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
risen and we shall followe him at the time appointed The church is a bodie quickened by the spirit of GOD A similitude the which increaseth by degrées no otherwise than a liuing bodie is naturallie formed by little and little For of the power of forming which is in the séed first some one member is formed and brought foorth in the lumpe whether the same be the heart or anie other member it forceth not it sufficeth that sense and moouing be giuen to anie one of them The same spirit after that goeth forward by little and little to frame other members And euen this happeneth in the holie bodie of beléeuers wherein the spirit of GOD hath raised vp Christ the verie head of them all Afterward the same spirit by the same power whereby it raised vp Christ in all vs who be the déere members of his bodie will bring foorth the same effects of resurrection as we read in the first chapter to the Ephesians Ephes 1 19. and as we haue declared in that article wherein we intreated of the resurrection of Christ 48 But how great consolation that blessed hope bringeth to the godlie The hope of the resurrection bringeth great comfort to the godlie let euen they themselues iudge which in great ioie celebrate with such pompe and ambition the daie of their natiuitie or else that daie wherein they were preferred to some degrée of honour And thus they celebrate with ioifull memorie the beginnings of so great miseries and calamities as this life is subiect vnto and as are incident vnto principalities and worldlie honours This is the true natiuitie of the saints of Christ this is the true triumph this is that heauenlie interteining of them Then shall be opened vnto vs the wounds or rather the gates of glorie Here ought all our hope to reuiue if at anie time as oftentimes it dooth happen we appeare to be negligent and to go slowlie forward in the way of the Lord by reason of the burden of our flesh which oppresseth vs. On this wise ought our minds to be strengthened to endure the troubles which séeme to be hard and difficult vnto the bodie vnto nature and vnto the sense On this wise ought we to be confirmed to the mortifieng of our senses concupiscences séeing we know out of Paule that We Rom. 6 5. which haue beene partakers of the death of Christ shall also be partakers of his resurrection For then we shall be deliuered from the labours miseries sorrowes and torments of this life and we shall haue a bodie so much more excellent as a heauenlie and spirituall bodie dooth excell an earthlie and fleshie bodie And certeinlie I speake not this as though we should not recouer so much flesh bloud and bones as shall be sufficient vnto the constitution of a bodie but we beléeue it will be a much more excellent bodie bicause Heauenlie and Spirituall betoken names of nature The which titles and prerogatiues Paule 1. Co. 15 4◠in the first epistle to the Corinthians gaue vnto bodies renewed by the resurrection And Christ in Matthew Matt. 22 30. when he was tempted of the Saduceis promised that we should be like vnto the angels that in heauen there shall be no vse of matrimonie For séeing that death shall haue no dominion there shall be no néed also of generation which is granted vnto vs for supplieng the number of such as death taketh dailie awaie The same is affirmed touching hunger thirst and all that euill band of troubles Whosoeuer therefore goeth forward vnto so noble and glorious a state ought to regard but a little all the troubles and labours which he endureth for the name of Christ Yet this dooth not the wicked sort consider but it séemeth to be a matter of no weight vnto them that they submit their soule vnto the bondage of innumerable miseries and suffer the same to be mastred with the flames of naughtie lusts They doo not make anie account of hauing their bodie once frée and discharged from naturall necessities as men that iudge it a thing impossible bicause they measure the power of God by the course of those things which continuallie be brought foorth and be here among vs. But contrariwise the godlie which by vertue of the resurrection doo hope for that most excellent gift to wit that neither death nor yet other naturall infirmities may be able to doo anie more displeasure to the bodie must bend their whole indeuour to rid their minds from the tyrannie of vices and affections whereby they may be more and more confirmed in the hope of recouering of a frée bodie wherewith the mind may be cloathed that now through Christ hath gotten the victorie ouer lusts and sinnes which by meanes of the bodie and the flesh doo oppresse the spirit And this let vs desire of the eternall God and most mercifull father that he will vouchsafe to bestowe vpon vs at his owne appointed time and that through the merit of our Lord Iesus Christ for that immortall desires sake wherewith we wish after his kingdome And this we would desire with all spéed to be doone so that his glorie honour might be made more famous and knowne The life euerlasting 49 We which here liuing in the church by the spirit of Christ haue obteined remission of sins and when we haue atteined vnto regeneration in felicitie and glorie what either can we or ought we afterward wish but that it be granted vs to liue euermore ioifullie contentedlie and happilie in GOD through Christ And although such a state is for manie causes verie greatlie to be desired yet all the parts of that happie life must be referred to two good things the first hath respect vnto the soule Happinesse of eternall life in two respects and the other vnto the bodie Touching the which this I will saie brieflie that it will come to passe that all labours gréefes miseries and sorrowes which we are compelled to suffer in this vnhappie vale shall cease from the same And this is it which is said in the Apocalypse Apoc. 21 4. that God will wipe awaie all teares from the eies of his saints neither shall there remaine to them anie more sorrows lamentations sighs or wailings Wherefore our bodie shall méerelie be renued according as we treated in the article of the resurrection Vnto which sentences declared this we adde that there is a liuelie effectuall example in the resurrection of Christ what maner of heauenlie properties our bodies shall haue It is euident also euen in sundrie of his actions when he was cōuersant in this passible state of life Iohn 20 19. Iohn 6 19. what time as he shewed miracles euen in his owne bodie Acts. 1 9. He entred into the place where the apostles were the doores being shut He walked vpon the waters of the sea Luk. 14 39. and soonke not He was lifted vp into the aire or rather ascended into heauen as we
or euer they be done Paule saith in his later epistle to Timothie 2. Tim. 1 9. Which hath called vs with his holie calling not according to our works but according to his purpose grace which was giuē to vs in Christ Iesus before the world was Héere we manifestlie sée that with the predestination of God is ioined the eternitie of times And vnto the Ephesians Ephes 1 4. We are said to be elect before the foundations of the world were laid whereby he hath constantlie decréed The predestination of God is immutable 2. Tim. 2 19. Rom. 5 5. Rom. 8. verse 24. By these words we are taught that the predestination of God is immutable for Paule saith in the latter epistle vnto Timothie The foundation standeth firme the Lord knoweth who are his And in the eight chapter when the apostle would teach that hope maketh not ashamed that they which had an assured hope should be saued he bringeth a proofe thereof by predestination verse 29. Ibidem 35. saieng Whom he hath foreknowne those also hath he predestinate And he addeth Who shall separate vs from the loue of God Iames 1 17. Shall tribulation Shall anguish c. And Iames saith that With God is no changing nor variablenes Esaie 46 9. verse 29. And in Esaie God crieth I am God and am not changed And in the epistle to the Romans the 11. chapter where is intreated of predestination Paule saith The gifts and calling of God are without repentance verse 8. But wheras God in Ieremie the 18. chapter saith Sometimes the promises thretnings of God are changed that Hée would change his sentence which he had threatened vnto manie nations so that they would repent that is not to be vnderstood of predestination but of those things which are fore-told shall come to passe by that will of God which they call the will of the signe namelie when by his prophets he declareth vnto men either what their sinnes haue deserued or what hangeth ouer their heads by reason of naturall causes The gifts of God come vnto vs by Christ 12 Whom he hath loued in Christ This we adde bicause whatsoeuer God giueth or decréeth to giue that giueth he and will giue through Christ And as we haue oftentimes alledged Paule to the Ephesians saith Ephes 1 4. Christ is the hed of all the predestinate that We are elected and predestinated in Christ for he is the prince and head of all the predestinate yea none is predestinate but onlie to this end to be made a member of Christ To call into the adoption of children So Paule in a manner euerie where speaketh specially in the first chapter to the Ephesians Ephes 1 5. for there he saith that We are predestinate to the adoption of children And that calling followeth straight waie after predestination Rom. 8 29. those words which we haue alreadie alledged doo declare Whom he hath predestinate those also hath he called To iustification by faith That vnto calling is adioined iustification Paule by these selfe-same words teacheth Ibidem Whom he hath called those also hath he iustified Vnto glorie by good works This also Paule teacheth in the selfe-same place Whom he hath iustified saith he those also hath he glorified And that this glorie shall followe by good works Ephes 1 4. and that we are predestinate vnto those good works that place vnto the Ephesians which we haue alreadie often cited manifestlie prooueth Ephes 2 10. For first he saith that We are predestinate that we should be holie blameles before God Afterward he saith that God hath prepared good works wherin we should walke That they may be made like vnto the image of th◠sonne of God This image indéed is begun in vs by regeneration when we are iustified and in them that are of full age it groweth dailie to perfection by good works and is fullie finished in the eternall glorie But in infants this likenes hath place while that it is begun by regeneration and is finished in that last glorie Howbeit in them for want of age are not required good works That in them might be declared the mercie and goodnes of the Creator This is the last end of predestination shadowed vnto vs by Paule in the similitude of the potter which hath power to make one vessell to honour and another to dishonour so God hath prepared his vessels to glorie that in them he might declare his glorie By this definition we gather that God hath predestinate vnto the elect not onlie glorie but also good works that is means whereby he will haue his elect come vnto glorie By this we may sée how fowlie they are deceiued which liue wickedlie and yet in the meane time boast that they are predestinate For the scriptures teach that men according vnto the predestination of God are not brought vnto glorie by wicked facts and naughtie déeds but by vertuous life and manners Neither are they to be harkened vnto which crie out They which liue ill cannot brag of their predestination Howsoeuer I liue the predestination of God shall haue his effect For this is vtterlie to be ignorant what predestination is and impudentlie to go about to abuse it 13 Now that we haue seuerallie after this manner examined this definition by his parts let vs gather thereout certeine things not vnprofitable First this that predestination is a worke of God and is to be placed in the purpose of God Predestination is not in the things but in the mind of God for although men are said to be predestinate yet must we not appoint predestination in them So likewise things are said to be perceiued knowne when as yet in them is neither knowledge nor perceiuing but onlie in the man that knoweth them Wherefore euen as we can fore-sée either raine or cold or fruit before they come so God predestinateth men which as yet haue no being For of relatiues some are such that of necessitie the one cannot be but togither with the other as a father and a sonne and some there are whereof the one may be although the other be not at the same time with it as the former and the latter knowledge and the thing to be knowne Predestination is before the predestinate Predestination therefore is referred vnto this latter kind of relatiues which predestination yet forsomuch as it is as we haue said in the mind of him that predestinateth those things wherto the predestinate are directed namelie grace iustification good works and glorification are in them which be predestinate for these haue no place but in the saints But in that we haue put the effects of predestination Why the effects are put in the definition in the definition thereof it is not to bée maruelled at for this definition can not be giuen vnlesse the correlatiues as they call them be also expressed The ends of
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
reconciliation with God and the right of eternall life are knit together of which things they be called ministers which haue the gouernment of the Church If that they be appointed as Organs and Instruments of our faith who will not haue them in honour and estimation The Anabaptistes reiect and despise Ministers The Anabaptists therefore hitherto they haue had no true Church For it cannot continue neither can the diuine worshipping be openlie retained if so be that consideration of ministers be not had We must take heede that we attribute not too much vnto ministers Iere 17. 5. Ambrose Neuerthelesse take thou héede that neither thou attribute ouer much vnto them nor yet put ouer much trust in them For it is written Cursed is he that trusteth in man and that maketh flesh his arme For as Ambrose writeth they doe notable contumelie vnto God which giue vnto them being but creatures the honours due vnto God which litle differeth from the wickednesse of the Gentiles whereby they gaue diuine honours vnto things created The verie which thing must be taken heede of We must take the same héede as touching the Saincts that it be not done towardes the Saints whom we rob of their owne good reputation while we adorne them with diuine Titles For then when as we with our ornaments and dignities cannot make them equall vnto God we depriue them as much as lieth in vs of the ministerie of God which is most agréeable to their nature How shall we excuse them who commonlie call the blessed Virgin the mother of mercie Certain tytles giuen to our Lady reprooued which is proper to God who in the holie scriptures is called The father of mercie 1. Cor. 1. 3. And they name her to be their life whereas Christ vnto the Colossians is called Our life Col. 3. 3. and he himself said of himselfe Iohn 14. 6. I am the waie the trueth and the life Also in that song she is called our swéetenesse as though in her were laid vp the consolation of the godlie Howbeit God is the father of our consolation and comfort 2. Cor. 1. 3. Finallie they call her their hope as if they woulde put hope in a creature Shewe vnto vs say they Iesus Christ thy sonne But this pertaineth onelie vnto the father according as it is written Iohn 6. 44. None commeth vnto me vnlesse the father drawe him Much doubtlesse is attributed vnto ministers when they be accounted the ministers and seruants of God For euen Christ himselfe as touching men tooke vpon him this name of a Minister Vnto the Romans we reade Rom. 15. 8. I saie that Iesus Christ was a Minister of the circumcision Also in the Epistle to the Romans Rom. 13. 4. Magistrates and rulers of the Church haue their functions ioyned togither Heâ— 1. 5. 1. The definition of a high Priest out of the Epistle to the Hebrues a Magistrate is called the Minister of God Wherefore we must not passe ouer that Magistrats and Prelates of the Church are defined much in like sort I woulde to God their mindes were aswell vnited as their offices and charges doe in a maner concerne one another In the Epistle to the Hebrewes a high Priest is defined that he is taken from among men and for men is appointed in those things which pertaine vnto God that he maie offer giftes and sacrifices for sinnes And if thou wilt define a Magistrate thou shalt perceiue how néere he commeth vnto the nature of a high Priest He also is taken from among men The definition of a magistrate and for men is ordained vnto those things which pertaine vnto ciuill good that is to saie that we maie liue vnder them a peaceable and quiet life vnto godlinesse and temperance as is gathered out of the Epistle vnto Timothie 1. Tim. 2. 2 Then seeing the Magistrate also is accounted the minister of God we owe great honour vnto him but yet so as we attribute not those things which be of God vnto him and that when he shal command those things which be against God let him not be hearkened vnto 36 But to returne vnto Paul In the first to the Corinthians the 3. Chapter In 1. Cor. 3. 3. 1. Cor. 3. 6. Asimilitude in the two wordes of planting and watring he comprehendeth all the workes of husband men God giueth the increase so as that which hath bin planted and watred maie liue And that vnder the name of increasing he meaneth life hereof I suppose it maie be gathered séeing plants haue no life except that which they commonlie call Vegetatiue bicause they be mooued vnto nourishments whereby commeth greater increasings For although they seeme to change place or to varie in qualities all these things happen vnto them bicause they receiue increase or nourishment The similitude of the Apostle doth verie well concurre The increase successe of the fields must be expected from God Bicause although the husbandmen doe diligently imploie their labour yet the increase is to be expected from heauen But and if so be it shall not come to passe after their mind they haue lost their labour Albeit we must ascribe the whole matter not vnto heauen but rather vnto God himself He it is that maketh his sunne to rise both vpon the good and bad Matt. 5. 45. and raineth vpon the iust vniust And that he doth rule and moderate these things after his owne pleasure it appeareth out of Leuiticus Leui. 26. 19 where he threateneth the Israelits when they grieuouslie sinned that he would giue them a heauen of Iron and an earth of brasse In like manner we reade in Deuteronomie where he addeth also a promise Deut 28. 12 that if they shall abide in his commandements he woulde open his treasures vnto them giuing raine in due season Wherefore that the Metaphor of the Apostle is most profitable The metaphor of puâ—ting and water 〈◊〉 profitable two maner of wayes thereby it is declared in that he not onlie teacheth the thing which he hath in hand but also with fruite expoundeth that nature from whence it is deriued For it is no lesse profitable to knowe that the successes of humane labours in all arts and enterprises and in like maner in the increase of naturall things must be expected to come from God than so to vnderstand that by the ministerie of the Church nothing is brought to passe but so much as the power and goodnesse of God shall further Therefore in the Actes of the Apostles the 16. Act. 16. 14. Chapter we reade that the woman which solde Purple heard the Apostolike doctrine Of the woman which sold purple whose heart the Lord opened that she might vnderstande those things which were spoken by Paul Apollo Apollo succeeded Paul in the Church of Corinth of whom there is mention there succéeded Paul in the Church of the Corinthians therefore he is saide
workes of the fleshe 2 347b Not vsed in the primitiue Church 2 346 a Why Idolaters worshippe not liuing men who bee the Images of God 2 345 a The erecting of Images is a withdrawing of people from God 2 346 b At Rome verie artificially wrought 2 345a Which be true and what Images be false 2 335 b Not better than men and therefore shoulde not be worshipped 2 346 a Myracles and traditions of the Church obiected for the defence of worshipping Images 2 348 b 349 a Their antiquitie and originall 2 334b 335 a Erected vnto Princes and noble men 2 334 a Craftinesse and false myracles wrought about them 2 336 b Diuers properties incident to them and what is thereby concluded 2 336b 337 ab Of the Elders allowed and why 2 334 b What tearmes the scriptures giue them and to what ende 2 338 a What Church receiued them first 2 340 a The diuers endes and purposes why they were made 2 334 a A partition of them and of what thinges they be representations 2 335 b What the heathen feined to bring credite and estimation to them 2 334 b Some holie and some prophane according to there place 2 335 b Their efficient cause and wherein their honour is 2 334b Images in the time of Iacob 2 335 a Images of Alexander Seuerus in his priuie closet 2 354 b Whether pictures and Images are to be worshipped 4 178 b 2 342 a A lawe giuen to the Iewes for the destroying of Images 2 517 b In the masse they are worshipped and howe 2 318 b Whose part and office it is to destroy them 2 353 ab The Turkes admit none at al 2 341 ab Not orderly and perfectlie wrought at first and why 2 334 b Why the fathers in the primitiue Church suffered them not 2 354 a Howe by degrées they crept into Churches 2 352 b Charitie towardes the poore diminished by worshipping of them 2 344 b Against lauishing out of monie and cost about them 2 341 b They must as well bee broken in péeces as remooued out of Churches 2 353 a Some filthie and some honest 2 335 b Whether they helpe the faith of the ignorant as the aduersaries teach 2 353 b 355 a Whether it bee lawfull to set them in holie places of Christian resort 2 350 b 351 a What the aduersaries bring for the mainteinanes of Images in churches 2 454 ab 350 b 348 a 345. Of the Images that Salomon made for his royall throne 2 341 a Whether it be lawfull to represent God by Images 3 3â—5 336 b 337 ab That of the Images of God there be enewe alreadie extant 2 339 b Images of vertues painted out and in what manner 2 341 b Images erected to the affections or appetites 2 334 ab The manner of the Babylonians to carie their Images about the citie 2 319b The Persians in old time made no Images and when Images were brought into Rome 2 338 b The olde Romans commended for worshipping God 70. yeares without Images 2 338 a The obiections and reasons of such as would haue Images of God 338 b and the same aunswered 2 339 ab Imagination The power of the Imagination or phantasies 1 35 b 77 b Howe farre it doeth extende 1 79 b It was not Samuel but an Imagination that appeared at the call of the witch saith Peter Martyr 1 76 b Imitation The power of Imitation is not naturall in man but from God 2 341 a Imitation of Gods seruantes in all thinges forbidden 2 546 ab The Diuell endeuoureth by Imitation to followe God 2 540a 1 91 b 4 123 a Imitation of Christ is possible 2 572 a Imitation of God n Patience 2 557 b Imitation of the Diuell wished of D. Latimer in the english Bishops 2 481 a Ill Imitation of the water of gelousie 4 309 b The Pelagian error touching originall sin by Imitation confuted 2 2â—9 a 215 b The sinne of Imitation cannot be doone away by baptisme 2 216 a Imitation of Christes righteousnesse and what else is required of vs 2 215 b A Peruerse Imitation of Christ in the Papistes 4 127 b Imitation reckened of Aristotle among thinges that delight 2 334 a Euill Imitation of Elias in the Apostles 2 387 ab Euill Imitation of drawing children through fire in sacrifice 3 180 a Imitation of God in all thinges not permitted 4 62 b 2 3â—9 a 1 66 b What is to bee obserued in the Imitation of our forefathers 2 387a b 325 b Of honour in respect of Imitation 2 342 b Imitation in the inferiors of their superiors in manners life example of King Edward the sixt 1 133 b Immortalitie What things shal haue Immortalitie at the last iudgement 3 397 ab Reasons prouing the Immortalitie of soules 1 73 a For obtaining of Immortalitie Cicombrotus killed himselfe 2 393 a It is not a thing naturall 3 397 b Vnto whome it was first attributed 3 372 a Graunted to the wicked 3 360 a One of our properties at our resurrection 3 357 b Immunitie What Immunitie signifieth 4 239 b Immunities What Immunities or liberties the Papisticall sanctuaries doe graunt 4 268 ab 269 a In. Incarnation Of Christes Incarnation 2 599 b and diuers heresies touching the same 601 ab Incest Incest greater in one degrée of kinred than in an other 2 454 b Why in cases of Incest women rather than men were borne withall 2 493 b The Chanaanites reprooued of God for their Incest 2 448 b The Incest of Lot procured by drunkennesse 2 500 a Of Ruben and howe the same was punished 49 b Claudius Cesars decrée for allowing of Incest 2 429 b Incestes Incestes haue alwaies in a maner vnhappie and vnluckie endes 2 449 b Inchauntment That there is Inchauntment and howe it is prooued by Scripture 1 85 a Inchauntmentes Whether soules departed may be called againe by Inchauntmentes 1 75a A caueat in the twelue tables against Inchauntmentes or charmes of fruites 1 84 b Whether it be lawfull to vse Inchauntmentes for the taking away of mischeefes 1 91 b 92 a Good spirites doe not obey magicall Inchauntmentes saith Origen 1 73 b Inconstancie The Inconstancie of certaine of the Fathers and schoolemen 1 67 a Incontinence The spéech of Medea out of Ouid concerning Incontinencie 1 15 b Incontinent Incontinent men may receiue fruite by hearing good doctrine 1 53 a Notwithout choise whereunto they be compared 2 294 a By what meanes they decline vnto vices since in his minde he hath a right opinion 1 15 a Incorruption Incorruption one of the properties of our bodies at our resurrection 3 357 b ¶ Looke Resurrection Indifferent In thinges indifferent the weaker sort must be borne withall 3 266 a 2 321 a Whether it be lawfull to desire of God such thinges 3 303 b What is to bee considered in praying for such thinges 3 304 a What wee ought to regarde therein 3 166 b 167 a How they become not indifferent 3 252