn Baptist the apostles and infinite martyrs Further from hence we haue a strong argument of the resurrection to come and of the iudgement For séeing the iust men are so euill interteined in this life it is necessarie that there should be there some alteration and change of things as Abraham shewed the rich man which was tormented in the flames Luke 16 25. Besides this séeing we be adopted to be the children of God it is conuenient that in the crosse and afflictions we should be like vnto Christ which is the first begotten Moreouer by this meanes our loue towards God is most of all declared For to honour and imbrace him when all things go well with vs and according to our desire is not the propertie of a valiant mind bicause therein we may appeare not to woorship God in respect of himselfe but rather that we follow him for his benefits But if so be we flie not from him in time of aduersitie it is a token that we séeke him and not his benefits We must also adde that the power of God is more declared in afflictions and aduersities than in prosperitie For when all our dooings haue prosperous successe we séeme not to haue néed of the helpe of God but when God deliuereth out of aduersitie then is he most praised And especiallie his power is shewed when he comforteth vs and maketh vs chéerefull in the middest of our tribulations Wherefore Augustine as Augustine writing vpon the Psalmes said The crosse is no small cause of inuocating and glorifieng of God 2. Tim. 3 12. Further it giueth a token of a godlie life for All they which will liue godlie in Christ shall suffer persecution I passe ouer that which euen the Ethniks haue séene namelie that aduersitie dooth make men more industrious and more wise and those that are in miserie more curteous and dutifull Punishments done vnto the giltie belong not to the crosse Cyprian Ierom. Luke 23 40. 1. Pet. 2 20 But from this crosse of Christ two things must be remooued First thervnto belong not those punishments which come vpon wicked men for their naughtie acts committed
the elect of God It is God that iustifieth c. Wherefore if God doo not accuse vs neither in verie déed shall our hart accuse vs while we haue respect vnto Christ for now we haue trust vnto Godward we shall obteine And while we be conuerted vnto Christ not onlie sinne and accusation is abolished but repentance is also increased 9 But it is doubted of some In 1. Sam. 1 9. whether it be lawfull to desire of God things that be indifferent for as they saie we be ignorant whether those things will be profitable or hurtfull vnto vs which doo aske And Plato in Alâ—ibiade 2. saith Looke In Rom. 8 26. that It is a difficult thing to define our praiers and therefore thinketh that God must be desired onelie in generall and vniuersall termes Chrysostome vpon the epistle vnto Timothie the eight homilie How saith he can I knowe that I shall obteine that which I desire The answer is If thou desire nothing against the will of God or vnwoorthie of his maiestie no earthlie thing no worldlie thing but altogither spirituall things and so foorth The Lord in his praier teacheth that onlie things spirituall must be desired for all other things he comprehendeth generallie saieng Matt. 6 11. Giue vs this daie our dailie bread And in another place he saith First seeke the kingdome of heauen Ibidem 33. and these things shall be added vnto you Howbeit Augustine in his epistle vnto Proba affirmeth that this kind of things may also be desired of God for whatsoeuer things are lawfull for vs to wish those he saith are also lawfull to be asked Further these things God hath not seldome promised therefore we may craue them also And herevnto there doo serue examples Exod. 17 11 For Moses desired victorie against the Amalekites Gen. 17 18. Abraham desired that Ismael might liue he was heard Paule also desired to be deliuered from affliction 2. Co. 12 8. But here there be two things which must be considered What is to be considered in the desire of things indifferent The first is that in those things which be indifferent we doo not firmelie settle our selues but let vs perpetuallie refer them to the glorie of God Further we must determine to vse them well if they doo happen But some man will saie that séeing we be men we may be deceiued about the right vse of children for onelie God knoweth how well or how ill we will vse our children Moreouer the nature of man is inconstant and therefore we may be changed and may refuse that which we first desired Indéed these things be true But if thou with a faithfull and godlie mind shalt desire issue of God there is no danger bicause the successe is put in the hand of God by whose will all things to come are gouerned He regardeth not that which thou desirest but that which is most profitable vnto thée Rom. 8 26. And Paule saith What we may desire we knowe not but the spirit helpeth our infirmitie by his wisdom correcteth our praiers Neither must this be past ouer that sometimes God séemeth not to heare vs when as neuertheles he then heareth vs most of all as when Paule praied 2. Cor. 12 9. that the sting of the flesh might depart from him he heard that the grace and fauour wherewith God indued him should be sufficient for him Therefore when we make such kind of praiers we ought to be of this mind that whatsoeuer shall happen we may be contented with the iudgement of GOD. And when as Christ saith Matth. 6 33. First seeke ye the kingdome of God and then other things shall be giuen vnto you he saith not that the things not desired shall be giuen Indéed he will giue them but he forbiddeth not but that they should be asked so that they be the latter part of our requests Further he did not there speake of praiers but he spake onelie of the carefulnesse studie and disquietnes had about things fraile and transitorie In 1. Sa. 1. Matth. 6 7. 10 Moreouer Christ warneth that in praieng we should not vse much babling But we must vnderstand that he when he spake these things forbad not long praiers for he himselfe continued a whole night praieng on the mountaine Matt. 14 23. and before his death he praied abundantlie Luk. 21 37. 22 41. and he commandeth vs to be euer praieng and neuer to be wearie And the better to beate this into our heads he vsed parables namelie of the vniust iudge reuenging the cause of the widowe woman Luke 18 1. by reason of hir importunitie and of the man who being in his bed Luke 11 7. and would not rise yet at the last opened the doore vnto his fréend that continuallie knocked and gaue him so much bread as he was willing to take Yea and the Lord himselfe at the length heard the woman of Chanaan Matt. 15 23. that constantlie cried vnto him without ceasing Babling in praier is multiplieng of words without faith and the spirit 1. Kin. 18 27 In 2. Sam. 7 at the end So now it must be considered that much spéech or babling is then vsed not when we praie long but when we multiplie words without faith and the spirit being persuaded that we may be heard through the number of those words So Helias derided the Baalites and exhorted them to crie out lowder whereby they might at the length be heard of their God being either asléepe or else otherwise occupied Wherefore that is a foolish cogitation for God heareth vs not for our words sake but for his owne goodnes and mercie Another cause is if we will as it were prescribe vnto God and teach him what things we haue néed of Matth. 6 32. For God knoweth whereof wee haue need euen before we begin to praie These two causes being remooued we may praie so much as we will In what respect our praiers ought to be either long or short And how farre foorth our praiers ought to be either long or short Augustine verie well describeth vnto Proba The brethren saith he in Aegypt haue praiers short and often vsed as it were certeine darts cast out of the soules and that saith he least the zeale which they haue should wax cold Therefore he addeth If we sée our indeuour and feruentnes of praier beginne to wax faint we must not dull it with continuance but if so be that our attentiuenesse be chéerefull and readie bent it must not be left Brieflie he saith that praier ought to be much and the talke little And those saith he are much in praier who in déed desire things that be necessarie but with words superfluous but that praier is much when our hart being stirred vp we continuallie persuade him whom we praie vnto He saith that we ought to deale more with teares than with words and with wéeping rather than with speaking for
one of them but did choose to haue his bodie buried after the rite and custome But whereas the psalme complaineth of the vnburieng of the saints Psal 79 2. there it plentifullie reckoneth vp the beastlie crueltie of the enimies of Gods people bicause they being not content with the death of them would exercise their crueltie euen against their dead carcases not bicause he affirmeth that the saints for that cause should be in worse state For as Lucan the Poet saith He that hath no coffin to couer him is couered with the heauen 12 Euen as The death of the saints is pretious in the sight of God so contrariwise In 2. Sam. 19. Psal 115 15 the death of the wicked is despised and not onelie their death but also their buriall Although the losse of buriall séeme to be a light matter The lacke of buriall is a punishment Iere. 22 19. yet it belongeth to punishment it is a certeine ignominie The prophet saith of the king He shall be buried with an asses buriall The godlie complaine that the dead bodies of the saints were giuen to the fowles of the aire and that they remained vnburied in the stréets It is a kind of ignominie which God would laie vpon Absalom They cast him into a déep ditch and a great heape of stones vpon him that after a sort they might séeme to stone him and that according to the lawe which commanded to stone them that were incestuous and rebellious against their parents Those stones made a shew of an ignominious sepulchre Absalom while he liued promised to himselfe magnificall things he thought for a perpetuall memorie after his death to be put into his owne sepulchre but he was counted vnwoorthie to haue the vse therof So did it happen in England The cardinall of Yorke the cardinall of Yorke builded a costlie tombe and while he oftentimes came vnto the sepulchre to sée how the worke went forward a certeine foolish fellowe standing by bad that if he meant to vse that tombe he should go into it while he was aliue for that he should not be put into that tombe when he was dead And so it came to passe for the king by reason of certeine things ill gouerned by him waxed angrie against him and punished him So Absalom builded himselfe a sepulchre but the iudgement of God suffered not him to haue the vse thereof What maner of monument Absaloms was What maner of monument it was that is not knowen Some thinke that it was an image of this mind was Iosephus some a pyramis such as the kings of Aegypt made in Memphis it might be an obeliske such as are séene at Rome There is a huge one in a place called the Vatican wherein is the ashes of Augustus The forefathers sometime made these kind of monuments Iacob in the booke of Genesis Gen. 28 22. erected for himselfe stones and titles that they might be a monument Gen. 35 20. It is said that he did the same thing at the sepulchre of Rachel Absalom was most ambitious wherefore he prouided a monument that his name might be kept in remembrance he would be famous but he was woorthie to haue his name wiped out by perpetuall obliuion So was it decréed in Asia that he which had burned the temple of Diana in Ephesus should not once be named to the intent he might not become famous Absalom ment to leaue a noble memorie whereas neuerthelesse he had liued shamefullie and most shamefullie died The pride of the vngodlie Gen. 11 4. This is the pride of the vngodlie In the booke of Genesis they saie Come let vs build a tower which may reach vnto heauen But they gat confusion for there God confounded their toongs But on the other side the godlie doo abase themselues they ascribe all the glorie vnto God but to themselues rebuke onelie Not vnto vs Lord saie they but vnto thy name giue the glorie Psal 113 1. Dan. 9 7. to thee belongeth honour but to vs confusion The godlie haue sometime erected monuments and tokens but they ment no other thing but to haue extant a remembrance of Gods benefits they did change the names of places that they might fasten some things in the memorie Looke In 1. King 13 22 But let vs consider that this kind of gréefe or feare GOD would to be ouercome of his martyrs to whom he promised punishments It was giuen to the martyrs to despise the loue of their owne flesh not onelie while they liued but also shamefull reproches to be doone vnto their dead bodies namelie that they should be a food vnto wild beasts and that their ashes should be scattered Indéed GOD could otherwise haue turned these things from his chosen but he ordeined that they should triumph also of these gréefs and terrors In Gen. 13. 13 Neither are these things spoken on that behalfe Why burial must not be contemned that the burials of the dead brethren should be despised by them which are aliue for the bodies of them that departed were while they liued organs and instruments of the holie Ghost Wherefore euen as we should not despise the ring garments booke or such other things of our fréend so ought not we to neglect the bodies of the saints nor of anie others which be our neighbors are by God ioined vnto vs in kindred This dutie did the fathers diligentlie performe towards Marie Christ therein it was appointed that they should enioie the presence of the Lord bicause in verie déed this kind of work is allowed of God and while vnder this signe we take care about the flesh of man being dead and contemne it not as a thing of naught we after a sort testifie the faith of the resurrection whereby God will once restore the same as who should saie we will not despise that whereof we knowe GOD will haue a care in time to come This yet will I adde that the fathers in old time had somewhat a more care hereof than our men haue if we consider of their state wherein they had more regard than we haue vnto temporall things and vnto things which concerned the flesh Furthermore by this dutie we are stirred vp to doo good vnto the poore for if it please God that we should doo vnto the dead that which dooth profit them nothing how much rather will those works be allowed of him whereby we benefit his children and the members of Christ which doo féele and perceiue the same 14 But now let vs sée Touching the place of buriall Augustine whether it make anie matter of burieng more in one place than in another Augustine in the place last recited affirmeth that it dooth They saith he which be buried at the monuments of martyrs more offer themselues to the sight of their fréends who visiting the churches doo commend with their praiers vnto those martyrs for whose memorie the place is dedicated the spirits
thing Also Christ promised to his apostles The 6. reason Matt 19 29 that they should sit vpon 12. seats as iudges of Israell But hath not Paule obteined the same reward although he be accounted the thirtéenth in the same fellowship 1. Co. 15 10 The 7. reason 1. Cor. 6 3. whereas neuerthelesse he laboured more than the rest Yea rather he hath also made the Corinthians partakers of the same reward and with them all beléeuers when he saith But doo you not knowe that we shall iudge the world and the angels And in the last chapter to the Romans it is written Rom. 8 18. that The passions of this life are not to be compared to the glorie to come which shall be reuealed vnto vs. But if so be that God in giuing of eternall life hath not respect to the worthinesse of our works how shall we prooue these degrées of rewards We shall obteine felicitie by the méere liberalitie of God wherefore we should séeke for a diuersitie of rewards at his mercie and not of our owne works But we sée that those men which defend the contrarie opinion doo chéeflie cleaue vnto this ground as if so be we should deserue euerlasting life by our works and that as they speake of condignitie Which thing if we should affirme vndoubtedlie GOD might séeme to be vniust if he would not assigne greater rewards to them which haue deserued them aboue others An expending of the former arguments Rom. 2 5. To the first 10 But now let vs come to the weighing of those arguments wherby they indeuor to shew that this difference of rewards is necessarie First they obiected that There shall be giuen to euerie man according to his works Which we saie must be generallie vnderstood as touching glorie and damnation And this interpretation we haue out of the scripture in the epistle to the Romans the 2. chapter And Christ by the last sentence of iudgement Matt. 2 5. that To euerie one shall be giuen his owne proper reward thus expoundeth it to wit when he calleth those that be on the right hand into the kingdom casteth those on the left hand into destruction Brieflie he whose labors haue béene godlie and iust shall be saued but he that hath laboured ill shall fall to ruine To the second Dan. 12 2. Those verie words which Daniel hath in the 12. chapter to wit that Manie which slept in the dust shall be raised vp some doubtles vnto glorie but others vnto shame and that they which haue taught others shall be like the firmament and they which haue instructed others to righteousnes shall be as the starres doo prooue nothing necessarilie bicause the selfe-same things which had béene spoken before as it is often vsed in the scripture are repeated in the clause in the second place The difference which séemeth to be assigned is of the firmament and of the starres But whereas they which teach and those which instruct others vnto righteousnesse be euen thoroughlie all one and are conteined in one and the selfe-same degrée there shall not euen according to our aduersaries iudgement be due vnto them sundrie rewards séeing they laboured all alike Wherefore it appéereth that the same thing is spoken afterward which was affirmed before howbeit more euidentlie But if thou shalt aske why Daniel rather made mention of them which teach than of others The answer is readie to wit that these men were rather to be confirmed bicause they were more abandoned vnto persecutions than others were Therefore had they néed of consolation for it behooueth them to be of a good courage Yet thereby is not prooued that the selfe-same promises should not be made vnto the rest séeing Christ plainlie said Matt. 13 43. Ierom. The righteous shall shine like the sunne in the kingdome of God Furthermore Ierom in expounding of this place when he had plainelie treated of that sentence added that Some did demand whether the godlie vnlearned man and godlie learned man should haue all one glorie And he saith that we may answer according to the translation of Theodosius The translation of Theodosius that one shall be as the firmament another as the starres Howbeit I haue alreadie shewed that it is all one thing that is spoken on both parts 11 As touching the argument which they doo bring in of contraries To the third we should not much passe For we grant it to be a probable reason but yet not necessarie for this maner of argument oftentimes faileth as if so be a man will saie that he can kill himselfe therefore he can quicken himselfe and manie other instances might be brought but for breuitie sake I omit them Wherefore I grant that in punishments there is some diuersitie which neuerthelesse followeth not to be in rewards for by our works we deserue punishment but on the other side we deserue not felicitie by them So that the argument or reason in these contraries are differing or vnlike It is true that Christ said To the fourth Iohn 14 2. In my fathers house there be manie mansions but he saith not Sundrie mansions As if so be I should saie In Oxford there be manie Innes A similitude but if the ghests be intertained in them all after one maner the Innes shall not be altogither diuers but of equalitie if so be that in euerie one of them the selfe-same dinners and the same suppers and wholie the same commodities be set before the ghests As touching angels we saie To the fift that the scripture granteth that they haue among them sundrie orders and iurisdictions bicause God vseth the ministerie of them for the gouerning of the world but at the end Dan. 10 1 3. 1. Ihâ—s 4 16 Iude. vers 9. all principalities and powers as we haue said shal be abolished Neither doo we knowe whether there shall be anie more a diuersitie of orders or degrées as touching felicitie Further they that affirme sundrie orders to be in angels their mind is that they differ in speciall kind and perhaps in the next generall kind which cannot be affirmed as touching blessed men or our spirits Wherefore the similitude betwéene vs and angels agréeth not as touching all things For then should we take all angels to be of one forme or one order whether they haue all a like or equall happinesse or no. But these matters no man can define by testimonies of the holie scriptures séeing verie few things are taught vs concerning the affairs of angels bicause they were not necessarie vnto our saluation to be known He that shal obserue teach the coÌ„mandements shal be called great in the kingdom of heauen To the sixt Matth. 5 19 We answer that vnder the name of the kingdome of heauen is vnderstood the church wherin they are greatlie to be estéemed which teach rightlie doo those things which they shall teach and in the elections of the churches they must be preferred before
to persuade himselfe that he is able either to better it or to be equall vnto it much lesse is able to beautifie or decke the same And as touching those things which are vnder mans eloquence it verie well agréeth that they should both be handled and handsomlie set forth And finallie they that haue the Arte of eloquence let them carefullie take héede that they incurre not into those vices wherof ill preachers are accused by Paul Vices of ill preachers as Ambrose testifieth because they vaunted of their eloquence neither sought they the glory of Christ and further because they did not vrge nor inforce those mysteries of religion which were lesse plausible vnto the wisedome of man yea rather they could scarcelie allow of them The things are these namelie that the sonne of God was borne in the Virgins wombe also was fastened to the crosse was dead and buried in the graue These things did they maruailous cunninglie dissemble and digressed into arguments more likelie to be true in mans reason Erasmus Erasmus doeth not a litle inueigh against them which vnder pretence of this place raile against good artes as though the worde of the Crosse as Paule now saieth should be abolished by them And among other things he warneth these men The worldly power of the Pope obscureth the vertue of the Crosse that the worde of the Crosse is no lesse obscured when contrariwise they pretend that with force riches titles and armes they would defende religion But the iust complaint of this great learned man I now passe ouer Cold Ceremonies and superstitious abuses make féeble the power of the crosse whereunto this onelie I adde that the worde of the Crosse is no lesse weakened by superstitious abuses most cold Ceremonies and mere traditions of men by which the fauourers of the Pope at this daie thinke that Christianitie is to be vpholden than now when Paul speaketh against them who through the wisedome of man and the eloquence of spéech were an excéeding great harme vnto the Church of Christ The second Chapter Of the receiuing and not receiuing of rewards gifts and offices And also of goods Ecclesiasticall and the immunitie of Ecclesiasticall persons In 2. Kings 5. verse 16. Ministers of the word haue licence to receiue gifts and rewards THat which is propounded cannot in one answere be determined séeing it is a thing in it owne nature indifferent as that which sometime is rightlie sometime naughtilie done Looke in 1. Sam. 9. 7 But that it is lawfull for Prophets and Ministers of the word of God to receiue rewards and gifts wherewith they maie maintaine their life manie reasons doe confirme For in a common prouerb it is saide The labourer is worthy of his reward Mat. 10. 10 1. Tim. 5. 8 Which prouerb being true Christ and his Apostles vsed the same Further Paul saieth which thing he gathereth out of the newe Testament He that serueth at the Aultar 2. Cor. 9. 1◠liueth of the Aultar And Christ did more largelie expound the same in saying Ibid. v. 1. In 1. Sa. 9. ◠He that laboureth in the Gospell let him liue of the Gospell Neither ought such an exchange séeme to bée vniust 2. Cor. 10. 6 That they which sowe spirituall things should reape carnall things yea rather it may be called the change of Diomedes and Glaucus séeing a great deale lesse is receiued than that which is giuen Of this doeth the Apostle purposelie treate in the first Epistle to the Corinthians where amōg other things he expresselie writeth 1. Cor. 9. 7. Who goeth a warfare at his owne charges But it is no obscure thing that the ministerie is a certaine holie kinde of warfare Wherefore we ought not to defeate it of his wages Furthermore he alleageth out of the Lawe Thou shalt not moosell the mouth of the Oxe that treadeth out the corne Ibid. v. 9. Deut. 25. 4. And if so be that meate must be fréelie giuen vnto the Cattell which labour for our liuing why shall not things necessarie for their liuing be also giuen vnto Ministers that labour daie and night for the saluation of soules Pastors also haue fruite liuing of their flocke Are not husbandmen planters of vines maintained by their labours and fruites So that the Prophets and ministers of the Church whē they féede the children of God and husband them as the spirituall husbandrie they haue a right to be nourished and sustained thereby Yea and Paule who receiued nothing of the Corinthians 1. Cor. 9. 15 1. Thes 2. 9 and among the Thessalonians laboured with his hands And was oftentimes in hunger thirst and nakednesse 2. Cor. 11. 27. c. 2. Cor. 11. 8. yet did he receiue those things which were sent from other Churches and he so praised that sacrifice of theirs Phil. 4. 18. as he called them a swéete fragrant smell Christ also commanded his Disciples that they should eate such things as were set before them Luk. 10. 17. asking no question for conscience sake And Pharao otherwise an Ethnick Prince fedde Priests from his owne table Wherfore in the time of a grieuous dearth when as other men were constrained to sell their inheritance they still retained those things vnto them And in the first Epistle vnto Timothie we reade 1. Tim. 5. 17 that The Elders should haue double honour done vnto them especiallie they which labour in the word and doctrine Ioh. 13. 29. The Lord himself also had purses of Almes which he committed vnto Iudas and he was maintained by the wealth of the holie women which accompanied him And the Apostles receiued their liuing of the faithfull not onelie for themselues 1. Cor. 9. 5. Phil. 4. 10. but also for their wiues which they led about with them as Paul vnto the Philippians testifieth Ioseph as it is written in the Booke of Genesis Gen. 41. 40 receiued rewardes of Pharao by the which he honorablie maintained not onelie his owne life but had also for his father and brethren which went downe into Egypt vnto him Moreouer Salomon when he gaue giftes 1. King 10. verse 10. 13. Gen. 20. 14 did also receiue gifts of the Quéene of Saba Neither did Abraham refuse oxen shéepe golde and siluer which were giuen vnto him by Pharao when he had restored vnto him his wife Sara Gen. 14. 22. who neuerthelesse refused to receiue anie thing of the King of Sodom least it should haue bin thought that he had bin inriched by him Yea and let vs call to minde the historie of the holie Prophet 2. king 5. 16 2. king 4. 42 namelie of Elizeus who when he would receiue nothing of Naaman yet did he not reiect the gift of that man which came from Baasalizack a gift I saie of the first fruites that is of xx barlie loaues and of new wheate corne Also Elias refused not to be fed by the widowe of Sarepta
An obiection that they are not of the same minde that the Capernaites were for say they they thought that the flesh of Christ should be cut into péeces and should be torne with the téeth and therefore they haue vtterly mislyked thereof but as touching the speciall imagination of the Capernaites An answere what soeuer it was they know not but very lyke it is that they thought carnally therefore they were troubled with the mention made of ascending into heauen Why doe not these men teach themselues thereby who are bound to say that they eate Christ both carnally and corporally What differēce is there whether thou receaue him by partes or if thou swallow him all at once 16 Hereunto it serueth that Christ said vnto his Apostles about the ende of his life Iohn 14. and after Christ at his death saide he would leaue the world that he would leaue the world and would depart from them which should not bée true if he were with vs by transubstantiation as these men would They haue vsed to aunswere that Christ left the world as touching mortall conditions and as touching familiaritie and bodilie conuersation These indéede are subtile shifts but they serue not to the purpose For when Christ spake these wordes Ioh. 16. 29. Philip aunswered Beholde nowe thou speakest plainelie and without parables Howbeit if it were so to be vnderstood the spéech had béene obscure and like a parable Further if Christ remaine with vs so corporallie in the Eucharist he might by the same reason remaine both in our heartes also in our selues Therefore hee might still after his ascension rule the Church by his owne selfe and bee present with his Apostles The holie Ghost is Christs Vicar But he saieth that hee would leaue a vicar in his stead namelie the holie Ghost who had not béene necessarie if whole Christ as touching diuinitie humanitie as these men will were present For séeing the flesh and bodie of him is by participation in eache one of vs according to their doctrine and that his godhead is present hee might deale by his owne selfe without the holie Ghost to be the prompter Marie the mother of the Lord the most blessed virgin when shee had heard of the Angel Luke 1. 34. that the word of GOD should take flesh vpon him and that she was chosen to conceiue bring foorth the sonne of God she iudged these to be strange and woonderful things and demaunded howe these things should be so forth But this translation of the bread into the bodie of Christ séeing it is no lesse matter than is that mysterie of his incarnation and natiuitie of the Virgin it is a woonder that in the holy scriptures there is founde neither admiration nor question demaunded of that matter and that in none of the writings of the Euangelists or Apostles If Transubstantiation were true there would be some admiration therof in the scriptures as was of the mysterie of the incarnation Verse 52. this beliefe of Transubstantiation is commēded vnto vs being a thing of so great importance Neither doe we hearken vnto some that say in the 6. Chapter of Iohn there went a question before because the answere that was there giuen of spirituall eating they wil now transferre vnto this sacramentall eating which neuerthelesse they assigne to be another than that was For vs therefore doeth that question and answere serue but it nothing at all profiteth these men who faine another eating differing from that spirituall eating to wit this eating which wee nowe haue in hand 17 Other inconueniences and absurdities doe follow the faining of these things For Christ said Ioh. 12. 26. Ioh. 14. 2. I will that where I am there also my minister should be and he spake the same often times to his Apostles Apoc. 14. 4 And in the Apocalips wee reade of certaine Martyrs They follow him wheresoeuer he shall goe Whereupon woulde be concluded that in the Eucharist not onely shoulde be affirmed Transubstantiation into the bodie of Christ but into all the Saints Which if it displease them let them leaue Christ in heauen with his saints otherwise they shal follow him together for companie But they say Concomitantia We suffer him also to be in heauen visible and in his Maiestie and glorie but yet herein the sacrament wee affirme him to be inuisible and those things which be obiected as touching the fellowship of the Saints and Martyrs they be true as touching Christ according as he is visible in heauen in his glorie and Maiestie This answere leaneth vppon a false grounde for it admitteth that one and the same bodie of Christ is in many places at once which the fathers denie It admitteth that Christ is with vs as touching his bodie and flesh whereas he said that as touching these things Ioh. 14. 16 he woulde send another in his place namely the holy Ghost Neither can they auoide it that Christ had two bodies séeing in the supper when he had taken bread into his hands Howe Christe with his bodie could beare his owne bodie if it had bin trāsubstantiated into his bodie yet he himselfe had borne his owne bodie with his bodie and it should bée necessarie to graunt both the bodie bearing and the bodie borne to be both one when as neuerthelesse one and the same agent and pacient in respect of one and the selfe same thing in one verie time cannot be Manifest absurdities And thus we sée into what absurdities they cast themselues An obiectiō They are woont to bring Augustine vpon the Psalmes who said that Christ bare himselfe in his owne handes An answere But if the place which is written vppon the 73. Psalme be considered that he After a sort bare himselfe in his owne handes that also doe we graunt because he bare in his owne handes the sacrament of his owne body and not properly and really his owne body Adde that because Christ communicated with his Apostles it followeth that he did eate his owne selfe But they haue béene accustomed to answere that these things be exercises of our faith But we replie that we haue sentences of the scripture in which our faith may exercise it selfe farre otherwise than in these which men haue deuised True exercises of our fayth We beléeue that the sonne of God is incarnate of the virgin that he was borne that he died for vs that he was raised vp from the dead and that he was taken vp into heauen and many of these kinde of things wherein our faith doth aboundantly ynough exercise it selfe And séeing the sense toucheth not the reason vnderstandeth not nor experience teacheth this Transubstantiation how shall it be knowē I know thou wilt say by faith but if we are to deale by faith that without the worde of God can not be had and thereof ye be vtterly destitute 18 Furthermore séeing Christ made this sacrament of two parts
2. 5. Looke In Gen. 4. 7. 3. and c 8. at the end Our actiōs be either voluntarie or naturall 10 Now there remaineth that we speake somewhat of Sacrifice In séeking out of the definition thereof first we finde it to be a certaine action and the same voluntarie which I haue therefore said because there be some actions which they call naturall but those séeing they depend not of mans choyse cannot be called voluntarie Some actions be religious and are seuered from ciuill domesticall workes Furthermore Sacrifice shoulde be referred to Religion which I therefore speake that I may remooue and seuer the same from ciuill and domesticall workes For domesticall workes serue for the gouerning of a familie and ciuill workes for the administration of commonweales But a Sacrifice is a Religious worke séeing it belongeth to the worshipping of God and is instituted by him that we may offer our things vnto him to that end doubtlesse that hée should bée honoured and that we may cleaue vnto him in a holie societie Augustine as Augustine in the 10. booke De Ciuitate Dei the 7. The difference betwéene a sacrifice and a sacrament Chapter saith and héereby we may perceaue how farre a sacrifice if we speake properlie thereof differeth from a sacrament Which is also a voluntarie and religious worke and also instituted by God that by it the promise and good giftes shoulde be sealed and exhibited because therin we offer not any thing vnto God but he himselfe sheweth foorth signes amplifieth his giftes vnto vs while we receiue with a sound faith those things which be offered The definition of a sacrifice 11 But to make the matter more plaine let vs briefly gather a definition of sacrifice A sacrifice vndoubtedlie is a voluntarie and religious action instituted by God that we should offer that which is ours vnto him to his glory and whereby we may the more straitlie be coupled vnto him in holy societie A partition of sacrifice Vnto this definition of sacrifice must be added a partition Certaine sacrifices be propitiatorie and others of thankesgiuing In the first kinde God is become mercifull vnto men through the power and iust desert thereof Of propiciatorie sacrifices there is only one But of this sort we haue onelie one Forsomuch as by the onely death of Christ the eternall father is reconciled vnto vs and by the merit of his one onely oblation the elect haue their sinnes forgiuen them But in the other kinde of sacrifice we giue thankes vnto God we celebrate his name and to our power we are obedient vnto his will This sacrifice is partly inward and partly outward Further it is to be vnderstood that this kinde of sacrifice is of two partes one of the which is inward whereby in very déede we willinglie and without compulsion referre our will and our selues wholy and all that we haue vnto God we make them subiect vnto him and doe consecrate them vnto his name The other part is outward whereby by some gift and that visible and sensible we doe as it were by some token and signe testifie what we haue in our minde and vnto him doe offer somewhat of those thinges which he himselfe hath giuen vs. So did the forefathers offer the first fruites tenthes slayne beasts In which thinges they not onely shadowed Christ the most acceptable sacrifice vnto God but also they testified what manner of will themselues had towardes GOD. By these thinges it now appeareth The outward oblation without the inward pleaseth not God that the outward oblation or sacrifice vnlesse it haue the inward part ioyned with it which it may truelie testifie to be in vs is not allowed by God séeing they that offer in such sort doe most foulie lye vnto God For to testifie that which is not true belongeth to deceite and séeing in all thinges and euery where lying is discommēded yet is it far more pernitious detestable if it be doone before God Thereof it arose that God said sundrie times by his Prophets that the sacrifices of the Iewes were vnacceptable vnto him Why the Iewish sacrifices were sometime vnacceptable vnto God especiallie for because they made a shew of woorshipping him with their lippes and outward signes when as their minde was most farre from him Wherefore the inward part he requireth by it selfe but the outward he hath no otherwise commaunded but as it may be offered ioyntlie with the inward otherwise if it shall be naked and alone both it is vnacceptable and highlie displeaseth him 12 If thou shalt demaund what manner of outward woorkes those be by which may be testified the inward sacrifice The outward sacrifices of the Hebrewes there may be many reckoned The slaughters of beasts for sacrifice the oblations of first fruites and tenthes the which the fathers had while they were vnder the Lawe Moreouer there are applyed outward wordes by which thankes are giuen vnto God his prayses are celebrated and prayers are made Outward sacrifices common to the fathers and to vs. There be also dueties of charitie towardes neighbors mortifying of the affections of the flesh and obedience to be doone to the commaundementes of God All these latter kindes of sacrifice are common aswell to the Fathers as to vs. These thinges we giue vnto God for testifying our faith and obedience towardes him And séeing there is no doubt of those former which were offered in time of the law but that they in their times were sacrifices least there should be a doubt of the other which we named last whether they may be counted in the place of sacrifices it shall be confirmed by testimonies of the scriptures In the 50. Ver. 14. psalme it is written Offer vnto God the sacrifice of prayse Ver. 19. And in the 51. A sacrifice to God is a troubled spirit Rom. 12. 1. a contrite heart thou shalt not despise Vnto the Romans the 12. Chap. I beseech you for the mercie of God that you giue vp your bodies a liuing sacrifice holie and acceptable to God Micheas in the 6. Ver. 8. Chapter saith I will tell thee O man what God requireth of thee Doe iudgement loue mercie walke reuerentlie and modestlie before God An order and certaine degrées in outward sacrifices Also Esay together with the rest of the Prophets hath written many thinges for the confirmation of this matter 13 Neither is it to be passed ouer that among these outward thinges which are offered as sacrifices vnto God there are certaine degrées and an order appointed For GOD himselfe dooth testifie that he preferreth mercie and charitie towards our neighbors farre aboue the rest Wherefore in the 9. Chapter of Matthew Matt. 9. 13. is brought out of the Prophet Hosea Osee 6 6. I will mercie and not sacrifice Moreouer it is written in the 1. of Samuel Obedience is better than Sacrifices 1. Sa. 15. 12. These words
and my faithfull companiōs Sometimes we were sorie with our selues that when we were come to Tygure we went not forwarde to Geneua Bernard Ochinus whither Bernard Ochinus iourneied the daie before our comming Howbeit considering the thing diligentlie the euent of the matter sufficientlie sheweth that all thinges happened according to the prouidence of God who prouided that our presence was fitter for Strasborough than méete for Geneua For Bucer Bucer who nowe hath the chéefe place in the Church of Strasborough being certified that we liued at Basill without anie certaine calling called vs hither by letters We being glad of this tidinges because wee desired also for other causes to sée him wee giuing thankes to almightie God for such an occasion offered vnto vs we iourneied from Basill to Strasborough And so soone as wee were come hither we were most louinglie receiued by Bucer into his house Seuentéene daies I remained with him The true description of a godlie Byshop In which time I spied woonderfull examples of godlinesse aswel in his doctrine as in his life His house séemed to be as a house of hospitalitie such vsuall intertainment giueth hee towardes straungers which are constrained to trauel for the gospell and for Christes cause Hee so well gouerneth his household as in so manie daies space I perceiued not so much as a small occasion of offence but founde on euerie side matter of edifying At his table there is no appearance either of excesse or nigardnesse but of godlie moderation In meates hee maketh no difference of daies but eateth anie sorte of meate as it is laid before him without superstition giuing often times thankes vnto GOD through Iesus Christ for so manie and so great benefites Before and after meate somewhat is recited out of the holie scriptures which might minister matter for godlie and holie cōmunications I may bouldly affirme that I euer went from that table better learned For I alwaies heard something which I neuer so throughlie weighed before or had not béene so wel satisfyed therin As touching other actions of his I alwaies found him occupied and that in no priuate businesse but in those thinges wherein he might helpe his neighbors that is to wit in daielie sermons in well gouerning of ecclesiasticall matters that Curates might gouerne the soules committed vnto them that they should confirme them by holie examples in visitation of schooles of learning that al the labour which is there bestowed maie be referred to the furthering of the Gospell and commodity of the Church In exhortations whereby he continuallie stirreth vp and enflameth the Magistrate vnto Christian godlinesse There is in a manner no daie passeth ouer but he visiteth the court And because he is all the whole daie occupied in these kinde of businesse hée hath appointed the night for his priuate studies and prayers To saie the trueth as the thing is I neuer awaked out of sléepe in the night but I founde him awake Then by studies he prepared himselfe to those thinges which in the daie time hee was to speake then obtained hee by prayers strength vnto his actions in the daie time Beholde welbeloued brethren in our age Bishoppes vpon the earth or rather in the Church of Christ which be truelie holie This is the office of a pastor this is that bishoplike dignitie described by Paul in the Epistles vnto Timothie and Titus 1. Tim. 3. 1. Titus 1. 6. It delighteth me much to read this kinde of description in those Epistles but it pleaseth me a great deale more to sée with the eyes the patterns thēselues Perhaps those of yours which onelie haue the bare name of Bishoppes will obiect that the dignitie and bishoplike maiestie cannot by this meanes be preserued If a Bishoppe shoulde preach and teach euerie day he must euerie daie teach and visite the schooles If care should be taken of the néedie straungers and waifarers if pouertie shoulde bee suffered with an indifferent mind without the greatnesse of reuenewes where shall be the dignitie Where shall be the glorie Where shall be the maiestie of a Bishop We answere that honour riches and glory is in no estimation among the pastours of soules and Apostolicall Bishoppes Contrariwise we grant that vnto Bishoppes which bee not of the Church but of the worlde vnto parents not of soules but of children vnto pastors not of men but of dogges horses and haukes these thinges are most of all regarded these are among the delightes vnto these must be imployed all indeuour vnto these must be bended all the strength But least our Epistle should waxe too great setting aside these vnméete Bishoppes let vs returne vnto that whereof we beganne to speake Bucer obtained for me of the Senate an honest stipende Peter Martyr appointed to teache the scriptures whereby I maie verie well maintaine my liuing and therewithal committed vnto me the charge of interpreting euerie daie some place out of the holie Scriptures Now presentlie I interpret the lesser Prophetes as they vse to call them béeing nowe readie to make an ende of Amos. And because the most part in this schoole haue knowledge in the Hebrewe I expounde the Hebrewe text in Latine Capito Capito a man famous in learning and godlinesse occupied before the place appointed vnto me who being deade a yeare nowe past none hath béene as yet appointed in his steede Nowe hath God the most mercifull father brought me hither that I might in some part ease Bucer of his infinite labours who before my comming was to teach euerie daie in the schoole Since the time that I haue béen placed in the roome of Capito he maie nowe leaue off the affaires of the schoole to order other businesse that is of no lesse importance He preacheth euerie daie with great profite of the whole schoole and of me my selfe that heare him read Wherefore by the benefite of Gods mercie my affaires are in verie good state Moreouer I cannot expresse in wordes howe welcome and welbeloued I am of all and howe well I content the whole schoole Blessed be God the father of our Lorde Iesus Christ who of his infinite clemencie hath béene mercifull vnto me I woulde that that Church there might bee adorned with such gouernment Vndoubtedlie you shoulde receaue a farre greater profite by dailie sermons and publike readinges of the holie scriptures than by so manie masses vnderstoode for the most part neither of the sacrificing priests which say them neither yet of those that heare them The worde of God neuer falleth without some fruite So as it would profit all men of euery condition kinred age and sexe and so might as well your Church as also your Citie be made better and more excellent Vnlesse I be deceiued you will aunswere after this manner This indéede would be farre better and farre more profitable but we haue néed of Pastors for want of whome we are much troubled But be that those few which remaine with vs would imitate your