of that saying of Christ Luke 23. 33 I prayed for thee Peter that thy faith shoulde not faile The words of Christ I haue praied for the Peter expounded As though the Lord prayed not for others also Assuredlie he prayed as it is in Iohn for others also not onelie for the Apostles but also for all men that should beléeue But I returne to the place Of feeding the sheepe and I answere them which demand why those wordes were seuerallie spoken by the Lord vnto Peter Why it was onelie saide to Peter Féede my shéepe and I saie that Christ would take away the infamie of Peters thrise deniall And as Augustine saieth It was prouided that the tongue of Peter shoulde no lesse serue to the louing thā to the fearing of the sauiour to the intent that death being at hand he should speake no otherwise than in the life present he did And the same in a maner hath Cyrill So as the Lord dealing after this maner with Peter caught as it is commonlie said two hares at one leape First he indeuoured that all the Apostles should know that Peter was receiued into fauour and restored to his former place Secondlie that they might vnderstand that there is no néede of singular loue to the féeding of the flocke of Christ For he that from the heart and sincerelie loueth the Lord of the flocke cannot but féede it with excéeding faithfulnesse But least that vnto anie man it maie séeme somewhat hard which we affirme either that Peter spake for the rest of his fellowes or else that those things which were spoken vnto him pertaine also vnto others this will be easilie prooued by the vsuall spéeches in the scriptures Zuinglius iudgement Certainlie Zuinglius laboured verie well in that Argument He in his Treatise De vera Religione in the Chapter where he intreateth of the keyes of the Church gathered manie places which make well for the present purpose Verse 67. In the 6. Chapter of Iohn when the seuenty Disciples were gone Christ turning vnto the 12. said vnto them Will ye also goe awaie There Peter in the stead of all answered Lord vnto whom shall we go Thou hast the words of eternal life We know and beleeue that thou art Christ the sonne of God Séeing he speaketh in the plurall number he manifestlie sheweth that he answered in the name of his fellow Disciples neither did the confession which he vttered differ from that which a little before both wee brought vttered out of the 16. Mat. 16. 16. Chapter of Matthew But somtime it commeth to passe that one man doeth not answer for all men but all men for themselues as when the Lord demanded in the 22. Verse 35. of Luke whether they wanted anie thing while they liued together with him they answered nothing Againe in the same Euangelist he said vnto the Apostles Luk. 9. 13. Giue them to eate Vnto whom they answered Wee haue no more but fiue loaues and two fishes There this answere is ascribed vnto all whereas neuerthelesse in Iohn it is assigned onelie vnto Andrew the brother of Simon Peter Iohn 6. 9. Matt. 4. 10. Moreouer vnto Peter and Andrew is saide that which belonged vnto all the Apostles to wit I wil make you fishers of men But to come more néere vnto that place in the 16. Chapter of Matthew of which I spake before it is easilie gathered by the other Euangelists that Peter answered vnder the name and person of all For wee haue it in the 8. Mark 8. 30 Luke 9. 21. of Marke and in the 9. Chapter of Luke The Lorde rebuked them and threatened them that they shoulde not tell it vnto others Our aduersaries doe not weigh these things They are onelie verie desirous to speake but what they doe speake they consider not They are excéeding carefull for the defence of their dominion and primacie Mat. 20. 26. But the Pope to become Lord of Lords calleth himselfe the seruant of seruants whereas the Lord forbad the same to his Apostles and commaunded that they which would be the greater should behaue themselues as the lesser and he warned that such Ambition was proper vnto the Kings and Princes of the Ethnicks and that it did not appertaine vnto his Disciples 33 Because we haue said that they deale verie wickedlie and shamefullie Whether the fowle life of the Romane Clergie because sufficient to depart from them Mat. 23. 2. here also they set themselues against vs and saie that the foule and reprochfull life of ministers is no cause of separation and departing from the Church because Christ said vnto his Apostles of the Scribes and Pharisées which sate vpō the chaire of Moses that they should doe those things which were spoken by them but not those things which they did We also confesse that we ought not to depart from the Church for the filthie maners and vitious life of Clergie men although it behooueth all godlie men and members of Christ to indeuour that either they may be amended or else if they shall be obstinate in their sinnes to be remooued from their place But while this cannot be done let vs heare them when they shall speake out of the bookes of Moses I meane out of the lawe of God out of the Prophets and out of the writings of the new Testament But if vnder the pretence of the holie Ministerie they will obtrude the traditions of men and especiallie such as be repugnant to the worde of God we maie not heare them neither shall wée violate the commaundement of Christ by withstanding them They are woont also to obiect that which is in the 17. Chapter of Deuteronomie Verse 12. where God commaundeth that the high Priest should be heard by the people of God A place in Deuteronomie answered But why do they not mark in like maner that it is commanded the Priest that he should answere according to the law Whereby it is gathered that he must in the meane time be obeyed while he declareth his opinion not out of his owne head but out of the law of God To this they alleage against vs the examples of the blessed Virgin An example of Simeon and others which in Christes time forsooke not the companie of the Scribes of Iohn Baptist of Elizabeth Ioseph and Simeon who being not ignorant that the Priests and Leuites of their times were corrupted yet did not withdrawe themselues from the Church Vnto this we answere First that the precepts of the lawe vrged them to sacrifice for the time of that age that for sundrie causes Deut. 12. 5 Againe they were enforced that they should not sacrifice whersoeuer they thought good but in some certaine place which God had chosen But we by the benefite of Christ are not bound to those preceptes Further the Priests and Leuites although they were corrupt and infected yet did they not compell anie man vnto wicked rites
which once liked them will neuer mislike them neither doo they suffer the true opinion to be wroong from them Againe they saie all one thing with men of their owne profession for so manie as be louers of honestie allow the selfe-same vertues and the same actions How these things concurre with the holie scriptures Phili. 4 4. 13 Finallie this haue we learned out of the holie scriptures to concurre with Aristotle that Paule exhorted the godlie as being happie men to true and perfect gladnes when he wrote Reioise in the Lord alwaies and againe I saie reioise Also in the 21. chapter of the Prouerbs The iust man delighteth to doo iudgement verse 15. And Dauid dooth manie times stir vp the iust and godlie to gladnes and reioising And so true is this opinion that euen those good actions which by the sense of nature and iudgement of the common sort séeme to be repelled doo delight happie men And therefore we read that the Apostles went awaie merie and reioising from the sight of the councell bicause they were counted woorthie of rebukes for the name of Christ Acts. 5 41. And we knowe that not onlie manie christians suffered death with a ioifull mind for the testimonie of their faith but that manie Ethniks also with great ioie and chéerefulnes gaue their life for the libertie of their countrie Of Honour that it is not the cheefest good but wherein it concurreth with it and wherein not 14 Now that we haue disputed of pleasures it followeth that we speake of honours and for good cause are these ioined togither séeing both of them doo accompanie actions though after a diuers maner For séeing that action agréeth with nature and that we marke it are made glad with pleasure euen to those actions when they shall be good and iust and honest honour is ioined And that it may be made the plainer which we treat of I will speake somewhat of the nature of honour and of those things which belong vnto the same And first of all we will set foorth the definition thereof The definition of honour Aristotle in his first booke of Rhetoriks will haue it to be a signifieng of the opinion which is had of a mans honestie and that consisteth of outward signes To make this definition perfect I thinke good to adde therevnto the cause of the end which since I cannot drawe from the philosophers I will borowe of our diuinitie We therefore testifie by manifest signes that we iudge well of honest men to the intent that God the authour of all iustice and goodnes may be honoured in them secondlie that the authoritie and example of them may profit others Now doo we comprehend all the causes of honour The forme is the signification declaration The causes of honour and testimonie of our opinion touching good men The efficient cause is touched when we added thereto the mans honestie for by it are men stirred vp to iudge well But the matter shall be in all those signes whereby we giue a testimonie to good and iust men And these things since they be manifold are mentioned in the booke of Rhetoriks now alledged namelie monuments images gouernement verses sepulchres a liuing of the publike treasurie gifts and we may ad thereto the vncouering of our head the giuing of place and rising vp to our betters c. And as all these things are manie in number so must we appoint as manie parts forms or kinds of honour And the difference of them is in respect of the matter of them And we haue also added the ends that this testimonie of ours may redound vnto God and that by our honours wée may make the good examples of iust men to be the more famous or else that vnto them which behaue themselues well there may be giuen an authoritie and that thereby manie others may be holpen From the sense of this definition did Augustine not much varie Augustins definition of glorie who saith that Glorie is a iudgement of men which haue a good opinion of other men Herevnto we haue added certeine outward testimonies of this iudgement and haue expressed vnto what men those testimonies must be giuen that is to wit vnto honest men and to those which order themselues aright But this is wanting as well in Aristotle as in Augustine who should be those that should signifie their opinion Certeinlie those ought to be as we gather out of the first booke of Ethiks wise men and such as doo knowe vs well Quintilian yet more bréeflie and in a certeine compendious maner Quintilians definition of glorie hath thus expounded the matter Glorie saith he is the praise of good men consenting in one where that word of good men may be ioined both to them that are praised and to them that doo praise for it behooueth them both to be good Which to make more plaine we will thus diuide honours so that some of them we make to be of small importance and but ouershadowed which all onelie are raised by a brute of the people and these since they procéed not of a sound iudgement are neither firme nor yet yéelded vnto them to whom they ought to be giuen But others as said Quintilian procéed of the consent of good men wherefore they be sound and good men onelie are honoured with them But we haue experience that those former are so light and inconstant as thou maist sée that well-néere in one daie some are both iustified and condemned of the people wherefore he that likened this kind of good to a glasse bicause it is verie brittle and fraile straied not much from the truth Whether honour be his that giueth the honour or of him that is honoured 15 But now there riseth a question Whether honour to speake of the same which is sincere and constant be the good of him that dooth giue the honour or of him to whom the honour is giuen This did Seneca handle in his 103. epistle to Lucillus I affirme it to be the good of them both Without doubt it is his that is the praiser séeing that his action is iust and right Neither thinke I it doubtfull that euerie good action is his good whose action it is Furthermore since he who is honoured hath in himselfe honestie iustice and goodnes whereby both good and wise men are allured and prouoked to commend him therefore is his good also called honour for he hath the beginning and cause thereof in himselfe Moreouer he himselfe reapeth fruit of that honour when his authoritie increaseth and he is made the abler to persuade others what shall best béecome them and the better to reteine them in their dutie Thirdlie also it is his good for this cause that while he perceiueth good honest and thankfull iudges to iudge rightlie of those things which he hath verie well doone hée greatlie reioiseth Wherefore I haue shewed the reason why I iudge that honour is the good as well of him
merits but for his mercie Wherfore it is written in the 103. psalme Which crowneth thee in mercie and compassions bicause It is he that worketh in vs both to will and also to performe Phil. 2 13. The apostle had said before Worke your saluation with feare and trembling afterward least we should attribute this thing vnto our selues verse 12. he saith that God worketh these things in vs and that not for our merits but according to his owne good pleasure And in the same booke the eight chapter he saith that There is no small ambiguitie how eternall life is rendred vnto good works For the scripture saith that Euerie man shall haue according to his works 2. Cor. 5 10. Psal 62 12. Rom. 6 23. Rom. 4 4. And yet on the other side Paule calleth grace eternall life But the propertie of grace is to be rendred fréelie Paule also saith Vnto him which worketh not the reward is not imputed according to det but according to grace And he saith moreouer Rom. 11 6. Rom. 11 5. that Grace if it be of works is not grace Againe that The remnants through the election of grace shall be saued Againe vnto the Ephesians Ephes 2 8. By grace ye are saued through faith and that not of your selues Againe Not of works least anie man should glorie Ibidem 9. This doubt saith Augustine cannot otherwise be dissolued An vpright and holie life is grace How eternall life is rendred vnto works Good works are giuen by grace therfore eternall life is giuen by grace Iam 2 13. vnlesse we grant that an vpright and holie life is grace for so either saieng may take place for eternall life is rendred vnto works But bicause works are fréelie giuen vs of God therefore also is eternall life called grace And in his booke De correctione gratia the 13. chapter he saith that Iames writeth that iudgement shall be without mercie vnto him which sheweth not mercie By which words saith he appéereth that they which liue well shall in the last iudgement be iudged with mercie they which haue liued wickedlie shall be iudged without mercie And if that in iudgment we haue néed of mercie then is it not now doone for merits And in the same sense he alledgeth the mother of the Machabeis who as it is written in the second booke and seuenth chapter thus speaketh vnto hir sonne verse 29. The daie of iudgement is called mercie Prou. 20 9. That I may in that mercie receiue thee with thy brethren in which place she calleth the daie of iudgement mercie And vndoubtedlie when we shall come before the iudgement seate of God who shall boast that he hath a chast hart Or who shall boast that he hath a cleane hart That we shall haue need of mercie in the daie of iudgement Psal 32. Iam. 1 17. Wherfore mercie is there néedfull also whereby he may be made blessed vnto whom the Lord hath not imputed sinne 17 The same father in his 105. epistle to Sistus when the apostle had said The stipend of sinne is death who would not iudge that he should most aptlie and consequentlie haue added But the stipend of righteousnes is eternall life And it is true bicause euen as to the merit of sinne death is rendred for a stipend so also vnto the merit of righteousnes eternall life is rendred as a stipend But the blessed apostle most vigilantly warring against pride when he had said that the stipend of sinne is death least mans righteousnes should aduance it selfe said not contrariwise that the stipend of righteousnes is eternall life But the grace of God saith he is eternall life But it is not sufficient to thinke that these things are spoken for humilitie and moderation sake for the matter is so in verie déed For our works receiue not eternall life for a iust and deserued stipend and therfore he saith that mans righteousnesse is pride and which in name onelie is called righteousnes But that ought to be true righteousnesse vnto which eternall life is due which righteousnes if it be not of thée then is it from aboue Eternall life is the stipend of righteousnes but vnto man it is grace If righteousnes were of our owne selues we should haue eternall life as a dutie descending from the father of lights Wherefore O man if thou shalt receiue eternall life it is indéed the stipend of righteousnes but vnto thée it is grace vnto whom also euen righteousnes is grace for it should be rendered vnto thée as a debt if the righteousnes vnto whom it is due were of thy selfe By all these things it is gathered that with Augustine eternall life is therefore called grace bicause the works which go before it are giuen fréelie Further he confesseth that in the last iudgement when God shall reward these things we shall haue néed of mercie and compassion and that also we haue alwaies néed of mercie that our sinnes should not be imputed vnto vs. Lastlie that eternall life although that it may be the stipend of righteousnes being taken by it selfe yet vnto vs it is grace partlie bicause it is not of our selues and partlie also bicause it is vnperfect Hilarius in like maner writeth vpon the 50. Hilarius psalme My hope is in the mercie of God for euer and euer world without end For the works of righteousnes are not sufficient vnto the merit of perfect blessednes vnles in this will of righteousnes the mercie of God impute not the faults of humane changings and motions Ierom. Also Ierom vpon Esaie the 46. chapter If we should consider our owne merits we must néeds despaire Both we and our aduersaries grant that good works are giuen through grace but yet not after one sort Our aduersaries and we contend not whether by the grace of GOD good works are giuen to the regenerate although euen in this also we doo not vtterlie agrée with them For they thinke that it lieth in our power to receiue good works when they are offered but we saie that it is néedfull for our will to be changed by the grace and spirit of God otherwise as touching this point we cannot imbrace the gifts of God 18 But there is another thing about which there is at this daie a more weightie controuersie They that defend merits saie that good works are sufficient to obteine eternall life They which defend merits doo thinke that the good works which are giuen of God vnto men are sufficient vnto eternall life which thing we vtterlie denie And that maketh verie much on our side which a little before we alledged out of Augustine that in the last iudgement we shall néed the mercie of God not onelie bicause good works were giuen of him fréelie but bicause also that when the iust iudge shall sit in his throne no man can boast that he hath a chast hart or that he is cleane from sinne Wherefore it is néedfull that
restored to thee in the resurrection of the iust In Iohn Iohn 12 25. He that loueth his soule in this world shall loose it and he that dooth hate the same shall preserue it vnto euerlasting life And vnder the word Soule he vnderstandeth this life of the bodie wherevnto he that is ouermuch affected and will not render it for the Gospell sake shall loose the same bicause in the resurrection it shal be iudged to perpetuall destruction But he that shall loose the same shall receiue it safe vnto eternall life In the 25. of Matthew Matt. 25 32. Before him shal be gathered all nations And in the 13. Mark 13. 27 of Marke And he shall send his angels and shall gather his elect togither from the foure winds and from the vttermost parts of the earth to the vttermost part of heauen In the 17. of the Acts Acts. 17 verse 18 31 Paule preached this resurrection to the Atheniens when there were present with him the Stoiks Epicures in the stréete of Mars who hearing of that doctrine partlie they laughed it to scorne partlie they said We wil heare thee another time of this matter And they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A carrier about of newes a setter foorth of strangs gods of new doctrine verse 6. In the same booke the 23 chapter when as Paule stood in the college of the Scribes Pharisies and priests and sawe himselfe to liue in great danger he cried out I am a Pharisie and the sonne of a Pharisie verse 15. and I am iudged of the resurrection of the dead And againe in the 24. chapter of the same booke when he had pleaded his cause before Felix the president he testified Acts. 26 8. that both the iust and vniust should rise againe The verie which thing he rehearseth againe when he was before Festus in the presence of king Agrippa and Bernice his wife 54 Yea and Peter in the first epistle vers 3. and first chapter saith that God according to the abundance of his mercie hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead And ye by the power of God are kept through faith vnto saluation which shall be shewed in the last time 2. Pet. 3 13. And in the latter epistle the third chapter he saith that In those daies there shall be new heauens and a new earth verse 2. Also Iohn in his first epistle and third chapter writeth When Christ shall appeere then we shall be like vnto him Whereof it is gathered that séeing Christ hath a bodie and is risen againe we also shall rise againe togither with our bodies verse 12. In the 20. chapter of the Apocalypse we read And I sawe the dead both great and small stand in the sight of God c. verse 4. Also in the 21. chapter And God shall wipe awaie all teares from their eies and there shall be no more death verse 14. c. In the 22. chapter also Blessed be they which keepe his commandements that their power may be in the tree of life Rom. 8 11. Paule in the eight chapter to the Romans But if his spirit that raised vp Iesus Christ from the dead dwell in you he that hath raised Iesus Christ from the dead will also quicken your mortall bodies verse 5. And in the sixt chapter For if we be planted with him to the similitude of his death euen so shall we be partakers of his resurrection verse 10. And in the 14. chapter For we shall all appeere before the tribunall seat of Christ 1. Cor. 15. Vnto the Corinthians the first epistle and 15. chapter he intreating purposelie and diligentlie of this question in such sort confirmeth the resurrection that of his iudgement and meaning therein it is not lawfull to doubt I will not drawe out words from thence bicause it should be méet to recite the whole chapter vers 13. c. Howbeit this I will rehearse out of the sixt chapter of the same epistle Our bodie is not for fornication but for the Lord and the Lord for the bodie And God hath also raised vp the Lord and shall raise vs vp by his power And in the latter epistle verse 1 c. the fift chapter mention is made of our habitation in heauen Not being made with hands and that we desire to be clothed vpon and that while we be in this tabernacle we sigh bicause we would not be vnclothed but be clothed vpon that mortalitie might be swalowed vp of life Further it is added that All we shall appeere before the iudgement seat of Christ that euerie one may receiue the things which are doone in his bodie according to that he hath doone whether it be good or euill Vnto the Ephesians verse 1. the second chapter When we were dead through sinnes he quickened vs togither in Christ and hath raised vs vp togither with him and made vs to sit in the heauenlie places verse 10. c. Vnto the Philippians the third chapter That I may knowe him and the power of his resurrection and the fellowship of his afflictions while I am made conformable vnto his death if I may by anie meanes attaine to the resurrection of the dead Vnto the Colossians verse 12. the second chapter Ye being buried togither with him by baptisme in whom ye are also raised togither with him through the faith of the operation of God which hath raised him vp from the dead Likewise in the third chapter verse 3. Your life is hidden with Christ in God wherefore when Christ your life shall appeere then shall you be made manifest with him in glorie Vnto the Thessalonians the first epistle the 4. verse 13. chapter he admonisheth them that They should not sorrowe for them that are asleepe as others doo which haue no hope for if we beleeue that Iesus died and rose againe euen so God will bring with him those which sleepe in Iesus And strait after Ibidem 16. For the Lord himselfe shall descend from heauen with a shout and with the voice of an archangell and with the trumpet of God and the dead in Christ shall rise first Vnto the Hebrues the second chapter verse 14. That by death he might abolish him who had power ouer death In the same epistle the eleuenth chapter Ibidem 19. when Abraham at the commandment of God would haue sacrificed his sonne Isaac of whom he had the promise of posteritie he considered with him selfe that God was able euen to raise him vp from the dead from whence also he reduced him to be a figure of the resurrection Iude verse 15. in his epistle bringeth in Enoch for a testimonie who was the seuenth from Adam and said verse 2◠Behold the Lord commeth in thousands of his saints to giue iudgement against all men and to
feast daies of the Iewes 376. Whether it be lawfull to solemnize the birth daie of anie man pag. 377. chapter VIII The fift precept of the honouring of superiours pag. 377. A comparison betweene the duties of parents and magistrates Ibidem What dominion the husband hath ouer the wife pag. 379. Of ambition pag. 381. Of the desire of praise pag. 382. Of flatterie pag. 383. chapter IX The sixt precept of freendship 384. Of homicide pag. 385. Whether Elias did well in killing of the Baalites pag. 386. Of parricide pag. 390. Of sword-plaie Ibidem Whether it be lawfull for anie man to kill himselfe pag. 391. Of repelling of violence pag. 397. Of curssings imprecations and bannings Ibidem How far it may be lawfull to reioise in our enimies ouerthrowe pag. 400. Of a cursse shunning of reuenge 403. * Of the affects in generall pag. 405. * Of shamefastnesse pag. 411. * Of temperance pag. 412. Of mercie and Nemesis Ibidem Of crueltie enuie emulation and reuenge pag. 414. chapter X The seuenth precept of not coÌ„mitting adulterie pag. 418. Of matrimonie and concubins Ibid. Of polygamie pag. 420. Of barrennesse pag. 430. Whether it be lawfull for children to marrie without the consent of their parents pag. 431. Of rauine or violent taking awaie 437. Whether marriage be lawfull in persons of sundrie religions pag. 442. Of degrees forbidden in marriage pag. 447. Dispensation for marriage pag. 453. Of dowries pag. 454. Of diuorsements pag. 457. Whether matrimonie be a sacrament pag. 462. chapter XI Of whoordome fornication and adulterie pag 468. Of bastards pag. 475. Of idlenesse pag. 479. Of the punishments of adulterie 482. Whether the man or woman doo sinne more greeuouslie in adulterie pag. 489. Of reconciliation of man wife 495. Of wine and droonkennesse pag. 497. Of danses pag. 503. Of garments and apparell pag. 506. Of counterfet and false colouring 507. chapter XII The eight precept of not committing theft pag. 517. Of beneficence and hospitalitie 518. Of benefiting and vnthankfulnes 523. Of plaies and pastimes pag. 524. * Of gentlenesse and affabilitie pag. 528. chapter XIII The ninth precept of not bearing false witnesse Ibidem Of contumelie Ibidem Of suspicions pag. 533. Of mocking and taunting pag. 534. Of deceit or guile Ibidem Whether guile be lawfull for the rooting out of idolatrie and heresies 539. Of dissimulation pag. 541. Of truth and of a lie pag. 542. Whether it be lawfull to lie for preseruing the life of our neighbour pag. 546. Whether we may lie for modestie sake pag. 547. Whether faith against a promise breaker must be kept pag. 548. Of a fable and apolog pag. 550. chapter XIIII The last precept against lusting 551. Of the comparison betweene sins 553. Of charitie which is the fulfilling of the lawe pag. 556. Of salutations pag. 560. Whether the commandement of louing God with all the hart c. may bee kept in this life pag. 562. Whether the first motions should bee accounted sinnes pag. 565. Whether by rewards we ought to bee mooued to the obedience of God 573. chapter XV Of the vse and abrogating of the lawe pag. â—75 chapter XVI Of the likenesse and vnlikenesse of the old and new league or couenant pag. 582. A comparison of the sacraments of the fathers with ours pag. 586. chapter XVII Of Christ and his manifestation in the flesh and by what meanes he performed all the parts of our saluation pag. 599. chapter XVIII An exposition vpon the twelue articles pag. 612. The method and order of the Common places of the Third part AFter these things doo followe the causes and the generall meanes whereby we are both put and reteined in the possession of Christ and saluation and there be also shewed the effects of Christ remaining in vs. All which things the places following doo plainelie teach to wit the places of predestination and calling of faith and hope of adoption iustification Christian libertie of repentance of Christian life of patience in afflictions of the praiers of good men and finallie of eternall life THE CHAPTERS AND COMMON PLACES OF THE THIRD PART chapter I OF the eternall predestination of God wherein also are refelled the arguments which the aduersaries make against the same pag. 1. Whether GOD would destroie anie man pag. 42. chapter II Of the calling of God pag. 44. Of grace pag. 47. How grace and works are vnto eternall life pag. 52. chapter III Of faith and the certeintie thereof and how faith may agree with feare pag. 63. Of securitie pag. 67. Whether true faith may be separated from charitie pag. 69. How faith excelleth charitie and the contrarie pag. 75. What vnion the godlie haue with Christ pag. 77. Of the adoption of the sonnes of God pag. 79. The description of Christian hope 82. chapter IIII That iustification is of faith onelie not of works pag. 89. chapter V Of peace bondage Christian libertie of offense of conscience and of the choise of meates pag. 161. chapter VI Of vowes in generall pag. 175. Of the vow of Nazareth pag. 177. Of the vow of Ieptha pag. 182. Of the Rechabites pag. 188. Of peregrinations pag. 191. chapter VII Of marriage and sole life especiallie of ministers pag. 192. That chastitie is no common gift of God pag. 198. chapter VIII Of repentance of contrition confession and satisfaction pag. 203. chapter IX Of the works of supererogation imagined perfection of the Papists pag. 227. Of purgatorie and papisticall indulgences pag. 232. chapter X Of teares fasting there also of Lent pag. 245. Of watches pag. 256. chapter XI Of a Christian life and there of sundrie vocations pag. 257. Of freendship pag. 258. How we are to take counsel of God 260. The example of Naaman declared 263. That the possession of riches is lawfull for godlie men pag. 267. chapter XII Of liberalitie and magnificence 269. Of fortitude mortification enduring the crosse and affliction pag. 270. Of flight pag. 287. Whether Dauid did well in flieng to the Philistines for feare of Saule pag. 291. Whether the holie men were inferior to the Ethniks in abiding aduersities 296. chapter XIII Of holie praiers pag. 300. Whether praiers be the causes of the benefits of God pag. 310. How God saith he will giue that which he will not giue and contrariwise Ibid. Of the abuse of forreine language 309. Of musicke and meeter pag. 311. chapter XIIII Of death and of the consolation of the godlie against the same pag. 314. Of moorning for the dead pag. 315. Of buriall pag. 319. That soules loosed from their bodies do not sleepe pag. 323. Of wandering spirits pag. 326. chapter XV Of the resurrection pag. 327. chapter XVI Of the taking vp of Elias and Enoch and of their returne pag. 370. chapter XVII Of the end of the world pag. 385. Of the last iudgement pag. 386. That all mens glorie in heauen shall be alike pag. 389. Of the change of all things pag. 393. The method of the Common
places of the fourth part ALbeit that the holie Ghost be the onelie bond that we haue with Christ and the most assured pledge of our saluation and an vndoubted preseruer of all things yet vseth he thervnto diuers and those externall instruments for into the church he gathereth the elect and by the ministerie of the word and sacraments and also by the bond and helpe of discipline he begetteth vs vnto Christ and he feedeth and preserueth vs vnto eternall life And herewithall he raiseth vp and vseth magistrates as well for the preseruation of mans societie and publike honestie as also for the maintenance of pietie and seruice of God so then this last part comprehendeth an explication of these places THE CHAPTERS AND COMMON PLACES OF THE FOVRTH PART chapter I OF the catholike church pag. 1. Of sundrie ministers of the church 3. Of calling to the ministerie pag. 9. Of the dignitie and contempt of the ministers pag. 15. Of the office of pastors pag. 16. Of the efficacie of the ministerie 21. Of the mightie simplenes of the ministerie pag. 25. chapter II Of receiuing or refusing of rewards gifts and offices especiallie by ministers of the Church pag. 28. Of the immunitie of ecclesiasticall men pag. 32. chapter III Whether there may be two heads of the church one visible and an other inuisible pag. 35. chapter IIII Of ecclesiasticall lawes pag. 41. An exposition of the place To obeie is better than sacrifice expounded pag. 44. Of traditions pag. 45. Of discerning of spirits Ibidem Of the authoritie of the Councels Fathers and Canons pag. 46. chapter V Of ecclesiasticall discipline pag. 56. Of excommunication pag. 57. Of order and comlinesse in the church pag. 65. Of temples and their ornaments Ibid. chapter VI Of schisme and whether the professors of the Gospell be schismatikes pag. 68. What is become of them which in times past died in the Popes religion 91. chapter VII Of sacraments in generall pag. 96. Of circumcision pag. 107. chapter VIII Of baptisme baptising of infants and holines of them pag. 120. chapter IX Of the dedication of temples the baptising of bels of oile salt spittle wax and other papisticall corruptions about baptisme pag. 123. Of papisticall holie water pag. 138. chapter X A treatise of the Lords supper with a preface before the same pag. 147. An epitome of the disputation of the Eucharist against Steeuen Gardiner 198. chapter XI Of the communion vnder one kinde pag. 204. chapter XII Of the Masse pag. 215. Of sacrifice pag. 220. Another Cōmon place of sacrifice 223. Of altars pag. 225 chapter XIII Of a magistrate of the difference betweene ciuill ecclesiasticall power 226. Of tenthes pag. 235. chapter XIIII Of the office of magistrates especiallie in exercising of iudgement pag. 245. That the charge of religion belongeth to princes pag. 246. Of the clemencie of princes pag. 248. Whether it be lawfull for magistrates to let the giltie go vnpunished Ibidem Whether the excuse of Dauid in not punishing of Ioab may be allowed 256. Whether it be lawfull to release iust punishments which are inioined by lawes pag. 260. Of executions and hangmen pag. 264. Of sanctuaries pag. 265. chapter XV Of exile or banishment pag. 270. chapter XVI Whether it be lawfull for a christian man to go to lawe pag. 275. chapter XVII Of warre or battell pag. 280. Whether vnto a iust warre the authoritie of the magistrate be alwaies required pag. 284. Whether it be lawfull for the godlie to haue peace with the vngodlie pag. 294. Of fenses and of spials pag. 296. Of treason pag. 297. chapter XVIII Whether captiues ought to be put to death or saued pag. 300. Of things which be taken by the right of warre pag. 303. chapter XIX Of a seuerall combat hand to hand 308. chapter XX Of nobilitie pag. 311. Of bondage pag. 313. Of debtors pag. 315. Of occupieng of merchandize 317. chapter XXI Of troubles and sedition pag. 319. Whether it be lawfull for subiects to rise against their prince pag. 324. Whether Iehoiadah did right in putting Athalia from the kingdome pag. 325. Of induring of tyrannie by godlie men pag. 328. The contents of those things which be added to this booke of Common places are set downe at the end of the foure parts Certaine faults escaped THere is no garden so well trimmed but hath some weeds no siluer so well tried but hath some drosse no wine so well fined but hath some leeze no honie so well clarified but hath some dregs finallie no humane action but hath some defect meruell not then good Readers that in so huge a volume consisting of so manie leaues lines and letters oftentimes varied both in forme and matter a fault or two doo escape were the Correctors care neuer so great his diligence neuer so earnest his labour neuer so continuall his eies neuer so quicke his iudgement neuer so sound his memorie neuer so firme breeflie all his senses neuer so actiue and liuelie Such faults therefore as are passed being but few in number if it please you in reading fauourablie to amend according as they be here corrected your selues shall be profited and I satisfied Fault Correction Part. Page Colum. Line They Men. 1 143 2 19 anger pride 2 529 2 49 fathers father 2 600 1 25 renewed remoued 4 59 1 58 whordome idolatrie 4 245 1 11 Lord my my Lord. in the additions 113 2 10 These are thought necessarie to be noted others if anie be I refer vnto your owne selues that shall take paines to peruse the whole booke aduisedlie THE Common Places of the famous and renowmed diuine Peter Martyr Vermilius a Florentine selected into foure parts out of his bookes and Commentaries HONI SOIT MAL Y PENSE E R The first part wherein is principallie intreated of the knowledge of God the Creator Of the ends of good and euill among the Christians The first Chapter Out of the Epistle to the Rom. Chap. 8 verse 25. AVGVSTINE in his 19. booke De Ciuitate Dei the fourth Chapter very wel declareth how Christian hope is caried vnto those good things Hope is caried to inuisible things which cannot be séen For if thou askest saith hée a faithfull man what he maketh to be the end of good and euill things he will answere Life and death euerlasting The ends that a faithfull man putteth which things can not be séene nor comprehended by mans reason And therefore the wise men among the Ethnikes being puffed vp with pride would not settle their hope vpon those things For which cause some held that the ends of good things are the goods of the mind some the goods of the bodie and some either vertue pleasure or both ioined togither But GOD laughed them to scorne and sawe how vaine their cogitations were For they would rather account those things for the chéefe good which be tempered with manie miseries and calamities than to receiue those sincere perfect and most firme
saith that Those spirituall minds so often as they offend doo fall and are thrust into bodies but yet not immediatelie into the vilest bodies but first into starrie bodies then into firie and airie afterward into watrie and last of all into humane and earthie bodies and if then also they behaue not themselues well they become diuels And further that if they will yet then repent they may come againe by the selfe-same degrées vnto their former state And this he saith we should vnderstand by that ladder Gen. 28 12. vpon which Iacob saw the Angels ascending and descending But Ierom to make the matter more plaine Ierom. giueth a similitude If a tribune saith he do not rightlie execute his office he is put from that degrée and is made a principall secretarie afterward a senator a captaine ouer two hundreth a ruler ouer fewer a constable of a watch afterward a man at armes and after that a souldier of the meanest degrée And although a tribune were once a common souldier yet of a tribune he is not made a yoong souldier but a principall secretarie Howbeit these things be absurd and woorthie to be laughed at And certeinlie héerein Origin speaketh more like a Platonist than a Christian That which he first affirmeth Against Origins opiniō of thrusting soules into bodies as vnto punishments namelie that soules are thrust into bodies as vnto punishments is manifestlie false forsomuch as God hath ioined the bodie to the soule for a helpe not for a punishment Neither doth he well to put the diuell into anie hope of saluation in time to come séeing Christ hath taught the contrarie saieng Matt. 25 41. Go yee cursed into eternall fire prepared for the diuell and his angels Neither can we in that place vnderstand Eternall to be onlie a long space of time For Christ most plainlie expoundeth his meaning when he saith Their woorme shall not die and their fire shall not be quenched Mark 9 44. Esaie 66 24. Neither did he truly affirme that the soules first sinned before they came into bodies Rom. 9 11. séeing Paule writeth of Iacob and Esau that before they were borne and had doon neither good nor euill it was said Iacob haue I looued and Esau haue I hated the greater shall serue the lesser Vpon iust cause therefore is this opinion of Origin reiected by all men Augustine 7 Augustine in manie places séemeth to attribute bodies vnto Angels and namelie in his second booke De trinitate the seuenth chapter in the third booke the first chapter Which the schoole men perceiuing excused him saieng that he spake not there after his owne iudgement but according to the iudgment of others Which thing I also might allow for so much as I sée that that father in his eight booke and 16. chapter De ciuitate Dei after the opinion of Apuleius Madaurensis and Porphyrius defineth that Angels be in kind sensible creatures in soule passiue in mind reasonable in bodie airie in time eternall Doubtlesse herein he followeth the doctrine of the Platonists but in the places before alleadged he séemeth to speake altogither of himselfe Barnard Yea and Barnard also vpon the song of the thrée children as it appeareth is of the same opinion Wherefore the schoolemen be compelled to deuise an other shift and they saie that Angels if they be compared with men are spirits but if with God they haue bodies bicause they are destitute of the single and pure nature of God Tertullian Tertullian De carne Christi affirmeth that Angels haue bodies but that is the lesse maruell in him for he attributeth a bodie euen to God himselfe But he calleth a bodie whatsoeuer is for he delt with vnlearned and rude men which thinke that whatsoeuer is not a bodie is nothing But the schoolemen saie that Angels in verie déed are spirits but that when they come vnto men they take vpon them airie bodies which they thicken and make verie grosse whereby they can both be séene touched and perceiued beyond the nature of aire There be some also which saie that some earthie or waterish thing is mixed with them but in no wise will grant the same to be anie perfect mixture least they should be compelled there to appoint a generation There haue béene also which thought that Angels tooke vpon them dead carcases but this to the more part séemeth an vnwoorthie thing to be thought of the holie Angels Whether it be conuenient for Angels to take vpon them the similitude of men 8 Here will some man saie that it is an absurd thing to charge the celestiall Angels with feigning and lieng as they to feigne themselues to be men and yet are none indéed Yea and this séemeth to weaken the argument of Christ which he vsed after his resurrection to declare that he had a verie bodie indéed Feele saith he and see Luk. 24 38. for a spirit hath no flesh and bones as ye see mee haue For the apostles being dismaid thought that they had séene a spirit and therefore to bring them out of doubt Christ bad them to handle and féele his bodie But the apostles might haue said That which we féele is a phantasie it séemeth indéed to be Christ but perhaps it is not For Angels also séeme to haue bodies and to be touched felt whereas yet they haue no bodies indéed Also this opinion may weaken the argument of the fathers against Marcion as touching the flesh of Christ For he did eate saie they he dranke he was hungrie he slept he did sweate and such like and therefore had a true and humane bodie Vnto these things might be answered that the selfe-same things haue happened vnto Angels whereas notwithstanding they had no bodies I answere that which they first saie that it is absurd to charge the Angels with lies they should vnderstand that euerie thing howsoeuer it be feigned is not straightwaie a lie Euerie thing that is feigned is not a lie Luk. 24 15. Christ appeared vnto his disciples as a stranger and yet he lied not euen he was séene vnto Marie in likenes of a gardener yet he lied not so the Angels although they appéered to be men when they were no men Iohn 15 20. The Angels while they seeme◠to be men lied not yet were they no liers For they came not of purpose to prooue themselues men but onelie that they might conuerse and haue communication with men To the argument of Christ as touching his owne bodie thus I answere first the apostles thought that it had béene a ghost which appeared and therefore Christ to refell that saith Handle and see for a spirit hath neither flesh nor bones By the handling it selfe it might be perceiued that the same which was present was a verie true and perfect bodie not a vaine phantasie But thou wilt saie It was a true bodie indéed but yet taken for a time and such a bodie as
false prophets God alloweth and commandeth it Go thy waies doo so He giueth incouragement It shall be so Further we cannot denie but that sinne is a certeine humane action but euerie déed as it coms in act dependeth of the first principle of all things God is as the Philosophers acknowledge him Actus Primus actus the first agent Vnlesse he be the vpholder there can be no agent wherefore sinne dependeth on God as vpon the cause efficient Sinnes for the most part be motions and motions haue an order so as the inferiour dependeth vpon the superiour therefore the cause of sinne so far-foorth as it is a motion is directed vnto his owne moouer Augustine hath certeine testimonies of this thing and confirmeth it also by some places of the scripture In his booke De gratia libero arbitrio the twelfe chapter he saith that There is no doubt but that God worketh in mens minds to make their wils incline either to good according to his mercie or vnto euill according to their merits by his iudgement vndoubtedlie which sometime is open sometime secret but euermore iust In the beginning of that chapter he saith Who can but tremble at these horrible iudgements of God whereby he worketh what he will in the harts of the wicked yéelding to euerie one according to his deserts And he addeth He verelie worketh in the harts of men the motions of their will and by them he dooth those things that he will doo who neuertheles cannot will anie thing vniustlie This he prooueth by the scriptures In the first of kings we haue the historie of Roboam 1. Kin. 12 15 who harkned not to the counsell of the ancients that he should deale mildlie with the people But it is said that this turning away was of the Lord to the intent he might establish the saieng of Ahia the Silonite Wherefore as Augustine expoundeth it that naughtie will was of the Lord. He alledgeth another place out of the second booke of Chronicles the 21. chapter 2. Par. 21 16. God stirred vp the Philistines and Arabians against Ioram which followed idolatrie God was minded to punish him Vndoubtedlie the motions of the minds in the Philistines and Arabians were wicked against Ioram insomuch as they inuaded other mens countries and were infected with crueltie and yet God is said to haue stirred them vp In the same historie of kings 2. Kin. 14 8. there is speaking of Amasias which prouoked Ioas the king of Israel vnto battell Yea and Ioas himselfe 2. Par. 25 14 and also the prophet of the Lord discouraged him from the purpose but he being carried with ambition hearkened not vnto the godlie admonitions which thing neuertheles came from God who would that he should be deliuered into his hands bicause he followed the idols of Edom. 4 We reade in the 14. chapter of Ezechiel Ezec. 14 9. If the prophet be deceiued I haue seduced him and I will stretch foorth my hand and will smite him He intreateth of the false prophets which euer betwéene whiles vainlie fed the people Ieremie saith in the fourth chapter Iere. 14 10. that God deceiued the people In the 63. chapter of Esaie the prophet complaineth Esai 63 17. Wherefore hath God so seduced the people or made them to erre that they should depart from him Salomon saith in his Prouerbs Prou. 21 1. Euen as the violence of waters so is the kings hart in the hand of God Vndoubtedlie Pharao was a king therefore he inclined his will vnto what part he would Nabuchadnezer was a king therefore he inclined his will vnto which part he would In the 104. psalme Psa 105 25. it is said of the Aegyptians that God turned their harts so as they hated the children of Israel they séemed before to loue the Israelites In the second epistle to the Thessalonians the second chapter 2. Thes 2 11 Bicause men cast awaie the loue of the truth therefore God sent them strong illusions that they might giue credit vnto lies It is written in the eleuenth chapter of Iosua Iosua 11 20 that None made peace with the children of Israel among all the nations of the Chanaanites saue onelie the Gabeonites For God incouraged their hart to fight against the Israelites And it is added vnto what end namelie that they should be wéeded out by them Assuredly he did animate them that they should not desire to haue peace but rather to haue warre Moreouer he that would an end séemeth to will those things which serue vnto the end and by the same will he would those meanes which craue an end The physician willing to heale a sicke man séeth that cutting or searing or else a bitter potion is fit and euen these he will vse for recouerie of health When GOD would that a testimonie vnto the truth should be giuen by the martyrs and that Christ should die he also would those things that should procure this end namelie the vexation of the saints and crueltie of kings and people for it behooued to attaine vnto that end by these kind of meanes In the prophets especiallie in Esaie Esai 10 5. and 15. kings are said to be in the hand of God like rods hammers and axes which comparisons haue no place if it were not vnderstood that God mooueth the harts for they be not mooued vnlesse they be driuen forward Also when God was displeased with the people of Israel 2. Sam. 24 1. he stirred vp the hart of Dauid to number that people by the poll which thing was wicked It is to small purpose if thou wilt saie that in the booke of Chronicls is read 2. Par. 21 1. that satan prouoked him for satan can doo no more than God giueth him leaue Whether God did it by himselfe or by satan thou séest that Dauid was stirred vp by the will of God vnto that which was not lawfull An obiection They are woont to excuse this matter that God permitteth but not helpeth We saie it is not enough for the offense is still left in our minds God as yet séemeth after some sort to will sinne he knoweth that a man cannot stand by himselfe A similitude If some blind man should walke before vs and we should sée him readie either to stumble against a stone or to fall into a ditch and we are present we may helpe him but we will not we suffer him to go on now when he falleth shall not we after some sort be said to be guiltie of his fall For thou wouldest haue him fall if thou diddest not staie him when thou mightest And that which yet is more gréeuous A similitude if so be that an old impotent man were leaning vpon his staffe and so after a sort were going and if some man should take awaie his staffe wherevnto he leaned although he inforced him not to fall should he not after some sort be called the author of the fall
vseth the actions of all things euen of men and of euill men he vseth them I saie for the establishment of his purposes When he fauoreth his owne he giueth them plentifull increase of fruits the raine falleth earlie and late But if he will of his iustice punish the wicked nothing commeth well to passe there is giuen a heauen of brasse and an earth of iron if the fruits be ripe they perish in one night These things must not be ascribed vnto fortune When we knowe not the cause we take it to be fortune wherevpon the poet saith A goddesse Fortune we thee call And place thee high in heauenlie stall Wherefore we must not occupie our selues alonelie in a generall consideration of things of the world How sins do seruice vnto God but we must weigh the vse wherein they serue the prouidence of God whereas sin commeth of proper causes I meane of our owne will and corrupt affections yet doth the same serue God also A similitude There be manie poisons in the world A similitude they haue manie and dangerous qualities yet the physician occupieth them and the magistrate rightlie vseth them The physician by tempering of the poisons healeth the sicke the magistrate at Athens gaue poison for the taking awaie of such as were guiltie So was Socrates compelled to drinke hemlocke Although therefore poisons are euill yet may the magistrate and the physician vse them well for the safetie of the common-weale and preseruation of the sicke Euen so God ruleth sins which haue their proper causes corrupted for the performing bringing foorth of his counsels to act I might also vse another similitude Those things which séeme to be done of vs by chance in the world A similitude doo most of all serue the prouidence of God For the Lord saith in the lawe Exodus 21 and Deut. 19. How things that come by chance serue the prouidence of God Exo. 21 13. Deut. 19 2. If two shall go togither into the groue to hew wood the axe flieth out of one of their hands and he is smitten therewith that stood next him and is slaine this he did vnwittinglie he shall not be guiltie of death For God deliuered him therevnto and that for iust causes deliuered he him of a determinate purpose we vnderstand it not he knoweth it Euen so they which offend indéed they doo as they would they haue determined with themselues what they will doo but yet God vseth these actions So by the curse of Semei God would haue the patience of Dauid to be thoroughlie knowne vnto all men 2. Sa. 16 10. and would open his iudgements against his adulterie and murther but this man meant to shew his hatred against Dauid God doth that which he will as touching those crimes which men of another purpose committed not to the intent they might obeie the will of God but their owne corrupt lusts And to returne to the testimonie now alledged He that heweth wood this he would doo but the axe hitteth another man and the hitting serueth the counsell of God Ierome vpon the twelfe chapter of Ieremie writeth that Nothing hapneth rashlie and without prouidence whether it be good or euill but that all things come to passe by the iudgment of God Wherefore creatures be certeine instruments in the hand of God The creatures be the instruments of God but not all after one sort he vseth them according to his owne purpose But yet these instruments bée not all after one sort for some there be which haue no knowledge nor sense nor will and yet neuerthelesse they doo seruice vnto God But there be others which perceiue vnderstand and will those things which they doo and yet they doo it not alwaies of purpose to serue God yea rather they oftentimes vnwillinglie and vnwittinglie doo that which God appointeth Wherefore we will saie that as well liuing creatures as not liuing creatures things hauing sense and hauing no sense Angels good and bad and generallie all creatures be the instruments of God which he vseth according to the consideration of his prouidence He did vse the Assyrians Chaldaeans Persians Greekes and Romanes for punishment of the wicked Hebrues he did vse also the diuell against Saule and against Iob. But it is further to be considered that when God vseth creatures especiallie the reasonable creatures and euill creatures such as be euill men and diuels he doth not so vse them as though they did nothing themselues for euen they themselues fulfill their owne naughtines but God vseth it to purpose God dealeth not with these as with stones which haue no sense at all they will they knowe and they haue sense and when wicked men and the diuell doo naughtilie and are mooued by their owne proper lust they doo seruice vnto the prouidence of God They perceiue doubtlesse and will not that their mind is such as they would serue God for they séeke their owne Neither are they so moued by the superior cause as they vse not withall their owne naughtinesse How one worke may be both of God of the diuell and of euill men 10 But thou wilt saie that If God after this maner haue recourse as the chéefest cause vnto these actions and that euill men as the next causes doo them it shall be all one worke of God of the diuell and of naughtie men This indéed must not be denied but yet this worke commeth far otherwise from the superiour good cause than from the next cause which is corrupt This worke as it is of the diuell and of wicked men is euill It draweth infection from the wickednes of the diuell and of naughtie men which being euill trées cannot bring foorth good fruit But God the verie best and chéefest cause as he concurreth with these actions dooth them rightlie and in due order Euen as both God and the diuell would Ierusalem to be destroied but yet in sundrie respects God to the intent he might punish the obstinate the diuell that he might fulfill his cruell hatred against mankind Christ was to be deliuered vnto the crosse which also was doone and this worke as it procéeded from the hatred and malice of the Iewes was euill but the selfe-same in as much as God through that most holie action would haue mercie vpon mankind had goodnes Wherefore it is said in the Acts of the apostles Act. 4 27. that They did those things against the Sonne of God which his counsell and hand had determined Yet must those things which they did against Christ méerelie be called euill bicause they haue both their name and nature from the next cause although that God rightlie vsed them according to his owne prouidence The diuell and God exercise Iob in a farre sundrie respect also the Sabees and other robbers spoiled his substance for the satisfieng of their owne hatred so did the diuell But God did it to prooue his patience and to testifie his good will towards the godlie
himselfe To the 15. We saie that God shall iustlie iudge the world for what wickednes soeuer men doo they doo it against the lawe of God they doo it willinglie and of their owne accord not by constraint and The spirit of God shall reprooue the world of iudgement of sinne c. Besides this it was inferred To the 16. that by this meanes it would followe that there be wils in God one repugnant to another We answer that in GOD as concerning his nature there is but one absolute and onelie will which is the essence and nature of God but yet The will of God is manifold if we consider moreouer the sundrie obiects it may be called manifold In respect of his commandements it is iust good and one onelie but in respect of men some it promoteth and other some it iustlie depriueth of Gods fauour But they be no repugnant wils bicause they be not occupied about one thing Certeinlie such things as be repugnant it behooueth that they be referred to the selfe-same subiect A father hath two sonnes his will is that the one should attend vnto learning and the other not But be there two wils of the father No forsooth it is but one and he dooth rightlie so he doo it vpon good consideration Iames. 4 15. Moreouer Iames in the fourth chapter saith Ye say We will go into such a citie ye ought rather to saie If God will we will doo this or that thing Wherefore the will of God is not onelie as touching the lawe and commandements but it is also concerning those things which be dailie doone of men And that will belongeth not to the commandements for these things are not conteined in the decalog and they after a sort be things indifferent Verie well did Augustine write in his Enchiridion vnto Laurence in the 102. chapter The omnipotent God whether through his mercie he haue pittie vpon whom he will or through his iudgement shall iudge whom he will dooth nothing vniustlie neither dooth he otherwise than with his will Afterward it was said If he should be a cause of sinne to what end tend so manie warnings and so manie obtestations of his To the 17. by the sonne of God by the prophets and apostles We saie that these things are not doone in vaine naie rather they bring profit and vtilitie Admonitions are not vnprofitable First they which admonish rebuke and exhort do obeie the commandements of God who would this to be doone But thou wilt saie It will not profit me the euent must be committed vnto God Further these things doo profit the saints which are predestinated though it appéere not presentlie yet in some case they haue their fruit doubtles they make the vngodlie the lesse excusable Of this matter reade in the booke of Augustine De correctione gratia for these things were also obiected to him To the 18. 27 It was argued that If the matter should be on this wise all difference betwéene good and euill would be taken awaie all things without exception should be the works of God as the Libertines doo saie We grant that if God were verelie the cause of sinnes the Libertines should saie rightlie but their opinion is detestable To the rest of the arguments The iudgement of consciences would be taken awaie inward accusations and repentance would be dispatched a windowe would be opened vnto mischéefes giuing of thanks would be withdrawne for we would delight in sinne and a great deale of the estimation of God would be lost All these things be most true but they make not against vs for we affirme not God to be trulie the cause of sinne Lastlie was brought foorth that God would haue all men to be saued 1. Tim. 2 4. if he will this he vseth good meanes not euill therefore he is not the cause of sinne We most plainelie confesse that God is not properlie the cause of sin but yet out of this place I affirme with Augustine in his Enchiridion the 103. chapter How God would haue all men to be saued that the sentence must not be so absolutelie vnderstood as though there were not some which God would not haue to be saued This sentence saith he is thus ment God hath his elect among euerie state condition of men so in this respect he accepteth not the person He calleth kings and priuate men bond men frée men man and woman And excellentlie well dooth this interpretatiō agrée with the place of Paule He had commanded to praie for princes but some man might haue thought that the condition of them was such as saluation should be repugnant therewith In no wise saith he God hath his elect among euerie kind of men The like reason he bringeth there out of the 23. chapter of Matthew Matth. 23. 23. and Luk. 11 42. Yee tyth mint and rue euerie herbe that is all kinds of herbs that are among you not which be in India and Europe for how could they tyth herbes of all the world From which opinion disagréed not he that was author of the booke De vocatione gentium which they attribute vnto Ambrose For he saith that God hath his generalitie Generall propositions must be restrained wherfore he iudgeth that this generall proposition must so be restrained as if it were said that God would haue them to be saued which belong vnto his flocke and number euen as when it is said All shall be taught of God And againe Esai 54 13. Luke 3 6. All flesh shall see the saluation of God An other waie whereby Augustine vnderstandeth this place is euen there also We vnderstand saith he that none shall be saued but such as God will haue to be saued As if thou shouldest saie A Grammarian is at the citie of Tigurie which teacheth grammar vnto all he saith not all the citizens but that there is none which is taught grammar whom he teacheth not And so likewise he vnderstandeth that place He lightneth euerie one that commeth into this world that is Iohn 1 9. How manie soeuer be lightened are lightened by this word But that he would all men absolutelie to be saued he saith it is not true For in the eleuenth of Matthew it is written Wo be to thee Chorazin Matt. 11 21. Wo be to thee Bethsaida for if the miracles that were doone in the citie of Tyre and Sidon had beene doone in you they had long agoe repented of their wickednes in sackcloth and ashes Christ would not shew foorth the power of miracles among them who he said would haue repented if they had béene shewed foorth And he addeth Expound it which waie ye will so we be not compelled to beléeue that God omnipotent would haue some thing to be doone and is not doone when as the truth speaketh that All things Psal 135 6. whatsoeuer he would haue doone in heauen and earth he hath doone surelie what he would
holie spirit To the sixt which doo hinder sins and therefore c. This we grant but we adde that he dooth iustlie remooue his spirit Indéed the remoouing of that which letteth is a cause but yet that is not the proper cause for there doo also rest in vs inward causes of euill He giueth occasions It is true he suggesteth both outwardlie and inwardlie To the seuenth but yet good things the which men through their owne lewdnes doo vse amisse But he not onlie giueth occasions but he also gaue out his commandements 1. kin 22. 22. He said vnto the diuell To the eight God is brought in by the figure Prosopopoeia Go foorth doo this hereof will I note a few things The prophet by the figure Prosopopoeia dooth as it were bring in God to sit vpon a seate like a iudge he would that Achab should be slaine he séeketh who shall deceiue him Wherevnto tendeth this inquisition It putteth vs in mind that this should else-where be sought bicause it is not in the nature of God to deceiue The end is there set foorth by his iustice he willeth that Achab should now be slaine Diuers waies are deuised this spirit shewed one waie and that spirit another waie to the intent we may vnderstand that the prouidence of God hath innumerable waies whereby he can punish men Those waies were there propounded but not put in practise bicause the prouidence of God was not minded to vse them A spirit stept foorth who said I will deceiue him Hereby it is gathered that diuels are prompt and redie to deceiue and when they doo deceiue it is of their owne dooing In the meane time we be taught that those spirits be able to doo no more than God dooth giue them leaue and in respect that he will vse them they be executioners appointed of God Wherefore God said Go foorth this is the imperatiue mood If we respect the end it was to slaie and punish Achab. But this leaue was giuen to the intent that the diuell should exercise his naughtie will and deceiue And God vsed the sinne of the diuell and would not hinder his worke nor yet let Achab but that he should beléeue the false prophets Augustine in his booke of the 83. questions quest 53. noted thrée things The first is that that which God did against Achab he did it by iudgement secondlie that he did it by an angell and not by himselfe thirdlie he saith not by euerie maner of angell but by an euill angell readie of his owne nature to deceiue It was said that sinne is a motion To the ninth and a certeine action and that the first moouer is God nothing is concluded but that the subiect of sinne that is the act it selfe hath will to be the néerest cause and also God himselfe in respect it is a naturall thing The saieng of Augustine De gratia libero arbitrio the 21. chapter is expounded of the inclination vnto good by himselfe and vnto euill indirectlie Also the dealing of Roboam To the 10. 1. Kin. 12 15 2. Par. 21 16. and the stirring vp of the Philistines and that Amazias would not harken vnto the warnings of the king of Israels prophet apperteineth to the iustice of God God was minded to punish them To the 11. As touching the words of Ahia the Silonite for performing wherof c. These things were not doone bicause they were foretold but foretold bicause God foresawe that they should be And to the end that they might so be he appointed them for punishments of the wicked and he knew how he would vse them and his reasons were allowed of God It is written in the 14. chapter of Ezechiel Ezec. 14 9. If the prophet be deceiued To the 12. it is I that haue seduced him Here haue we nothing else but that the sinne of the false prophet may be two waies considered As it procéedeth from the will of an ill prophet so it displeaseth God and therefore he said he would punish it but if afterward the vse of it should be weighed that God by such seducing would be reuenged of the people then he did iustlie withdrawe his grace from them further he vsed that seducement which properlie and by it selfe may not be ascribed to God 31 There was brought a place out of the 21 chapter of the prouerbs where it is said Prou. 21 1. To the 13. that The hart of the king is in the hand of God and he inclineth the same which waie soeuer he will The proposition is generall Which waie soeuer he will he inclineth the same Here is no exception therefore as well vnto good things as vnto euill things In the twelfe of Iob Iob 12 24. it is said that God dooth take a waie the harts of them that be rulers of the earth and that he maketh them stagger like droonken men And how these things must be vnderstood of inclination I haue declared Wherefore I vnderstand this sentence of Salomon no otherwise than those words of saint Augustine in his booke De gratia libero arbitrio to wit that he inclineth our wils vnto good or euill according to his good pleasure To the 14. Another argument was out of the 105. psalme Psa 105 25. where it is said God turned their hart so as they hated them What maner of turning that is which he made in their harts Augustine dooth teach verie well in the same place it was no good hart that GOD made euill But such is the goodnes of God that he vseth both angels and men and when they be euill he piketh good things out of them He increased the Israelites with children and with wealth these things were good wherfore God by dooing good vnto the Hebrues turned the hart of the Aegyptians vnto hatred for hatred ariseth through other mens felicitie Wherefore God turned their hart which naturallie was euill vnto a hatred against the Hebrues not by making of their hart euill Ye sée therefore that I feined not when I said that God suggesteth either inwardlie or outwardlie such things as in their owne nature be good but through our fault doo come occasions of sinning but yet occasions taken not giuen And the occasions which be offered be not the furthest remooued causes as is the firre trée hewen vpon mount Pelion but they be immediate occasions which stir vp our desires euen as the Hebrues happines was the immediate occasion why the Aegyptians enuied them Esai 63 17. Esaie the 63. chapter Wherefore hast thou made vs to erre To the 15. Lord Which saieng Ierom interpreteth of Gods louing kindnes God did not straitwaie punish their sinnes wherefore they began to contemne his iudgements God did suggest this his mercie in them which was good but through their fault it was drawne to contempt They may also be the words of the wicked which cast vpon God the cause of their sinnes Or
The preaching of the Gospell is set foorth vnto them manie other things giueth he vnto all men although he hath not mercie vpon all vnto saluation God may doo with his owne what he will These thou saiest reiect his mercie Ierom saith vpon Ionas God is mercifull and pitifull of nature readie to saue those by his mercie whom he cannot by his iustice but we cast awaie his mercie which is offered I grant it insomuch as it is offered vs by generall preaching neuerthelesse God dooth not change their wils that he can doo this who denieth If he will not it is vpon iust cause that he will not Augustine De bono perseuerantiae the fourth chapter saith that In one and the selfe-same thing we sée a difference of Gods iudgement and in diuerse things we sée one iudgement There were two twins in the wombe of Rebecca before they had doone either good or euill yet is said I haue loued Iacob and hated Esau Some laboured in the vineyard a whole daie others laboured but one houre onelie and yet receiued all one reward As for the instance of the goodman of the house whose sonnes and seruants doo offend To the 23. I saith he inforce them not The goodman of the house is rightlie accused bicause he hath a lawe but God hath no lawe prescribed vnto him he himselfe hath prescribed to himselfe that he will doo nothing vniustlie but his will is the chéefe rule of iustice God forsaketh the reprobats and is also forsaken by them and he dooth rightlie But in that he leaueth such as leaue him that is testified in the second booke of Chronicles the 15. chapter The prophet Azarias the sonne of Obed 2. Par. 15 16 saith vnto king Amazias Seeing that ye forsake him he will forsake you God is euerie where by his essence and his power but in those that are his by fauour grace and readie helpe He leaueth not the wicked in the two former sorts To the 24. but in the third There was alledged the sentence of Anshelme De casu diaboli If God saith he by a dishonest worke such as is adulterie doo bring foorth a child why cannot that will of God by a naughtie will bring it foorth as it is a naturall thing We grant that the subiect may be brought foorth of God but afterward it behooueth to consider the defect in it selfe Acts. 2 23. Acts. 4 27. 34 It is read in the acts that they came togither against Christ to doo whatsoeuer the hand and counsell of God had decréed and that Christ was deliuered by the determined counsell of God Touching the death of Christ the will of God hath another meaning towards Christ than it hath towards the Iewes As touching Christ God would that he should beare the crosse according to obedience and charitie bicause he is our redemption and the diuine nature brought to passe in him that he did beare it The the Iewes should deale so cruellie God permitted them but in that permission there was a will not to hinder their naughtie will that he might vse the same and that redemption might followe By this it appéereth that he could haue letted it if he would Could not my father saith Iesus giue me eleuen legions of angels to fight for me Matt. 26 53. He vsed that sinne to redéeme vs. Manie good things were offered by God vnto the Iewes such were the prechings miracles and reprehensions which he vsed but through their default they were taken in the woorse part wherefore they are left euen in the necessitie of sinning Of free wil. Where shall now be frée will It is lost Augustine in the thirtie chapter of his Enchiridion to Laurence saith that After man had sinned he lost himselfe and his fréewill also he saith so twise in that chapter and else-where also and we haue it in the second booke of Sentences the 25. distinction But Barnard saith that it is not lost The reconcilement betweene Barnard and Augustine touching free-will These fathers disagrée not if they be rightlie vnderstood for Augustine taketh frée will for frée power of choosing things contrarie this or that And while we be not regenerated we cannot trulie doo acceptable things vnto God vnlesse we be restored by the sonne of God bicause frée will as touching those things dooth not remaine in vs. Whereas Barnard saith that frée will remaineth what is his meaning He meaneth that although men sinne they are not compelled they haue a consent they are willing and such frée will remaineth And he himselfe expounds himselfe when he setteth downe thrée sorts of libertie He hath frée will What maner of libertie the godlie haue from compulsion from sinne when his will is regenerate from miserie when he shall come into the kingdome of heauen We haue no fréedome from miserie in this life frō necessitie we haue by necessitie he meaneth compulsion This appéereth out of Barnard for he placeth a fréedome of will in God he of necessitie is good and yet this taketh not awaie his frée will The angels and holie men in the heauenlie countrie cannot sinne yet they haue a frée will Also he granteth a fréedome vnto the diuell and damned soules and yet they cannot be good but the euill which they will they will it of their owne accord not that they be able to doo the contrarie The same author saith It is grace which preserueth and frée will which is perserued By what meanes It taketh health willinglie that is it assenteth it consenteth but he saith not that it consenteth of it selfe naie rather he alledgeth the place of Paule 2. Cor. 3 5. that We cannot of our selues thinke a good thought much lesse giue our consent thereto And Phili. 2 13. God worketh in vs to will and to performe God saith he without vs setteth before vs good cogitations by preuenting vs afterward he changeth the will he changeth saith he the affection that the same being changed the consent may followe Wherfore he saith that God dooth foure things in vs first he stirreth vp by sending in good cogitations secondlie he healeth that is he changeth the will thirdlie he confirmeth that is he leadeth to the act fourthlie he preserueth that we may not féele the want that we may perseuere and that the good worke may be accomplished 35 To be bréefe we also affirme that God as concerning sinne is as Epiphanius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cléere from the cause of all sinne bicause properlie he is not the cause and yet he sléepeth not This word also signifieth vnblameable God cannot be drawne into lawe by vs what he dooth he dooth iustlie And for our part we adde that it is a generall opinion and must still be reteined in the church that There is nothing doone in the world That nothing is doone without the prouidence of God Mat 10 29. and 30. be it good or bad without Gods prouidence Humane actions cannot
which they appoint that applie themselues to ciuill works for oftentimes things doo farre otherwise happen than they did euer imagine could be And hereof it cometh to passe that Ethnike men are woont verie often to be troubled Pompeie Cato and Cicero thought to themselues that they had intended excellent counsell but when the same was come to naught there remained nothing but desperation vnto the authors for they being disappointed of their purposes did attribute all vnto fortune and chance Ier. 10 23. But Ieremie declareth that the successe and euent of things is in the hands of God The successe of things is gouerned by the will of God not by our will The waie of man saith he is not in his owne power neither lieth it in man to direct his owne steps Which place the Hebrues expound of Nabuchadnezar who they saie went foorth of his house not against the Iewes but to make warre vpon the Ammonits as we reade in the 21. chapter of Ezechiel verse 20. but when he came into a waie that had two turnings he began to deliberate and to take counsell of the entrails of beasts of idols and of lots by the brightnesse of a sword and hauing aduertisement he set vpon Iurie and leauing the Ammonites he besieged Ierusalem These two things are not hidden vnto the godlie namelie that God is the authour of counsell God is the author of counsels and giueth successe as he will and giueth such a successe to things as he will And therefore they determine nothing with themselues but they adde this condition If God will which thing Iames warned vs to doo And Paule in his epistle to the Romanes saith The godlie determine alwaies with this condition if God will Iames. 4 15. Rom. 1 10. that He desireth to haue a prosperous iornie vnto them but yet by the will of God Wherefore if the thing happen otherwise than they looked for they are comforted in themselues bicause they knowe that God their most louing father better prouideth both for his owne kingdome and their saluation than they could haue prouided for themselues And they haue alwaies in their mouth that which Dauid sang Vnles the Lord build the house in vaine doo they labour which build it Psal 127 1. Therefore it is their care that they maie frame and applie their counsels vnto the word of God and the euent they commit vnto GOD and so they worke surelie on euerie part 4 But in those workes which be acceptable and gratefull vnto God In works acceptable vnto God strangers from Christ haue no freedome such men as are strangers from God haue no fréedome at all wherevpon came that saieng of Augustine in his Enchiridion that Man abusing his fréewill hath lost both himselfe and also the libertie of his will for when sinne gat the vpper hand in battell it brought man into bondage I know there be some which thus interpret this sentence of Augustine that Adam lost fréewill as touching grace and glorie wherewith he was adorned but not as touching nature Verelie I will not much labour here Nature indeed was left after sinne but yet vnperfect and wounded to denie that the reason and will which belong vnto nature were left vnto man after his fall but that the same nature is vnperfect and wounded they themselues cannot denie For this the Maister of the sentences also affirmeth in his second booke and 25. distinction for he saith that A man now after his fall is in such a case as he maie sinne and that it so fareth with him as he cannot but sinne And although Augustine and others did not so affirme A reason why men cannot chuse but sinne yet most sound reason might teach it vs for holie works depend vpon two principles namelie of knowledge and of appetite Concerning knowledge Paule saith The naturall man dooth not vnderstand those things which be of the spirit of God 1. Cor. 2 14 yea verelie no more he cannot for they be foolishnesse vnto him But now if we knowe not what is to be doone and what is pleasing vnto GOD by what meanes may we shew the same in our worke Moreouer in what sort our appetite and cogitations are toward those holie works it appéereth by the sixt chapter of Genesis My spirit saith God shall not striue in man for euer Gen 2. 3 5 bicause he is flesh And a little after God sawe that the malice of man was great and all the imagination of the thought of his hart was onlie vnto euill euerie daie verse 21. Touching our strength our owne creator must be best beleeued verse 12. And in the eight chapter The imagination of mans hart is euill euen from his infancie And those things dooth God himselfe speake and there is none to be beléeued better than him that made vs when he giueth a testimonie of his owne worke In the 18. chapter of Ieremie the people said We will followe our owne imaginations Which place Ierom expounding writeth thus Where is therfore the power of fréewill and the iudgement of mans owne will Without the grace of God we be bondmen Iohn 8 34. without the grace of God séeing it is a great offense vnto God for a man is followe his owne thoughts and to do the will of his wicked hart That we be subiect vnto seruitude Christ teacheth vs in Iohn saieng He that dooth sinne is the seruant of sinne Wherefore séeing we commit manie things and haue sinnes cleauing vnto vs from our mothers wombe we must of necessitie grant that we be seruants verse 36. Rom. 7 14. 18. 23. But then we shall be free indeed if the sonne shall set vs at libertie otherwise we serue in a most bitter bondage Whervpon Paule said that he was sold vnder sinne and so sold as in his flesh he confessed that there dwelt no good thing and that he did the things which he would not and which he hated and that he felt another lawe in his members resisting the lawe of the mind and leading him awaie captiue to the lawe of sinne And vnto the Galathians he saith that The flesh dooth striue against the spirit Gal. 5 18. and the spirit against the flesh so that we cannot doo what we would Which things being true touching so woorthie an apostle and touching holie men regenerated by Christ what shall be thought of the wicked which belong not vnto Christ And vnto him they cannot come vnlesse they be drawne Iohn 6 44. None can come vnto Christ vnlesse he be drawne for Christ saith None can come vnto me vnlesse my father shall drawe him He which would go before of his owne accord is not drawne as Augustine saith but is led If therefore we must be drawne vnto Christ in that we would not before the same is a most gréeuous sinne and therefore we will not bicause The wisedome of the flesh is enimitie against God Rom. 8
obserued the same houre which the Iewes had appointed for common praier for it saith that At the ninth houre he sawe an angel standing by him which gaue him to vnderstand that his praier was heard But out of the first chapter of Esaie and 15. of Prouerbs and manie other places we be taught that The vngodlie and sinfull sort be not heard of God How it is to be vnderstood that sinners are not heard of God Which neuertheles must be vnderstood so long as they would be sinners and reteine with them a will to sinne 11 Neither is that which Augustine writeth against the Donatists repugnant to this doctrine namelie that The praiers of wicked priests be heard of God Why God heareth the the praiers of ill ministers for he addeth that it so commeth to passe by reason of the peoples deuotion But Cornelius when he praid was holpen by his owne faith and not through the faith of others which stood by And Augustine in his epistle vnto Sixtus saith that God in iustifieng of a man is woont to giue his spirit whereby he may pray for those things which be profitable for saluation Rom. 12 14 And séeing Cornelius praid for those things there can be no doubt but he was iustified Herevnto adde that no man can rightlie praie vnto God vnlesse he haue faith And that we be iustified by faith it hath bin sufficientlie testified and declared alreadie Peter also before he began to preach vnto him saith that He perceiued in verie truth that God is no accepter of persons Acts. 10 34. but that he is accepted by him of what nation so euer he be which worketh righteousnesse which words teach vs plainelie enough that Cornelius was euen alreadie accepted of God before Peter came vnto him But I maruell that there be anie which dare affirme that he had not the faith of Christ when as Christ himselfe in the eight chapter of Iohn saith that He knoweth not God which beleeueth not in the sonne of God Iohn 14 1. And in the 14. chapter he admonisheth his disciples If ye beleeue in God beleeue also in me Iohn 5 46. and if so be ye beleeued Moses ye would also beleeue in me These things assure vs that Cornelius beléeued verelie in God and therefore did also beléeue in the Messias which should come euen as he had bin instructed by the Iewes although he knew not that he was alreadie come and that IESVS of Nazareth whom the Iewes had crucified was the same Messias He had the same faith Cornelius had the faith of the fathers in the old testament Iohn 1 48. The example of Nathaniel wherewith the fathers beléeued that Christ should come wherefore séeing they were iustifie◠by the same faith how dare we be so bold as denie the verie same vnto Cornelius Nathaniel which beléeued that Messias should come and thought that he was not yet come is by Christ pronounced to be a true Israelit in whom there was no guile which two things cannot concurre in a man not yet iustified But Peter was therefore sent to Cornelius that he might more plainelie and expressedlie knowe that thing which he had before intricatlie beléeued of Christ Of this mind was Gregorie in his 19. homilie vpon Ezechiel A similitude for he saith that Faith is the entrie whereby we come to good works but not contrariwise that by good works we can come vnto faith And so he concludeth that Cornelius did first beléeue before he could bring foorth anie laudable workes And he citeth that place vnto the Hebrues It is vnpossible without faith to please God Which sentence Heb. 11 6. as it appeareth by the selfe-same place cannot be otherwise vnderstood than of faith iustifieng Beda expounding the third chapter of the acts is of the same mind and citeth the words of Gregorie Neither is the Maister of the sentences of anie other iudgement in his second booke and 25. distinction But our aduersaries obiect vnto vs Augustine in his 7. chapter De praedestinatione sanctorum where he reasoneth against those which taught that faith is of our selues when yet in the meane time they confessed that the works which followe be of God but yet obteined by faith Indéed Augustine confesseth that the works Faith is not of our selues Ephe. 2 8. which followe faith be of God but denieth that faith is of our selues For he saith that Paule writeth to the Ephesians By grace ye are saued through faith and that not of your selues for it is the gift of God But that is a hard saieng which he addeth namelie that the praiers and almes of Cornelius were accepted of God before he beléeued in Christ But we must here weigh the things which followe for he addeth And yet praied he not neither gaue he almes without some faith for how did he call vpon him in whom he beléeued not Cornelius had faith in Christ but not distinct and vnfolden These words doo plainelie declare that Augustine tooke not awaie from Cornelius all maner of faith in Christ but onelie an vnfolden and distinct faith Which thing that place chéeflie declareth which is cited out of the epistle to the Romans verse 13. How shall they call vpon him in whom they haue not beleeued For those words be written of the faith and inuocation of men regenerate as the next sentence following plainelie declareth Euerie one which calleth vpon the name of the Lord shal be saued for we cannot attribute saluation but to them which be iustified Peter was sent to edifie Cornelius not to laie the ground of his faith But Peter was sent vnto Cornelius to build vp and not to laie the foundation for the foundations of faith were laid in him before 12 But those things which Augustine addeth séeme to bring a greater difficultie for he saith But if he could without the faith namelie of Christ be saued that singular workeman the apostle should not haue béene sent to edifie him But séeing he alreadie before attributed vnto him faith and inuocation after which of necessitie followeth saluation whereof the apostle speaketh in the epistle to the Romans The saluation which we haue in this life is not perfect how can he take saluation from him vnlesse we peraduenture vnderstand that faith and saluation in men iustified is not perfect while they liue here For our saluation commeth not in this life to that degrée nor to that quantitie which Christ requireth in his elect for no man maie doubt but that we shall not atteine to perfect saluation before the resurrection and eternall saluation although we haue begun to enioie the same alreadie after a sort Paule to the Ephesians affirmeth Ephes 2 8. that We be now saued by faith And yet vnto the Philippians he exhorteth vs With feare and trembling to worke our owne saluation Phil. 2 12. Which places cannot be brought to one consent Saluation begun by iustification is
had them to make peace with the Chananites of their owne accord but it is added Vnlesse they had demanded peace but they alone desired it This therefore is not against the commandement of God especiallie séeing they not onlie did receiue the religion of the Israelites but also were appointed for perpetuall seruice vnto the tabernacle Also the Israelites thought themselues to be deceiued by their owne fault bicause they had not taken counsell from the mouth of the Lord. The promise which Dauid made was not lawfull namelie that a wicked man should be spared Therefore it is no maruell if afterward he warned Salomon that this euill might be amended 13 But verie manie doo doubt In 1. kin 8. verse 31. Whether an oth must be giuen vnto him that is suspected of periurie whether it be lawfull to offer an oth vnto him which is suspected of periurie and by great coniectures is thought that he will be forsworne For not onelie sinnes must be auoided but also there must be no occasions of sinning offered vnto our neighbours To this I answer It is necessarie for vs to ponder that they which offer an oth be not all of one sort Wherfore if they be iudges that doo it and that the order of lawe require that an oth should be offered in obeieng of the lawe they sinne not Let them commit the matter vnto God and diligentlie warne him of his dutie vnto whom they offer the oth For as it hath béene said the lawe of God in Exodus commanded that in certeine cases an oth should be taken This if the iudge obserue it can not rightlie be said that he giueth a true occasion of periurie But if so be the oth shall be voluntarie to wit betwéene priuate persons it must not be offered to such a man as vpon iust cause is suspected of periurie For it is not lawfull to anie man for his owne aduantage sake to prouoke an other man vnto sinne As touching priuate conclusions bargains and couenants let them be omitted rather than for our sakes the name of God should be made a iesting stocke 1. kin 8 31. Wherefore that which Salomon desireth is holie and iust namelie that euill may be taken awaie from the people and that men may be terrified from taking of the name of the Lord in vaine either by denieng of a truth or affirming a falsehood by the testimonie of his name King Salomon desired nothing but that he knew God himselfe did like of For in the ten commandements it is written Thou shalt not take the name of the Lord thy God in vaine for God will not account him innocent that so dooth but will gréeuouslie punish him as one that is guiltie That this might come to passe Salomon desired and especiallie vnto them that forsware themselues in that house which he had latelie builded The oths which as I said were taken were accustomed to be doone ouer against the altar of sacrifice that is in the court of those men that were cleane But the oth of prophane persons which commonlie they call the laitie was doone at the wall whereby the court of the priests was seuered from the same Whie an oth was inuented and how inuiolablie it should be kept Certeinelie an oth was inuented for the honour and glorie of the name of God and was commanded in the lawe So then it is the part of a good prince to be verie circumspect that it fall not out otherwise namelie to the contumelie and iniurie of God And therfore Salomon is to be commended when he praieth that the honour due vnto the name of GOD might remaine entire and that euerie mans owne so far foorth as is possible might be rendered vnto him and that the lawe of laieng to pledge or of stealing or of dooing harme might be kept inuiolate But at the first shew it séemeth that Salomon did not the office of a godlie king bicause he desireth iustice and damnation vnto sinners To this may be answered that he likewise on the other side desireth good things vnto those that were innocent namelie that right iudgement might be ministred vnto them and that God would defend their cause Further it must be considered that the glorie of God and publike safetie is to be preferred before the commodities of priuate men But God hath delt much more seuerelie against periurie The seuere chastisement of periurie verse 3. as it is in the sixt chapter of Leuiticus for there he not onelie condemned the periured man but also all those which being priuie of the periurie held their peace For the lawe commanded that they which for a certeintie knew that an oth was falslie taken shuld in stepping forth reueale the same that the name of God might not be had in derision Wherefore Salomon praieth God that he will heare it out of heauen The seuenth Chapter The fourth precept of sanctifieng the sabboth daie In Gen. 2 at the beginning IN the seuenth daie God finished his worke which he had made not that he created anie thing the seuenth daie but that so farre forth as our vnderstanding reacheth it might be knowne that he finished all things the seuenth daie when as we knowe that there was nothing made by him vpon that daie Some thinke that the letter Caph which is added vnto Iod dooth signifie Before and they cite the place out of the 25. chapter of Deuteronomie verse 4. Thou shalt not moosill the oxe before the treading out of the corne But it prooueth it not bicause héere we may also vnderstand it in the treading out Howbeit héere in verie déed there is no question for the same consummation perfection or finishing of cretures is not anie worke added to things created the sixt daie but that on this seuenth daie the things are noted to haue béene finished and made perfect In that he rested the seuenth daie vnderstand it not from labour but from the worke of creating For Rest may betoken two things How the word rest is to be vnderstood either the end and termination of that which is doone and so it is taken in this place or else as a refreshing after labour which thing must not be ascribed vnto God for without anie maner of labour did he create the world But as the Hebrues saie in the letter He which is vttered with a breth onelie By the word of the Lord were the heauens made and all the hoste of them with the breath of his mouth verse 6. The number of seuen Psalme 33. Let vs héere passe ouer the mysteries of the number of seuen wherewith vndoubtedlie God is delighted séeing he hath comprised in that number the great and noble things which he made and commanded And this onelie let vs note that of euerie seuen daies one must be reserued vnto God How did God cease from working Ioh. 5 17. séeing he now also worketh Yea and he is a pure and méere act neither is that most
the second to the Corinthians 2. Co. 10 18 he saith Not he which commendeth himselfe is allowed but whom God commendeth If praise be from God so is also dispraise If euerie mans praise shall come vnto him from God the same is also to be iudged of dispraise For in the iudgement of God as there shall be manie praised so on the other part manie according to their deserts shall be dispraised In 1. Sam. 12 verse 5. 9 But insomuch as godlie men doo séeme somtimes to be forgetfull of themselues when they speake honourablie of their owne vertues we will declare in few words how the same may be lawfull How the godlie may praise them selues First the godlie make no shew or brag of their owne vertues for they knowe them to be the gifts of God and that they themselues be defiled and manie waies corrupted Secondlie they acknowledge those vertues to be giuen them not onelie for their owne sakes but also for the people that they may prouide and care for such things as be necessarie for others Thirdlie they perceiue that they haue not fulfilled the lawe of God but that they oftentimes offend and fall and that they be not able to stand in iudgement before God But if they be compared with their aduersaries they doubt not but euen before God they shall be their superiours Moreouer they would that by their good life the glorie of God should be set foorth and that others by their example should be stirred vp to liue well and godlie Furthermore they call their owne acts to remembrance not for to make vaunt of themselues among others but to giue a weight vnto their doctrine sith their spéeches be neither false nor vaine nor full of wind For as when place serueth they set foorth their goodnesse so else-where they dissemble not their euill But here must be diligent héed taken that we be not be guiled by our flesh For as touching the thing it selfe the verie same is doone by the godlie which is doone by the wicked howbeit that which is doone well of the one is doone wickedlie of the other Samuel Esaie 38 3. Ezechias and others commend their owne acts the verie same dooth the Pharisie Luke 18 11 but not with the same mind God is he that knoweth the hart and séeth with what mind euerie thing is doone of euerie man Againe the godlie giue thanks vnto God for his gifts and as often as they call this to remembrance so manie times doo they begin to be of a most assured hope that GOD will in this sort be with them perpetuallie Lastlie they would not that the same light which they perceiue is kindled in them Matt. 5. 14. should be hidden vnder a bushell or the citie to be set in an obscure place where it cannot be séene It is probable that Samuel had respect vnto these things but yet to nothing rather than that the people should acknowledge their sinne Of Flatterie 10 Flatterers be they In 1. Sam 29 verse 8◠which for commoditie sake doo temper their words to win fauour of him whom they flatter for some commoditie sake For it is flatterie when we applie our selues both in words and déeds vnto the will of another and that feinedlie and not faithfullie to the intent we may reape some profit by him They which be of this sort doo dissemble all things and altogither depend vpon the will and countenance of another and doo not onlie sinne in talking but oftentimes in kéeping silence The etymologie of the word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A seruant The etymologie of the word for it is altogither seruile and vnhonest Chrysostome in his fift homilie vpon the epistle to the Philippians Flatterie saith he is when we honour anie man What flatterie is for that which he ought not to be honoured that we may get from him some temporall benefit The same father in his twentieth homilie vpon the first to the Thessalonians saith It is flatterie when for some euill purpose we doo anie thing that becommeth not a man Euerie speaking in fauour is not flatterie Gal. 1 20. but if we speake anie thing to please howbeit not dissemblinglie or falselie to the intent we might win some man vnto Christ that is not flatterie For Paule himselfe although he saie that he dooth not couet to please men but God and addeth that his communication was not in the intisement of words yet vnto the Corinthians he saith 1. Thes 2 5. that He was made all things to all men 1. Cor. 9 2◠to the Iewes a Iew to them which were vnder the lawe as though he also had beene vnder the lawe finallie all things to all men that he might win all But this was no flatterie for that as I haue said is when we not trulie but feinedlie applie our selues to the wils of others to the intent we may reape some temporall commoditie And so is flatterie distinguished from christian humanitie Dauid did flatter 1. Sam 27. Wherefore Dauid shamefullie flattered Achis and that with a most subtill kind of flatterie For Plutarch in a little booke how one may discerne a flatterer from a fréend saith that He is the closest flatterer The most cunning kind of flatterie who when he flattereth most carrieth yet with him such a shew of libertie as he may séeme not to flatter but rather to gainesaie For that grosse kind of flatterie namelie to hold vp a man with yea and naie euerie man can soone espie Plato saith that It is the most hurtfull kind of iniustice if a man can so hide it as he may séeme to be iust Dauid did so flatter as it might séeme in words that he would withstand the king and to heape kindnesse vpon him whether he would or no. This is to make a shew of iustice in a matter that is vniust for he falned that he would imploie his whole trauell and indeuour towards the king and to take it in euill part that he should be so dismissed At this daie in princes courts and speciallie in the court of Rome there is no waie more readie to attaine honors than if one so order himselfe as he can sooth euerie man in euerie thing Whether Dauid ment to tarrie in the campe Dauid fained himselfe to depart with gréefe and that he was verie destrous to tarrie He fained I saie for his meaning was not so For if he had fought he had dealt vngodlie towards his owne countrie men if he had not fought he should haue béene vngratefull towards him of whom he was interteined R. Ben Gerson saith that He would remaine in the campe bicause he might make frustrate the counsels of the Philistines and reueale the same vnto his owne people And vndoubtedlie when as afterward Absalon had made a commotion against him 2. Sa. 15 34. he priuilie sent Chusa the Arachite who might frustrate the counsell of
that Christ was therefore come to lead vs vnto a higher philosophie The true religion he calleth philosophie to take awaie the pride of the Graecians who attributed so much vnto their philosophie Ierom. Ierom writeth héereof in diuers places to Geruntia to Eustochius and against Iouinianus And among other things he writeth that Christ was Alpha Omega Apoc. 1 8. that is The first the last And when the mater was now come to Omega that is Vnto the last the same was reuoked by Christ to Alpha that is Vnto the beginning for that it pleased God as Paule saith to the Ephesians to bring althings into one Ephe. 1. 10. restore them in Christ that such things as yet were vnperfect might be brought to perfection Vnto Eustochius he saith that the world before time was vnreplenished but when the haruest was ripe God put to his syth that is to saie he cut off such libertie The Valentinians and Martionits by reason of this fact of the old fathers accused the God of the old testament but Christ they said the sonne of the good God reuoked this sufferance of the euill god Ierom answereth We diuide not the lawe and the Gospell neither doo we set Christ against his Father but we worship one God who would haue it for that time but now hath decréed against it For that then was the time to scatter stones abroad now is the time to gather them vp then was the time of imbrasing now is the time to absteine from imbrasings Bréefelie he saith that the fathers serued their times And that that saieng Gen. 1 28. Increase and multiplie is not in the same force at this daie for in old time virginitie was reprochefull that now Paule writeth The time is but short 1. Cor. 7 29 and therefore they which haue wiues let them be as though they had none And he addeth that Christ dooth allow of them Matt. 19 12 which haue made themselues chast for the kingdome of heauens sake Also Augustine De doctrina christiana Augustine in the third booke and 13. chapter saith that Those forefathers were so chast as if they had happened to be in our daies they would haue made themselues chast for the kingdome of heauen These things among the fathers must be read with iudgement for their mind was by all meanes to extoll virginitie and single life In verie déed Paule praiseth virginitie yet so 1. Cor. 7 26. The reason of Pauls praising virginitie as if a man perceiue that by that meanes the kingdome of heauen may be enlarged or if by dooing otherwise it may be hindered He praiseth it I saie not as a thing which of his owne force and of it selfe pleaseth God but as a state wherin we may the more commodiouslie and readilie spred the Gospell Augustine saith that now we cannot haue manie wiues but with lust bicause it would be against lawes and customes which cannot be violated without vnlawfull lust Also against Faustus he saith Bicause it was then the maner it was no sinne but now bicause it is not the maner it is sinne Clemens Clemens in his Stromata which place I cited before when he had said that God in the lawe required polygamie added afterward that the same is not now lawfull And Iustine against Tryphon saith Iustine that now euerie one dooth reioise vnder his vine that is Euerie one hath his owne wife and that is but one onelie And he reprooueth the Rabbins who as yet gaue leaue to themselues to haue more than one Out of Origin we cannot learne anie thing for a certeintie Origin he so plaieth in his allegories and manie wiues he maketh manie vertues and he saith that he is most happie that hath manie By all these things it appéereth that polygamie is at this daie forbidden And to all these I also adde this that the Romane laws did neuer permit polygamie and it is the part of a good citizen to obeie good lawes Yea and Plutarch saith that There followed a most gréeuous disturbance of the publike weale and of the whole world when that lawe was broken For after that Antonie who alreadie had in marriage Octauia the sister of Octauius Caesar had also married Cleopatra the people tooke it in ill part and Augustus most of all so as they put themselues in armes one against another with all their indeuour and power 15 Now must I confute those arguments An answer vnto the reasons making for polygamie To the first reason which we brought at the beginning for polygamie Abraham saie they and other fathers were holie men and had manie wiues Here might I make answer at a word that we must liue by lawes and not by examples But I adde moreouer that God either willed it or bare with it It is therefore a paralogisme A paralogisme or false argument A secundum quid ad simpliciter that is when that which is but in some respect is put for that which is absolute God dispensed with them will he therefore with vs also Or else it was a good thing in them is it therfore good of it selfe But the prophets reprooued not that fact To the second What maruell is it For they sawe it was either licenced by God or else doubtlesse permitted Howbeit A paralogisme here there is a false argument when that which is not the cause is put for the cause séeing it was permitted them for propagation or for figure sake Now there is no néed either of so populous a propagation or else of such a figure To the third They repented not It is no maruell bicause no man can repent him of the fact which he is ignorant of For it was a tollerable ignorance or else that which I rather beléeue they sawe it was lawfull for them GOD gaue the wiues of Saule into the bosome of Dauid 2. Sam. 12 8 It was lawfull insomuch as he had dispensed with his lawe To the fourth Or if anie man will saie that God permitted that vnto Dauid onelie this is the meaning namelie that God gaue the kingdome vnto Dauid then it followed that he might marrie the wiues of Saule if he would sith no man could then let him But the first answer pleaseth me better To the fift God made no lawe against polygamie And no maruell for his will was that that people should mightilie increase Afterward by Christ he reuoked it to the first institution So that which was wanting in Moses is supplied by Christ A brother although he had a wife yet he was compelled to marrie the wife of his brother that was dead To the sixt The case is particular and prerogatiues must not be drawne vnto examples God would haue that to be doone for certeine causes not onelie in the lawe but also before the lawe as appéereth by the children of Iuda and his daughter in lawe Thamar Moreouer the Rabbins saie
was vsuall among them 59 What also the ancient fathers in the church haue iudged hereof it is no difficult thing to perceiue Origin granteth Origin that some bishops gaue leaue vnto wiues being separated from their husbands to marrie others which fact of theirs he saith was against the scriptures and yet he excuseth the bishops that they did it not without consideration Of the same mind shalt thou find Ierom to be in the Epitaph of Fabiola which was married to an other while hir former husband yet liued Ierom. Ierom there confesseth that she did not well therein but yet in the meane time he excuseth hir fact by sundrie and manifold reasons And it appéereth manifestlie that the other marriage of this woman was not quite cut off The bishops therefore of those times did not giue counsell to haue new marriages but it séemeth that they did bear with those which happened in the meane time Albeit as we haue recited out of Origin some of them gaue licence to marrie againe But we are to beléeue that the greater part did rather suffer than persuade A Canon of the councell of Neocesaria Wherefore I vnderstand the Canon of the councell of Neocaesaria wherin ministers of the church are forbidden to be present to blesse the second marriages to be ment as touching this sort and not of those which are renewed after the death of the other spouse forsomuch as these marriages are good and godlie and are commanded by Paule vnto whom so euer they shall be néedfull séeing he saith vnto Timothie that he would haue The yonger widowes to marrie and to bring foorth children 1. Tim. 5 14. But those other marriages in so much as the other married partie was liuing were taken for suspected although they were borne withall and therefore the ecclesiasticall blessing was not giuen to to them And this dooth the reason shew which is added to the Canon The foresaid Canon expounded for it is said For how can they inioine repentance for these marriages Whereas it is not read that euer anie repentance was inioined for second marriages after the death of the husband or wife as though they had béene sinne But for matrimonie which hath béene doone the husband being yet aliue it is manifestlie shewed in the epistle of Ierom which we euen now spake of There was repentance inioined to Fabiola although as I haue said we read that that matrimonie was neither dissolued neither yet counted vnlawfull for that woman was with the latter husband so long as he liued Ambrose admitteth three causes for a wife to depart from hir husband 60 And as concerning Ambrose how little he misliked second marriages the one partie being aliue his exposition vpon the second to the Corinthians the seuenth chapter dooth plainelie testifie where he vnderstandeth that the wife may depart from hir husband for thrée causes The one if he be an adulterer another if he be a backe-slider from the true religion the third if he would abuse his wife through lust contrarie vnto the iust vse and custome of nature for these causes saith he let a woman depart but let hir remaine vnmarried sith that is not lawfull to hir which is lawfull to the husband For if the husband put awaie his wife for fornication sake he may marrie an other And he saith verie plainlie that the mans cause in this respect is better than the womans and the reason he allegeth bicause Man is the womans head 1. Cor. 11 3. and that therefore it is not méet he should be tied by such streict lawes Peraduenture besides this reason which he brought he had respect vnto the lawe of the old testament Deut. 24. 1. where it séemeth to haue béene lawfull onlie vnto the men to giue a bill of diuorsement Which héereby is prooued bicause at no time in the scriptures there is anie mention made of women that they should giue a bill of diuorsement vnto their husbands And in the prophet Malachie Mal. 2. 16. It is confirmed by the prophet Malachie when God dooth complaine of the crueltie of husbands towards their wiues which dailie lamented in the temple and wept in their praiers making relation what they indured at their husbands hands he commandeth that he which hateth his wife should giue hir licence to depart But and if so be it had béene permitted vnto women to giue vnto their husbands a bill of diuorsement they would not haue indured such crueltie and so hard a state of life They would haue departed of themselues and would not haue waited for an admonition from the Lord which should saie by his prophet If thou hate thy wife put hir awaie And vndoubtedlie God séemeth in the old testament for sinnes sake to haue subiected the woman vnto the man by a certeine kind of seruitude so as hir state in manie things should be woorse than the state of man Num. 5 12 It was lawfull vnto the husband if he had béen gelous to make triall of hir by publike and solemne ceremonie which was not lawfull for women against their husbands Polygamie or to haue more wiues than one was sometime granted vnto men which was not permitted vnto women And we might reckon vp manie such like things which notwithstanding were not without consideration appointed by the law of GOD which would be now ouerlong to rehearse Yea and among the Romans Among the Romans also it was more lawfull to the men than to the women there was no such punishment of lusts vsed against men as was against women The woman was condemned of adulterie with what man so euer she had kept vnlawfull companie but there was no punishment vsed against the man except when he had plaid the harlot in a strange bed or had rauished those which were honest and frée borne but if he had doone wickedlie in harlots houses or against his owne handmaids there was no punishment for him 61 But Ierom in the epistle to Oceanus hath otherwise and he saith Ierom. that That which the holie scripture commandeth the man the same dooth also redound to the woman and he will haue the like decrée of both Further as touching the Romane lawes he saith In one sort speaketh Caesar and in another sort Christ one waie Paule and another waie Papinianus For my part although I cannot denie but in the lawe of Moses the condition of women and men was vnlike in respect of manie things yet in this cause as the state of our time standeth I would not subscribe vnto Ambrose against whom also Augustine is Augustine is who in the second booke and eight chapter to Pollentius De adulterinis coniugijs maketh both their states alike Notwithstanding that A vaine deuise of the Maister of the sentences which the Maister of the sentences bringeth is most vaine whose iudgement is that these things are pact into Ambrose his books by heretiks But so might all controuersies be easilie
donation granted in respect of marriage whereas the adulterer susteineth no losse In the Extrauagants De donationibus inter virum vxorem in the chapter Plerúnque in the end Adam and Eue being found to be in one kind of sinne haue not both one punishment Eue is punished more gréeuouslie That adulterous men sinne more greeuouslie than the women 31 On the other side the causes séeme to be verie great which persuade otherwise The first is that a woman is more weake and vnperfect than a man she wanteth vnderstanding and iudgement These things séeme to serue for diminishing the fault And manie lawes persuade vs that in punishing we should haue a consideration of the sex Some of the lawes I will recite In the Digests Ad legem Iuliam peculatus it is said that In punishment there must be consideration had of the sex the lawe beginneth Sacrilegij poenam Also Ad legem Iuliam de adulterijs in the lawe Si adulterum in the Paraph Fratres and in the Paraph Iacestam they would haue a difference to be considered of in the sex bicause women are not forced to be skilfull in the lawes sometimes they be deceiued they thinke that to be lawfull which is not lawfull Also the Ecclesiasticall lawes teach that there ought to be a consideration had of the sex In the Extrauagants De homicidio in the chapter Si dignum in the Code Ad legem Iuliam maiestatis in the lawe Quisquis in the Paraph Filias There is more fauour shewed to the daughters of conspirators than vnto their sonnes In the Decrées cause 32. question 6 the chapter Indignatur there is consideration had of women euen in the selfe same cause of adulterie There be saiengs also of most excellent men which be agréeable to this sentence Augustine in his treatise De adulterinis coniugijs ad Pollentium citeth the letters written by Antonius Pius which we may read in the Gregorian Code that It is verie vniust that men should require that faith of women which themselues will not shew In the Digests De adulterio in the lawe Si vxor in the Paraph Si iudex It is commanded that if the iudge haue knowledge of the adulterie let him looke whether the husband haue liued chastlie And so the fault of the woman is mitigated bicause the men themselues by their ill liuing be causes of their vncleane life Whervpon Seneca in his 94. epistle vnto Lucillus saith that It is a most vniust thing for men to exact faithfulnes of women when as they themselues be the corrupters of other mens wiues Neither did Augustine put this matter in silence who saith that Vir that is to saie Man hath his name of Virtus that is Vertue and that therefore he ought to excell the wife in all vertues and chastitie In his litle booke De decem chordis and it is also read in the 32. cause question 5. in the chapter Non moechaberis saith that The husband is the head of his wife if the head fall into adulterie and the wife be chast he is a man turned vpside downe the head is vnder the féet It hapneth ofttimes that the adulteries of the wife are reuengements of an adulterous husband It is said of Clytemnestra that she gaue the power of hir bodie to Aegistus bicause she heard that Agamemnō preferred Chrysis before hir That such a punishment is brought by the iudgement of God it appéereth that Iob vnderstood who in the 31. cha saith verse 9. If my hart hath been carried aside to a strange woman and if I haue lien in wait at my neighbors doore then let my wife grind vnto an other man and let hir yeeld hir bodie to other men So then there be reasons to be made on both parts What shall we saie If credit be giuen to the Schoole-diuines An vnfolding of the question the distinction must be made which is mentioned in the fourth booke of sentences in the 35. distinction If the faith of wedlocke be considered the sinne is equall on both parts either is bound vnto other whether the woman giue hir selfe to another or else the man commit adulterie If the condition of the person be respected séeing man is the more perfect he hath the firmer iudgement and ought to excell his wife his sinne is more gréeuous than hirs Howbeit if we note the confusion of things the supposed heires and the shame of the familie the woman is more gréeuouslie charged But as touching the verie lawe it selfe of wedlocke they saie well that the bond is all alike that sinne is committed as well by the one as by the other they must be brought to an equalitie Equalitie we prooue out of the holie scriptures Vnto one Adam the Lord gaue one Eue and to one Eue he gaue one Adam and he said Gen. 2 24. They shall be two in one flesh Paule when he treateth of these things in the first to the Corinthians the seuenth chapter saith that The wife hath not power ouer hir owne bodie verse 4. but the husband And on the other side he maketh this lawe equall to the one and the other Neither dooth he speake vnto the one partie of rendering due beneuolence but vnto them both And if they shall thinke good to seuer themselues for praier sake he willeth that the same be doone by both their consents In case of religion if they will not dwell togither ech partie is set at libertie The same is also spoken there concerning the vnbeléeuing husband The lawe of God commandeth that both as well the adulterer as the adulteresse should be slaine Séeing therefore he maketh this equalitie we also ought to followe the same An answer vnto the contrarie arguments 32 Now it remaineth that we answer to the arguments It was said that a woman must not be heard This lawe is ciuill and refused of the Ecclesiasticall writers and that iustlie To the first Ierom in his epistle to Oceanus vpon the death of Fabiola wrote a verie excellent sentence Those things which in the holie scriptures are commanded vnto men doo redound vnto women Wherefore if it be lawfull for a man to start from his wife for the cause of adulterie it is also lawfull vnto the wife Among vs there is the same libertie and the same bondage vnto both parties to correct after a sort the ciuill lawes Both parties must be heard Touching infamie also To the second it is mans ordinance Euen as praise is called the celebration of other mens vertues so infamie is to dispraise that which is in another And it may be they will speake more of women than of men But with God this fame is of no importance There is more spoken of the women by reason of the harme which they bring and bicause they make a confusion in families To the third As concerning that it hath béene lawfull for men to kill their wiues and not for the wiues their husbands
15. Séeing then we be not led oftentimes by the spirit but by our owne naughtie affections we haue more néed to be iudged than to vse iudgement against others Augustine Augustine in his tenth booke of Confessions the 23. chapter excepteth thrée things whereof we ought not to iudge although we be spirituall and so be accounted The first is the hidden mysterie of Gods prouidence and predestination togither with the counselles of GOD touching those same things which we sée doo happen dailie otherwise than either iustice or reason might séeme to suffer Esaie said Esai 45 9. It is not conuenient that a potters vessel should dispute against the maker therof whie it was made of this or that fashion Also it is not meet that one pot should dispute with another whether the potter haue doon wiselie or vnaduisedlie Out of which places Paule tooke that which he hath to the Romans Rom. 9 20. Hath not the potter power ouer his claie to make one vessell vnto honour and another to dishonour Another thing that Augustine taketh awaie from our iudgement is the booke of the holie scripture the which we must not therefore read to condemne anie thing therin or to wrest it to our mind and desire but rather to submit our selues therevnto Wherefore he writing in the 19. epistle vnto Ierom saith If there be anie thing in the scriptures that displease vs If things of the holie scripture offend vs whereto we must referre them we impute that vnto the volume of the booke as being slenderlie corrected or vnto the interpretor that hath not so sincerelie and profitablie translated it according to the proper forme of speach or else we ascribe it to our owne ignorance Lastlie he excepteth from our iudgement those men which be without that we should not iudge them to be so farre past hope of saluation as they may not returne vnto it And least he should séeme to be against that he had said he in the 22. chapter of the same booke expoundeth the saieng of Paule that A spirituall man iudgeth all things He iudgeth all things saith he that ought to be iudged The which we haue expounded generallie to be such as make for edifieng or else which maie be hurtfull for our saluation Moreouer it must be considered that great diligence and discréetnesse be vsed in giuing of iudgement least we condemne those things whereof as yet we haue no perfect knowledge and triall In the booke of Genesis it is written that God himselfe came downe to looke vpon the citie and towre which they had builded Gen. 11 5. And it is declared that he went vnto Sodom to sée whether they behaued themselues Gen. 18 21. according to the report which had béene made vnto him And these things are in such wise shewed to the intent we maie be instructed what diligent examination ought to be there had of the matter before that sentence be giuen vpon the same Augustine Things that may be doone as well with a good mind as with a bad must not be iudged of 9 Augustine also in the second booke De sermone Domini in monte reduceth the kinds of actions into two parts Some be of that nature that they may be done as well with a good mind as with a bad and of these saith he it is commanded vs that we should not take them in the ill part And there be others which cannot be doone with a good mind as are whoredoms adulteries and such like And in these things we must take héed that we iudge not ill of the author by determining with our selues that he cannot be changed But he referreth the words of Christ Matth. 7 1. 1. Cor. 4 5. of Paule wherein iudgement is forbidden vnto the first kind of works which may be doone either of good purpose or of bad And to prooue his distinction which he brought of two kind of actions he alledgeth the place out of the epistle to Timothie where it is said that There be some sinnes manifest 1. Tim. 5 24. and which go before to iudgement but others which follow after For there be some so euident as thou maist perceiue them without triall or examination and some be therefore said to follow because they be more secret and are not tried out vnlesse it be in examination of iudgement Albeit the Gréeke scholies would haue the same to be referred to the ordeining of ministers for the apostle had said Lay not hands suddenlie vpon anie man verse 22. neither be partakers of other mens sinnes But if so be his disciple had said Séeing there be manie mens sinnes which are hidden from me how can I beware of them Furthermore I cannot shun those which perhaps will be committed by them after they be ordeined The apostle answereth Some sinnes go before which vnlesse thou weigh and consider with a iust iudgement and committest nothing vnwoorthie of the holie orders thou shalt defile thy selfe with other mens sinnes And there be other sinnes that followe for if thou promote anie man to orders whom in thy iudgement thou foundest fit if afterward he happen to fall that cannot be imputed by right vnto thée 10 Neither must we omit that Christ to the intent he might restraine vs from rash iudgement added a commination Iudge not saith he least ye be iudged Matth. 7 1. for with the same iudgement that you iudge ye shall be iudged Which must not be so vnderstood as though we should be rashlie iudged by God if we our selues iudge rashlie Augustine For as Augustine in the same place saith The meaning of Christs words is that when a man shall iudge another man by vniust iudgement he himselfe shall be condemned by God and shall therefore suffer punishment bicause he iudged rashlie and vnrighteouslie But séeing there be some godlie men which altogither temper themselues in this kind of sinne and notwithstanding that they iudge not rashlie of others yet men doo verie vniustlie iudge of them the same father answereth that For the most part it dooth not so happen bicause men are woont to be sore prouoked against them whom they know haue a sinister iudgement of them and doo indeuor likewise to iudge hardlie and to speake ill of them Wherefore that is woont to be vsed against them which is written of Ismael His hand against all men and all mens hands against him Howbeit Gen. 16 1◠the answer is more firme to saie that godlie men which do not rashlie iudge of others though they obteine not like right and recompense of men yet without dout they obteine it of God who not onelie iudgeth rightlie of them but also correcteth the ill iudgements which are doone vnto him by men Of suspicions 12 But here also we maie for good cause demand how farre foorth we are to fauour suspicions In 1. Sam. 29 verse 3. A definition of suspicion Suspicions doo depend of coniectures through which we
for lies But as touching an officious lie Whether a sâ—…ssable lie be sinne the iudgement thereof is more hard and obscure séeing some denie it to be sinne for they saie it hath a respect vnto helping of our neighbour whom we ought in woords and déeds to reléeue as much as we can So as they thinke that therein is no abuse of the signes forsomuch as all our dooings ought to haue respect to the commoditie of our brethren Neither doo they thinke that therin is offense committed against mans societie bicause through this kind of lie men are made safe and kept harmelesse Further they saie that whereas it is written in the holie scriptures Psal 5 6. that God will destroie all those that speake lies the same is not to be vnderstood of euerie kind of lie but of a pernicious lie onelie Which Augustine also in his Enchiridion the 18. chapter séemeth to grant They alledge also the opinion of Plato Plato in his booke De Repub. who as he did fraie the common people from lies yet he gaue magistrates libertie to lie especiallie in making of lawes But in my iudgement the thing is farre otherwise Neither can I easilie grant that an officious lie is without the abuse of the signes For Aristotle Aristotle in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defining of words saith that They are notes of those affections which we haue in our mind Whereby it followeth that all they abuse words which signifie things to be otherwise than they thinke in their mind Further that reason which they bring of loue is verie weake For we ought to helpe our neighbours but that must be by iust and honest meanes otherwise we will suffer our selues to steale to the intent to bestowe it in giuing of almes But the sentence of the apostle must stand fast which is that Euill must not be doone Rom. 3 8. to the intent that good may come thereof Neither doo I thinke it to be true that by those kind of lies the societie of man is not hurt séeing that if fidelitie be taken awaie there remaineth no dealing of one man with an other 33 But as touching that sentence of the holie scriptures wherein it is said Thou shalt destroie all them that speake lies we grant with Augustine that that sentence is not vniuersallie spoken For so long as the strength of our faith and ioining togither with Christ indureth so long those sinnes are not imputed which otherwise of their owne nature would be our destruction And this also I may easilie grant touching officious and sporting lies bicause they are not so much against charitie as pernicious lies be But this no man can denie but that in making of a lie we deale against faith And we must wholie grant that he which lieth dooth loose his owne credit thereby so that afterward he cannot profitablie admonish reprooue or fruitfullie giue counsell as he ought to doo For they which heare him will soone thinke that he lieth officiouslie to call them againe into the waie and not that the thing is so in verie déed Certeinlie this was the cause that Augustine was against Ierom who in a maner fathered an officious lie vpon the holie scriptures If this saith he should be so the authoritie of the holie scriptures would soone be impaired for the readers thereof would soone saie that the thing is not so but that it is so written for the kéeping of men in their dutie Neither ought the authoritie of Plato to mooue vs much Plato in an error séeing in that place he erred greatlie granting that in things perteining to GOD they might feine fables which should serue to bring foorth and kéepe a good opinion of them Doubtles we must not ieast in diuine matters Further the lawe of God is equall and euermore one and as it will not haue the common people to lie so dooth it also forbid the same to magistrates Howbeit they cannot iustlie be accused of a lie which in their talke be farre from double meaning For otherwhile it commeth to passe that some speake that which is false and yet they thought the same to be true Who are to be excused of a lie Among which men they also are to be excused who haue giuen a promise to doo a thing which afterward they be not able to performe bicause at the beginning when they promised it they were fullie minded to doo that which they had promised and therefore they haue not lied If they afterward doo not accomplish those things which they spake the same happeneth by some other occasion And otherwhile it commeth to passe that he which deliuereth his sword to a man to kéepe falleth afterward mad wherefore he that hath the custodie of the sword ought not to redeliuer it vnto him bicause as the lawiers saie a new case requireth a new helpe Rom. 15 24 and 28. After the verie same sort is Paule excused who said that he would go into Spaine when as neuerthelesse he went not thither 2. Cor. 1 15. Paule also promised to the Corinthians that he would come vnto them which he performed not but yet he lied not bicause when he spake those words he was minded so to doo but God had otherwise appointed it as Gelasius hath well written as we find in the 22. cause question the second in the chapter Beatus Vndoubtedlie the disposition of God breaketh and dissolueth all bonds as it is written in the 19. cause question the second chapter Duae sunt 34 But what shall we saie touching the hyperbolicall spéeches which are in the holie scriptures which at the first sight séeme to be lies I answer that although there in signification the sentence kéepe not a meane in respect of quantitie yet as touching the maner it dooth For those excessiue spéeches amplifie a matter bicause their nature is not onelie to set foorth a thing but also to lead men into an admiration which by that maner of spéech they most commodiouslie atteine vnto Neither haue lies anie place there forsomuch as they bréed not in the the minds of the readers and hearers anie false or corrupt sense A meane therefore must there be kept vndoubtedlie not of the thing but of the maner The euangelists also are not to be holden as liers when as they setting foorth the acts of Christ doo not all vse the selfe same words For it is sufficient vnto the truth that a thing be set foorth as it was but it is not required to be expressed by the selfe same words Yea it is oftentimes doone through the goodnesse of the holie Ghost that the maner of the narration should differ For by such meanes those things which are not sufficientlie expressed by one are more plainelie shewed by an other 35 But they vse to obiect the midwiues of the Hebrues which although they lied Exod. 1 19. yet God rewarded them Iosua 2 5. The same also happened to Rahab
that he would giue those things when he is well pleased and mercifull but he is not well pleased vnlesse it be for Christ his sake for which cause there is no perfect benefit of GOD bestowed vpon vs that hath not his rooting in Christ One and the same league is of the old and new testament To conclude we must wholie affirme that one and the same couenant betwéene God and man is both of the old and new testament in the which God promised that he would be their God and they should be his people This couenant they in the old testament no lesse had than we in the new testament haue And Paule in the eleuenth chapter vnto the Romans verse 16 c describeth that couenant to be as a plant or trée whereof as well the Iewes as the Christians be branches and boughes And therfore he saith If some of the branches were broken off and thou being but a wild oliue tree wast graffed in their place and made partaker of the root and fat of the oliue tree c. Wherefore the trée is all one the stocke all one the plant all one that beareth vs and them But herein is the difference that we be branches graffed in whereas they are naturall Bréeflie what difference soeuer is betwéene ech testament that dooth euerie whit consist not in the substance of the couenant but in the accidents For the principall point of the old couenant was that the true God would be indéed our God Afterward there were other promises adioined namelie of the kingdome in the stocke of Dauid of the possession of the land of Chanaan of the outward priesthood also commandements touching ceremonies and iudgements But those leaues of ceremonies the flowers of the kingdome and the barke of the priesthood are now taken awaie by Christ who was expressed in them verse 7. as in the ninth chapter to the Hebrues it is diligentlie considered where it is declared that it was requisite for the high priest euerie yéere once to enter by bloud into the holiest place In the which custome the death of Christ was shadowed who by himselfe and not by the bloud of another entred into the true and proper holie places Ibidem 24. So as the apostle calleth all that stage of ceremonies and sacrifices the paterne of Christ bicause according as the time required they shaped out Christ to the Iewes After the same maner he speaketh in that epistle of the land of promise Ibidem 4 verse 3 c. This daie saith he if ye shall heare his voice harden not your harts as in the time of bitternesse in the daie of temptation in the wildernesse 28 Of this matter the old prophets After what maner the prophets applied their doctrine to Christ being not ignorant doo so intreat of things in their time as they applie the greatest part of their doctrine vnto Christ and therefore doo séeme somtimes to write more magnificallie than the things which they treat of do require And a man might easilie iudge that the euent of things In 1. Cor. 10 vers 3. otherwhiles answered not to their saiengs In the prophet Zacharie GOD promiseth Zach. 2 5. that he would be a firie wall vnto the citie of Ierusalem which thing neuer came to passe after the restitution of the temple But a little after the Iewes were so in a maner destroied by the Macedonians as they were scarselie euer in more lamentable case Psa 72 ver 9 10 11. In the 72. psalme is conteined this prophesie of the kingdome of Salomon All kings shall fall downe before him and all nations shall doo him seruice and in the name of him all people shal be blessed These things neuer happened vnto Salomon neither can they be anie other waie vnderstood but of Christ Also Esaie saith Esaie 2 4. 11 6. that So great should the peace bee that men would conuert speares into spades and that the wolfe and lambe should couch togither Which saiengs being referred vnto those times be altogither excessiue spéeches but they doo verie well and properlie agrée vnto Christ Wherefore none may iustlie complaine if these and such like things be wrested by vs vnto Christ séeing this is the iust and true interpretation of the scriptures Neither are these kind of oracles lesse agréeable vnto Christ than vnto those times of which they séemed to be written And least that anie man should thinke that onelie the apostles or euangelists dare make this exposition let him ponder that the Chaldaean interpretor did the verie same thing who sheweth that by the words of the prophetisse The horne of his Christ shall bee exalted is ment Messias The other Rabbins of the Hebrues also doo applie not onelie that place but also manie other vnto Messias especiallie those that were more ancient than the apostles and euangelists vnto whome it was sufficient to shew onelie a reason how that manie acts and saiengs in the old testament were referred vnto Christ thinking it néedelesse to go through with euerie thing Luke 1 69. Zacharie also the father of Iohn Baptist sufficientlie sawe and testified that this is the true and naturall exposition of the old testament when in his song he saith He hath raised vp an horne of saluation in the house of his seruant Dauid as he spake by the mouth of his holie prophets euen since the world began Now at the length saith he God stirred vp the horne so long looked for in the house of Dauid which he therefore saith bicause Christ deriued his petegrée from the familie of Dauid When the horne of Christ shall be exalted 1. Cor. 15 25. But when shall this horne be raised vp Certeinlie it is euen now alreadie lifted vp bicause Christ dooth presentlie also reigne at the right hand of his father But he shall then at the length be euidentlie magnificallie aduanced when hee shall iudge the whole world and shall deliuer the kingdome to God the father when as all things shal be put vnder his feete For as saith the authour of the epistle to the Hebrues Hebr. 10 13. All things are not yet subdued vnto him but they shall then be subdued In Gen. 27. verse 28. Why heauenlie good things are shadowed by temporall when as death the last enimie shal be destroied 29 Wherefore vnder temporall blessings was comprehended the summe of all felicitie that godlie men are to wait for by Christ and it is after that sort described bicause it must be expressed forsomuch as it is promised vnto vs. But there lacke words for that séeing it cannot be perceiued by mans vnderstanding there is no word properlie attributed to expresse the same Neither is the power of mans words such as it can be able to expresse those diuine and celestiall things Yet to the intent we might be stirred vp to desire the same the holie Ghost hath of his mercie prouided to haue it set foorth
vnto vs by these words of terrestriall felicitie which may best agrée with the capacitie of man Which thou maist perceiue almost in all the prophets when they take in hand to describe the kingdome of Christ for there they describe an abundance of all good things Psal 2 8. Of which things to rehearse some they saie that the dominion of his kingdome shall most amplie be extended Esaie 9 7. 2 4. 11 6. 60 18. 65 20. 25 8. there shal be no end of peace nations and people shall no more fight one against another of their swords and speares they shall make sieths plough-shardes and spades Yea they adde that the woolfe and the lambe should dwell in one place togither Also that wearing and wasting shall be no longer that the infant and old man shall fulfill their daies that sorrows shal be taken awaie yea that God shall wipe awaie teares and wéeping Which saiengs of the prophets when they be obiected vnto vs by the Iewes who by such kind of arguments would prooue that our sauiour Iesus is not Messias we must so vnderstand them as we acknowledge that there be two commings of Christ the first I meane and the second Further that some things be had either in their full and perfect possession or else onelie by participation and a certeine taste and féeling begoon So that as touching the first comming we will answer that these prosperous and happie successes are not due vnto vs naie rather it was foretold vs otherwise by Christ himselfe that his people should be deliuered into the synagogs that they should be brought before kings and rulers and as Paule said All that will liue godlie in Christ Iesu Mat. 10 17. 2. Tim. 3 12. shall suffer persecutions But in the second comming of Christ we haue a full and absolute felicitie the which shal be altogither heauenlie Mat 22 30. For Christ testifieth that We in the kingdome shall be like vnto angels which neither marrie nor be married And yet is it described vnto vs as if it were temporall and earthlie and that not alonelie in the old testament but in the new Luke 12 37. where Christ saith that he would prouide for his elect to sit downe and that he passing by will minister vnto them And in the 19. chapter of Luke he said Ibid. vers 36 Wee be like men that expect their Lord when he will returne from the marriage Wherein Christ is described to haue gone vnto his father howbeit as vnto a marriage feast Wherefore we now wait for him vntill his second comming And the felicitie which he now enioieth is called by him a feast and marriage Howbeit this felicitie which now Christ hath and we héerafter shall haue we by a certeine participation haue in the meane time while we liue héere for Paule saith that We by hope are saued So that now we inioie and haue the tranquillitie of conscience Rom. 8 1. For we knowe that there is no damnation to them that be in Christ Iesus We haue moreouer peace towards God vnto whom before we were most hatefull whereof Paule warneth vs vnto the Romans We being iustified freelie Rom. 5 1. are at peace with God Also we by the holie Ghost haue receiued the gift of grace and notable vertues also brotherlie charitie than which nothing is more excellent in the world the riches of the word of God and of the holie sacraments and the generall publishing of the Gospell whereby we be declared to be reconciled vnto God and absolued from sinnes 30 And through this description which the holie scripture vseth by these temporall good things to shadowe heauenlie things which we looke for we not onelie inioie this commoditie that we are led by the hand vnto the knowledge of them but we also in the meane time acknowledge almightie GOD to be the distributer as well of that felicitie as also of these temporall good things Vnto which doctrine if thou adioine that notable title of GOD namelie that he is the helper in necessities thou maist most effectuallie conclude that we also must hope that we shall not be left destitute euen of these temporall good things when they shall be méet for vs. Psal 55 23. 1. Pet 5 7. Wherefore by the admonition of Peter and Dauid we will cast all our carke and care vpon God which vnlesse we doo we shall not be far from the detestable crime of sacrilege For otherwise we should challenge vnto vs those things which God would haue to rest and be intire vnto himselfe If it be the office of GOD to take the care of vs he that taketh awaie the same from him may be accused of the rooberie of holie things Howbeit we must not through this argument securelie leaue off from praieng most feruentlie for the obteining of these things at Gods hands For he that hath promised the same hath commanded that we should desire our dailie bread of the father Matt. 6 11. Besides this we will labour neither will we leaue off the works that we be inioined to doo in dooing whereof we shall be assured by the promise of Christ that these things also shall be cast vpon vs. For he saith First seeke the kingdome of God Ibidem 33 and all things shall be giuen vnto you They all séeke the kingdome of God which walke in their vocation For all the vocations of christians do hold it their dutie to spread far abroad and establish the dominion of Christ Vnto all such as thus applie themselues Christ testifieth that All these other things which serue for liuelihood shall be added And this is not to be vnderstood onelie of them which labour in preaching of the Gospell which is the principall dutie of apostles and ministers of the church but also as touching all them which serue Christ in their vocation Thou séest therefore By temporall punishments are described the eternall verse 27. how profitablie the euerlasting good things are described by temporall things which in like maner thou maist vnderstand to be doone concerning punishments In the 19. chapter of Luke there is a saieng touching those wicked men which would not haue Christ to reigne as king ouer them Bring them and slaie them before me But it is certeine that at the daie of iudgement neither the soules shall be conuerted into nothing neither that men being raised againe shall be depriued of their corporall life but vnder that description is expressed vnto vs the last sentence of those that shall be condemned And euen so thou maist vnderstand that which is spoken of the state of hell fier Matt. 22 13. There shall be weeping and gnashing of teeth when as now the spirits which be tormented in hell haue neither téeth nor eies in the which gnashing and teares may haue place Neither are we anie otherwise to vnderstand that which is written of that rich glutton whose toong was tormented in the
little and little passeth into an vse and is by custome made pleasant and so at the length men begin to referre their dooings vnto God and to estéeme righteousnes in respect of it selfe For euen as a néedle A similitude when anie thing is to be sowed first entreth in and draweth with it the thred that is annexed thereto but it selfe abideth not in that which is sowed so saie they there créepeth into vs a seruile feare which is afterward excluded when charitie and a chast feare doo once take place But what is to be thought of those terrors which in our minds go before faith it is manifest namelie that they are sins before the Lord but if anie profit or cōmoditie followe them that is to be attributed not vnto their owne nature but to the goodnes of the holie Ghost for he vseth those to be meanes of our iustification The Maister of the sentences maketh foure kinds of feare The Maister of the sentences in stead of the twoo kinds of feare which Augustine maketh mention of putteth foure The first is a worldlie feare whereby men rather than they will lose riches pleasures and honours fall awaie from Christ and this is a feare most pernicious and most farre from all godlines The second is a seruile feare which we before haue described The third is an initiall feare that is a feare that serueth at the beginning whereby men are so mooued with the feare of punishment that togither therwith they haue also a regard vnto God and are caught with a certeine loue of his righteousnes and will this feare in his iudgement is mingled both with a seruile feare and also with a childlie feare Last of all he ioineth that pure childlie feare with perfect charitie But the Schoole-men The School men haue added a fift feare which followed the Maister of the sentences bicause they also might adde somewhat of their owne haue brought foorth another feare which they call naturall whereby euen by the impulsion of nature it selfe we flie from those things which are against the constitution of nature 12 Now that I haue bréeflie and faithfullie declared these things out of Augustine out of the Maister of the sentences and out of the Schoole-men I will in few words set foorth what is to be taught touching them First I confesse Matth 27 5. and 26 75. that there is more than one kind of feare for I knowe that Peter feared otherwise than did Iudas for Iudas indéed so feared as hée despaired Peter and Iudas feared after a sundrie maner but Peter so feared as he returned againe vnto Christ whom before he by denieng had forsaken Wherefore we saie that a seruile feare is that whereby we be so horriblie afraid of God A true distinction betweene a seruile feare and a childlie feare and flie from him when he is angrie that we are vtterlie void of faith But a childlie feare is that whereby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swalowed vp with feare Wherfore in godlie men feare is neuer separated from faith In godlie men feare is neuer separated from faith for these twoo things must be so knit togither that faith doo alwaies gouerne feare for if it should not be so desperation would easilie followe For euen as the lawe ought alwaies to be ioined with the Gospell As the law with the Gospell so faith with feare is ioined togither so ought feare to be euer ioined with faith We doo not so imbrace the Gospell but that we alwaies thinke vpon the obedience of the commandements of God And when we sée how often and how gréeuouslie we fall we call our selues backe againe to repentance On the contrarie the lawe is not to be receiued without the Gospell for if it should we could neither obeie it without Christ neither yet obteine pardon for the offenses that we haue committed against it Wherefore Paule calleth vs not backe vtterlie from all feare of God Paule calleth vs frō the feare that is without faith but from that feare onelie which wanteth faith and which flieth from God as from an enimie and from a cruell tyrant But that feare which hath faith to moderate it cannot be reprooued for it is the gift of the holie Ghost verse 2. as we read in the eleuenth chapter of Esaie And the propertie of the gifts of the holie Ghost is The propertie of the gifts of the holie Ghost that by them we submit all our vertues and affections to the moderation of faith and make them to serue God trulie and sincerelie These gifts they commonlie counted to be seuen How manie gifts of the holie Ghost there be Ibidem and if a man demand how they prooue that they straitwaie cite the eleuenth chapter of Esaie Howbeit if we examine that place by the truth of the Hebrue we shall onelie find sixe gifts to be there namelie the spirit of wisedome of vnderstanding of counsell of fortitude of knowledge and of the feare of the Lord. But these men haue béene deceiued by the Latine translation which followed not the truth of the Hebrue but the seuentie interpretours for they betwéene the spirit of knowledge and of feare haue put the spirit of pietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perteining to the obedience of God whereby it séemeth that they ment to interpret what maner of feare of GOD that should be which might light vpon Messias What maner of feare Christs feare was of whom in that place there is mention made For that feare was neither seruile nor yet a childs feare but onelie an obedience pietie and reuerence towards God his father Neither haue the seuentie interpretours onelie once so interpreted the feare of God for in the booke of Iob where we read Fearing God they haue turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1 1. that is Obeieng God Howbeit vndoubtedlie we ought not to drawe togither into so streict a number the gifts of the holie Ghost The gifts of the holie Ghost are manie in number Esaie 4 4. Zach. 12 10 Rom 1 4. and 8 15. Iohn 14 17 to thinke them to be but onlie sixe or seuen for besides all those which are reckoned in that chapter the same Esaie reckoneth in another place the spirit of iudgment and of zeale And Zacharie maketh mention of the spirit of grace and Paule of the spirit of sanctification and Iohn of the spirit of truth and Paule againe in another place of the spirit of adoption Ephes 1 13. and to the Ephesians of the spirit of promise and a great manie of other like gifts 13 These things being so let vs now sée how both in this life and in the other life feare may haue place What maner of feare is in the saints departed The saints when they are in heauen for that they shall then haue perfect charitie to speake of feare
gathered of the former words Augustine The same Augustine De sancta virginitate 42. chapter Whosoeuer remaineth chast from the beginning is directed by God He which of an vnchast man becommeth chast is amended by him and whosoeuer is vnchast vnto the end is forsaken of him That which he may doo by his secret iudgement he cannot do vniustlie Againe Chastitie is commanded both in matrimonie and out of matrimonie And that sentence of Augustine is throughlie well knowen Giue what thou commandest and command what thou wilt Also The lawe commandeth grace bestoweth Augustine also in his booke De adulterinis coniugijs the 18. chapter He that can receiue let him receiue Wherefore he that can let him receiue that which all men receiue not but those can receiue vpon whom the secret yet not the vniust mercie of God doth bestowe it Hereby it also appeareth that it is God which by his secret but yet by his iust iudgement distributeth vnto some not vnto others And the same Augustine against Iulian Augustine in the 5. booke and seuenth chapter when an aduersarie of his had said that in our election God estéemeth continence bicause it is said To say that we haue sole life in election is Pelagianisme Ierom. All men receiue not this saieng answereth Thou shouldest haue noted that which is said before But they to whom it is giuen Wherein thou shalt note that to saie wée haue sole life in our choise is Pelagian heresie 16 Ierom might be alledged who in expounding the 19. chapter of Matthew saith that We must throughlie examine our owne strength And he vseth these words to declare that it is no ordinarie strength which can performe this vocation Gregorie Gregorie also in his Pastorall plainlie saith that this is not euerie mans worke And he that will gather more places of the Fathers touching these things let him read the plaine sincere Bucer against the bishop of Winchester Some of the fathers seeme to iudge otherwise An excusing of the Fathers and godlie answer of D. Bucer vnto the bishop of Winchester I grant that there be some of the Fathers which séeme to be of another iudgement that virginitie I meane and sole life is in their power which be willing therevnto who I thinke should be thus vnderstood that it behooueth that our will and choise should exercise themselues in the gift of grace receiued least that men should be thought to be led as stocks and stones They meane also that such a gift bestowed should be nourished with desire praiers That the authoritie of the fathers must not remoue vs from the doctrine of the scriptures An obiection other such godlie indeuours for when we haue receiued grace after regeneration and haue béene adorned by God with some gifts wée be workers togither with him And if the Fathers ment otherwise the authoritie of them must not remooue vs from that which the holie scriptures doo most manifestlie teach 17 They which be against vs doo obiect that Paule writeth 1. Cor. 7 1. It is good for a man not to touch a woman Ibidem I would that all men were as I my selfe am Wherefore saie they would he praise and set foorth these things vnto men vnles they should be conuenient for all men He might séeme in verie déed to trifle in vaine to warne vs hereof And it is most repugnant vnto the bountie of God that he should not giue vnto all men those things which be good yea and in granting that vnto one which he giueth not to another can hardlie be auoided the respecting of persons But these men should haue marked that those words which Paule hath An answer concerning the praises of sole life are neuer put absolutelie But bicause we should not erre he alwaies restraineth them verse 2. Let euerie man saith he haue his owne wife and euerie woman hir owne husband for auoiding of fornication verse 3. Let the man render due beneuolence vnto his wife verse 9. If they cannot conteine let them marrie It is better to marrie than to burne Euerie one hath his proper gift of God one after this maner and another after that Wherfore the words which be spoken of Paule must euen so be vnderstood as they be written of him Doubtlesse we are greatlie bound to the holie Ghost which hath so exactlie declared these things which if they were not expressed How much we are bound to the holie Ghost for speaking so plainlie of these things Paule also saith I would haue you all to speake with toongs 1. Cor. 14 5. in such sort as they be we should not be able to open our mouths against so impudent aduersaries Albeit reason would require that although the words had béen spoken absolutelie yet that they should haue béen restrained by other places of the scripture least there might appeare a contrarietie in the words of the holie Ghost For in the same epistle he saith absolutelie and plainelie I would haue you all to speake with toongs which vnles thou vnderstand For mine owne part reseruing the distribution of the holie Ghost it were verie ridiculous Also he saith fréelie and absolutelie I would that yoong widowes should marie and beare children 1. Tim. 5 14 and gouerne their households wherein neuertheles must be vnderstood If there be anie imminent danger of their falling or If so be they growe wanton Neither must the apostle be so expounded as that he would plucke from them the power of abiding in widowhood if they were able so to do He saith also Rom. 9 3. He wished to be accursed from Christ that He wisheth to be accursed from Christ for them that were his brethren according to the flesh wherein thou must vnderstand If it were possible But these things which be now intreated of are determined and defined by the same apostle himselfe Neither is there anie cause why wée should complaine of Gods liberalitie The bountifulnes of God cannot be accused and bountifulnes if he giue not all maner of things vnto all men That is bountifull inough that whatsoeuer good thing is in vs all that hath he of his méere mercie powred vpon vs. Certeinlie I for my part will neuer complaine of God that he hath not made me a prophet or else that he hath not bestowed vpon me the gift of toongs so much hath he giuen me as séemed good vnto him Neither doo kings of the earth A similitude how liberall soeuer they be giue so much vnto Gentlemen as they doo vnto Senators or Counsellers they giue according as they shall thinke méet to euerie man Respecting of persons is not where dutie hath no place Respecting of persons as the Schoolemen themselues testifie is not found where dutie or bond hath no place which we may not thinke of God séeing he is bound to no man nor oweth anie dutie to anie man Neither is he persuaded by the
the same In the second of the Acts when they which heard of remission of sinnes through Christ verse 37 38. were pricked in their harts and euen then it repented them yet notwithstanding Peter said Repent ye wherefore he requireth that fruits should followe 5 This christian repentance some doo weaken some others would in a maner take it quite awaie and these men must be confuted They saie that it séemeth to be a foolishnes A confutation of them that take awaie repentance to repent vs of those things which be alreadie doone The sinnes are alreadie past we cannot helpe it but that we haue sinned Wherefore we must not be disquieted The reason is weake True it is that euill works are passed and gone â—ut that nothing of them remaineth that is not true The remembrance of them What remaineth of sinne when it is past and the conscience remaineth in like maner the gilt that is to saie the bond to euerlasting punishments there remaineth also the deformitie of the mind and of the powers thereof Further we may saie that reason otherwise concludeth than these men would A similitude It was said vnto a certeine philosopher that he should not lament for his child that was alreadie dead bicause he could not helpe it with lamentations naie rather saith he I sorrowe this most of all that this cannot otherwise be Euen so should godlie men sorrowe bicause they haue sinned and that now it cannot otherwise be but that they haue violated the lawe of God Others saie Séeing God dooth rightlie vse euen our sinnes and directeth them vnto those ends which he will haue why should I sorrowe bicause I haue sinned These men speake not well Although that sinne so entered in Rom. 6 1. that grace might abound yet saith Paule we must not therefore remaine in sinne If God will vse sinne shouldest thou for that cause commit sinne It is the propertie of God to rule all things doo thou what is commanded thée This argument dooth not so much touch vs as it dooth those which set downe a bare permission for God permitteth not against his will Further there is brought an example A Nun the mother of P. Lombardus and of Gratianus A certeine Nun was mother to the Maister of the sentences and Gratianus when she sawe them to be twoo such notable men she said that she could not repent vnto whom hir confessor said Onelie sorrowe thou bicause thou canst not sorrowe 6 There haue béene some which would quite haue taken awaie repentance Such were the Nouatian heretiks The Nouatian heretiks and the Puritans who alone would séeme to be wise Their opinion offended euen Constantine himselfe for as it is reported by Socrates in the Ecclesiasticall historie in the first booke and tenth chapter and by Sozomenus in the first booke and 22. chapter when the Councell was holden at Nice he called vnto him Acesius a Nouatian bishop and asked of him whether he thought that it was well decréed concerning Christs béeing of one substance with the father and as touching the kéeping of Easter He allowed it Wherefore then saith the Emperour dooest thou not communicate with others He began to declare what had happened in the time of Decius the Emperour Some had fallen and would haue béene afterward receiued but the bishop put them backe Set vp a ladder saith the Emperour and clime thou alone into heauen thereby noting his pride that he alone with those of his sect would be in heauen Constantine fauoured repentance Some iudge that Constantine the Emperour so greatlie fauoured repentance foâ— some especiall cause Sozomenus in the second booke and fift chapter reporteth that the Greeks had iudged ill of Constantine that they said he was cruell that he had slaine manie of his kindred and among others his sonne Crispus that being disquieted he tooke counsell of Sopater the philosopher whether he might be purged and that the same Sopater said that there was no purgation for these crimes Whervpon he tooke counsell of the christian bishops who said that he might be purged by true repentance and for this cause he imbraced the christian faith Sozomenus reporteth this but he confuteth it as a thing deuised in dishonour and hatred of christian religion First hée saith that Constantine himselfe from his tender age was brought vp in christian religion and dwelt at that time in Britaine and in Gallia But it is not probable that Sopater which taught in Greece did come into these countries Furthermore he ioined his sonne Crispus partaker with him in the empire this dooth manie lawes testifie being set foorth in the name of Crispus and Constantine and he liued vnto the twentie yere of the reigne of Constantine But admit it were thus and that Sopater conferred with him or wrote vnto him He might not saie that in the countries of the Ethniks there was no purging for there were manie as before I haue declared wherefore he answered that Constantine fauoured repentance as a christian and one that was expert in the holie scriptures A confutation of the Nouatian heretiks Eze. 18 c. It is to be maruelled that the Nouatians perceiued not that sentence in Ezechiel In what houre soeuer a sinner shall be sorrowfull I will no more remember his sinnes Further that they considered not the example of Dauid Ezechias Manasses 2. Sam. 11. 2. Kin. 20 12 2. King 21 2 Matt. 26 69. and of Peter who after his fall held his place in the apostleship neither that they marked that the Lord said vnto Peter when he asked him how oftentimes he should forgiue his brother Matt. 18 21 I saie not to thee seuen times but seuentie times seuen times Séeing these so manifest testimâ—nies be extant how can the Nouatians denie repentance vnto them which be fallen It séemeth that they are mooued therevnto by two places in the epistle to the Hebrues the tenth chapter Heb. 10 26. Vnto them saith he that sinne willinglie after they haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a certeine fearfull expectation of iudgement But here it is not spoken of euerie kind of sinne but of sinne that is peculiar and after a sort vniuersall when as men reiect faith and doo altogither alienate themselues from Christ and set themselues against him This is the sinne against the holie Ghost The sinne against the holie Ghost which God so punisheth as it shall not be forgiuen neither in this world nor yet in the world to come It is expounded better by another place in the 6. to the Hebrues verse 4. It is vnpossible that they which be once lightened and haue tasted the heauenlie gift Who cannot possiblie be reneweâ— by repentance and haue beene made partakers of the holie Ghost and haue tasted of the good word of God if they fall awaie should be renewed by repentance That is not to be vnderstood of
they prouided that those things which they taught The traditions of the apostles prooued by the scriptures maie be manifestlie inferred by those things which be written either by themselues or in other holie bookes For otherwise sundrie superstitions receiued in old time would euerie where be boasted of as things deliuered by the apostles which things can no other waies be knowen but bicause they be altogither strange from the scriptures And that which I haue affirmed we maie prooue out of the scriptures themselues 1. Cor. 11 5. 1. Co. 14. 34. 2. Thes 3 10 There is a tradition of Paule that A woman should haue hir head couered in the church and should be silent in that place and that the christians which be poore should labour with their hands least they should liue idlelie But these things séeing he confessed to be his traditions he indeuoured to prooue them by the holie scriptures Thus let our aduersaries doo if they will haue anie place to be left for their traditions The church hath beene many times in doubt of purgatorie It was long ere the Greekes would admit it 13 But to returne to our purpose Verie oftentimes there hath béene a doubt made of purgatorie and the Gréeke church in the councell of Florence long resisted And it is a wicked thing to expound the places of the scripture which are brought for the proofe of this opinion otherwise than the proper and lawfull interpretation doth require But those places being vnderstood on this wise they leaue no place for purgatorie as we shall perceiue when we come to the declaration of the same Augustine also spake diuerslie of purgatorie for in his Enchiridion vnto Laurence in the 66. chapter and againe about the end of the 68. chapter writeth that It is not vncredible but that there hapneth some such thing after this life yet he saith a question may be mooued whether it be so or no and that it may or may not be The verie which words he plainlie writeth vnto Dulcitius question the first Also in his treatise De fide operibus the 16. chapter he saith Whether therefore men suffer these things onelie in this life or else whether some such iudgements doo also followe after this life it is not far as I thinke from reason He vseth as thou maiest sée a disiunctiue spéech and that the same be true it sufficeth that either part be true Touching the articles of the faith we must not speake doutfullie But of an article of faith who would speake so doubtfullie as to saie whether Christ had true flesh or fantasticall whether in Christ were the diuine nature or onlie the humane nature and such other saiengs Those things which belong vnto faith must of necessitie be defined and ought to be certeine The verie same Father in the 12. booke De ciuitate Dei the 26. chapter speaking of the fire of purgatorie I doo not saith he reprooue this Augustine put a peraduenture touching purgatorie But in matters of saluatiō there must be put in doubt bicause peraduenture some such thing is But as touching those things which are necessarie to be beléeued vnto saluation it is not lawfull either to write or deale in that sort Thou wilt saie perhaps Although Augustine in these places séeme to be doubtfull yet that in other places he doth certeinlie affirme it I answer that those places wherein he séemeth to affirme it must be interpreted by these foure other places in which he hideth not the ambiguitie of the thing Whereby we must confesse that he was rather persuaded thereof by a certeine opinion than that he beléeued it so to be without all doubt The nature of an opinion bicause the nature of an opinion is that we giue an assent not without some feare or doubt that the contrarie opinion is true 14 But me thinketh this maketh verie much against this fained deuise A great argument against purgatorie that the holie scriptures haue made no mention of it Gen. 23 3. that the holie scriptures haue passed ouer in silence and made no mention of this so great a worke of charitie whereby brethren parents and children might be released from the most gréeuous vexations of purgatorie Assuredlie this were verie much to be woondered at In the old testament it is verie diligentlie set foorth that funerals were extolled for Abraham bought a field for the buriall of his wife The caue is described the price is expressed and all such things are so diligentlie recited as thou canst not thinke anie thing to be ouerskipped where notwithstanding there is not anie mention made either of purgatorie Neither in the funerals nor in the sacrifices of the old lawe is anie speech of purgatorie or of the purging of soules or of ridding the soule of him that is departed from the paines thereof either by sacrifices or praiers And in Leuiticus and other bookes wherein the lawe is described séeing there be sacrifices and oblations described for all states of men and for euerie kind of fault who will not maruell that there was nothing appointed for the dead and that there was so déepe silence as concerning the purging of soules in purgatorie The prophets also being excellent interpretors of the lawe The prophets neuer spake of purgatorie when in euerie place they doo commend the duties of godlinesse and charitie neuer set foorth vnto vs in their sermons anie thing that might prouoke and drawe vs once to thinke hereof Paule hauing the like occasion offered vnto him 1. Thes 4 13 when he wrote vnto the Thessalonians for he taught how to vse moornings in funeralles and those whom he admonisheth he onelie incourageth with the hope of resurrection should at the least wise in that place haue admonished Paule hauing a fit occasion offered him spake nothing of it that setting aside teares for them which they loued déerelie they should praie that they might not long be vexed with the paines of purgatorie He bringeth no such thing but after the doctrine of resurrection at the end of his exhortation he saith Therefore comfort your selues one another with these words Yea and Dionysius Dionysius whom they call Areopagita in his treatise De Hierarchia ecclesiastica when he purposelie demandeth the question whie the minister of the church hath praiers for him that is alreadie dead he maketh no mention of purgatorie but laboureth earnestlie to shew other causes But if he had beléeued that there is a purgatorie he might verie easilie haue satisfied the question propounded but it séemeth that he would rather determine of anie thing than to teach that by those praiers the soules of them that were departed should be deliuered from the paines of purgatorie 15 But now let vs sée how the holie scriptures be against this opinion In the fift of Iohn it is written verse 24. The faithfull doo passe from death vnto life He that heareth my words beleeueth in
hot which commeth néerest to the fire And we are ioined with God not by place or naturall touching but by faith and godlines But rich men doo oftentimes put their trust in their riches they haue manie things whereby they may be pulled from GOD. And trust the more that it is placed in riches the lesse it is reposed in God The third cause is that God dooth by this meanes chéeflie shew his wisdome and power For euerie man can extoll him that is mightie but to ouerthrowe him is onelie in God To oppresse a man of lowe estate it is no difficult thing but to extoll him and place him in authoritie it is a certeine point of diuine power Wherefore we ought not to be terrified with the greatnes and power of enimies Let vs be assured that our works be ioined with the will of God God causeth the armour of one enimies is beecome ours then let vs commit the euent vnto him Whatsoeuer shall happen it will fall out well and happilie for GOD will helpe vs and will so helpe vs as he will make the armour of our enimies to become ours This wisedome of God will be the more euident if we consider of the same by particularities Against the church of Christ did tyrants in the first times arme themselues such were the Neros the Domitians the Maxentij and the Dioclesians Howbeit these weapons were afterward deriued vnto the church when God had giuen Constantine Valentinian Theodosius Charles the great and other godlie and iust princes The philosophers armed themselues against the church with all kind of doctrine and eloquence But the verie selfe-same weapons did the church afterward vse against the philosophers For here might I reckon vp manie fathers both most eloquent and most thoroughlie furnished with all kind of knowledge At this daie also the Papists doo arme themselues with the Fathers Councels Canons Decrées finallie with the Decretals Howbeit euen with this selfe-same armor they are become doutfull and vncerteine for in euerie one of these there be in a maner things innumerable the which doo vtterlie confute them And in verie déed it is scarslie the hundred part that they will obserue yea rather they will crie out that those things are now abrogated that they are abolished that they be not now in vse that they belong not vnto these times The wicked vse against vs the holie scriptures Matth. 4 6. but yet so as did the diuell against Christ They shall bere thee in their hands saith he least thou shouldest hit thy foot against a stone But Christ wrested that armor out of the diuels hands Ibidem 7. Deut. 6 16. Matt. 4 4. Ibidem 10. as none of his It is written saith he Thou shalt not tempt the Lord thy God Man shall not liue by bread onelie Thou shalt worship the Lord thy God These darts doo vtterlie cut off their heads Whie the enimies weapons serue vs. These weapons are made by God wherefore they ought to serue the glorie of God and albeit that they are sometimes stolen by the enimies yet in verie déed they are alwaies ours In Iudge 1. 14. Looke In Iudg. 9 19. 20 This perhaps will séeme a maruell vnto some that God hath béene accustomed to punish his people by other nations farre woorse than they Sometime the Ammonits Amalekits and Moabits were idolaters and nations which were ouerwhelmed with excéeding great sinnes Vnto this would I saie that such is the prouidence of GOD the which so punisheth sinnes with sinnes as by vngodlie men he punisheth others that deale vngodlie Further by this meanes he sheweth that these things although they be euill cannot escape but that they shall doo some maner of seruice vnto his will But whie he deferreth to punish those nations Whie God rather punisheth his owne than strangers which otherwise be wicked but straitwaie punisheth his owne people the cause is insomuch as these perteining to God doo sinne against a knowne lawe So that there is no cause whie the Turks and Papists if they sometime preuaile against vs for the reuengement of our sinnes should please themselues therewith as though they were farre better than we or as though their superstitions should excell our religion For if it be not granted to the Moabits Caananits and Assyrians that they should be better than the Iewes whom they ouercame no more shall it be granted vnto the Turks and Papists if at anie time they afflict the professors of the Gospell when God will haue it so Therefore God quicklie punisheth his owne for his woord sake bicause it is spred among them he dooth not easilie suffer that when it is receiued and knowne they should escape vnpunished which contemne the same Vndoubtedlie there were verie manie liers and vnfaithfull men in Ierusalem yet did God forbeare them when as he foorthwith destroied Ananias and Saphyra Acts. 5 for he minded to adorne the Gospell and the holie Ministerie And while that the Ethniks perceiue how seuerelie we are handled by our God they may easilie coniecture what punishment remaineth for them according to the saieng of Christ Luk. 23 31. If this be doone in a greene flourishing land what shall be doone in a withered This if they vnderstand not by reason of their blindnesse yet we must not forget it for our owne comfort In Ieremie the 49. chapter verse 12. we read that the people of God which séemed least to deserue it dranke of the cup of the Lord wherfore the Edomits ought much rather to haue looked that the punishments prouided for them should at the length be paied verse 5. Also in the ninth chapter of Ezechiel God exhorteth the nations which were enimies vnto the Hebrues that they should slaie and spare none but should begin at his sanctuarie And Peter in the first epistle verse 17. the fourth chapter It is time saith he that iudgement should beginne at the house of God And whie he saith that now is the time this I thinke to be the cause namelie that all those things which the prophets foreshewed of chastising the Israelits rather than others he perceiued to take place most of all among Christians For those things which happened to the Iewes through a shadow and figure perteined speciallie vnto vs. Wherefore Christ being reuealed and his faith spred abroad Peter thought it would verie soone after be fulfilled that iudgement should begin with the Christians which are the house of the Lord. Furthermore in the congregation of Gods people there are yet some saints alwaies which are tried while torment is most sharpe and become more excellent euen as gold dooth in the fier Which thing the heauenlie father will haue to be doone with all spéed possible Besides this the chosen which haue fallen being warned by chastisements and aduersities haue béene accustomed to returne againe into the right waie And this dooth God who is most louing vnto them fauorablie prouide that this may come
of those persons departed whose monuments they behold To this part dooth Augustine incline But as he saith it is obiected vnto him by Paulinus The saints as it is written by Paule in the 2. to the Corinthians the fift chapter shall stand verse 10. as well as other men before the iudgment seate of Christ that there euerie man may receiue according to that he hath doone in his bodie whether it be good or euill That the dead receiue not according to the requests of them that are aliue Therefore the soules of them that be dead are neuer a whit the better for the praier and intercession of them which doo liue here He answereth that there be some which haue no néed of these things as they which haue alreadie atteined felicitie and that there be others so condemned to euerlasting punishments as by no supplications they can be deliuered from thence But he will haue some to be found such as haue so behaued themselues in their bodie that they haue deserued to be holpen with the praiers of them which be yet liuing and vpon this foundation thus laid he concludeth that it may somwhat profit them that be dead if they be buried at the monuments of martyrs But let him take héed how firme is this principle of his we in verie déed accept it not being set downe without the scripture The prophets nor yet the lawe haue not made mention of anie such thing neither would the scripture haue silenced a thing so verie dutifull and of so great charitie towards miserable deceased sinners and haue spoken no where anie one word thereof But if thou wilt saie that it is a most ancient tradition of the church we grant it but it is not prooued or concluded by the holie scriptures not onelie it is not conteined in them but it is in no wise prooued out of them And if the church doo praie it was not for this cause doone in times past to the intent the spirits of them that be dead should be deliuered but as Dionysius testifieth it was in respect that the priest should doo the part of Gods interpretour and should in the title of the praier Why in times past they haue praied for the dead informe and certifie them that are present what God had doone for him that was dead or what we also are to hope for after this life 15 Nor obtrude thou to vs the second booke of Macchabeis it is not in the canon 2. Macc. 12 verse 43. Further it was written in those daies when Iudaea was pressed with the yoke of the Graecians whose maners it had now not onelie receiued but also imbraced the opinions which sauored of philosophie and deuises of mans reason euen as it had receiued a wrestling place brothell houses after the verie which maner it receiued by chance the inuention of purgatorie The originall of purgatorie which the prelates of the church by chance espieng to be obserued of godlie men with a certeine religiousnesse did not much passe to take the same vtterlie awaie but they altered and corrected it as much as might be Which Dionysius whatsoeuer he were dooth by a coniecture plaine inough declare vnto vs in his Treatise De ecclesiastica hierarchia where he obiecteth against himselfe Séeing the dead man hath alreadie that which he shall haue whie dooth the priest praie ouer his corps for his felicitie Not saith he to the intent he should be holpen with those suffrages but bicause it may be declared to them which stand by what God hath doone concerning him and thereby is giuen to the people present as well comfort as assurance both of the resurrection of the bestowing of eternall rewards So as the priest in that place vnder the pretence of praiers plaieth Gods interpretour And against the opinion of Augustine is the Bracarensin Councell in the 36. canon which decréed that at the oratories of martyrs the dead should not be buried And in the 13. cause question 2. chapter Praecipiendum the same is decréed out of the Varensin Councell Albeit in the same place in the chapter Nullus mortuus out of the Magociensin Councell the matter was brought to that passe as none should be permitted to be buried in the temples but bishops priests and abbats And this dooth reason persuade for temples are not for this purpose prouided that therein dead bodies should be interred but that sacraments should be ministred that sermons should be preached Burleng places set forth to the sale and that God should be praied vnto and praised in them But now among the Papists the churches are become churchyards which they make onelie for gaine sake And whereas it is expresselie commanded in the decrées that nothing should be taken for buriall Gen. 23 11. they séeme neuer to be satisfied Ierom treating on a place in Genesis saith If this man I meane Ephron would not receiue the things offered of Abraham and that when he was ouercome with gaine he receiued them is lightlie passed ouer what shall be doone as touching them which dare wrest awaie by violence Otherwise did Ambrose will to be doone when as he writeth in his Booke of offices The causes whit gold was giuen to churches that gold must be bestowed vpon the church not onelie that the church may doo good vnto the poore but also that there may be prouision made for the buriall of the dead Gaine and superstition haue brought in this kind of abuse Let vs not therefore be disquieted if we be not buried in churches for against the opinion of Augustine and against this peruerse custome speaketh Chrysostome Chrysost vpon the epistle to the Hebrues Wheresoeuer we be buried The earth is the Lords In the 13. cause question 2. the chapter Vbicunque Yet is not the care to wit the care taking for buriall or sepulture to be detested naie verelie it is lawfull for them that be aliue to choose themselues a burieng place Which we sée that the prophet did 1. kin 1◠15 which deceiued the other prophet for after that he heard he was dead he cōmanded his children that after his death they should burie him in the sepulchre wherein the other prophet was laid For he not onelie iudged that it would be an honor vnto him that his bones should be spared in the time of Iosias but he also thought it not amisse in the meane time that his bodie shuld be ioined with the dead bodie of the other prophet Iustlie therefore may we prouide to haue our bodies buried among our ancestors among godlie men and among our friends and acquaintance That our soules being loosed from the bodies doo not sleepe 16 When Paule saith in the 13. In 1. Cor. 13 verse 12. chapter of the first epistle to the Corinthians But then we shall see face to face c that same abuerbe of time then dooth signifie vnto vs the state of the time after death when the
there and in paradise And therefore he wholie transferreth this vnto the diuine nature which had not béene méet if according to that promise as these men will the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer Nor dooth Peter in that place they bring will vs to interpret that a thousand yeares in euerie place should be taken for one daie he onelie indeuored most significantlie to declare the eternitie of GOD When daies are to be taken for yeeres the scripture teacheth vnto the which a thousand yeares béeing compared would be but as one daie Howbeit if at anie time daies are to be taken for yéeres that is not permitted to our iudgement but thereof we are admonished by the word of God Dan. 9 21. verse 5 6. as it appéereth in Daniel when the wéekes are reckoned vp And in the fourth chapter of Ezechiel where the prophet is commanded that he should lie vpon his left side thrée hundreth and nintie daies and againe fortie daies vpon his right side and that in the same place daies doo represent yeares the scriptures doo expresselie shew vs. 20 They haue also an other shift for they saie that these two aduerbes of time yesterdaie and to daie signifie the old and the new testament which they gather out of the epistle to the Hebrues Heb. 13 8. where it is said Christ yesterdaie and to daie Christ yesterdaie and to daie how it is to be vnderstood Wherefore they would haue the meaning to be that to haue the théefe to be brought to daie into paradise should belong to the new testament But this conceit of theirs is vaine bicause in the epistle to the Hebrues it must so be vnderstood that Christ is yesterdaie and to daie and as it is added For euer that his eternitie may be vnderstood the which they are woont to distinguish into thrée times as if it should be said He was he is and he shall be The third couert wherein they shrowd themselues is that it was said vnto the first parents Gen. 2 17. In what houre soeuer ye eate ye shall die the death and yet is it euident that they did not presentlie die after they had transgressed So saie they it might be that the promise made vnto the théefe which seemeth to be spoken of that daie might be deferred vntill a longer time But that which these men take as granted we denie namelie that the first parents when they had transgressed did not foorthwith perish For death is accounted nothing else Death is a departing from life but a departing from life neither haue we life without God So then they died bicause they departed from God and their soule was not seuered from the bodie but after a sort buried therein so as if a man will iudge truelie we doo not now presentlie liue a life but a death which the longer it is the more gréeuous it is thought to be by them which iudge aright But bicause we will not séeme to hast we willinglie accept the similitude both of the théefe The first parents were dead straitwaie after sinne and also of the first parents they had the beginnings of death immediatelie after the transgression albeit they had not the triall of absolute death so also the théefe was with Christ in paradise albeit he obteined not that daie the perfect felicitie which is attended in the resurrection Wherefore the argument which we haue alreadie put foorth standeth firme neither can it with friuolous arguments be ouerthrowne Phil. 1 23. The 2. reason 21 Furthermore Paule writeth vnto the Philippians that He wished to be loosed from hence and to be with Christ for that he doubted not but it would be an aduantage to him Which desire of his had not béene godlie if after the death of our bodie we should sléepe with our soules vntill the resurrection What profit had it béene to Paule to haue béene loosed from hence if he should not straitwaie haue liued with his Christ Vndoubtedlie while he liued here he wrote of himselfe And now doo not I liue Galat. 2 20. but Christ liueth in me And according to this sentence Christ was not to liue but to sléepe in him after death Moreouer while he liued here he might acknowledge and loue Christ but after this life if he should be asléepe he was of necessitie to leaue off those actions 22 There is also another reason brought against them The 3. reason Luke 16 vers 23 c. as touching the rich man and poore Lazarus by that storie is shewed that the spirits after this life doo not sléepe but either doo enioie good things or else are tormented with punishments They answer that this is a parable and that therefore it maketh nothing against them Vnto whom we saie that all the fathers which interpret that place doo not thinke it to be a parable but manie rather thinke it an historie among whom are Gregorie and Ierom. Gregorie Ierom. Tertullian Chrysost Augustine And Tertullian goeth so farre as he thinketh the rich man was Herod and that Lazarus was Iohn Baptist Howbeit Chrysostome and Augustine sometime call it a parable But this reléeueth them not séeing a parable is nothing else but a similitude deriued from the truth of a thing A parable is deriued from the truth of things as when the parable is brought in of the good man of the house which diuided his inheritance to two of his children Albeit that the same be a parable yet is it expedient that there be a good man of the house that children be found among the nature of things and that it be a custome among them to distribute the fathers possessions otherwise parables should be taken of feigned and vaine things which is against the nature of them So as although we grant that the parable was contriued by Christ touching these two yet is it necessarie that not onelie rich men and poore men should be found but that vnto our soules departing out of this life should be giuen either a place of torments or else the bosom of Abraham Neither doo we vnderstand by the bosome of Abraham anie thing else What is vnderstood by the bosome of Abraham than a certeine place and receptacle of soules in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience and they looke vpon GOD being present This place is said to be the bosome of Abraham Gen. 12. 3. bicause vnto him God first promised that in his séed all nations should be blessed The same man moreouer sawe the daie of the Lord Iohn 8 56. and he reioised Of him also we first read that He beleeued Gen. 15 6. and his faith was imputed vnto him vnto righteousnes Iohn 8 16. And Christ when he made mention hereof he spake vnto the Hebrues who boasted of hauing Abraham to their father In
departed shall not declare things there shall be no resurrection And in the same psalme it is written verse 16. All the whole heauens are the Lords and the earth hath he giuen to the children of men If heauen belong not vnto men but that they must dwell vpon the earth and therein must come to their end there is no resurrection to be hoped for And Salomon Eccl. 3 9. in the third chapter of Ecclesiastes writeth that There is all one end both of man and of beasts For as the one dooth die so dooth the other yea they haue both one maner of breath And who knoweth saith he whether the breath of the sonnes of men ascend vpward and the breath of beasts downeward And in the 14. of Iob it is written verse 7. that it is not so with man as it is with trées or plants For these when they be cut off are woont to sprowt and to shoot foorth againe but man when he is dead returneth not Againe it is said that this resurrection shall be vniuersall But Daniel verse 2. in the 12. chapter séemeth to describe the same to be particular Manie saith he which now sleepe in the dust shall rise againe But he would not haue said manie if they should all be raised vp Yea and it is written in the psalme The vngodlie shall not rise in iudgment Psal 1 6. And it is méet that séeing by Christ the dead are to be restored they onlie should obteine this benefit which shall be ioined vnto Christ Wherevpon it followeth that the vngodlie which are strangers vnto Christ shall not be raised vp These are the reasons which are woont to be obiected against those which affirme that there is a resurrection 9 Now let vs come to the second point in searching out what may serue to the nature and definition of resurrection The definition nature of resurrection And we will begin at the etymologie of the word It is called of the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the composition of which word the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verie same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which signifieth Againe as if it were ment That which was fallen to stand vp againe Therefore Damascen writing of this matter saith that Resurrection is the second standing of the dead And the Hebrues called the same Thechijath hammethim for Chaia is To liue Wherefore it is euen as if they had said The quickening of the dead And bicause Com among them is To rise thereof they deriued the noune deriuatiue Thekum hammethim that is The rising of dead men Also among them there is found Cuma And of the verbe Amad which signifieth To stand they haue deriued some noune of this kind Perhaps also they haue other words of this signification but these are more accustomed and more commonlie vsed among the Rabbins Touching the Latin name we will consider afterward 10 As to the matter Resurrection belongeth to the predicament of action In euerie action two things to be considered And whereas in actions two things are chéeflie to be considered namelie the dooer and the subiect it selfe into which the action is powred by him that dooth The efficient cause of this action is God The efficient cause of the resurrection for that no cause in nature nor power in anie creatures can be found which is able to bring to passe the resurrection as afterward in place conuenient we shall declare Action in verie déed is manie waies distinguished Actions diuerslie distinguished One is naturall as generation corruption increasing diminishing alteration and such like And there be also other actions The forms of actions which belong to practising knowledge as to build to paint to plough to cast mettall And other actions which haue respect vnto the will that is to mans choise such be the works of vertues and vices Againe actions are distinguished that some be oeconomicall that is perteining to houshold gouernement others be politicall others be ecclesiasticall But resurrection taketh place in no part of these distinctions for all these things which we haue rehearsed after a sort are reuoked vnto nature Vnto what forme of action resurrection i◠to be referred But the resurrection of the dead is an act altogither beyond nature Wherefore it shall be reckoned among those things which doo excéed and surpasse the force of nature 11 Now resteth for vs to consider of the subiect wherein it is receiued The subiect of resurrection And vndoubtedlie it is no other thing that is raised vp but man which was by death extinguished But man as all men knowe consisteth of two parts to wit of the soule and of the bodie So as it must be considered whether resurrection perteine to the bodie or to the soule To speake properlie Which part of man is the subiect of resurrection bodies doo rise againe and not soules for that is said to rise againe which fell when it had stood vp But soules die not togither with the bodie but remaine aliue and therefore séeing they fell not they shall not rise againe And that soules remaine aliue after they be separated from bodies the holie scriptures doo shew for Christ said vnto the apostles Matt. 10 28. Feare ye not them which kill the bodie but the soule they cannot kill But if soules should be extinguished togither with the bodies they which destroie the bodie would also destroie the soule Ouer this Christ said vnto the théefe Luke 23. 43 This daie shalt thou be with me in paradise which would not haue béen if the soule had perished with the death of the bodie And when the death of the rich man and of Lazarus is described in the gospell it is plainlie enough expressed what becommeth of men after death for Lazarus was caried by the ministerie of angels to the bosome of Abraham but the rich man to the torments in hell There be also other testimonies agréeable vnto this saieng but let these be sufficient at this time That resurrection is to be attributed vnto bodies Tertullian also taught in his 5. booke against Marcion and in his booke De resurrectione carnis and saith that manie things doo rise which before fell not as herbes plants and such like but none is said to rise againe but such as fell first when they had stood before And he argueth from the proprietie of the Latine toong which maketh a difference betwéene Surgere and Resurgere the one signifieng To rise and the other To rise againe And he saith that Cadauer a dead bodie was so called à Cadendo of falling wherefore he affirmed that the resurrection is not of soules but of bodies 12 Moreouer it must be noted Resurrection is as it were a certeine new birth that the resurrection of the dead is a certeine new birth For euen as in the first birth a man is brought foorth consisting both of bodie and soule
read in Luke expounded saieng Luk. 20 36. The children of this world marrie wiues and be married but at the resurrection of the dead After the resurrection there shall be no marriages they neither marrie wiues nor yet are giuen in marriage but become equall vnto angels And while he maketh mention of angels he reprehended the Saduces which denied that there be angels 21 But why men shall be such after the resurrection he shewed the cause saieng For they can die no more Wherein must be considered The causes of procreating of children that the procreation of children was appointed for two causes First for that men which were at the first created but two onelie might be multiplied Secondlie that when they should be multiplied to the iust number manie dieng in the meane while others should be substituted in their place So that séeing at the resurrection there shall be a iust complet number of persons and that death cannot happen therein procreation would be vnnecessarie Neither are the words of the euangelists or rather of Christ to be vnderstood as though he taught that a corporall substance should be wanting vnto them which shall be raised vp For he said not They shall be angels but They shall be as the angels and equall vnto angels Neither is that to be maruelled at which is written by Luke that They shall be the children of the resurrection Ibidem and the children of God for that must not be taken as if it were denied that the saints are also the children of God in this life For otherwise while they liue here how should they crie Abba Rom. 8 16. Matt. 8 9. A Rule Father or praie Our Father which art in heauen But the manner of the holie scriptures is that sometime they affirme things to be then doone when they are made manifest And bicause it is not now euident that we be the children of God at the resurrection it shall be manifest for When Christ shall come then we also shall appeere togither with him in glorie Therfore it is written in Luke Luk. 20. 36. that The saints shall then be the children of God Neither is that to be passed ouer that those things which are there spoken by Christ perteine onlie to the resurrection of the iust For the vngodlie when they shall rise againe albeit they shall be immortall yet shall they not after the maner of angels become glorious and impassible And these things spake Christ of the ignorance which the Saduces had as touching the diuine power 22 And iustlie also might he saie that they knew not the scriptures A proofe that there be angels Gen. 22 11. For how could they denie angels to be séeing it is written in the booke of Genesis that an angell forbad Abraham that he should not offer his sonne as he was minded to doo It is there also written that there were thrée receiued by Abraham in ghestwise Gen. 18 2. whereof two at least were angels Also it is said Gen. 19 1. Exod. 3 2. Exod. 14 19. that they were with Lot And an angell appéered vnto Moses in the middest of a bush and set himselfe in the middest betwéene the tents of the Israelites and Aegyptians Againe Gen. 32 1. vnto Iacob there were séene tents of angels in Mahanaim and he wrestled almost a whole night with an angell Rightlie therefore did Christ saie Matt. 22 29. that They knew not the scriptures And the place he brought out of the second booke of Moses Exod. 3 6. After what maner the Saduces read the scriptures as well bicause they besides the lawe receiued no scriptures indéed they read the prophets and the psalmes no otherwise than we doo the fathers the books of the Macchabeis and the Wisedome of Salomon and Sirach as also for that they alledged Moses against Christ So as rightlie he did replie vpon them with Moses Neither was it the Lords mind when he would answer them to gather all the testimonies of the old testament for then he might haue found oracles enow out of the counsell of the prophets and out of other scriptures And albeit these words I am the God of Abraham of Isaac and of Iacob are found in manie places of the holie scriptures yet doo Marke and Luke expresselie referre them to the vision which Moses had at the bush as we find in the third chapter of Exodus When Iesus had on this wise confuted the Saduces the people were amazed woondring at the wisedome of Christ But bicause the simple people is thought sometime to want iudgement therefore Luke added that Certeine of the Scribes said Maister Luk. 20 39 thou hast said well Wherefore the reasoning that Christ made was allowed not onlie by the common sort but also by them that were learned And not without cause for what more fit interpretor of the lawe of God will we haue than the word by whom it was giuen at the beginning 23 But the foundations of this reason must be searched out more narrowlie that they may the more plainlie appéere If so be that the fathers which be dead were vtterlie perished how should God still be their God Indéed they are dead that is to wit in the iudgement of man and according to nature but not before God For it is written in Luke Ibidem 29. That proposition I am the God of Abraham expounded All men liue vnto him But The fathers liuing vnto God may be vnderstood two maner of waies First if it be wholie referred to the prescience or predestination of God for all things that are to come be present with him neither can he be disappointed of his purpose Wherefore they which shall be raised vp though it be a thousand yéeres hence are said to liue Or else The fathers liue vnto him bicause they reigne with him in celestiall glorie The same forme of speaking vsed Paule vnto the Romans writing of Christ Rom. 6 10. In that he died to sinne he died once in that he liueth he liueth vnto God that is he is with him in glorie and sitteth at his right hand But thou wilt saie Thus it might be said that not the saints themselues but their soules doo liue with Christ in heauen Indéed this is true but by the figure Synecdoche that which is a part is attributed to the whole For we doubt not to saie but that saint Peter and saint Iames are in heauen with Christ when as onelie their soules are conuersant there Yea moreouer Paule said Phil. 1 23. that He desired to be loosed hence and to be with Christ when he knew that onelie his soule should be with him vntill the latter daie of iudgement And in the Euangelicall storie we read that Lazarus was carried into the bosome of Abraham Luk. 16 22. and that the cruell rich man was carried into the torments of hell whereas onelie their soules were brought to those places 24 But
afflicted the Hebrues and also were aduersaries to the true worshipping of God I knowe likewise that there was a certeine other man named Polychronius The cauils of Polychronius confuted by Oecolampadius verse 4. which was bold to affirme that this place of Daniel must not be vnderstood of the resurrection of the dead but he groundeth vpon no firme reasons and he is confuted by Iohn Oecolampadius a verie learned man Further we sée that by Iohn the apostle in the 20. chapter of the Apocalypse the verie same things well-néere and in the same order are taught as they be written by Daniel where we read that there were seates placed and the iudgement appointed againe it is added that they did liue againe which suffered death for Christ Lastlie this we may saie euen that which we brought for making plaine that place of Ezechiel namelie if they will haue it metaphoricallie taken that by the resurrection of the dead is shewed the state of the people of the Iewes after the death of Antiochus it must in verie déed be determined that there is a resurrection of the dead otherwise a similitude or parable cannot be deriued from thence verse 4. Why Daniel was commanded to seale vp the booke 49 Furthermore God commandeth the prophet that he should seale vp the booke for a time which must not so be wrested as though GOD would not that these prophesies should be read and knowen séeing prophesie is giuen to the intent it should edifie and teach But the holie ghost prophesieth by Daniel that the negligence of men in reading and knowing the word of God should be great and that therfore for their incredible slouth the holie bookes should be sealed vp from them to the intent they should vnderstand nothing of spirituall things And therfore he prophesieth that the incredulitie should be great and he that beléeueth not vnderstandeth not the secret heauenlie things Yea and at this daie among christians what a verie great number maist thou find that would be counted and called by that name which neuer read the Gospels throughout We may also interpret that the bookes of God are sealed vp as touching our senses and humane reason 1. Cor. 2 14. for A naturall man dooth not perceiue those things that be of God yea not onelie they be sealed vp to him but they séeme to be foolishnes These things are open vnto them to whom the Lambe hath opened Apoc. 5 5. to whom onelie as we read in the Apocalypse it is giuen to open the sealed booke Ouer this there be manie which read the holie bookes recite them vnto others and instruct others vnto whom neuerthelesse they are sealed vp bicause they in verie déed haue no sense nor experience in themselues neither doo they tast what things they read teach R. L. Ben-Gerson thought that by this forme of spéech God commanded the prophet that from these visions he should take nothing awaie nor yet adde anie thing thereto ouer and besides At the end it is written Manie shall run into diuers parts Dan. 12 4. and shall passe by and knowledge shall be multiplied By these words let others vnderstand what they will to me it séemeth that the time of the new testament is foreshewed when as the apostles are sent to preach the Gospell ouer all the world Therefore when they had wandered among all nations the saiengs of the prophets became much more plaine than they were before as well for the great abundance of spirit that was powred out as also for that the prophesies may be a great deale better vnderstood when they be fulfilled than before when they were reuealed And these things I thinke to be sufficient for this place 50 Now I come vnto the prophet Osee A place of Osee as touching the resurrection declared God promised sundrie times that he would once destroie death whereby is manifestlie gathered that wée must beléeue the resurrection of the dead the which being taken awaie death reigneth and cannot be said to be abolished Esaie in the 25. chapter saith verse 8. I will destroie death for euer and I will wipe awaie the teares from all faces and I will take awaie the rebuke of my people for euer These things be manifest but Osee in the place now brought did more vehementlie and effectuallie speake the same From the hand of the sepulchre will I deliuer them Ose 13 14. and from death will I redeeme them O death I will be thy plague O graue I will be thy destruction verse 54 This place did Paule vse in the 15. of the first to the Corinthians as an euident testimonie Neither must it mooue vs that he followed not the Hebrue veritie but the Gréeke interpretors for albeit he change the words yet he departed not from the sense The translation of the seuentie interpretors was then better knowen and was well-néere in all mens hands and so Paule dooth sometimes vse the same that euen the Gentils might vnderstand that those things which he taught were extant in the holie scriptures But as to the meaning of the prophet thus it standeth He a little before had inueihed bitterlie against Ephraim that is against the kingdome of the ten tribes prophesieng destruction and most certeine ouerthrowe vnto them for their idolatrie and wicked life afterward he gaue the comfort which I haue rehearsed to wit that they should be deliuered and plucked out from death and from the graue But thou wilt saie How may it be that these things are not repugnant one with another namelie that they should be vtterlie cut off and that they should be deliuered But there must be a difference put betwéen the Israelits For on the one part manie of them were of a most obstinate mind cleauing vnto idolatrie and to most gréeuous sinnes to these belonged destruction bicause they repented not On the other side there were among them some good men holie men and true worshippers of God who notwithstanding that they were to be wrapped in other temporall calamities yet should they be deliuered and to them properlie belongeth the comfort which is brought But the aduersaries will yet vrge more earnestlie and saie We doo not read that the ten tribes were restored nor deliuered from the graue of their captiuitie some of them perhaps returned but they came not by great companies neither was anie more restored the kingdome of Ephraim that is of the ten tribes This indéed is true and therefore GOD in comforting them did not promise temporall redemption or the deliuerance of this life but the blessed resurrection with euerlasting felicitie And he saith that he will redéeme them from the graue and that he will deliuer them from death and saith that he will be the plague of death and the destruction of the graue A rule in reading of the prophets In reading of the prophets we must oftentimes vse this rule namelie that we should vnderstand threatenings to take place as
touching them which be obstinate in sinnes and which will by no meanes repent but that promises and consolations shall be most certeinlie true and fulfilled towards them that repent Repentance is remooued from mine eies This added God that he might appoint the certeintie of the resurrection as if he should saie I will not repent me of this decrée it shall in anie wise come so to passe Ephraim shall increase and multiplie among brethren Vnder the name Ephraim he vnderstandeth all them with Christ their head which shall be heaped vp in the resurrection with great honors and incredible ornaments Afterward the prophet returneth with his prophesie vnto the wicked Ephraimits and saith that they shall be vtterlie banished Doutles they were men of wealth riches and power in the which things they putting their trust thought that they should neuer come to ruine But God saith Behold I will bring the east wind that is Salmanazar the king of Assyria which shall drie vp their fountaines and veines that is not onlie the waters but also the springing of the fountaines the verie originals and roots so as they may not be repaired anie more and he will take awaie the treasure and all pleasant vessels This is the interpretation which to me séemeth plaine and manifest 51 Albeit I note The interpretation of Dauid Kimhi that Dauid Kimhi conuerteth the future tense into the preterpluperfect tense saith I had deliuered the dominion of the twelue tribes out of the graue had redeemed them from death and had bene the plague of their death the destructiom of their graue if they had beene wise By wisedome I meane verie repentance that is If they had repented and heard my words And bicause they should not despaire by reason of so vnhappie a successe the prophet speaketh so magnificallie of deliuerance redemption and also of plague death and abolishing of the graue Euen as if he had said Although that they had béene extinct and vtterlie abolished yet I had deliuered them Whereby is gathered that there is no calamitie of men so great but that God can either take awaie or mitigate the same Wherfore we must neuer despaire but set alwaies before our eies that it is the propertie of God to redéeme from death and to be the death and destruction thereof And if at anie time deliuerance come not and that death be not taken awaie God is not in fault thereof but our owne obstinacie and vnbeléefe bicause we will not repent Paule 1. Co. 15 9 who was most circumspect in perusing the saiengs of the prophets deriued the argument wherewith he confirmed the resurrection of the dead from that same propertie of God whereby he is pronounced in the scriptures to be the conquerour of death and redéemer from the graues bicause it behooueth somtimes that the properties of God should breake foorth into act He noteth that the prophet dooth stir vp vnto repentance the kingdome of the ten tribes by promising them that God would be with them who is so mightie and magnificent a conquerour ouer death Which exhortation certeinlie would be of no force if we should desire of God that thing which indéed would neuer come to passe And séeing the apostle had affiance that it would so be therefore he vseth glorious reioisings against death saieng O death where is thy victorie O death where is thy dart wherewith thou didst pearse all men It is vnderstood These things are wrested from thée by Christ In what respect Christ may be called a plague 52 It must not séeme anie maruell if Christ be called a plague or destruction for this must be vnderstood in respect of euill things And alwaies a new generation must néeds be the corruption of the thing which went before for when fire is made of wood the forme and nature of wood must néeds perish otherwise the fire would not be brought foorth And as the Philosophers or Logicians doo commonlie affirme The corrupting of euill things is numbered among good things And we are woont to saie of a noble and happie emperor He is a lion a woolfe a dragon he is féerse and terrible but it is added Vnto his enimies whereas otherwise vnto his citizens he is mercifull gentle and courteous Yea and in this selfe same prophet Ose 5 12. 14 13 7 God named himselfe like a beare a leopard and a lionesse but that was toward the wicked and vngodlie whereas otherwise he is mild and mercifull towards the faithfull So as God hath tempered for vs a medicine out of the death and resurrection of Christ whereby we be deliuered and death perisheth A similitude in like maner as a wise Physician drinketh vnto the patient of the medicine wherewith he is reléeued and the ague or disease extinguished And of this wholesome medicine we drinke healthfullie while as either by reading or by preaching there is mention made of the death and resurrection of the Lord and we with a liuelie faith embrace the same and also when we make protestation of our faith by the sealing of baptisme and receiuing of the Lords supper For in these holie actions both the death and resurrection of Christ are celebrated In the treatise of this place Paule added that Death is swallowed vp by victorie namelie of Christ Testimonies of the new testament for the resurrectiō 53 And thus much haue we spoken concerning the places of the old testament of which sort there might be more brought but these I was minded to produce and to stand content with them And I haue the more largelie expounded them bicause there be some at this daie which affirme that in the old testament there is nothing concerning the resurrection of the dead or if there be anie testimonie there extant they saie it was not knowne vnto the fathers of those times Now come I to the testimonies and assertions of the new testament First we read in the fift of Iohn Iohn 5 28. which alreadie I haue oftentimes alledged They which be in their graues shall heare the voice of the sonne of God and they which haue doone well shall come foorth into the resurrection of life but they that haue doone euill into the resurrection of iudgement Iohn 6 verse 39. 40. 44 54. And in the sixt chapter He that beleeueth in me hath life euerlasting and I will raise him vp at the last daie In the 22. of Matthew the 12. of Marke Matt 22 32. Mark 12 26 Luk. 20 37. and the 20. of Luke I am the God of Abraham the God of Isaac and the God of Iacob But God is not the God of the dead but of the liuing And in the 14. chapter of Luke Luk. 14 14. when Christ had exhorted them that stood by that they should be beneficiall vnto the poore and that they should make feasts vnto them They haue not wherewithall saith he to requite thee againe but it shal be
health indéed returneth but it is not the same in number for as well the old things brought foorth as the new are diuerse Herevnto we saie that this indéed is true and altogither taketh place in those efficient causes in which the action or thing it selfe brought foorth is distinguished from the efficient cause as it commeth to passe in all causes created But the resurrection is the worke of God wherein the action is not diuided from the nature and substance of the agent it selfe And lastlie whereas it was alledged that the heape of those things which passed fell from the bodie should be monstrous and that if all things should be restored at the resurrection mens bodies should be of excéeding greatnes but if on the other side all things shall not be laid vp in store what reason can be assigned whie some parts should be restored more than other some Not all things which haue past from our bodie shall be restored at the resurrection I answer It hath béene alreadie said that not all things which be cast foorth of our bodies shall be receiued when we rise againe but onelie those things which make to a iust and conuenient quantitie But whie rather one sort than an other are kept in store we must commit it to the iudgement of God who disposeth all things with singular wisedome 70 Now it resteth that we dilate of those places which in the holie scriptures séeme at the first sight to be against the resurrection In the 78. verse 39. psalme it is written And he remembred that they were but flesh their spirit or breath departing awaie and not returning againe For the exposition of this place the scope must first be considered namelie that God was led to take mercie of his people bicause their infirmitie was knowen vnto him So as bicause of their frailtie and féeblenesse therefore had he mercie vpon them and scattered them not abroad with one onelie stripe Sometime the spirit is said to be against the flesh in respect that the flesh is said to be weake and the spirit strong and valiant So said Christ vnto his apostles when as they slept Matt. 26 41 while he was in praieng The spirit indeed is readie but the flesh is fraile And Esaie in the third chapter Esai 31 3. describing the weaknesse of Aegypt saith Aegypt is flesh and not spirit that is It staggereth with féeblenesse Sometime the flesh the spirit taken both for one thing it standeth not firme and strong But sometime the flesh and spirit are taken both for one thing and both betoken infirmitie euen as in this place where the same thing is repeated in the latter clause which is spoken in the former In this place therefore the spirit is not ment to be the soule of man or the diuine inspiration but the breath blast and wind A similitude which being gone and past perish and are restored no more When the life of man is finished we begin not againe at the originall neither doo we bud foorth as trées and herbes cut downe but we lie in the dust not returning vnto our former state When I saie that after death men be not like vnto herbes I am not against Dauid who saith in the 103. psalme verse 14. He knoweth his workmanship he remembreth that we are but dust The daies of man are as grasse and as the flourishing flower of the field the wind commeth ouer him and he is withered and his place hath knowen him no more Wherein man is like and vnlike vnto the grasse Herein standeth the similitude that the sudden and vnexpected destruction of flourishing man may be perceiued but in this is the similitude taken awaie that men doo not spring foorth anew like vnto plants and herbes There is shewed moreouer that there is nothing found in man to prouoke God vnto mercie but miserie But if spirit be taken for the soule then we will saie that the prophet dooth weigh of man and consider of him according to his owne nature and strength and trulie pronounceth that his spirit dooth so depart as it returneth not For the blessed resurrection is a miracle not a worke of nature This scripture speaketh not of man according to those things which he shall receiue through the bountifulnesse and power of God but according to the faculties and strength which it hath by nature Also it is written in the booke of Wisedome the 15. chapter verse 8. His spirit shall go foorth of him and it shall not returne againe And no man doubtlesse hath brought with him from his mothers wombe or from the originals of nature the power to rise againe Indéed our soule hath a being after death but it hath no power of it selfe to returne vnto the bodie which it had Naie rather if God should remooue from it his preseruing power it would fall to vtter ruine This is the common and receiued exposition of this place Howbeit there is an other sense which commeth to my remembrance no lesse profitable than both the former When the Israelites were pressed with aduersitie in the desert and were for iust causes punished by God they cried vnto him that they might be deliuered but this they did verie vnperfectlie which was not hidden from God Yet neuerthelesse he had mercie vpon them bicause they were flesh that is of a corrupted nature and for this cause they oftentimes fell againe into the same sinnes Also their spirit that is their earnest motion of praieng and inuocating of the true God IEHOVA was not stedfast in them but in a maner passed by them and returned not séeing they fell againe to idolatrie after the deliuerance obteined Wherfore these were Chronij that is Temporizers as we read in the parable of the séed in the eight of Luke verse 13. 71 In the 115. psalme verse 16. it is written The heauen of heauens is the Lords but the earth hath he giuen to the children of men Wherevpon some doo gather that men are so become bound to the earth as heauen dooth not belong to them But they are farre deceiued for from thence is drawne aboundantlie the goodnesse of God which hath no néed of earthlie commodities neither hath it anie maner of néed of worldlie wealth and yet did it bring foorth the whole world howbeit vnto the vse and commoditie of men But that God hath no néed of those good things héereby it is prooued that he dwelleth in the heauens whither these things ascend not and where they cannot growe Neither yet did the prophet so affirme God to be setled in heauen The essence and power of God is euerie where as he denieth him to be euerie where for the essence and power of God is in all places But he is peculiarlie said to dwell in heauen bicause his presence is there ment to be more famous How God is said to be in heauen more mightie and more effectuall as well
in his booke De bono mortis for there in the seuenth chapter verse 32. it is said that It shall come to passe at the last daie of iudgement that the dust and the graues shall restore the bodies of the dead and that the store-houses or receptacles of soules shall render them vp and so the resurrection shall be made But those store-houses or receptacles wherein soules are kept Ambrose dooth interpret to be the manie mansions Iohn 14 2. which be in the house of the father according to the saieng of Christ and also to be those places which Christ said that he went to prepare for his apostles when he ascended vp out of this world vnto the father And when as Ambrose had there disputed against the philosophers which affirmed that the soules of iust and wise men when they depart from hence doo passe into the bodies either of bées or of nightingales that there they might delight themselues either with swéet exercise or pleasant musicke he saith that they should rather haue taught that they went vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnto an inuisible place prepared for the dead Whereby it appéereth that the name of infernall place is generall as well vnto the place of torments as vnto the place of rest whereas the name of that hell belongeth onelie vnto the wicked 14 But what is the cause that led the ancient fathers into error to thinke that the soules of the faithfull doo abide in the bosome of Abraham vntill the last resurrection it is vncerteine Howbeit they séeme to haue taken hold of certeine places of the scripture which they did not rightlie vnderstand For it is said in the Apocalypse Apoc. 6 9. that The soules of the slaine are vnder the altar and crie vnto God that he would once at the last reuenge the bloud of them that be slaine But they should haue considered that the altar is not the infernall place séeing in the eight chapter of the same booke it is said to be in heauen verse 3. and in the sight of God neither dooth the altar betoken anie other thing but Christ himselfe And we are taught by that vision that the spirits of the godlie euen after this life doo remaine in the kingdome of God vnder the protection of Christ Further whereas they heard in the holie scriptures that Those which depart are called sléepers 1. The. 4 13 that also haue they referred vnto the soule when as it rather belongeth vnto the bodie For that resteth like them that be asléepe neither can it trulie and properlie be said to be dead séeing it shall returne vnto life and that there is no waie to returne from verie death indéed So as it is rightlie compared to sléepers who being deteined with heauie sléepe yet are woont at the length to be wakened againe Neither must we passe it ouer that whereas it is said of the infernall place that All men euen vnto the comming of Christ should bée brought thither and that afterward the spirits at the least-wise of the damned shall there be kept still Some there be which denie that there can be anie space found so large as may hold so manie spirits or soules And they séeme that euen as they appoint heauen to be in euerie place so they would appoint the infernall places to be euerie-where Neither doo they consider that mens soules be spirits and therefore doo not occupie a place as bodies doo Indéed they be in a place but yet definitelie as I haue alreadie said before not that they fill a place with their greatnes or quantities of measure but after the resurrection when they shall be indued with bodies God will not want places wherein they shall be punished for their ill déeds either vnder the earth or aboue the earth or in the waters or in the aire These things had I to saie as touching the diuers opinions of infernall places And by the testimonie of the most ancient fathers and also of the latter poets and likewise of the Hebrues I haue prooued that there be two kinds of them whom I affirme to haue spoken probablie yet doo I not saie that they haue rightlie and soundlie vsed the places of the scriptures 15 But now Into what place Henoch and Elias are translated if I should be asked vnto what place Henoch Elias were translated I will saie that absolutelie I knowe not bicause it is not shewed vs in the holie scripture Yet to followe the reason most likelie to be true I would saie that they were brought to the place of the fathers or bosome of Abraham that there waiting for the resurrectioÌ„ of Christ they might liue togither with the blessed fathers so that afterward with him being risen againe they might be lifted vp aboue the heauens Howbeit it may be said that this priuiledge they had before others to wit that wheras the soules of the faithfull were in the bosome of Abraham without bodies they being yet aliue had place there But as for their bodies whether they were glorified that is a thing hard to be determined yet may it be said that in the verie taking vp they were changed with that kind of changing I meane which is described in the first epistle to the Corinthians namelie 1. Co. 15 53 that Corruptible did put on incorruption and mortall immortalitie The verie which shall come to passe in our taking vp 1. The. 4 15 whereof it is written to the Thessalonians euen that we shall go to méet with Christ in the aire for it is written to the Corinthians 1. Co. 15. â—1 that Indeed we shall not all die but we shall be all changed But we said that Christ is the first fruits and therefore it ought to be affirmed Christ is the first fruits that he first of all other atteined vnto rest with his bodie Vnto this may be answered that this must be vnderstood of the highest seate of the blessed wherevnto he being raised from the dead was the first that came but we speake here of the bosome of Abraham not of the highest region of the liuing Further we might saie that the holie fathers in the bosome of Abraham in that they were at rest that they were well that they reioised that they were exempted from the punishments of the damned they had all this by Christ For the vertue of his death was not onelie profitable to vs but also to the fathers which were before his comming Wherefore in the Apocalypse the 13. chapter it is rightlie said The lambe was slaine froÌ„ the beginning of the world Neither must he be heard verse 8. which in our age hath not interpreted but peruerted that place For he translated That they were fallen that they worshipped the beast whose names were not written in the beginning of the world in the booke of life of the lambe which is slaine To what end hath he inuerted the particles of this speach What
manner what preeminence had Henoch and Elias aboue other men All the elect and faithfull of Christ as touching the soule are translated from hence vnto God and are not condemned with euerlasting death Indéed I am not ignorant that sometimes Not to see death is referred to the soule euen as the testimonies which we haue alreadie brought doo declare but sometimes on the other side it is referred to the death of the bodie as it is manifest by Simeon vnto whom it was reuealed Luke 2 26. that He should not see death till he had first seene the Lord Christ Yea and the sonne of God himselfe saith Matt. 16 28. There be of them which stand here present who shall not taste of death vntill they see the kingdome of God that is Note the preaching of the Gospell spread ouer the face of the earth or as others will vntill they shall sée the transfiguration of Christ vpon mount Thabor Neither is there anie doubt but that the death of the bodie is betokened in both these places Further those words of Paule to the Hebrues alledged a little aboue are so significant as they séeme wholie to testifie that Henoch is not dead But they that be of an other mind doo vrge that which is written in the same epistle of the Hebrues namelie Heb. 9 27. that It is decreed that all men shall once die But we answer that these generall propositions must not alwaies be vnderstood without anie exception True indéed it is which is now affirmed as touching the ordinarie and common maner but yet it is not brought to passe thereby but that GOD by his speciall prerogatiue and certeine peculiar will may exempt some from the lawe of death For what shall become either of vs or of others which shall be found aliue at the last daie Vndoubtedlie 1. Thes 4 15 They shall be caught vp to meet with Christ in the aire And Paule vnto the Corinthians said 1. Co. 15 51 We shall not all die but we shall be all changed Besides this if the words of that saieng be vrged with extremitie how will it be true that men once die séeing Lazarus the sonne of the widowe Iohn 11 â—4 Luk. 7 15. Matt. 9 25. Matt. 27 52 and also the daughter of the ruler of the synagog whom the Lord raised vp from the dead died not once but twise And it is thought by Augustine and diuerse others that those manie bodies of the saints which rose after the death of Christ and appéered vnto manie in the citie of Ierusalem when they had performed that which they were appointed to do setled in their graues as they did before 18 They also saie that it is written vnto the Romans Rom. 5 12. that Death by one man entred in vpon all men and that in the first epistle to the Corinthians the 15. chapter it is said verse 22. As in Adam all men are dead so in Christ all shall be made aliue that it may be taught that the life lost in Adam is recouered againe in Christ Vnto these saiengs we answer manie waies First euen as I said before that these generall propositions must not be vnderstood without priuiledge and exception Secondlie I will confesse that Henoch and Elias in their owne nature were subiect vnto death and in that they are not dead but doo inioie eternall life that they obteine by Christ Howbeit an other answer there is much more perfect namelie to saie that the same changing wherby we affirme that the bodies of those saints were glorified in taking vp was a certeine kind of death Wherfore Iustinus Martyr in his dialog with Triphon saith Iustinus Martyr that the world in the last time shall perish and not perish In what respect the world shall perish It shall not perish séeing it shall not be reduced to nothing But it shall perish bicause it shall be changed to better for the light of the sunne and moone shall both be purer and greater than now it is For we shall haue a new heauen and a new earth for bicause all things shall then be made new Others saie that the death of Henoch and Elias is not altogither taken awaie but rather deferred bicause they shall come in the last time shall die in fighting against Antichrist of which opinion was Tertullian Tertullian who in his book De anima page 682. saith Elias and Henoch were translated and their death is deferred For they are reserued to die hereafter that with their bloud they may extinguish Antichrist Againe in the same booke in the 672. page Elias shall come not from the departure of life but from the translation thereof he shall not be restored to his bodie from which he was not exempted but he shall be restored to the world The same father against the Iewes called Henoch an Inceptor Candidâ—tus or one readie apparelled for eternitie And in his booke De trinitate 603. he saith that God translated Henoch into the societie of his owne fréendship And séeing a fréend dooth benefit him whom he loueth and wisheth well vnto it is not likelie that God translated Henoch for to kill him Irenaeus But Irenaeus in his fourth booke thirtie chapter is of the opinion that Henoch hath exercised a message against the angels who were thought in old time to be fallen through a naughtie desire towards women and he saith that he is euen as yet preserued aliue for a testimonie of Gods iudgement And these things may suffice as touching the second point whereby is prooued by probable reason that they séeme not to be dead Thy Henoch and Elias were caught vp 19 It remaineth that we séeke to what end they were so taken vp Some saie that it was doone to the intent we might haue before our eies a certeine figure and shew of our resurrection as if so be that the taking vp of these were a liuelie example thereof to teach vs that we are not to measure our felicitie by or with the terme of this life But in my iudgement examples ought to be cléere and manifest for that otherwise they are but weake proofes Certeinlie in this place there is no mention made of resurrection either ours or theirs The signe of Ionas the prophet dooth manifestlie shadowe the resurrection Matt. 12 40. who was cast vp aliue out of the bellie of the whale Rom. 8 11. But Paule to the Romans did plainlie shew the resurrection after another sort If ye haue saith he his spirit which raised vp Iesus Christ from the dead the same shall quicken your mortall bodies As if he had said Séeing the spirit is one it will bring foorth the same effects And in the first epistle to the Corinthians the 15. chapter he saith vers 12 c. If Christ be risen from the dead we also shall rise againe Which he therefore speaketh bicause it is not méet that Christ
came in verie déed namelie when Christ was transformed vpon the mount Thabor He was present togither with Moses euen as it should séeme in his owne proper bodie He shall come againe at the last time howbeit to iudgement with other saints which shall be raised from the dead but not to fight or to be slaine of Antichrist Some man perhaps will saie it is a wonder that these raptings did happen in the old testament are not written of in the new Yes verelie Diuers raptings of men in the new testament Luke 24 51 Acts. 24 51. Acts. 8 39. they are had also in the new For Christ of whom the old raptings were shadowes was taken vp into heauen in the sight of his apostles And Paule said that he was rapted into the third heauen whether it were in the bodie or out of the bodie c. And Philip the Deacon as we read in the Acts when he had baptised the Eunuch of Quéene Candaces he was caught awaie by the angell out of his sight and found himselfe to be at Azotus Wherefore there be notable examples extant as well in the old testament as in the new whereby we are warned that we should at the least wise ascend into heauen with our mind and there be conuersant before God and Christ Iesus Phil. 3. 10 1. Cor. 5 6. Our conuersation as Paule hath taught ought to be in heauen Neither let vs be forgetfull that wée so long as we liue héere doo wander and straie from the Lord happie no doubt are such raptings Damnable on the other side are the raptings of Dathan and Abiram Num. 16 31 who were caught quicke into hell And fowle and shamefull were those which the Poets extoll namelie of Ganimedes Proserpina and of others whose examples must euen as much be auoided of all men as the former examples must be expressed with as much imitation as we can And thus haue we spoken sufficientlie of the question proposed whereof I ment to haue said but a little But in trauelling therein I met with a number of by-turnings and points which I might not passe ouer that I was constrained to speake or write more at large than I was determined And as touching those things which I haue defined my mind was not to teach them as things firme and certeine or as perfectlie tried out by the holie scriptures but as likelihoods of truth the which we may gesse of without breach of faith And if anie man can alledge better proofes I am readie to heare him Neither haue I minded to contend earnestlie about those things which I haue affirmed and this doo I also persuade and counsell others to doo The xvij Chapter Of the end of the world of the last iudgement of eternall life of the equalitie of rewards and of the restoring of the whole world AS for the time of continuance of the world In 1. Cor. 10. ver 1◠we haue no certeintie in the holie scriptures Augustine reckoned six ages of the world Augustine in his first booke vpon Genesis against the Manicheis reckoned six ages of the world The first from Adam vnto Noah the second from Noah vnto Abraham the third from thence vnto Dauid the fourth from that time to the transmigration into Babylon the fift from that time vnto Christ the sixt from Christ vntill the last iudgement Wherefore that age wherein we now liue being the last Iohn 2 18. may be called the decréeped or verie old age and of Iohn it is called the last houre but how long it shall continue Augustine we knowe not Augustine vnto Hesychius who had somewhat curiouslie questioned of the end of the world answered that He durst not either measure or reckon the spaces of times vnto the end of the world bicause it is written Matt. 24 3◠that Of that daie knoweth no man neither the angels nor yet the sonne of God himself Epiphanius Which place Epiphanius interpreteth in the booke which he calleth Anchoratus affirming a double knowledge one of the execution or worke another of the inward science And then saith he God the father hath both waies the knowledge of the last iudgement of the inward science doubtlesse in that he hath knowen the time thereof secondlie of the worke bicause he hath alreadie executed iudgement How the sonne hath knowledge of the iudgment daie and how he hath not Iohn 5 22. He hath giuen all iudgement to the sonne and as touching himselfe he hath sufficientlie iudged And the sonne hath knowledge of that daie as touching knowledge but as touching execution he hath not bicause he is not yet come to iudge But the angels in neither sort knowe of that daie First in verie déed the houre time of iudgement is hidden to them further the worke or execution God hath not yet committed to them that they should go foorth and take awaie all offenses Howbeit this exposition séemeth to be verie subtill and wrested Augustine Augustine hath more plainlie interpreted it that The sonne knoweth not of that daie not as touching himselfe but concerning others whom he causeth not to knowe that daie neither hath he reuealed the same by his doctrine But if thou wilt saie that afrer this maner the father also dooth not knowe it bicause he hath not shewed the same daie or instructed anie man as touching it he answereth Yes verelie he hath reuealed it to the sonne Howbeit I would yet more simplie vnderstand that sentence as touching the humane nature of Christ which by the ordinarie and naturall condition knew nothing more than was declared vnto him by the diuine nature 2 Some haue had a mind to cauill that albeit the daie and the houre is not knowne yet that by coniectures we may atteine to the knowledge of the time bicause that Christ did speciallie speake of that daie but not of the time But this subtill point nothing helpeth them bicause it is written in the first chapter of the acts verse 7. It is not for you to knowe the times and moments which in Gréek is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Matt. 24 14. which we read in Matthew When the Gospell shall be preached ouer all the world then shall the end be Augustine Augustine expoundeth The Lord shall not come before the Gospell shall be preached ouer all the world But by this it is not knowne how soone after such preaching he will come In the epistle to the Colossians verse 6. the first chapter the apostle writeth that Euen at that time the Gospell was alreadie preached ouer all the world and yet we sée that iudgement is still deferred The Lord in the Gospell of Matthew Matt. 24. shewed of manie signes of the last times but when we sée them we vnderstand not whether as yet they be thoroughlie come to the iust measure so as they should be reckoned euen for the verie same things which the Lord
hath foreshewed But it is sufficient for vs to knowe 1. Co. 10 11 that as Paule said This our age is the last so as another age after this is not to be looked for And touching this time of ours Christ said Matt. 28 20. I will be with you vntill the end of the world wherein he sheweth that the end of our age is the consummation of the world And when he instituted the sacrament of the Eucharist 1. Co. 11 26 he said Ye shall shew the Lords death vntill he come by which saieng he declareth that our sacraments shall endure vntill the end of the world 3 Manie are led by coniectures which are but weake I will not saie vaine to appoint the time of the last iudgement They bring foorth an oracle from the tradition of the Hebrues which they attribute to Elias and his Schoole namelie that the world should endure six thousand yéeres And those yéeres they distribute after this maner to wit that two thousand yéeres were spent before the lawe two thousand yéeres vnder the lawe two thousand yéeres they appoint to be vnder the kingdom of Messias And others haue feigned which commeth all to one purpose that the world shall endure six daies euen as it was made in six daies but as touching the lasting thereof they appoint for euerie daie a thousand yéers as though this had béene the mind of Dauid when he said Psal 90 4. And a thousand yeeres before thee are as yesterdaie that is past Also there be others which thinke that the mysticall bodie of Christ that is the church shall liue vpon the earth 33. yéeres which number Christ liued in the world as touching his bodie which he tooke of the virgin but to euerie yéere they distribute fiftie vsuall yéeres that they may make a yéere of Iubile All these things are inuentions of men And it is a miserable thing that whereas we haue so manie cléere and manifest things in the holie scriptures concerning faith hope charitie and the bonds of other vertues wherein there is nothing obscure we will leaue those vtterlie neglected and with so great superstition followe other things which are vncerteine and serue lesse vnto saluation This dooth the diuell indeuour that we should earnestlie occupie our selues in questions which be infinite vnprofitable laieng aside other things which should be necessarilie kept But when we heare mention to be made of the last iudgement let vs rather prepare our selues to watch and praie lest we be found negligent True certeinelie it is Augustine that Augustine said Prophesies are sooner fulfilled than vnderstood that Prophesies are sooner fulfilled than vnderstood Wherefore when we sée some of those signes which Christ set foorth vnto vs as tokens of the iudgement to come let vs saie with our owne selues Perhaps the wrath of the Lord is now to be powred out let vs feruentlie desire of God by praiers and most earnest faith that he will be mercifull and reconciled vnto vs for Christ his sake Concerning the ages and spaces of times the heretiks Marcion Cerdo Praxeas and Valentinus haue shamefullie doted as may be séene in Tertullian and Irenaeus 4 The deferring of punishments In Rom. 2 verse 4. which God vseth of his owne nature séemeth to inuite men to returne vnto God although it haue not the like strength of working in all men Wherefore Why God punisheth some and not all when we sée some punished and we our selues in the meane time spared it is meet that we should weigh this goodnes of God whereby he beareth with vs to the intent we should correct our selues Of which thing Christ admonished vs when he said at what time that word was brought him of some that were slaine with the fall of the tower of Siloa Luke 13 4. Doo ye thinke that they alone haue sinned As though he should haue said Not onelie they haue deserued that punishment but manie others ought to haue suffered the like But God will shew foorth certeine particular examples of his iudgement which one daie shall be generall Indéed the punishment of the vngodlie is deferred but yet it shall most certeinlie come at the time appointed Ibidem 6. The parable of the fig-tree which the good man of the houshold commanded to be cut downe séeing it bare no fruit admonisheth vs of the selfe-same thing For the husband-man obteined that the cutting downe thereof should be a little while deferred for that he would doong it and husband it if perhaps it would bring foorth fruit which if it did not then it should not onelie be digged vp by the roots but be also throwne into the fire Here are we taught not straitwaie to forsake our brethren How we should deale towards our brethren that offend when they offend but patientlie for a time to expect and that euen as God himselfe dooth so should we by benefits prouoke them to repentance not omitting in the meane time brotherlie admonitions But it is woorthie to be noted that the verie same men Rom 5 24. and 2 5. whom Paule said were punished when they were deliuered vp to the lusts of their owne hart and vnto shamefull affections and also vnto a reprobate mind shall againe be punished God punisheth the wicked with a double punishment which therefore is doone bicause that first kind of punishment drew them vnto pleasures and delights for he declareth that it shall one daie come to passe that they shall haue sore and gréeuous punishment laid vpon them But how dooth this agrée with that which the prophet Nahum writeth in his first chapter verse 9. A place of the prophet Nahum expounded namelie that iudgement and punishment are not vsed twise for one thing Séeing these men were punished once whie are they punished againe Certeinlie that sentence so commonlie frequented that God punisheth not twise is not so written in the prophet although it be so read in the seuentie interpretors The words are after this sort Whie doo ye deuise against the Lord He will make an end neither shall tribulation arise the second time Which words some of the Hebrues as Ierom reporteth doo interpret of the Assyrians who séeing they had gotten the victorie at the first time against the kingdome of the ten tribes thought that they had béene able in like maner to haue preuailed against the kingdome of Iuda which the prophet said should not come to passe and saith that after the first tribulation a second should not followe Indéed this exposition may be borne withall But there is an other which is more plaine namelie to saie that these things are spoken against Senacherib which besieged Ierusalem vnto whom God threatned an absolute and perfect destruction I will saith he so blot thee out as I shall not need to rise the second time against thee One plague shall be sufficient thou shalt be so vehementlie afflicted therewith Neither did the prophet dreame as
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
of the spirit And although some spirituall men maie perhappes agrée with them verie fewe they be and are ouermatched both in number and authoritie of the carnall sort neither deale they alwaies valiantlie as they ought to do And in trueth as the case now standeth it is the Pope which gouerneth the councell For he summoneth suspendeth alloweth and refuseth the same at his owne pleasure Who how truelie he maie be called spirituall all men vnderstand Besides further séeing the holie Scriptures be inspired by God therefore most spirituall none that be spirituall can decrée in councels anie thing against them For spirites are not one against an other But in Councels they haue sundrie times defined against the decrées of the holie Scripture There the communion was mangled Matrimonie was forbidden the ministers of the Church Innumerable abuses were brought in of masses namelie Inuocation of Saints the vse of Images the superstition of Purgatorie and infinite pestilences of this kinde were confirmed And what authoritie a councel should haue Augustine sheweth in the 3. Augustine booke against Maximinus the bishop of the Arrians when he saith But now neither ought I alleadge the councell of Nice nor thou the Councell of Ariminum as though we would preiudice one an other neither must I be tyed to the authoritie of this not yet thou to the authoritie of that We must appeale frō the Councels and Fathers to the scriptures Let thing with thing cause with cause reason with reason striue together by the authorities of the scriptures not being each mans owne testimonies but by those which bée common to both partes Where thou séest that this father doth appeale from the Councels vnto the Scriptures The same father in the 2. Augustine booke against the Donatistes the 3. Chapter saith The letlers of bishoppes and the decrées of Prouincial councels giue place to the greater councels but the Canonicall Scripture giueth place to none And the same father writing vnto Ierom with whom he disputed as touching the reprehending of Peter which is spoken of to the Galathians he most manifestly appealed from the Fathers which Ierom cited Look in the booke of bowes pag. 72. set forth at Basil Anno 59. pag. 235. 419. Ioh. 16. 12. vnto the words of the holie Scripture 12 Neither must we passe vpon that which they often times obiect vnto vs namely that Christ saide vnto his Apostles I haue manie things to speake vnto you but ye cannot nowe beare them away Whereof they will gather that many things as touching the worshipping of God and Religion may be appointed by them which the holy Scriptures haue not taught Nothing necessarie to saluatiō remaineth in man to appoint As though Christ in those words had spoken of worshippings and Ceremonies Might not the Apostles then abide such things who both had bin borne and were conuersant from their childhood in ceremonies and rytes Was Moses able to teach those things to the ignoraunt people and could not Christ teach the Apostles those things which be of the same kinde The case doeth not so stande but those manie things were the same which he had alreadie tolde them and they were more expressedly and effectuallie to be expounded vnto them and to be printed in their mindes by the power of the holy ghost which he promised vnto them For a little after he saieth When the comforter shall come Ioh. 16. 13. he shall prompt you in all things that I haue shewed you Moreouer he testified that all things which he heard of his father he tolde it vnto them Ioh. 14. 26. Ioh. 15. 15. All things saith he which I haue heard of my father I haue made them knowen vnto you So as there shall be nothing left necessary vnto saluation which is lawful for these men to decrée Neither are these things spoken The authoritie of Councels must not be reiected when they deale by the word of God to the intent that the authoritie of councels should be vtterlie reiected For if so be they shall reprehend excommunicate or absolue by the word of God and shall pray together by the power of the spirit these things shal not be in vaine and without fruite Yea and Paule went to Peter and to the Apostles vnto Ierusalem Gal. 2. 6. not to deriue doctrine from them but least he should runne in vaine he went for the commoditie of others that they might vnderstand that his kind of doctrine did not disagrée from the opinions of the Apostles as some boasted that it did For what cause Councels should be sometimes had If Councels were otherwhile had for this purpose that all Churches might acknowledge a consent in the veritie of the Scriptures they might verie well be borne withal But when they decrée against the testimonies of the holie Scriptures they are not to be suffered For Paul if he had perceiued any thing to haue bin defined eyther by Peter or by the other Apostles otherwise than he himself had heard of Christ he would not haue giuen his assent no verilie Not to an Angell if he had shewed from heauen any thing other than the Gospell which he had receiued Gal. 1. 8. so as we also must estéeme none to be spirituall nor yet to iudge aright if they haue decréed against the scriptures 13 Wherefore that which Paul writeth of the Corinthians iudgement In 1. Cor. 4. verse 3. Look part 1 pl. 6. Act. 7. wee must retaine if we be iudged either by a Councell or by the Papisticall Church against the scriptures we may boldly saie with Paule we estéeme it least of all to be iudged by you Neither must our aduersaries be heard who say that the iudgement of the Church must bée preferred aboue the Scriptures and they thinke that they haue prooued it by a sufficient reason when they say the Church hath iudged of the Scriptures by receiuing some and refusing some which it might not haue done vnlesse the iudgement thereof had excelled the Scriptures But these men must consider that there hath bin euen from the beginning some men replenished with the spirit of God by whom God hath set foorth his Oracles vnto men the which he woulde haue to bee registred in writings These wordes of God when as others eyther heard or read it happened by the benefite of the spirit that the faithfull acknowledged those to be the naturall and sincere woordes of God Hereof it came to passe that the holie scriptures be admitted But if they which being illuminated with the holy Ghost acknowledged the holie scriptures to be the worde of God had bin demaunded whether they woulde not haue their owne authoritie to be preferred aboue them they would not haue suffered it but on the other side those being knowen receiued they altogether submitted themselues and agreed that they should be reputed for the most sure rule of their faith life Wherefore it is but a weake consequent
wise it stood with the common weale of Rome In the miserable most daungerous times It created a Dictator who behaued himselfe as a Monarch It appointed also a Senate hauing respect vnto vertues and merites By reason whereof it might be called a gouernment of manie Howbeit in the most weightie affaires and in confirming of lawes and decrées the matter was brought vnto the common people of Rome by meanes whereof it was iudged to be a gouernment of the people 10 Cyprian writeth vnto Cornelius the Bishoppe of Rome Cyprian that he laboured much with the people that they which are fallen might haue pardon Which if it might haue béene giuen by him selfe there had béene no néed that he should so greatlie haue trauelled in perswading of the people Augustine And Augustine against the Donatistes sheweth the same when he saith We must then cease to excommunicate if the holie people shall be infected with one and the selfe same vice For it will not saith he consent to excommunication but will defend and maintaine him whom thou shalt excommunicate Wherefore this right pertaineth vnto the Church neither ought it to be plucked from the same against which opinion they chiefly are Excommunicatiō must not be committed to one Byshop or Pope which would haue the same to be committed vnto one Bishop or Pope because they saie that a bishop is the vniuersall Church as they speake virtuallie But at this daie we sée that he is oftentimes the whole Church as I maie so saie viciouslie This vnderstand thou of them that be euil that deale tyrannouslie They are woont to saie that this is therefore to be doone that tranquillitie maie be kept For if so be that consent of voices should be left vnto the multitude there wil be tumults and seditions raised vp But these men ought to consider that the Citie of Rome was in better state when it suffered those broiles of the Tribunes and people than afterwarde when it was come vnto Tyrantes For in those turmoiles of the people thou maiest perceiue some good and wholsome laws continuallie to be made and manie wicked were condemned By meanes whereof the Romane common weale flourished and stood But when it was come to the Tyrannie of one it suffred Neroes Domitians Caligulaes and Commodoes and other like pestiferous persons Euen so when excommunication was turned to one man thou maist often times sée him with great abuse excommunicate others who is himselfe excommunicated and cut off both from Christ and from the true Church which thing is in no wise conuenient to be doone For he that commandeth a man to be banished it is necessarie that he himselfe haue the right of the Citie And that the Bishoppes of Rome be excommunicate and be strangers from the Church A proofe that the Pope is excomunicated frō the Church Gal. 1. 8. the Epistle to the Galathians doth sufficientlie teach where it is said If anie man shall preach any other Gospel than we haue done let him be accursed And that they doe teach otherwise than doe the holie Scriptures it is so euident as it néedeth no proofe Further it is required that they which be excommunicate should be present neither can it therefore be that they which be in England or in Spaine should be condemned by them which be at Rome Of this matter as we haue aboue declared The Councell of Africke did the councell of Africke complaine And Cornelius the Bishoppe of Rome in the time of Cyprian sent backe to bee absolued into Africa those which were there excommunicated Tertullian And Tertullian in Apologetico Chapter 39. writeth that iudgements were giuen in the Church with great consideration as with them that were assured of the sight of God and that there was a singular prouidence of the iudgement of God the elders or Priestes sitting as chiefe who attained vnto the degrée and honour not by reward but by testimonie that is to wit because they were allowed for their life maners 11 There is a saying of some The opinion of them which say that excommunication is not needfull that in times past séeing Magistrates were Ethnickes excommunication might take place but not at this daie when as the Magistrate is a Christian who with the sword and ciuil punishments taketh awaie euill from among the Cities and Church But let these men know that there be manie vices whereat the ciuill lawes do wincke as adulteries drunkennesse euill talke and such like kind yet cannot those things be suffered of the Church Againe the Magistrat doth oftentimes punishe by monie by a certaine exile and prisonment for a time which punishments being performed he restoreth them to be citizens neither requireth he anie repentaunce but the Church cannot reconcile vnlesse they be such as be penitent Wherefore let not iurisdictions be confounded The difference betweene ciuil power and ecclesiastical power in reconciling Let one be ciuill and an other Ecclesiasticall Yet doe we not denie but that princes or a Magistrate hath that principall power by which although he exercise not all offices and all Arts in a common weale yet doeth he prouide that all things be doone in due order 1. Chro. 15 25. c. 2. kings 12. 2. king 18. 4 2. kings 22. c. And if so be that the ministers of the Church behaue not thēselues well he correcteth them as Dauid Ioas Ezechias and Iosias reformed the religion and Priestes 12 Now let vs sée When excōmunication must be vsed Augustine The Donatists when excommunication must be vsed Augustine in the 3. booke against the Epistle of Parmenianus and in manie other places against the Donatistes writeth that the same must be vsed when there is no danger of schisme The Donatistes did vrge him obiecting that the Catholikes haue no Church because they wanted excommunication On the otherside Augustine obiected Cyprian who in his Sermon de lapsis Cyprian complaineth that certaine bishoppes of his time were greatlie corrupted who notwithstanding the poore did starue they would possesse plentie of siluer they drew lands vnto them by craftie practises and by manifolde increasing of vsuries they made their gaine the greater from whom neuerthelesse Cyprian did not seperate himselfe and yet neuerthelesse we must not beléeue but that he had a Church Therefore Augustine saide If it maie be doone without schisme let it be had if otherwise let vs staie our selues For that would be to séeke destruction and that which was inuented for charitie sake would be repugnant vnto charitie He also bringeth the parable of the tares Mat. 13. 29. The parable of the tares wherin Christ would not haue the tares plucked vp least the wheate should be destroied together with it And he calleth to minde the example of Christ Iohn 12. 6. Mat. 26. 21 Iudas communicated with the Lord. who forbare Iudas whom he knewe to be a thiefe and did communicate with him in the institution
the Bishops Councels To conclude this controuersie is betwéene vs and our aduersaries namelie whether the Church can erre We ioyne thereunto the worde of God by which if it deale and define we will graunt that the same doeth not erre But the Papists iudge that it is so greatly ruled by the holie Ghost that although it decrée anie thing besides or against the worde of God it doeth not erre and therefore they will that the same should rather be beléeued than the Scriptures of God But while they stand to that opinion they dissent the whole world ouer from the fathers who alwayes in their Councels confirmed their decrées by diuine Oracles 11 Our aduersaries procéede and craftily assault the trueth with a certaine saying of Augustin Contra Epistolam Fundamenti The saying of Augustin I should not beléeue the Gospell except c. expounded Look part 1. pl 6. Act. 7. part 4. pl. 4. Act. 12. There the man of God writ I shoulde not beléeue the Gospel vnlesse the authoritie of the Church mooued me withall Vnto these wordes they adde a rule of Logicke wherein it is saide that for the which euerie thing is like that thing it selfe is more like But they ought to haue knowen that if we shoulde deale by Logick that rule is true onelie in finall causes For if a man for healthes sake vse a medicine health is rather desired of him than the medicine But in efficient causes nothing is this waie concluded vnlesse the whole and full cause shall be brought For if one will saie that a man is made drunken with wine he cannot thereby prooue that the wine is more drunke because the whole cause of drunkennesse is not in the wine For it is required that it should be digested in the stomacke and that vapours bee stirred vp to trouble the braine Further if one shoulde learne of his maister the eloquence of an Orator it shoulde not therefore be concluded that his maister is better than he in making of Orations because the maister is not the whole cause of his learning There is besides required a wit and also a studie and diligence But the Church of which we nowe speake is not the whole cause of our faith it onelie publisheth preacheth and teacheth Also there is néede of the holie Ghost to lighten the mindes of the hearers and to bend their willes to imbrace those things which bee spoken Therefore Augustine wiselie wrote Vnlesse the authoritie of the Church had mooued mee withall and did not put simplie mooued What is to be affirmed of that that the Church hath giuen iudgement touching the holie Bookes 12 They are woont also to prattle vnto vs that the Church hath giuen iudgement of holie writ allowing some part and reiecting other some For it disallowed the Gospell of Nicodemus the Acts of Peter diuers Reuelations of the Apostles the Booke of the shepheard and such like And on the other side it imbraced the foure Euangelists which we now haue the writings of the Apostles which are at this daie read in the Churches By which iudgement they decrée that the authoritie of the Church excelleth the holie scriptures Howbeit this kinde of reasoning deriued from iudgement is weake because there be men of sharpe wit found which can discerne betwéene the right verses of Virgill and the wrong and betwéene the naturall workes of Aristotle and the counterfeit who neuerthelesse are a great deale lesse learned than Virgill or Aristotle 1. Iohn 4. 1 We are also commaunded To trie the spirites and to put a difference betweene God and the diuell and yet we be not equall or greater than God Howe then doeth the Church of God behaue it selfe towardes the words of God put in writing It preserueth and faithfullie kéepeth them it publisheth defendeth maintaineth them it is like a Notarie which faithfullie retaineth testaments with him whereas he is able to doe nothing beyond the last will of the Testator for if he should chaunge or inuert the same he should not be counted a faithfull Notarie but a falsifier and counterfeiter of testaments The Church in no otherwise hath and preserueth with it the holie Scriptures when as neuerthelesse it maie not either change or inuert or amplifie them But séeing they contend with an obstinate minde that the authoritie of the Scriptures dependeth of the Church why doe they not produce some Canon or decree of some Councel by which the holie Scriptures be ratified The holie scriptures haue not béene ratified by any decrée of Councels The primatiue Church of the Christians found the writings of the olde Testament to be firme and by them allowed and established the articles of our faith After this succéeded the Bookes of the Apostles written by the inspiration of God the which Bookes no decrée of men hath fortified For the wordes of God are not subiect to the will of men but on the other side whatsoeuer thing the Coūcels of the Church haue decréed they alwaies were careful to confirme them by the words of God euen as it may be prooued by all the Synodes which were of best note I am not ignorant that certaine Councels made rehearsall of the Bookes of God which also some of the olde Fathers did howbeit the faith of the diuine Scriptures was of force among the Christians long before the recital which they made Moreouer in their Catalogue are founde certaine bookes either past or abolished the which our enemies affirme to be most Canonicall The Books of the Machabées For out of the historie of the Machabees they séeke to prooue their Purgatorie when as neuerthelesse it is easilie shewed out of the writings of the old Fathers that that booke is not in the holie Canon 13 Some being ouercome by the force and power of the trueth preferre the worde of God aboue the Church but they will ouerrule tyrant like and retyre themselues to interpretations which they will haue to belong onelie vnto the Church Whether the exposition of the Scriptures belong to the Church namelie the Romane Church so that in verie déede they are not subiect to the word of God but doe account it to bée subiect vnto their decrées But howe faithfull interpretours they be and how iust expositions they make euerie one maie perceiue by these things which I will here adde Anacletus saide Interpretations of the scriptures Iohn 1. 41. that Peter was called Caephas of the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was head of the Church But how straunge a thing it is that the Hebrew or Syrian worde should take his deriuation of the Gréeke tongue all men perceiue Christ reaching out the cup in his supper Drinke ye all of this saieth he Mat. 26. 27. The Romanists in their interpretation saie Drinke not ye all of this Let the laie men or vnlearned be content with the bread let onelie the Priests receiue both kindes In the Epistle to the Hebrewes Matrimonie is
God that these bondslaues of Antichrist may become new vessels and receaue the sault of wholsome doctrine séeing they haue of long time forsaken God the fountaine of liuely water Ier. 2. 13. and haue digged to themselues pittes which cannot containe wholsome waters And this place they haue abused for confirming of their holy water which euery Sabbaoth day they inchaunt and coniure ascribing the inuention thereof to Alexander the first Romane Byshop of that name The inuentor of holie water whom they will to be the fift or sixt after Peter And in déede there is caryed about a decretall Epistle of his wherein are contained manie thinges as touching this inuention which were afterward set forth in the decrées De Consecr distinct 4 in the Chapter Aquam Sale But in my iudgement and the iudgment of the more learned that Epistle is no right but a supposed Epistle For Alexander liued in the time of Traianus So then most auncient had the institution of this water bin Whereof neuerthelesse the Ecclesiasticall writers which florished before the time of Gregory made no mention in any place But how fond and absurd things they be which are there written we will somewhat more diligentlie examine First he decréed that that water should be sanctified of the Priests Whereupon the Canonists gather that the same is not lawfull neither for a Deacon nor a Subdeacon whenas notwithstanding they admit the administration of Baptisme both vnto laiemen and vnto women But this is an old purpose of the diuel to prouide that mans inuentions may he had in more price than the lawes of God Which also may be perceiued in confecting of the vnsauourie oyntment called of them Chrisme or the holy oyle where so great a solemnitie is vsed as it behooueth that a Byshop with all the Clergie men be present when in the meane time Baptisme and the Eucharist which be the verie sacraments of Christ himselfe are ministred after a vulgar and common maner But howsoeuer this Alexander or whosoeuer he were doe approoue his holie water he vseth a verie wicked argument in vsurping those words which are in the Epistle to the Hebrewes Hebr. 9. 13 If the bloud of Goates and of Buls and the ashes of an Heifer being sprinkled did sanctifie them that are vncleane as touching the sanctification of the flesh howe much more doth the bloud of Christ which by the eternall spirit offered himselfe for vs c Wherein Paul the Apostle argueth from the lesse to the greater These words Alexander taking inferreth that much more the water consecrated by diuine wordes shall sanctifie them that be vncleane And so that which Paul concluded as touching the bloud of Christ this man with intollerable blasphemie transferreth to holie water Note For the worthinesse and worke of Christ his bloud must not bee attributed to the elementes of this world especiallie when they lacke the word of God 24 Againe he commendeth his water through the fact of Elizeus 1. king 2. 21 For if Elizeus saith he by casting in of salt put away barrennesse from the waters much more shall this water driue away all barrennesse And yet further amplifying the matter It will bring all good things saith he to them which vse it Moreouer he attributeth so great a strength thereunto as hee affirmeth that the craftie indeuours and temptations of the diuell are thereby put away and that it also remooueth from the minds of men hurtfull visions and naughtie cogitations And he yet procéedeth further and vseth a verie wicked argument Luke 8. 44 If the skirts saith he of our Lordes garment when hee was touched by the sick woman did make her whole howe much rather shall this water bring health both of bodie and soule vnto the faithfull The holie water made equall to the bloud of Christ By these thinges it plainelie appeareth that this holy water is made equal vnto the bloud of Christ and is preferred aboue the skirts of his garments as though our sinnes were so light and tooke so féeble roote in our mindes as they can be wiped out by the sprinkling of a superstitious water Besides this among the false Ecclesiasticall men there is in vse an other kinde of consecrated water which they vse in the consecration or reconciliation of Churches or Temples That onely the Byshop dooth coniure or as they speake dooth sanctifie and he applyeth thereunto wine and ashes There is also among them an other kinde of most solemne water namely of the fountaine of baptisme which they with great pompe consecrate the day before Easter and Pentecost The water of baptisme consecrated the day before Easter and Pentecost And thereof is mention made by many of the fathers And the custome of consecrating such waters of baptisme séemeth to haue béene of some antiquitie And so whereas I said before that the Elder fathers made no mention of holy water I had onely respect vnto that which is said to haue bin instituted by that same Alexander namely which they kéepe in temples to the intent that men may sprinkle themselues therewith They themselues also doe sprinkle houses dead bodies churchyardes egges flesh pothearbes and garmentes with the same Thomas Aquinas Of this dooth Aquinas in the 4. booke of sentences inquire whether it be a Sacrament And in aunswering denyeth it alledging this reason that it is not instituted to abolish any defect of ours But he affirmed it to be a certain sacramentall thing whereby we are affected and as he speaketh disposed to obtaine the forgiuenesse of some certaine sinnes And from this opinion Petrus de Palude and Alexander de Ales doe nothing disagrée For they say Petrus de Palude Alexander de Ales. that by the vse of the consecrated water sinnes be forgiuen not in very deede as by the Sacraments which performe this euen without the motion of the heart if onelie there be put no let but in respect of merit because they sprinkling themselues with that water doe deuoutlie as they speake lift vp their minde vnto God desiring the forgiuenesse of sinnes which by prayers they obtaine Among those sayings of the schoolemen there are many wicked blasphemous thinges séâ—…ng they attribute to the elementes of this world that which belongeth onely vnto Christ Besides this they triâ—…e many wayes disputing whether prophane water being added vnto consecrated water becommeth holy And finally they conclude that it dooth so after this manner to wit that those thinges which be the more worthie doe conuert into themselues the thinges which be lesse worthie Which is most contrarie vnto the trueth An example For if a man mingle water with wine and doe that often at length the water changeth into his owne nature the wine it selfe which is better than it 25 But passe we ouer these thinges and let vs consider that this ordinance had his originall of two sortes of peruerse zeale and fond imitation Holie water deuised by an
prophesied and written of Christ Wherefore a little before he cited the scripture Verse 8. He ascended on high he led captiuitie captiue and gaue gifts vnto men And if thou wilt referre it vnto places thou must vnderstand this of the kindes of places not of each one place particularlie according to that sentence 1. Tim. 2. 4. The Lord would haue all men to be saued So shall we say that Christ sometime occupied the middle places sometime the higher places and otherwhile the lower places as in the sepulchre The Transubstantiators say that this belonged not vnto them because they say not that the bodie of Christ is euery where but onelie where the Sacrament is yea rather it is against them For if as they iudge it be not repugnant to the bodie of Christ If the bodie of Christ may be together in many places it may also be euerie where which thing also Scotus sawe to be at one time and together in xx or fiftie places it will not be repugnant to be in an hundreth or in a thowsand and finallie in all places and so will they make the bodie of Christ to be infinite neither is there any cause why thou shouldst accuse the forme of the Argument For the selfesame did Ierom vse against Iohn Byshop of Ierusalem where he would prooue that our bodies after resurrection can remaine without meate For Elias saith he and Moses by the power of God could remaine without meate for the space of 40 dayes therefore might man for moe dayes also be sustained by the power of God And if for longer time it followeth that for euermore if it be the will of God But to returne to those men they because they sée that vppon so néere a coniunction it followeth that the Sacrament may be adored for if the Lord be corporally and really contained therein who will not woorship him The aduersaries teach it to be frée to adore or not to adore the Sacrament they teach that it is frée for thée to doe it or not doe it For they say although he be there yet is he not there to the end he should be woorshipped If thou receaue him and eate him it is enough if also thou woorship him thou errest not But we rather iudge that in woorshipping we should not conuert our minde vnto the signes But if any man while the rite of the Sacrament is exercised being well instructed in the mysterie shall turne his minde to the woorshipping of Christ reigning in heauen he dooth rightlie and his bounden duetie to woorship Christ which declareth himselfe vnto him neither is idolatrie committed therein And this Paul taught in the first Epistle to the Corinthians 1. Co. 14. 23 when he saith If a man enter into your congregation if he be vnlearned and a plaine man and heare you all speake together in tongues doubtlesse he wil say They be mad neither shall he be edified but if he shall heare you prophesie and shall perceiue that the secretes of his heart be opened then will he fall downe vppon his face and woorship God He will not woorship men in such wise prophesying but séeing the Lord is there reuealed vnto him he will turne himselfe to the woorshipping of God Reasons against the second opinion 71 The reasons in bréefe for the which their grosse iudgemēt séemeth not to be true are these to wit that this reall and corporal presence bringeth therewith no vtilitie which we receiue not aswell by the spirituall presence Verse 51. For in the 6. of Iohn the Lord promised to them that eate him eternall life further that he would dwel in them and they in him ouer and besides these thinges what is required Moreouer it might not be graūted that we and the fathers of the olde lawe had the selfesame Sacramentes 1. Cor. 10. ver 2. 3. c because it was not possible that the olde fathers could haue obtained this reall presence for that the sonne of God had not as yet taken vpon him humane flesh Further it would follow that both the godlie and the wicked doe eate the bodie of Christ Againe besides that spirituall eating which we haue in the 6. of Iohn they bring in an other carnall and corporall eating which cannot be allowed séeing this eating and that be all one sauing that in the latter are added signes for the more confirmation of the thing Finally it followeth that when they attribute so much vnto wordes they are in the same difficultie wherein the Transubstantiators be when they say This is my bodie For they cannot expresse their meaning that they may speake plainelie without contradiction what they would declare and how the wordes while they be vttered may be true if they admit not a figure They spread abroad the bodie of Christ that it may be together in manie places and euery where Neither is it of force if they say Not locallie because although he be there as Angels are said to be in a place that is not fit for the creature as it is prooued before by Didimus Basill Augustine vnto Dardanus and by Cyrill which places thou shalt finde at the end of the first disputation against Tresham The wordes of the scripture driue vs not to so grosse and corporall a presence and faith is of the word of God wherefore faith ought not to imbrace the same 72 Besides this the fathers teache otherwise for what maner of bodie is in the Eucharist Cyprian in his Sermon of the Lordes supper sheweth when he saith Who vnto this day createth sanctifieth blesseth his most true and holie bodie and diuideth it vnto the godlie receauers The proper bodie of Christ is not created or sanctified of men neither yet is it diuided Chrysostome vpon Matthew the 5. Chapter in the 11. homilie in the vnfinished worke If therefore it bée so dangerous to transferre vnto priuate vses these vessels sanctified wherein is not contained the true bodie of Christ but a mysterie of his bodie c. And how we must ascend into heauē when we communicate if we would inioy the bodie of Christ the same father declareth vppon the first Epistle to the Corinthians the 10. Chapter Homilie 24. He commaundeth vs that with great concord and charitie we come vnto him and being made Eagles in this lyfe we should fly vnto the very heauen or rather aboue heauen For where saith he the dead carkas is Mat. 24. 28. there also the Eagles be The carkas is the bodie of the Lord by reason of his death For vnlesse that he had fallen we had not risen againe And he calleth vs Eagles to shew that he which commeth vnto this bodie must mount on high must haue no communitie with the earth and must not lay holde vppon or be drawen vnto inferiour thinges but alwaies fly aloft and looke into the sonne of righteousnesse and haue a most readie eye of the minde for this is a table of Eagles and not
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
vndoubtedly Iames doeth right well admonish vs when he saieth Praie hauing faith Iame. 5. 15 To conclude that sentence is firme and perfect wherein it is said Whatsoeuer is offered vnto God for a sacrifice the same is acceptable vnto him if faith and iustification of him that offereth goeth before A subtile cauillation Some cauill as touching the first act of faith whereby we begin first to assent vnto GOD And they doubt whether it be acceptable vnto God or no. Certainly before it he which now beginneth to beléeue is an enemie Then say they if that first consent be acceptable vnto GOD then accepteth he the gift of an enemie but if it be not acceptable then it iustifieth not To this I answere two wayes first that men are not iustified through the worthines of the act of faith but by the firme promise of God which faith imbraceth Further when any man first assenteth and beléeueth then is he first of an enemie made a friend And although before he was an enemie yet so soone as he beléeueth he is made a friend and ceaseth to be an enemie But that which wée haue before concluded that he which offereth is more acceptable vnto God than the gift the Ethnickes themselues sawe For Plato in Alcibiade maketh mention that the Athenians vpon a time made warre against the Lacedemonians and when they were ouercome they sent messengers vnto Iupiter Ammon by whom they said that they maruelled for what cause séeing they had offered so great giftes vnto the goddes and contrariwise that their enemies had sacrificed sparingly and nigardly and yet had the victorie ouer them Ammon answered that the goddes more estéemed the prayers of the Lacedemonians than the most fat sacrifices of the Athenians For when they burnt Oxen vnto their goddes in the meane time they thought nothing of their soules So in Homer Iupiter speaketh that the goddes are not mooued with the smooke and smell of sacrifices séeing they hated Priamus and the Troians Wherefore the Ethnicks vnderstoode that which the Papists at this day sée not who thinke that their blinde sacrificer though he be neuer so vnpure and vngodly doeth yet with his handes offer vp Christ vnto GOD the Father Of Altars In 1. King 1. 50. 21 In the olde time there were two sorts of Altars one of whole burnt offerings and an other of incense Two sortes of Altars To the first doubtlesse the Pristes onely had accesse but to the latter the laitie did also go Neither did they repaire thither for any other cause but for their safetie And that men were sometimes saued there when they were in danger In 1. Kings 13. it is sufficientlie shewed in the 12. of Exodus I suppose that in the first of Kings the xiij Chapter an Altar by the figure Synecdoche betokeneth all that same peruerse worshiping or else that vnder the name of the Instrument is signified the effect For no man is ignorant but that an altar at that time was the principall instrument of the diuine seruice Yea and Paule vseth that word in this sense 1. Cor. 9. 13 when vnto the Corinthians he saieth They which waite at the Altar are partakers of the Altar Which thing is nothing else but that it is méete that they which are occupied in the seruice of God Cyprian Augustine should haue their liuing thereof Also Cyprian and Augustine disagrée not from that sense when they say y◠Schismatiks or Heretickes erect an altar against an altar that is they institute in the Church diuers and contrarie seruices of God Albeit to say what I thinke the fathers should not with so much libertie in the new Testament haue séemed héere and there to abuse the name of Altar For Altar is referred to an outward sacrifice but séeing this hath place no more among vs because we offer no more outward sacrifices of slaine beastes The sacrifices of the Newe Testament and that our sacrifices be nothing else than prayers prayses thankesgiuings mortification of the flesh and Almes déeds therefore the correlatiue as the Logitians speake of an Altar being taken away neither can it selfe be extant or had That there be no Altars among vs Byshop Tonstale Against this opinion Bishop Tonstall now lately in England would néedes oppose him selfe prooue that the Christians also haue Altars among them He brought a saying out of the Epistle to the Hebrews Heb. 13. 10 We haue an Altar whereof it is not lawfull for them to eate which Minister in the tabernacle And when it was said to him that Altar in that place was nothing else but Christ himselfe What saith he but is it not lawfull to eate Christ Little considering those whom the Apostle draue from eating of Christ namelie they which refusing the Gospell altogether claue to the Iewish seruices for how could such manner of men beeing enuious vnto Christ eate of him Petrus Alexandrinus But Petrus Alexandrinus in a certaine Epistle of his which is extant in Theodoretus the 4. booke 22. Chapter went so farre that he attributed more to the outward Altar than to the liuelie Temples of Christ For when hee had complained that the wicked in the time of Valens the Emperour in the Church of Alexandria had drawen the virgins naked through the Citie and had most shamefully violated them and also beaten and slaine them he added that they being not satisfied with those heynous déeds deuised more gréeuous things to wit that they violated and polluted the Altar of the Temple Also Optatus Mileuitanus in the 6. Optatus Mileuitanus booke against Parmenianus What is an Altar saieth he Euen the seate of the bodie bloud of Christ Such sayings as these edified not the people but rather draue them to the Ethnicke and Iewish Rites when as of a certaine foolishe blinde zeale they borrowed both Altars and other Rites as well of the Iewes as of the Ethnickes Origen Origen also in the 10. Homilie vpon Iosuah maketh mention of an Altar Likewise Tertulliā in his booke De Poenitētia writeth that there were woont to be certain knéelings about the Altar Tertullian Much more sincerelie and wiselie did some of the fathers in stead of Altar put Table or in gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the faithful tooke signes of the Eucharist Of the liturgies of Basill and Chrysostome looke in the defence against Gardiner Page 2. The thirteenth Chapter Of a Magistrate and of the difference betweene Ciuill and Ecclesiasticall power In Iud. 19. at the end Looke in Iud. 8. 23. NOw it remaineth that I intreate of a Magistrate who in my iudgement may thus be described Namely A person chosen by the institution of God The definition to kéepe the lawes as touching outward discipline in punishing of transgressors with punishment of the bodie and to defend and make much of the good There are vndoubtedly many persons elected by the institution of God
man The Pope ought to be iudged of the Church And yet Iohn the 23 was in the Councell of Constance deposed and not onely by God but also by men Thus doe these men make and repeate Canons and the same they allow and disalow as often as they thinke good Yea and Emperours haue sometimes thrust out and put downe Popes as it is before said Gal. 1. 8. Paul to the Galathians saith If an Angel from heauen preach any other Gospell let him be accursed If the Pope which may be and in times past hath bin obtrude wicked opinions who shall pronounce him accursed Shall he in no wise be iudged of anie man The Church no doubt shall giue sentence vppon him The Magistrate is the principall part of the Church the Magistrate for that he is the principal part of the Church shall not onelie iudge together therewith but shall also execute the sentence He may execute the sentence of the Church against the Pope He must ouersée the Bishops in their reuenewes Further it belongeth to the Magistrate to prouide that the goods of the Church be not giuen to the enemies of godlynesse So as if Byshops become enemies of the Church a faithfull Magistrate ought not to suffer the goods of the Church to be wasted by them The Canonistes haue this oftentimes in their mouth that for the office sake is giuen the benefit Therefore when they doe not their office ought the Magistrate to suffer them to inioy their benefices But let vs heare how Boniface prooueth that he can be iudged of no man Because ◠Cor. 2. 15 He that is spirituall saith he iudgeth all thinges but he himselfe is iudged of no man A goodlie and well applyed Argument I promise you But let vs sée what kinde of iudgement Paul writeth of in that place Verilie he speaketh not of the common kinde of iudgement whereby men are either put to death or put out of their roome he intreateth there onelie of the vnderstanding of things diuine and which auaile vnto saluation These thinges I say belong properlie vnto the iudgement of the spirituall man But as touching iudgement seate and knowledge of ciuill lawes Paul neuer thought of them in that place which is easilie perceaued by his words Ib. ver 12. We receaue saith he not the spirit of this world but the spirit which is of God If thou wilt demaund for what vse the spirit is giuen vs He aunswereth To the end we should know those thinges that are giuen vs of God And because the spirit of this world cannot giue iudgement of thinges that be diuine Verse 14. it is added The naturall man perceiueth not those things which be of the spirit of God The spirituall man iudgeth all thinges What Dooth he iudge also ciuill and publike causes Peter and Paul were iudged by the Ciuill power Acts. 25. 10 No not so but he iudgeth those thinges which belong to the saluation of men he himselfe is iudged of no man Assuredlie both Peter and Paul were iudged by the ciuill power vnto which Paul appealed that he might be iudged there and yet were they spiritual But that place must thus be vnderstood He that is spirituall in that he is such as one cannot in things diuine and such as pertaine to saluation be rightlie iudged of any man which is not indued with the same spirit that he is of The wicked sort and worldlinges account him oftentimes for a seditious vnpure and infamous fellowe But onelie God and his spirit looketh vppon the heartes Lastlie Boniface concludeth that there is one chiefe power onelie and that belongeth to the Pope least we should with the Manichees séeme to make many beginninges Gen. 1. 1. And he addeth that God in the beginning and not in the beginninges created the world Note We affirme one beginning not many We also detest the Manichees and affirme that there is one onelie beginning and pronounce one onelie fountaine and ofspring of all powers namelie God and his word without which there can be no power either ciuill or Ecclesiasticall For the foundation of either of them dependeth of the word of God and so we make but one beginning and not two Further if Boniface will vrge these wordes in Genesis In the beginning God created c. there ought to be but one onelie king in the world For when Paul said One Lord one Faith Ephe. 4. 5. one Baptisme he added not One Pope 22 At the length our Thraso commeth so farre as he excludeth them from the hope of saluation which acknowledge not the Pope for the chiefe head and Prince of the Church A schisme of Popes But when there were two or thrée Popes al at one time which thing both happened and also indured for the full space of 60. yeares Two or three Popes 60. yéeres together it must néedes be that those which at that time were of Boniface his opinion should confesse themselues then to be Manichees and to haue established two beginnings Againe what thinke they of the Gretians of the Persians and Christians which dwell in the East part séeing they acknowledge not the Pope who neuerthelesse reade the scriptures beléeue in our Lord Iesus Christ and both are and also are called Christians All those Boniface excludeth from the hope of saluation This is the ambition and vnspeakeable tyrannie of the Popes When we obiect vnto the Papists these words of Paul Let euerie soule submit it selfe to the higher powers they aunswere Rom. 13. 1. That euerie soule ought to be subiect vnto the higher power but yet to their own not to other mens power otherwise it were néede that Frenchemen should be subiect to the Spaniards and the Spaniards to the Germanes which because it is absurd it is concluded that euerie man ought to obey his owne Magistrate But nowe the Clergie acknowledge the Bishops for their head and that they should bée subiect vnto them And the Bishops acknowledge the Archbyshops and Primates and they lastlie the Pope After this maner say they we obeie the Pope and satisfie Paul What haue we to doe with Kings and the ciuill Magistrate Howbeit this is nothing else than shamefullie to abuse the wordes of the Apostle The Papists made a diuision of a kingdome into two parts Doe they not sée that they diuide the publike weale into two bodies which ought to be but one bodie onelie For when they diuide the kingdome of the Cleargie from the kingdome of the Laitie they make in one kingdome two peoples and set ouer eyther people his Magistrate and thereby it commeth to passe that the Clergie which be Frenchemen séeme not to be Frenchemen and the Germans séeme not to be Germans and this maketh not coniunction but diuision Besides this of what power I beséeche you speaketh Paul Verilie not of Bishops or Archbishops but of that power which beareth the sword He doth not without a
against the God of Daniel should dye The like decrée made Darius afterward Ib. 6. 23. So likewise our Magistrates ought wholie to take away all Idolatries blasphemies and superstitions so soone as euer they shall finde them out The Ethnick princes neuer thought that the care of Religion appertained not vnto their power The Ethnick Princes accounted the care for religion to be in thē Why was Socrates condemned at Athens I demaund not now how rightlie or iustlie for as it is thought in a manner of all men Anitus and Melitus lyed against him This I speake for that he was for no other cause condemned but for Religion Socrates was condemned by the Magistrate for matters of Religion as though he taught new Gods and led away the youth from the auncient and receaued woorshipping of the Gods and he was by a prophane Magistrate condemned Wherefore the Athenians thought that the preseruation and care of Religion belonged to their Magistrate Leui. 24. 16 The lawe of God commaunded that the blasphemour should be put to death not I thinke by euerie priuate man or by the priestes but by the Magistrate The Ethnick Emperours also in those first times did for no other cause rage against the Christians but because they thought that the state of Religion belonged vnto their iudgemēt seate And assuredlie as touching this opinion they were not deceaued For none as Chrysostome saith either Apostle or Prophet Chrysost reprooued the people either Iewes or Ethnickes because they had a care of Religion but they were deceaued in the verie knowledge as touching Religion because they defended their owne as true and condemned the Christian as vngodlie and blasphemous Constantine and Theodosius and manie other godlie princes are commended because they tooke away Idols and either closed vp or else ouerthrew their Temples Howbeit they did not these thinges in anie other respect than that they thought the charge of Religion to belong vnto them otherwise they should haue bin busie fellowes and should haue put their Sickle into an other mans haruest The Donatists tooke this in verie ill part and gréeuouslie complained thereof in Augustines time because the Catholick Byshops required ayde of the ciuill Magistrate against them Augustine But Augustine confuted them by the selfe same Argument which I haue a little before rehearsed And addeth this moreouer why did ye accuse Caecilianus Byshop of Carthage before Constantine if it be wicked for an Emperour to determine concerning Religion 32 Furthermore there is gathered by those things which the same Father wrote against Petilianus and against Parmenianus also in manie other Epistles how that the Donatists accused Caecilianus as it is said before Constantine the Emperor who first referred the cause to Melchiades bishop of Rome And when by him they were ouercome they againe appealed to the Emperor neither reiected he their appellation frō him Appellatiō from the Pope to the Emperour in matters of religion but committed the matter to the Bishop of Orleance by whom they were againe cōdemned Neither rested they so but they appealed againe to the Emperour who heard them decided their cause condemned them and by his sentence quitted Caecilianus Where are they now which so often and so impudently crie The right of calling Councels in the Emperours that there is no appealing from the Pope and that the causes of Religion belong not to the Ciuill Magistrate To whom in the olde time belonged the right of calling generall Councels pertained it not vnto Emperours As for the Councell of Nice the Councell of Constantinople of Ephesus and of Chalcedon Emperours called them Leo the first of that name prayed the Emperour to call a Councell in Italie because he suspected the Gretians about the errour of Eutiches and yet could he not obtaine it And the Bishops were called togther to Chalcedonia whereat the Emperour was also present as was Constantine at the Coūcell of Nice Neither doe I thinke that they were there present to sit idle and to doe nothing but rather to set forth vnto the Bishops what they should do and to prouoke them to define rightly Theodoretus Theodoretus telleth that Constantine admonished the fathers to determine al things by the scriptures of the Euangelists Apostles Prophets and scriptures inspired from God Iustinian also in the Code wrote many Ecclesiasticall lawes of Bishops of Priestes and other such like Yea and Augustine himselfe hath taught that the Magistrate ought after the same maner to punish Idolaters and Heretikes Augustine with the same punishment that he punisheth adulterers withall for so much as they commit whoredome against God in minde which is much more heinous thā to commit whoredome in bodie And looke by what law murtherers are put to death Whoredom a more grieuous crime than adulterie by the same also ought Idolaters and Heretickes be punished for that by them are killed not the bodies but the soules Although the common people are stirred vp onelie against Homicides because it séeth the bloud of the slaine bodies but séeth not the death of the soules Surelie it is profitable that the Magistrate should take this care vpon him and by his authoritie compell men to come to the Sermons and to heare the word of God for by that meanes it commeth to passe that through often hearing those things begin to please which before displeased God hath prospered those Princes which haue had a care of Religion As the histories teach God hath oftentimes made godlie Princes famous through most noble victories which haue had a care of these things 33 Besides it cannot be denied but that it is the Magistrates dutie to defend those Cities and publike weales ouer which they are gouernors and to prouide that they take no harme Seeing then Idolatry is the cause of captiuitie plague famine ouerthrowing of publike weales shall it not belong vnto the Magistrate to represse it and to preserue both the true and sounde Religion Lastlie Paule teacheth fathers to instruct their children in discipline and in the feare of God But a good Magistrate is the father of the countrie wherefore by the rule of the Apostle he ought to prouide that subiects be instructed as common children Neuerthelesse Kinges and Princes which saie that these things pertaine not to them do in the meane time let giue and sell Bishopricks Abbies and benefices to whom they thinke good neither thinke they that this belongeth not to their office onelie they thinke that they ought not to take knowledge of matters of Religion and they neglect to prouide that they whom they promote to most ample dignities should execute their office rightly This therfore onelie remaineth for them euen that God himselfe will at length iudge of these things and reuenge their negligence The fourteenth Chapter Of the office of Magistrates especially in exercising of Iudgement PRinces for the most part in the time of great quietnesse In 2. Sam. 8. 15.
Dauid which he vseth in the second Booke of Samuel the 3. Chapter ought to be allowed For there be Arguments on eche part This briefe Treatise I hope will not be vnprofitable Basil For as Basill saith in the first Epistle The histories and liues of saints ought to be vnto vs as a certaine liuely Image of the Common weale of God For in them wée may sée how the lawe of God at all times hath bin obserued or neglected Arguments by which the fact of Dauid is defended The fact of Dauid séemeth that it may be defended by these Arguments First that Ioab was gratious and verie mightie among the souldiers and might not bee punished without a great tumult and that Dauid was warie least he shoulde doe any great harme to the Common weale and raise vp more grieuous euils séeing by the death of such a Prince and Captaine of the souldiers the kingdome would be weakened For so it is written of Honorius the Emperour when he had at Rauenna killed Stillico the lieftenant of his warres he cut off his owne handes For after that he was taken awaie he did neuer any thing worthie of fame Further that precept of punishing great offences was affirmatiue neither did it binde at all times For so are we commaunded to come vnto the holy assembly to do almes and such like howbeit not alwaies but when the time shal serue Euen so Dauid although he ought to haue punished Ioab yet might he waite a time Further although he were then let by the power of Ioab yet was he neuer vnminded to punish For at his death he commaunded his sonne Salomon that he should not suffer his graie haires to descend with peace vnto the graue And Plato saieth that punishments are like vnto medicines and must not be vsed when things séeme to be so desperate as they cannot be cured and that Princes be as it were certaine Phisitians of the common weale Yea and God himselfe oftentimes differreth punishments although as Valerius Maximus saieth he recompenseth the slacknesse with the greatnesse of reuenge Also Saul when he had deliuered the Iabins from siege 1. Sa. 11. 12 and inioyed nowe the whole Empire of Israel and some had perswaded him to put such to death as had before refused him to be king yet chose he rather to forgiue them Dauid also forgaue Semei is therefore greatly commended 2. Sa. 17. 10. And Augustine oftentimes made intercession for Heretickes vnto the Emperours and not onely for Heretikes but also for murtherers and most vngratious robbers by the high waie for * A kinde of Donatists Circumcellions Lastly Christ of whom Dauid was a shadowe and Image forgiueth all sinnes and fréely receiueth all men into grace Wherefore in this fact he departed nothing at all either from his duetie or from the Image which he represented 18 Also on the other part there be other Argumentes Arguments by which the fact of Dauid is disallowed and those in my iudgement much more weightie First he being the king of Israell it had bin néedefull for him to haue stoode to the lawes of that Commonweale And GOD in Deuteronomie commaunded with most effectuall wordes Deu. 17. 18. that the king should prouide that the Lawe might be distributed vnto him and should alwayes haue the same readie with him and should rule by the prescript thereof And it was alreadie written in the 21. Chapter of Exodus Exo. 21. 12. If one shall by happe or chaunce kill an other I will assigne him a place of refuge But if he shall doe it by laying in waite or of set purpose thou shalt pluck him away from mine Altar Howbeit Ioab of set purpose and by laying in waite killed Abner wherefore he ought in no place to haue béene safe Further it is written in the 18. Chapter of Exodus Verse 21. that they which should beare the office of a Magistrate ought to be valiant men fearing God louers of the trueth and haters of couetousnesse Wherefore Dauid in the punishing of wickednesse ought to haue bin valiant and to haue feared the power of none For this is not to haue a kingdome but a kingdome to haue him And he is had of a kingdome which for obtaining of a kingdome neglecteth iustice Rom. 43. 3. Paul saith that a Prince is the Minister of God vnto wrath and beareth not the sword in vaine This duetie ought to haue bin performed by Dauid In Deuter. the first Chapter God commaunded the Tribunes and Centurions Verse 17. That they should not haue respect of persons in iudgemēt For so onlie the poore men of lowe degrée should be bound to lawes but the mightie stoute and noble should escape But Iudges must neither be bent to wrath nor to mercie And for that cause in Mars stréete where iudgement was most seuerelie executed it was forbidden vnto Orators to stirre vp affections yea rather the causes were also knowen after a darke manner least the Iudge should be priuatelie touched with the fauor of anie man Yea and in the Romane lawes in the title De poenis in the lawe Respiciendum thus it is written The Iudges shall not indeuour to get glorie either by gentlenesse or seueritie Howbeit in light faultes there is permitted some certaine inclinatiō vnto lenitie in the greater faultes vnto seueritie but yet vsing therewith a moderatiō of benignitie In which place the glosse rightlie obserued that there the rigor of y◠sentēce may be moderated where there is nothing by name determined in the lawes And in the Code de Poenis in the lawe Decurionum it is writtē that the people must not be heard if they cry that anie man should either be condemned or deliuered for that the people is a beast of manie heades Besides this the Iudge is no other thing but the lawe it selfe that speaketh neither can he by anie meanes seeme to be a Iudge if he depart from the prescript rule of the lawe And the wise man Syrach prudentlie admonished Eccle. 7. 6. I would not saith he haue thee to be a Iudge if thou be not able to take away iniuries least thou feare the person of the mightie cause an offence to arise to thy integritie Also it was said vnto the king of Israel which had suffered Benhadad the king of Syria to escape out of his handes 1. kings 20. ver 42. Thy life shall goe for his life Thou wouldest not punish wherefore thou shalt be punished and shalt render an account of other mens wickednesse There followeth of this tendernesse and foolish pitie an innumerable sort of mischiefes The gentlenesse of Eli both extinguished his familie 1. Sam. 3. 13 in a manner subuerted the publike weale Certaine obiections 19 But thou wilt say that God dooth patientlie beare these thinges thou sayest wel But consider with thy selfe that if inferiour Iudges so behaue themselues in the Commonweale how will the
neither delight themselues in the condemnation of their neighbours especiallie that condemnation which is rashlie doone For they knowe that their brother which pertaines vnto God Rom. 14. 4◠either standeth or falleth to his owne Maister But we intreate now of priuate men and not of Magistrates or Pastors whose part is by office to be inquisitiue touching the life and manners of those which be committed to their charge Wherefore all men aswell subiectes as Magistrates ought to iudge sinnes which be layde before them by admonishing and punishing euerie man according to his calling least vices doe spread farre abroad VVhether it be lavvfull to release iust punishments which are inioyned by lavves In 1. Sam. 11. ver 13. 23 Of this question there be many Arguments on both parts For first kings are stirred vp vnto clemencie which woulde bée doone in vaine vnlesse they might forgiue Also Dauid forgaue seditious men 2. Sam. 19. ver 23. and sware vnto Semei that he woulde not punish him And Paul commendeth Onesimus Phil. 9. a fugitiue seruant vnto his Maister Philemon prayeth him to forgiue him his fault And the vse was among Christian Emperours that in the wéeke before Easter That punishments may be released when the memorie of Christ his death was celebrated the prisons were set at large And amōg the Iewes the custome was Mat. 27. 15. that in Easter some one condemned man should be set at libertie by the chiefe Ruler Also Augustine made intercession oftentimes for the Donatistes and Circumcellions which had not onely troubled Religion but also had doone iniurie to the life and goods of the Christians Further we reade that it was decréed among them of olde time that if a guiltie person had fled vnto Churches he should be without harme And hereof Chrysostome maketh mention in his Oration against Gainas 24 Also there want not firme Arguments on the contrarie part That it is not lawfull to forgiue iust punishments For first it séemeth that a godly worke shoulde not be hindred and it is a godly worke to punish the guiltie séeing it profiteth the Common weale and taketh awaie sinnes Moreouer by this meanes the office of Princes is hindered For they beare the sword which if they vse not when time and cause requireth they doe not their duetie Besides he that releaseth punishments giueth of anothers and not of his own sith iudgement is the right of God as it is written in the first Chapter of Deuteronomie And in the second of Paralip the 19. Deut. 1. 17. 2. Par. 19. 6. Chapter Iosaphat saieth Exercise iudgement not onely for man but as it were for God And the punishments of the lawe can not be taken awaie vnlesse it be by him that appointed them But God appointed the punishments for sinnes Wherefore no man shoulde diminish or take them awaie But that God appointed the punishment of death for grieuous sinnes it appeareth out of the 18. Chapter of Deuteronomie where it is thus written Verse 16. that the people desired that God himselfe would not speake vnto them because they might not abide so great a Maiestie and for that they chose rather to heare Moses to be the interpretour that GOD heard these prayers of the people and promised not onely that he woulde giue Moses vnto them but also woulde prouide that no Prophet should at any time be wanting vnto them A Prophet saieth he will I raise vp vnto you from among your owne brethren But he addeth If any man will not heare that Prophet I will make inquisition against him Howbeit this place prooueth not that that punishment was the punishment of death More certaine is the other place in the 17. Chapter of Deuteronomie If saieth God there shall happen a difficult case Verse 8. yee shall goe vp to the high Priest or vnto a Leuite and he that shall not heare the voyce of the Leuite or high Priest or of the Iudge shal die the death But that was for changing the state of the Common weale Samuels counsell was demaunded as concerning that matter and he was not onely a Prophet but also a iudge they gaue not eare vnto him therfore they were worthie of death In déed GOD might haue forgiuen them but the Prince could not Furthermore there is a waie opened vnto mischiefes when men promise to themselues that either through grace or rewarde they shall escape vnpunished This also may bee prooued out of the histories God commaunded that all the Amalachites should be slaine Saul spared Agag their King 1 Sa. 15. 2. Ib. ver 9. he was grieuously reprooued by Samuel because this was not lawfull for him to doe Ib. ver 14. And when the king of Israel had spared Benhadad the king of Syria whō God had commanded to be slaine 1. kings 20. 35. Thy soule saieth the Prophet shall be for his soule In déede the Prince hath power of life and of death But yet as he may not punish him that is innocent so must he not let him escape that is guiltie Yea and the Lord saith Thou shalt take awaie the murtherer from my Altar and shalt put him to death Deu. 19. 12. Finally if this should be permitted vnto Princes iudgements of death would be solde and the execution of Iustice should be at pleasure of the Magistrate Thus haue we Arguments on both parts An answere vnto the question proposed 25 But here must we consider that some lawes there be humane and other some diuine And it belongeth much to the state of this question whether sort they be For humane lawes because they procéed of a weake reason are neuer perfect neither can they comprehend all things or foresée all chaunces and circumstances Why the rigor of the Law must not be followed Wherefore oftentimes if we shoulde seuerely and sharpely vrge the wordes of the lawe many vniust things would be decréed And so there is oftentimes néede of moderation An interpretation of humane lawes is néedefull and interpretation and correction of the lawe And moderation is the bridle and rule of humane lawes when wee consider not so much the wordes themselues as the counsell minde of the writer Furthermore Lawiers may interprete mens lawes if they séeme doubtfull eyther by other lawes or by examples of former iudgements or by the ordinance and custome of the Citie or else according to iustice and saftie of the Common weale but to correct or change or to mitigate a lawe is not any priuate mans part but the office of the Prince alone who made the Lawe Wherefore Augustine in his Booke De vera Religione A Iudge saieth he ought not to iudge of the lawe but according to the lawe otherwise all things would be bought The same thing we haue in the Pandectes De legibus Senatus Consultis But nowe can we not say that the lawes of God are vnperfect so as they containe not all things For
Howbeit the holy scriptures doe not so teach Exo. 32. 29. Moses said vnto the Leuites which with him had killed so many Ye haue consecrated your handes So farre was it off that they should be depriued of the holy Ministerie 1. Par. 22. 8. But thou saiest that Dauid was in old time forbidden to build the Temple for his shedding of bloud But in this place we must marke the mysterie wherein Salomō shadowed Christ the peaceable king Séeing by him he was expressed who without weapons hath gathered together the Church being the true Temple of God vnto the true euerlasting peace Bloud rightly shed debarreth not from the holie ministerie Num. 25. 7 1. kings 18. 40. Neuerthelesse bloud being iustlie and rightlie shed debarreth not from the holie Ministerie For Phinces who held the high Priestes office thrust through two most vnpure whoremongers Elias a man of the stocke of the Leuites slewe with his owne hand the Prophets of Baal And Samuel a man of the same Tribe did himselfe kill Agag the king and yet neither of them both were reiected from their office Neither doe I therefore speake these thinges to commend the promoting of Men-killers vnto holy orders but this onelie I oppugne that euerie slaughter and euerie mankilling maketh not a man so irregular as these men say that he cannot be ordayned a Minister of the Church What if a man haue bin a Iudge or Magistrate or in iust warre hath fought for his countrie cānot he straightway therefore be ordained a Minister of the Church Peraduenture he hath obtained excellent giftes of God and is indued with singular learning adorned with a pure life instructed with dexteritie of gouernment and with godly eloquence cannot the Church as these men most absurdly thinke vse his giftes Certainlie that was not obserued in Ambrose He was seruant vnto Caesar and decided matters in the lawe being Pretor of Millaine And yet was he suddenlie taken perforce to be a Byshop I know that Paul requireth that a Byshop be no striker 1. Tim. 3. 3. yet no man doubteth but that this must be vnderstood of an vniust slaughter or violence But what should a man here doe All thinges are by the Papistes handled superstitiouslie 33 Finally the third cause why officers of punishment and executioners are euill spoken of is this because verie many of them liue wickedly and dishonestly and haue before time bin naughtie men Howbeit the office doth not dishonest thē but they rather by their fault pollute an excellent office Aristotle Aristotle in his 6. Booke of Politickes the last Chapter saieth that good men abhorre this kinde of office namely of punishing of men because it hath an hatred annexed vnto it For they oftentimes incurre the hatred of men Howbeit in my iudgement a good and godly man ought not for that cause to mislike of his office The aunswere of Chrysippus I remember an answere of Chrysippus who being demaunded why he exercised not the office of a Magistrate If I exercise it not rightly saide he I shall displease God and yet if I doe it rightly I shall displease men but I will neither of both Vnto some he séemed to haue answered verie prudently but me thinketh he answered foolishly For he shoulde rather haue answered contrarie that the publike weale ought to be gouerned and that rightlie to please both God and good men Doubtlesse a wise and good man should haue no respect vnto wicked men By these things it is nowe manifestlie shewed that Gideon in that he by himselfe killed the Kings of Madian committed nothing that was vnfit for him neither that he commaunded his sonne to doe a dishonest act Of Sanctuaries called Asyla 34 But because it is written that Adonias caught holde on the hornes of the Altar In 1. kings 1. ver 50. and the verie like also is read of Ioab therefore it séemeth good to intreate somewhat of Sanctuaries wherein is graunted a libertie to them which flie thither for refuge They call a Sanctuarie a holie thing or place What thing a Sanctuarie is and whereof it is so called from whence it is not lawfull to draw any man by violence If wée giue credite to Seruius the Grammarian vpon the 8. Booke of Aeneids the Nowne is deriued from α a Particle of depriuing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to draw and by an ill pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is changed into λ or else of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to take awaie As Homer vseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawing goodly Armour Howsoeuer the name is deriued we will not much striue But yet this I will not passe ouer that hereof commeth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expresseth the right which they inioy that flie vnto Altars Images Temples Whereupon is vaunted that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They that fled into the Temple of Theseus had the right of Sanctuarie Certainely the Temple and the Image they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux saieth that the common cryers or Heraldes at Armes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie safe men so that where soeuer they were they should be kept inuiolate Plutarche saieth in his Problemes of the Tribune of the people They made him both holie and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inuiolate neither was it lawful for any man to lay hands vpon them The originall of Sanctuaries 35 But the beginning of Sanctuaries they affirme to be by the Nephewes of Hercules For when he was departed out of the world they feared the violence and disquietnesse of them whom their Grandfather had afflicted Wherefore at Athens they builded the Temple of mercie and they caused a decrée to be made that they which fled thither for succour might not be pulled awaie from thence Thereof doeth Statius make mention saying The fame is that the Nephewes of Hercules builded an habitation c. Liuius writeth that Romulus and Remus after Rome was built opened a Sanctuarie betwéene the Castle and the Capitol in that place which was called Intermontius So manie as came thither though they were wicked men obtained fréedome from punishment Vnto what God that place was consecrate it is doubted There be some which think it was dedicated vnto Veiouis but Dionysius Halicarnassaeus fréely confesseth that he doeth not knowe Augustine Augustine De Concordia Euangelistarum the 1. Booke and 12. Chapter condemneth this Act of Romulus and Remus in respect that they for the aduauncement and increase of the Citie which they had builded should graunt impunitie to wicked men and those armed against their own Countrie whose lawes they feared and thereby for a reward of flying awaie obtained impunitie We deale not saieth he by this example in the Church of Christ wherin doubtlesse is giuen a securitie vnto sinners and penitent persons So then Sanctuaries haue bin in sundrie places to
sent into Gallies that they may neither hurt themselues nor others and that they may labour with some profite to the Common-weale By this meanes might the inconueniences which come by banished men be taken away These thinges vndoubtedlie are not set downe of vs by reasons Demonstratiue but confirmed as me thinketh by probable reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This moreouer I thinke good to adde that if anie through feare flie away of their owne accord the Citie is not therefore to be blamed because it could not let them But yet it séemeth not to be well aduised if afterward it forbiddeth them to returne Better it should be to suffer them to returne whome being returned they may send out vnto such places as they shal thinke to be due vnto their misdéedes The sixteenth Chapter Whether it be lawfull for a Christian man to goe to lawe HEre nowe the place putteth vs in remembrance to sée whether it bee licenced vnto a Christian man to trie matters by lawe In 1. Cor. 6. Thrée things to be spoken of In which we will accomplishe thrée thinges First wee will prooue by firme and strong Argumentes that it is lawfull Secondly shall be set foorth the forme and waie wherein this ought to be And finallie whereas there be certaine places in the holy Scriptures which séeme to teach the contrarie and that certain reasons are woont to be brought which are thought to be a let we will interprete the wordes of the holie Scripture and will confute the reasons obiected The first place Verse 1. As touching the first the sentence of Paul which we haue in the 1. Epistle to the Corinthians the 6. Chapter plainely perswadeth that to goe to lawe is not forbidden he reprooueth those onlie because they went vnto Infidels Further because they were ouercome with perturbations of the minde in that they coulde not beare iniuries finally because themselues did iniurie Remooue thou those faults that are reprooued and what will remaine but that causes may be heard betwéen faithful men in the Church and that wise iudges maie be appointed to discerne pronounce iustly of causes Acts. 15. 20 Paul appealed vnto Cesar In the Actes of the Apostles Paul appealed vnto Caesar for defence of his owne life he would not be iudged by the lieftenant of Iurie because he sawe that his Tribunall seate was alreadie corrupted by the head Bishops and Priests He chose Caesar to bee his iudge with whom his cause might be vnderstoode Wherefore before the Apostle were laide two vniust tribunall seates and both of Infidels That he chose vnto himselfe which séemed to haue least discommoditie Euerie godly man so much as is possible must escape the iudgements of the faithlesse and vngodly euen as wee at this day will not bee iudged by the Pope who holdeth all for excommunicate euen so manie as will not be subiect to his Tyrannie And the verie same Apostle as we reade in the same Booke of Actes sent a young maÌ„ his sisters sonne vnto the Tribune Acts. 23 17 Paul caused that the â—aying in waite of the Iewes should be shewed vnto the Tribune who shoulde declare the conspiracie which the Iewes made against him and so was he saued and sent againe by night vnto Caesarea Whereby it appeareth that it is not forbidden to implore the helpe of publike power Iudgement and Magistrates are instituted by God 2 Furthermore God did not institute any thing which is against Charitie But iudgement and Magistrates without all doubt are brought in by God so as they are not repugnant vnto charitie Gen. 9. 6. We reade in Genesis the 9. Exo. 18. 19. Deut. 1. 9. in Exodus the 18. and in Deuteronomie the first that a Magistrate and iudgements are instituted by God The Anabaptists crie that in Christianisme there is required a farre greater perfection than in the old law and therefore that arguments must not be sought from thence These mad men vnder a colour of perfection endeuour to confound the world by a confused order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we shoulde want Magistrates woulde not murthers robberies and other mischiefes euerie where abound There is no hope that anie man might let offences to happen For as Christ said they must of necessitie happen What doe these men meane Matt. 18â— Will they haue them punished or not punished If they will say vnpunished what ende or measure will there then be of calamities But if they will haue them to be punished by whom at the length shall punishments be executed Doubtlesse Magistrates being taken away if euerie man punish and reuenge at his owne pleasure all things will be filled with a confused order and while they faine to followe perfection they will bring vs into an vtter confusion of things Verse 19. Verse 9. Besides this in the 18. Chapter of the Booke of Exodus and in the first Chapter of Deuteronomie God prouided with all diligence that the qualities and vertues of them which should be appointed Iudges might be expressed to the intent we may plainelie perceiue that he had a singular care of iudgements In Esaie it is said Esa 1. 17. Seeke yee iudgement helpe the fatherlesse iudge the widowe and the like places wée méete withall euerie where in the Prophets And in the Psalmes it is shewed that God hath so great a care of iudgementes Psal 82. 1. as he himselfe will sit with the Iudges Wherefore it is said God stoode in the Synagogue or in the companie of Iudges he is Iudge in the middest of them 2. Par. 19. ver 6. And in Paralipomenon the Iudges are admonished that it is not the businesse of men which they execute but the businesse of God The verie which thing is written in the first Chapter of Deuteronomie Deut. 1. 10. 3 But least these men should thinke that a Magistrate and Iudgements are assured onelie by the olde lawe we heare that they be established in the Epistle to the Romanes the 13. Chapter Rom. 13. 1. 1. Pet. 2. 13. That it is lawfull for godlie men to beare office and also by Peter in his Epistle And that it is lawfull for godly men to beare office the examples of Ioseph Dauid Ezechias Iosias Daniel and his fellowes doe plainely declare And in the new Testament Paul in the 16. Verse 23. Chapter to the Romans writeth Erastus the Chamberlaine of the Citie saluteth you Acts. 13. 1â— And in the Actes of the Apostles when Sergius Paulus the Proconsull was conuerted vnto Christ he renounced not his office And that it belongeth to a Magistrate to iudge causes and take away contentions by punishing and rewarding it is perceiued by the definition thereof The definition of a Magistrates office For it is a power instituted by God vnto the safetie of good men and reprehension of euill men by laying of punishments vpon the one sort and giuing rewardes vnto
he to be beleeued it is vncertaine They promise thou wilt saie that their Hoste shall doe no harme but if they stand not to their promises then will the lande be in their possession Vndoubtedly Iulius Caesar woulde not permit the Heluetians to passe through his prouince although they promised that they would passe without doing iniurie or harme But I say that the warre which the Israelites made against Sehon was iust The Israelites made iust warre against Sehon yet not therefore because he denied them leaue to passe through his Countrie but because he came with his hoste out of his owne borders and willingly offered wrong vnto the Israelites For euerie man ought to defende both himselfe and his against violence That which Augustine bringeth hath some shewe yet his reason is not firme For howe coulde Sehon knowe certainely whether the Israelites would doe him harme or no especially they being so manie in number For there were sixe hundreth thréescore and sixe thousand armed souldiers and well appointed to the battell He might perhaps haue permitted them to haue passed and that safelie although not all of them together but by bandes But séeing the first reason before alleaged is sufficient we néede not much to labour about excusing of Augustine Augustine What must be taken héede of in iust wars 7 The same Augustine in the 105. Epistle vnto Boniface In the making of iust warre saith he many thinges must be taken héede of For it is not sufficient that the warre be iust vnlesse also the warre be iustlie handled Wherefore he admonisheth his Earle WheÌ„ saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God Yea rather doe this Fight for his lawes and name let promises be kept euen with enemies but much more with friendes for whome thou makest warre By which wordes he blameth those souldiers which are more grieuous in Cities than be the verie enemies Of which sort we sée in our dayes a great manie more than we would which being in their Garisons good Lord how doe they handle the Citizens and men of the countrie How shamefull abhominable thinges doe they commit He addeth also a third Caution Consider with thy selfe that warre must be made vppon a necessitie Wherefore haue thou alwayes a minde vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Warre is taken in hand onelie for the amending of thinges that be amisse Yea and the Apostles did so afflict some to the intent they might become the better Paul said vnto the Corinthians 1. Cor. 5. 5. Deliuer such a one vnto Sathan for the destruction of the flesh that the spirit may by saued 1. Tim. 1. 20. And to Timothie he saith of Hymenaeus and Alexander I haue deliuered theÌ„ to Sathan that they may learne not to blaspheme So ought they also to restraine princes to the intent that they may be made the better And Augustine in his 19. Augustine booke De Ciuitate Dei saith that warres though they be iust vnto Godlie men they séeme both troublesome and gréeuous For besides other thinges which the nature of man eschueth they shall sée the wickednesse of the contrarie part by reason whereof they are constrained to fight and they cannot but be sorie for it And in the Epistle before alleaged Rage not saith he nor waxe not insolent against those which submit themselues but let mercie be shewed to those that be ouercome Such is that saying of Virgill Spare thou them that be subiect vanquish them that be proud 8 Moreouer he admonisheth the same Earle to beware of vices which are woont to followe Hostes Namelie of filthie lustes of rauenous pillage and of drunkennesse For it is a most dishonest part that thou shouldest make warre for the amending of other mens vices when as thou thy selfe in the meane time art a great deale more vitious and much more art ouercome both with affections and diseases than they which are ouercome And in warre we reprooue not the end but the desire of hurting the crueltie of reuenging the outragiousnesse of rebelling and the gréedie desire of ruling these thinges said he are condemned For they which without those vices make iust warre are the Ministers of God and of the lawes The same father against Faustus the Manichie This order saith he must be kept that the warre be proclaimed either by God or by Princes to breake the pride of man and to tame the obstinate Moreouer souldiers ought to be perswaded that the warre is iustlie made and not taken in hand against the word of God Whether souldiers ought to be prâ—ne to the cause of the warre otherwise let them not goe on warrefare Neither doe I to this ende speake these thinges because I would haue souldiers to vnderstand the secrets of princes but that to their knowledge and wittinglie they suffer not themselues to fight against true and iust causes Yet it may be saith Augustine that the prince himselfe may make warre against his conscience and yet his souldiers nothing offend so long as they obay the ordinarie power For the people must obay their prince And in their so doing it may be doubtfull vnto them whether their prince make warre contrarie to the commaundement of God But they are excused so long as they obay their owne prince in a doubtful cause their owne prince I say and not a strange prince Wherefore those hyred souldiers cannot be excused Against mercenarie souldiers which hauing no respect to the cause but onelie for monie and reward sake doe serue strange princes Wherefore Iiphtah thus reasoned as touching the first poynt of his Oration We haue taken this land by the right of warre therefore thou vniustlie requirest the same againe of vs. 9 He addeth afterward Our God hath giuen it vnto vs which is the Lorde and distributer of all humane thinges Iud. 11. 21. God is the distributer of kingdomes He bringeth his Argument from the gift of God And that God may giue and distribute kingdomes the verie Ethnick authors sawe And therefore in Virgil Virgil. Aeneas dooth so often boast that he by the commaundement of GOD went into Italie and for that cause would not abide either at Carthage or in Sicilia when he might haue obtained either of those kingdomes Augustine Augustine in his 5. booke De Ciuitate Dei the xxi Chapter As touching kingdomes saith he and prouinces it is certaine that God distributeth them both when and how much and to whome he will doutlesse by his iudgement which is secret but not vniust In the booke of Genesis GOD promised to Abraham and his posteritie the land of Chanaan Gen. 15. 13 but yet he promised it after foure hundreth yeares Now saith he I will not giue it for the Chananites as yet had not fulfilled their sinnes I will
is the head and fountaine of good order A similitude For euen as God in the nature of mans bodie separated diuers members and placed them in maruelous order The order of the members of mans body the head in the high top of all and therein the eyes like vnto windowes vnder it he put a mouth to receiue meate a breast to containe the inward partes which sustaine life a stomacke for the digesting of meates flankes thighes hammes and féete which things being so set in order doe testifie the excellent wisedome of the Creator But if they be confounded and set out of order they make not a man but a monster Euen so hath he in his lawes reuealed the waie and the measure whereby our actions may be rightly disposed and ordered Trouble taketh away vnitie 5 Furthermore Trouble or sedition taketh away vnitie For the mindes of Citizens are separated and maruelouslie drawen one from an other And that is verie deformed and becommeth not a Commonweale Wherefore Luke in the Actes of the Apostles minding to commend the societie of the Christians Acts. 4. 32. saith They were of one minde and of one heart And this vnitie consisteth in cleauing vnto him which aboue all thinges is one He truelie is the true God without whose feare and woorship the true vnitie cannot be obtained but all thinges remaine torne and rent one from an other Wherevppon Augustine in his Sermon De verbis Domini vppon the Gospell of Luke the 26. Chapter intreating of those wordes wherein the Lord said vnto Martha Luk. 10. 42. But one thing is needefull writeth Giue one thing and thou shalt haue the people that is to say well and rightlie ordered take away one thing and thou shalt haue a route But a route is nothing else but a rude vnrulie multitude By these words we may gather what is the true subiect of this priuation For the priuation standeth not by it selfe nor hangeth in the ayre The subiect thereof is a multitude or a companie of men which is méete apt to be set in order or to be depriued thereof And also to be truely one or to be pulled one from an other If this company be depriued of this order thē is it depriued of peace tranquillitie which chieflie standeth vppon these two thinges 6 This definition of ours doe the wordes of Elias confirme who minding to reprooue Ahab for moouing of trouble said 1 kings 18. 18. Thou hast forsaken God which saying respecteth the priuation of vnitie And his commaundementes which maketh to the priuation of order And thereby prooued him to be a moouer of trouble Paul exhorteth vs to the retaining of those good thinges and of those excellent habites in manie places but especiallie in the 1. 1. Cor. 4. 10 Epistle to the Corinthians the first Chapter saying I beseech you brethren he speaketh to the multitude of Christians which was or should haue bin the subiect of the order of vnitie that ye all speake one thing and that there be no Schismes among you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together in one minde and in one iudgement He requireth a consent among the faithfull as touching the minde and as touching wordes so much as may be and also as touching workes But as touching workes which here he séemeth not to touch he verie well sheweth in the second Chapter to the Philippians Verse 2. Be ye of one minde agreeing together in one thing dooing nothing by contention and vaine glory A wholesome exhortatiō doubtlesse which hath respect vnto peace and vnitie Also Pythagoras said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sedition of a Citie must be auoided 7 If we séeke for the causes of this euill The causes of this trouble are two Phil. 2. ve 3 Contention many may be brought In the place now alleaged vnto the Philippians Paul rehearsed two Contention which seemeth to signifie a readie inclination vnto strifes and debates We ought not to obey corrupt inclination Also a gréedinesse of glorie driueth many vnto that point and likewise the desires of pleasures and gaine but abooue all things a diuersitie of faith whereof Ierom spake writing vppon Matthewe in the x. Chapter Verse 34. treating of these wordes I came not to send peace but a sworde where he saieth that for the faith of Christ the whole world is diuided against it selfe Neither is there anie house wherein there be not beléeuers and vnbeléeuers And againe vppon the same Chapter expounding that saying Brother shall deliuer Brother he saith Ib. ver 21. there is no faithfull affection of them whose faith is diuers Plato in the 4. booke De Repub. saith that seditions arise aswel through too much abundance as through too much scarcitie For they which abound on euerie side with riches be of hautie minde and contemne the poore in comparison of thēselues On the other side the poore being despised are stirred vp against the rich and one Citie is diuided into partes This we know happened in the Church of the Corinthians 1. Co. 11. 21 whereas the rich and wealthie would not sit downe at meate with the poore but they ioyned themselues to men of their owne degrée and made daintie and gorgeous feastes among themselues neither did they tarie for the poore But the poore being contemned tarried long and sate by thēselues vsing most simple and poore fare Thereby arose troubles and seditions This as saith Paul is to eate anie thing else rather than the supper of the Lord. Ib. ver 20. There might perhappes other causes also be brought but those which we haue recited are the better The end of troubles There remaineth to speake of the end which if we respect troublesome and seditious men is to ouerthrowe and consume for their owne gaine sake thinges that be well ordered Wherefore Chrysostome vppon the 5. Chapter to the Galathians expounding those wordes Gal. 5. 15. If ye bite and deuour one an other take heede least ye be consumed one of an other saith that sedition dooth at lengh bring consumption and corruption And he compareth the same vnto a mothe which departeth not from the garment vntill it haue consumed the same as much as it can But if we haue respect vnto God and demaund vnto what end he suffereth these thinges to be doone we will aunswere To the intent that they which be prooued may in troubles and seditions be made manifest And whereas they lay hidden before they may now shine aboue others Hereof hath Paul put vs in minde in the first to the Corinthians 1. Co. 11. 19 saying It behooueth that heresies should be that they which be prooued may be made manifest 8 By these thinges which we haue now alleaged the whole definition may be gathered which standeth in the generall word and in the differences and comprehendeth all the causes The full definition of trouble or sedition So as we may say that
it is manifest that this is the gift of God hereof are the praiers of the saints who saie Psa 118 37. Lighten mine eies least they see vanitie Giue me vnderstanding Ibidem 73. that I may learne or knowe thy commandements And Paule vnto the Ephesians praied God To lighten the eies of their vnderstanding Ephes 1 18. that they might knowe what was the hope of their calling And as touching the will Psa 119 36. Dauid praied Incline mine hart vnto thy testimonies Psal 51 12. Againe A cleane hart create in me ô God And Salomon his sonne praied God 1. Kin. 8 58. that he would giue vnto the people an vnderstanding hart Séeing therefore that the saints doo praie on this wise what doo they craue What doo they praie for That God will shew his word or that his spirit may knocke howbeit this he dooth by himselfe and that alwaies as these men saie But if they haue it in their owne power why doo they praie Let them selues doo it séeing they haue it in their owne power Neuerthelesse since praier is made rightlie of the saints it is a token vnto vs that this is required of GOD to the intent he may change our harts This argument did Augustine diuers times vse Wherefore in his booke De libero arbitrio the 14. chapter thus he writeth For if faith procéed onelie of a frée will and is not giuen of GOD to what purpose doo we praie for them which will not beléeue that they may beléeue Which we should doo altogither in vaine vnlesse we did verie rightlie beléeue that wils also which be peruerse and contrarie vnto faith may be turned of the omnipotent GOD to beléeue No doubt but the frée will of man is egged forward when it is said This daie Psal 95 8. if yee heare his voice harden not your harts But vnlesse that God could also take awake the hardnesse of the hart he would not saie by the prophet I will take from them their stonie hart Ezec. 11 19 and giue them a fleshie hart The same father against the two epistles of Pelagius vnto Boniface the first booke and 19. chapter For to what purpose hath the Lord commanded vs to praie for them which persecute vs Doo we desire this Matth. 5 44 to the intent the grace of God may be recompensed to them for their good will or not rather that their euill will may be turned vnto good Euen as we beléeue that Saule was not then in vaine praied for by the saints whom he persecuted that his will might be turned vnto the faith which he destroied and that his conuersion came from aboue it appeared by a manifest oracle How manie enimies of Christ are dailie vpon the sudden by the secret grace of God drawne vnto Christ And in the same place in the 20. chapter he declareth how true it is that GOD conuerteth and changeth the wils of men and saith that This is true we gather it not by the coniecture of man but we discerne it by most euident authoritie of the scriptures It is read in the booke of the Chronicles 2. P◠30 1◠And verelie the hand of God was in Iuda that he might giue them one hart to doo the commandement of the king princes according to the word of the Lord. Also the Lord saith by the prophet Ezechiel Ezec. 36 26 I will giue them another hart and a new spirit will I giue them and I will pull out of their flesh their stonie hart and I will giue them a fleshie hart that they may walke in my commandements and keepe my iudgements to doo them Now what is it that Hester that Quéene praieth and saith Giue me an eloquent speach Hester 14 verse 13. and make my words cleare before the lion and turne his hart vnto the hatred of them that be our enimies And to what end dooth she speake these words in hir praier vnto GOD if God doo not worke the will in the harts of men And so vndoubtedlie it came to passe as she praied for that king as a féerce bull at the first sight beheld hir and his crueltie was turned into lenitie Finallie a place in the Acts of the apostles Acts. 16 14. the 16. chapter must be weighed as touching Lydia the woman which sold purple whose heart God opened that she might giue eare vnto those things which were spoken by Paule Manie doubtlesse were present but it was particularlie said to that woman that God opened hir hart Which place Conradus Pellicanus a verie learned and holie man being my predecessor thus expoundeth it And this repentance commeth not of nature but of grace whose hart saith he the Lord opened that she might vnderstand those things which were said by Paule For in the Gospell none may trust to his owne strength but in the gift of God not in our owne presumption Wherefore let vs hearing the promises of the Gospell mistrust the strength of our flesh and let vs desire GOD that he will open our hearts that he will giue the gift of the holie Ghost to beléeue with the heart and to fulfill indéed that which we heare should be doone which thing we read came to passe in this woman that sold purple verse 26. And the historie of Samuel the first booke the tenth chapter teacheth it where it is written that They whose heart God had touched followed king Saule And herevnto belong those things Ezec. 37 16 which Ezechiel spake that He would take awaie the stonie heart and would giue a fleshie heart Phil. 2 13. Vnto the Philippians also Paule taught that It is God which worketh in vs both to will and to performe and that not at our Ephe. 2 8. but at his good pleasure And vnto the Ephesians it is written that We by grace are saued through faith and that not of our selues By which word our working togither namelie that which is actiue is remooued indéed not as touching the consent of faith but as touching that change by grace of which we now speake And it is added 1. Thes 3 2. that It is the gift of God And in the second epistle to the Thessalonians it is written All men haue not faith bicause that healing or medicine of the spirit is not giuen to all men whervpon it cōmeth that all men consent not to the promises of God Againe Who beleeue according to the working of his mightie power Ephe. 1 19. which he wrought in Christ raising him from the dead By which words is shewed that it is one and the selfe-same power whereby our will is changed and conuerted to beléeue and whereby Christ is raised vp from the dead And Pellicanus expounding this place saith Pellicanus And in such sort dooth God and our father declare his power and goodnesse in vs bicause he by a certeine secret and vnspeakeable power hath so transformed vs from the old institution
Augustine answereth And yet those whom I would gather togither I gathered euen against thy will Yet the same father séemeth to haue spoken hardlie Obiections out of Augustine in his treatise against Adimantus the Manichei the 26. chapter where he wrote that It is in the power of man to change the will vnto better Herevnto notwithstanding he himselfe answereth in his first booke of refractations the 22. chapter where he saith But that power is nothing vnlesse it be giuen of God by whom it is said Iohn 1 12. He gaue them power to be made the sonnes of God For séeing this is in the power that when we will we doo nothing is so much in the power as is the will it selfe but the will is prepared of the Lord and by that meanes he giueth power So must that also be vnderstood that I said afterward it is in our power either that we be ingraffed by the goodnesse of God or by his seueritie be cut off bicause it is not in our power sauing for that he followeth our will which being prepared by the Lord to be mightie and strong that which before was hard and vnpossible is soone become a worke of godlines c. Wherefore let this rule and exposition be of force to answer all the places of Augustine in which he séemeth to attribute more than is méet vnto frée will as touching heauenlie and supernaturall things We must answer that this selfe power hath onlie place in willes alreadie prepared and healed This rule did this father neuer withdrawe but put it as firme and certeine in his retractations Yea and in the tenth chapter of the same booke he sheweth that those things which he wrote as touching frée will against the Manicheis were spoken to the intent he might declare that there is not a certeine first euill beginning contrarie vnto the good God from which euill beginning forsooth sinnes should flowe but that the beginning of sinnes was from the will Wherefore it was not agréeable to that drawing that he shuld speake much of the grace of God that prepareth and healeth which neuerthelesse he after some sort left not vntouched And of frée will he spake rather as it was in nature first instituted than as it is now found in nature defiled and corrupted How far foorth free will is granted It is also obiected vnto vs that we doo euill in denieng frée will and that we giue an occasion of bringing the same in question and that we offer an offense vnto the Papists Howbeit I take not awaie frée will in generall but I grant the same in outward things and in those things which are not aboue the capacitie of man Moreouer I grant the same in part vnto them that be prepared healed and conuerted by the grace of God as a little after shall be said Further we are not to passe much of the slander of the Pharisies They be blind and leaders of the blind and therefore they are not to be regarded Euerie plant Matt. 15 13. which the heauenlie father hath not planted shall be rooted vp Besides they aske whether God doo towards all men as much as sufficeth to their saluation Some saie he dooth But it séemeth not so vnto me for I knowe out of the holie scriptures Matt. 11 21. that they of Tyre and Sidon would haue beléeued if they had séene those things that were doone of Christ in Chorazim Bethsaida Capernaum And this also did Prosper ad caput Gallorum note when he answereth vnto the tenth chapter wherin they obiected against the doctrine of Augustine bicause he affirmed that the grace of the Gospell was by God withdrawne from some He writeth there after this maner Also he that saith that the preching of the Gospell is by the Lord withdrawne from some least by receiuing the preaching of the Gospell they might be saued may discharge himselfe of ill report by defense of our Sauiour himselfe who would not shew foorth his works among some which he saith would haue beléeued if they had séene his signes and miracles And he forbad his apostles to preach the Gospell vnto certeine people And yet still he suffereth some nations to liue without his grace when as neuerthelesse we beléeue it most certeinlie that the church shall be spred abroad into all the parts of the world c. Of the verie same matter also the same father Ad excerpta Genuensium the eight dout thus writeth As touching the men of Tyre and Sidon what thing else can we saie but that it was not vouchsafed vnto them to beléeue And yet neuerthelesse the truth it selfe reporteth that they would haue beléeued if they had séene such signes of powers as were doone among vs that beléeue But why this was denied vnto them let them that falselie accuse tell it if they can and let them shew why the Lord did maruellous things among them whom they should not profit Also we if we be not able to atteine vnto the cause of his dooing and to the déepenesse of his iudgement yet doo we most manifestlie knowe that both it is true which he said and iust which he did and that not onelie the men of Tyre and Sidon but also they of Chorazim and Bethsaida might haue béene conuerted and of infidels might haue become faithfull if the Lord would haue wrought this in them Neither can it séeme false to anie which the truth saith Iohn 6 44. None can come vnto me except it shall be giuen him of my father And Matt. 13 1. To you it is giuen to knowe the mysterie of the kingdome of heauen Againe No man knoweth the sonne Matt. 11 27. but the father nor the father but the sonne and he to whom the sonne will reueale him Againe Iohn 5 21. As the father quickeneth the dead so the sonne quickeneth whom he will Againe 1. Cor. 12 3. No man can saie that IESVS is the Lord but by the holie Ghost The same Prosper also sheweth That all men haue not beene called by preaching that the preaching of the Gospell hath not alwaies béene giuen to all nations nor yet in all times and yet the same neuerthelesse is necessarie vnto saluation Ad capita Gallorum the fourth chapter wherein it was obiected against Augustine that according to his iudgement all men are not called vnto grace thus answereth Although it should appeare that the whole world had now in euerie nation and in all the ends of the earth receiued the Gospell Mat. 16 15. which in verie déed is most truelie pronounced that it shall come to passe yet were there no doubt but that since the time of the resurrection of the Lord vnto this present age there haue béene men which haue departed out of this life without knowledge of the Gospell of whome it may be said that they were not called bicause they not so much as heard of the hope of calling But if anie man affirme that
and especiallie Chrysostome vppon those wordes of Paul vnto Timothie One mediatour of God and men He defineth the Lord to be a mediatour because of both his natures 3 I beléeue that Christ by nature is the soonne of God That Christ is both the sonne of God and the sonne of man and by nature the sonne of man And as he is by nature the sonne of God he hath it of the godhead but that he is the sonne of man he hath it of manhood And this is not to diuide Christ for we imbrace him most truelie to be one but when we attribute vnto him diuers thinges we doe consider the reason and the cause whereby or for which those thinges may be agréeable vnto him Therefore when he is said and beléeued to be the sonne of God according to nature we consider with our selues from whence this thing may come vnto him by the nature of man or by the nature of God and we perceaue that this is not deriued from the nature of man séeing that nature hath deriued no matter or essence as I may so say from the substance of God But the word it selfe of God what and how much soeuer it be hath the nature and substance begotten by God the father Therefore in respect that Christ is God he is beléeued and said to be the naturall sonne of God but in respect that he is man he must be called the sonne of man Vndoubtedlie if we will shunne absurdities we must take speciall héede that we mingle not and confound the two natures of Christ which if we shall not commit it will not be hard for vs to vnderstand the originall of his properties 4 The essential iustice which Osiander deuised we reiect as strange and contrarie to the Scriptures An essentiall iustice of Ozianders feigning For we vnderstande not anie other waie of iustification than that which Paul vnto the Romanes and Galathians taught Rom. 4. 2. when he purposelie intreated thereof especiallie in the 4. Chapter to the Romanes That righteousnesse is imputed vnto vs by faith and by the example of Abraham and most euident testimonie of Dauid it is so cléerelie proued that he must néedes be verie purblinde which will be blinde in that matter Furthermore if iust men doe liue by their faith as Habacuke hath testified Habac. 2. 4. and that our righteousnesse is our life now haue we no essentiall righteousnesse but righteousnesse imputed by faith as the Apostolical Epistles haue taught Neither is that saying of Esaie otherwise to bee vnderstoode With his knowledge he shall iustifie manie Esa 53. 11. Furthermore if wee shoulde be indued with essentiall iustice we shoulde not want anie point of true righteousnesse neither should we make supplication before the tribunall seate of Gods iudgement which neuerthelesse wee knowe that Dauid earnestlie did when he prayed Psal 143. verse 2. Enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight Neither should there be anie néede to light a candle in this our time in the Sunneshine of so cleare a truth if we would auoide as Paul warned vs Prophane and vaine bablinges and oppositions of Science falselie so called 1. Tim. 6. 20. All these thinges I confesse might much more at large haue béene declared and confirmed by more testimonies of the holie scriptures of the fathers but because I know that I do not write vnto the vnlearned therefore I counted it sufficient to shewe what my iudgement is And as touching Seruettus the Spanyard The iust punishment of Seruettus the Spaniard I haue not ought else to saie but that hee was the Diuels owne sonne whose pestiferous and detestable doctrine must be banished in all places Neither is the Magistrate to bee accused that put him to death séeing there might be founde in him no takens of amendement and his blasphemies were altogether intollerable But nowe will I make an end of my Epistle which as it is large if so it shall be no slender doubtfull testimonie of my most inclined loue towards you doubt lesse I shall thinke that you haue dealt verie well with me Liue you happilie in Christ and loue ye me in him euen as in him I most syncerelie loue you From Strasborough the 14. of Februarie 1556. To Maister Iohn Caluin Peter Martyrs returne out of England BY what meanes worthie Sir God plucked me out of the Lyons mouth euen I my selfe doe not yet well knowe much lesse can I declare it vnto you But as Peter being brought out of prison by the Angel thought that those thinges that were doone he had séene but by a dreame euen so I as yet scarcelie thinke it true that I am escaped Howbeit I am safe and in health here at Strasborough wherof I thought good to certifie you with spéede that you together with me and other good brethren maie giue thankes to God I earnestlie beséech your godlie Church that they by their heartie prayers will indeuour to obtaine the assistaunce of God whereby the calamities that oppresse the English Church maie bee mitigated The Byshops of England in Perill of life for religion There the Archbishoppe of Canterburie and Yorke the Bishoppes of Worcester and Oxford with manie other learned and godlie Preachers are fast in holde and together with manie other holie men stande in extreme daunger I knowe that these thinges according to your godlinesse will bée greeuous vnto your eares but now I shew you of two thinges that maie somwhat mitigate your sorrowe First that although the infirmitie of some bewraie it selfe yet is there a great constancy of many more thā we had thought so as I doubt not but we shall haue manie famous Martyrs if Winchester which nowe beareth all the sway shall beginne to shewe his crueltie A prophecie of the short continuance of Antichrists kingdome in England Secondlie that it is the iudgement in a manner of all men that this calamitie will not long indure who as they be wise haue good coniectures of this their opinion Wherefore let vs also desire God that he will quicklie treade downe Sathan vnder the féete of his Church As for me I am vncertaine whether I shall still abide here at Strasborough Perhappes the controuersie about the Eucharist will somewhat let me Howbeit I doe not much force But this séemes to bée no small matter that the better and learneder sort are desirous to kéepe me still Whither soeuer the Lord shall call me thither am I willing to goe Yet this did not a little gréeue me that Iames Sturmius to whō both the common weale and the Schoole is greatlie beholding departed from hence the verie same daie that I came into this Citie to wit the 30. daie of October And it is thought that his brother Peter Sturmius shall be chosen in his stéede among the orders of the schooles But Iohn Sturmius the gouernour of the schoole laboreth by