opinion And it is a wonder to be said how diuers and sundrie opinions haue béene written by the Schoole-men concerning the seat of paradise of pleasures But this also séemeth verie absurd that Elias was caught vp vnto the highest places and afterward was deposed into the terrestriall garden Further this must be granted that in the holie scriptures cannot easilie be found where Guen-Eden that is The garden of pleasures is called heauen Surelie I haue not found the same anie where Séeing then it is said that Elias was taken vp into heauen that must not be vnderstood of terrestriall paradise True it is that heauen it selfe séemeth sometimes to be called paradise for the Lord said vnto the théefe Luke 23 43 This daie shalt thou be with me in paradise Which saieng as Augustine affirmeth in an epistle vnto Dardanus must be referred vnto the diuine nature For he thinketh that it might not be applied to his bodie which laie in the graue nor yet vnto his soule being in the infernall places vnlesse by the infernall places a man will vnderstand the bosome of Abraham where it is beléeued that the soule of Christ was togither with the fathers Howbeit Augustine in his treatise De peccatorum meritis remissione the first booke and 3. chapter séemeth to be of this mind where he saith that Perhaps Elias is fed in paradise as the first Adam was before he was cast out from thence for sinne And the occasion of erring on this wise was the booke of Ecclesiasticus where in the 44. chapter we read verse 16. Henodi pleased or approoued himselfe vnto God and therefore he translated him into paradise But herevnto we answer first that that booke is not canonicall Further that the Latine interpretor hath not faithfullie translated that place bicause in the Gréeke there is no mention made of paradise but onelie saith He was translated The Vbiquists But perhaps the Vbiquists of our times would saie that These men were taken vp into their heauen which they affirme to be in euerie place Howbeit this would be nothing else but to send them into Vtopia which is in no place And certeinlie if they reteine their bodies still they must of necessitie be compassed with some bodie For that is most true which Augustine told vnto Dardanus Take awaie places from bodies and they shall be no where and bicause they shall be no where they shall not be at all Neither doth he speake these things as some thinke after the maner of a naturall philosopher séeing he expounded a question of diuinitie For Dardanus had demanded of him whether the humane nature of Christ by reason of the Godhed ioined therwith were euerie where and therefore might also be both in hell and togither with the théefe in paradise So then we must assure our selues that all things created be defined and distinguished by certeine places but yet after their owne maner for bodies are corporallie in a place But spirits be therein as the Schoole-men saie definitiuelie bicause they haue a substance and nature limited Wherfore the angell that was with Iohn in the Ille of Pathmos was not at the same time in Ephesus and the same that was with Daniel in Babylon Apoc. 1 9. 5 2 c. Dan. 9 21. was not at the same time with Ieremie in Iudaea To be euerie where is onelie attributed vnto God Of the bosome of Abraham and what the same is expounded to be 8 Another opinion also is of them which doo thinke that they were caried into the bosome of Abraham which they doo vnderstand to be a place of rest wherein the spirits of the faithfull are in happie state And they saie that it is called the bosom either bicause they are there brought togither by the father Abraham euen as yoong children are caried in the bosome by their parents or else for that it may be thought to be a certeine hauen of saluation For so are called the harbours in the sea which be safe from tempests And vnto Abraham it is said that he was the father of faith not that the blessed fathers before Abrahams time are thereby excluded but therefore dooth this bosome beare the name of Abraham bicause in the holie scriptures his faith is more manifestlie and offener published But this place if it be aloft and that it be in highth aboue the earth Of Christs descending into the internall places how is it said that Christ descended into the infernall places It should be said rather that he ascended Some perhaps would answer that by reason of his buriall it is said that he descended and that the thing which concerned his bodie by the figure Synecdoche was translated to his soule But there be others which saie that this article is not distinguished from that which went before but is rather put in for expounding thereof so as the sense should be He was buried and therefore he is said to haue descended into hell And indéed the synods of Nice and Constantinople and some synods of Toledo and some that are mentioned by Hilarius in his booke of synods left out that particle And Ruffinus testifieth that it is not had in the Romane synod Yea moreouer Ireneus Tertullian omitted this article of descension Irenaeus and Tertullian being verie ancient writers when they recited the rules of faith omitted this descending Howbeit manie of the other fathers made euident mention of the same and especiallie Athanasius in his Symbole or Créed 9 But some man will doubt whether the bosome of Abraham whereof we haue begun to speake may beare the name of infernall places so as Christ should be said to haue descended into the infernall places bicause in his soule he was there togither with the fathers Augustine Augustine in his 59. epistle to Euodius writeth that he neuer read in the holie books the name of infernall places to be written on the good part But that the matter may the more plainlie be opened Two sorts of infernall places we must vnderstand that the fathers appointed two sorts of infernall places that is to wit the vppermost and the lowermost Which Irenaeus testifieth in the end of his booke against heâ—esies where he bringeth those words which are written in the 86. Psal 86 13. psalme Thou hast plucked my soule out of the nethermost hell And he also noted that Matt. 12. 40 which is spoken of the Lord that The sonne of man should be in the hart of the earth three daies The which in verie déed cannot be spoken of the sepulchre séeing it was vpon the vpper face of the earth that is hewen out of maine stone but it is euident that the hart signifieth the verie middle it selfe And thus much spake he of the nethermost hell But of the vppermost he saith that doubtles the soules of the saints doo go into an inuisible place appointed vnto them by God where they shall abide vntill the time of the
bicause there be verie manie intemperate men which being blamed for their droonkennesse are woont to excuse their sinne otherwise most shamefull saieng that They abuse not wine forsomuch as they vse it to that end for the which it was appointed and ordeined by God to wit that mortall men might thereby make themselues merrie For this cause I thought it good to reprooue their impudencie Wherefore I will first declare the true vse of wine Afterward I will shew the abuse thereof A diuision of the treaâ—ise teaching it to be against the lawe of God Then will I bring examples manifestlie to open that the abuse of it is as well damnable as fowle and detestable After this I will rehearse the horrible effects of this euill And lastlie I will answer to those ciuillations and sophisticall arguments whereby droonkennesse and abuse of wine is defended by the Epicures Good and hâ—…est vses of wine As touching the first I denie not but that wine hath excellent properties for it quencheth the thirst which might also be doone with water howbeit not so commodiouslie Bicause wine in quenching thirst maketh a man strong and quickeneth the spirits whereby nature is verie much refreshed Further it is medicinable for cold and weakenesse both of the stomach and also of the powers which serue for the life of man Wherevpon Paule writeth vnto Timothie 1. Tim. 5 23. that he should vse wine for the stomach and often diseases thereof It is occupied sometimes also not vnprofitablie for wounds For which cause in the tenth of Luke it is written verse 34. that the Samaritane bound vp the wounds of him whom he found halfe dead and powred wine and oile into them Moreouer wine maketh merrie and helpeth not a little to driue awaie sadnesse and heauinesse of mind And therefore Salomon in his Prouerbes the 31. chapter writeth verse 6 Giue strong drinke to them that are heauie and wine to the sorrowfull of hart let them drinke and forget their pouertie and remember their sorrowe no more And we read in the 104. psalme verse 15. Wine reioiseth the hart of man For so great hath béene the goodnesse of God towards man that he would giue vnto them The maruelous goodnes of God towards men not onlie things necessarie for their sustenance but he also bestowed large deinties vpon them For properlie and of himselfe he delighteth not in the languishing sadnesse and heauinesse of men but desireth to haue them liue in godlie and honest merinesse of the hart Wherefore he hath granted vnto them not onelie the vse of wine but also of oile and most fragrant smels flesh likewise and also diuerse and manifold kinds of meats Assuredlie the vse of wine now and then is profitable for them which are recouered from diseases and must be restored to their former health and as a certeine Philosopher shewed the heauinesse and certeine bitternesse of old men is thereby mitigated and asswaged as hops which otherwise are most bitter become swéete being stéeped in water Moderation in drinking of wine But we must take héed that we kéepe a measure otherwise the reioising that is atteined by wine is soone turned into verie great heauinesse For the vntemperatnesse of wine dooth easilie loose his vtilitie yea and if men come to droonkennesse the vse of wine is most lamentable and hurtfull So then it is necessarie to put a difference betwéene the vse and abuse thereof Droonkennesse distinguished 43 Héerewithall we saie that to haue too much drinke or to be droonke may two waies be taken either properlie or metaphoricallie This difference did Marsilius Ficinus plainelie teach in the argument of his second dialog De iusto and he maketh one kind of droonkennesse aboue the moone or a celesticall droonkennesse stirred vp by drinking of heauenlie drinke wherby the mind being set without it selfe and aboue it selfe forgetteth all mortall diseases and onelie considereth things diuine by the brightnesse whereof first it waxeth dimme but after that it tasteth the sauour of the same it is by a new heat changed from his first habit or qualitie whereby within a while it cléerelie beholdeth spirituall things and while it sauourlie tasteth them it is fruitfullie nourished Wherefore it is written in the psalme Psal 36 9. We shall be made droonken with the fruitfulnesse of thy house Yea and Musaeus an ancient Poet saith Musaeus that the reward of vertue is perpetuall droonkennesse Orpheus And Orpheus before Musaeus said that the same was signified by the ceremonies and holie seruices of Dionysius The other kind of droonkennesse he saith is vnder the moone and is worldlie which is stirred vp of drinke taken out of the fountaine Lethes that is carnall drinke whereby the mind being set without it selfe and vnder it selfe forgetteth diuine things and doteth Neither is it to be doubted but that this kind of droonkennesse is vtterlie to be auoided Of the first kind of droonkennesse which is metaphoricall there is plaine mention made in the Prouerbes of Salomon Prou. 9 5. where wisdome stirreth vp men to drinke wine which she hath set foorth vpon hir table plentifullie and abundantlie Matt. 26 29 Yea and Christ our sauiour which is the true wisdome promiseth vs such wine in the kingdome of heauen By translation also is described the wine of compunction and furie which God will giue vnto the wicked to drinke whereby they shall become mad and for their deserts be turned into starke furie But setting aside these metaphors let vs returne vnto droonkennesse properlie taken whereof we now intreate And let vs declare by testimonies of the holie scriptures that such abuse of wine is forbidden Droonkennesse forbidden by the holie scriptures Ephe. 5 18. and the contrarie inioined vs. To the Ephesians Paule saith Be yee not made droonken with wine wherein is intemperance but be ye filled with the spirit speaking to your selues by psalms hymnes and spirituall songs Vpon which place Ierom saith We cannot at one time be filled with wine and with the holie Ghost For the apostle placeth these things as contraries euen as we cannot serue two maisters He that is filled with the spirit hath wisdome méekenesse shamefastnesse and chastitie and he which is filled with wine hath foolishnesse furiousnesse malapertnesse and shamefull lust They which be not filled with wine can easilie sing psalmes hymmes and spirituall songs which they cannot doo that haue filled their gorge with wine The like also Paule writeth Rom. 13 14 Care ye not for the flesh to fulfill the lusts thereof But Christ by expresse words said vnto his disciples Luke 21 34 Take heed that your harts be not ouercome with surfetting and droonkennesse And in the old testament in the Prouerbs the 31. chapter it is written Prou. 31 4 verse 31. Giue not wine vnto kings And in the 23. chapter Looke not vpon the wine when it is red and when it sheweth his
of the parts of mens bodie the falling sicknesse and sundrie such miserable chances For the smooth and plaine ground vnto droonkards is a pit sith they fall breake their legs their arms and somtime their necks and are burnt when they fall into the fire The liuer is inflamed with too much drinke the head aketh the members are made weake and doo tremble the senses are corrupted the naturall heate is ouercome by ouermuch wine the stomach is annoied with crudities and intollerable gréefs whiles it is stuffed and farsed aboue measure the whole bodie is in a maner inflamed and the thirst is augmented Droonkards lie groueling like blocks and so are béereued of their strength that neither head nor foot can doo their office Wherefore it is written in the 23. chapter of the Prouerbs verse 29. To whom is wo To whom is sorrowe To whom is strife To whom is sighing And to whom are wounds without cause Or to whom is the blearenesse of the eies Euen to them that tarrie long at the wine and to them which go and seeke mixed wine Looke not vpon the wine when it is red and when it sheweth his colour in the cup and goeth downe pleasantlie in the end it will bite like a serpent and put out his sting like a cockatrice Thine eies shall looke vpon strange women thine hart shall speake lewd things and thou shalt be like one that sleepeth in the middest of the sea and as he which sleepeth in the top of the mast of a ship They haue striken me and it pained me not they haue brused me and I felt it not When I awake I will seeke it againe c. And behold how manie punishments God bringeth vpon droonkards Esaie ver 11 12 in his fift chapter agréeth with Salomon For he also saith Wo vnto those which are mightie and strong to drinke wine And in the same chapter he saith that Droonkards regard not the works of the Lord neither consider the worke of his hands Moreouer to such men belongeth wo Ierom. bicause as Ierom vpon that place writeth they are most vnhappie who being occupied in droonkennesse gluttonie and sundrie pleasures from morning to night vnderstand not the works of the Lord in themselues neither considering wherefore they themselues are created doo in a maner sléepe out their whole life Wherefore Ioel cried out vnto them Ioel. 2 5. Awake vp ye droonkards weepe and howle all ye that drinke wine But droonkards are not wakened by these cries for they doo not onelie sléepe but séeme to be in a maner buried Virgil. Wherefore Virgil aptlie said of the citie of Troie that it was buried in wine and sléepe 48 But now must we sée how much the soule it selfe or mind is hurt with droonkennesse How much the mind it selfe is hurt by wine Droonkards are ofttimes striken with the spirit of astonishment and after a sort are turned into madnesse they become like brute beasts so that there séemeth to remaine in them no vnderstanding It is a gréeuous thing for a man to wound himselfe or to depriue himselfe of anie member but to take awaie his owne mind from himselfe without compulsion it is an euill intollerable In the fourth chapter of the prophet Ose it is iustlie written verse 11. that Wine and droonkennesse take awaie the hart And we read in the 19. chapter of Ecclesiasticus verse 2. that Wine and women make wise men to flie from their profession so that they are no more their owne men for they be withdrawne from their office and vertue and doo also fall from the right trade of life And in the same booke in the 31. chapter verse 38. it is written that Wine droonken with excesse ingendereth bitternesse of mind with chidings and despites Droonkennesse increaseth the courage of a foole till he offend but it diminisheth his strength In these words there is an elegant Antithesis or contrarie comparison namelie that wine increaseth the courage and spirits and causeth greater audacitie but it diminisheth and weakeneth the strength Wherefore Plato in his sixt dialog De iusto Plato at the beginning A droonkard saith he hath a tyrannicall hart for he would rule all men as he list and not by anie reason and lawe Droonkennesse also causeth men to forget both lawe and right Wherefore Salomon saith in the Prouerbs Prou. 31 4. that Wine must not be giuen vnto kings least peraduenture they drinke and forget the lawe that is made and alter the iudgment of all the children of the poore Plato Plato also writeth in his third booke De Republica that Droonkennesse may be suffered in anie man rather than in a magistrate For a droonken man knoweth not the ground whereon he standeth If the magistrate be droonken then hath the kéeper néed of a kéeper This moreouer is to be added that nothing is kept secret where droonkennesse reigneth bicause it discouereth not onelie the secret parts of the bodie but also of the mind And in drinking there be powred out words vnshamefast foolish vnapt and wicked so that Horace Horace describing the effects of droonkennesse saith What is it that droonkennesse committeth not It discloseth things secret it establisheth hope it thrusteth forward the vnarmed man to battell it taketh awaie the burden from carefull minds it teacheth arts Whom haue not full cups made eloquent And whom haue they not in extreame pouertie made carelesse Plato And Plato in his first booke De legibus toward the end saith thus When a man drinketh wine at the first it maketh him more chéerefull afterward the more he drinketh the greater and better hope he is in and féeleth himselfe strong then as though he were wise the man is filled with that confidence libertie and audacitie that without feare he both saith and doth whatsoeuer pleaseth him Plato The same Plato in his sixt dialog De legibus saith He which is filled with wine is stirred vp with a madnesse as well of the mind as of the bodie and both draweth others and is drawne euerie where himselfe And a droonkard is like a man out of his wit Seneca in his second booke of naturall questions Seneca the 20. chapter saith that Droonkennesse till it be dried vp is madnesse and by too much heauinesse is brought asléepe And in his 60. epistle to Lucillus toward the end The droonkennesse of one houre dooth recompense his dissolute madnesse with the tediousnesse of a long time after And in the 84. epistle Droonkennesse draweth out all vice and both kindleth it and discouereth it it putteth awaie all shamefastnesse whose propertie is to resist euill indeuours Where too much power of wine possesseth the mind what euill so euer laie hidden bursteth out Droonkennesse maketh not vices but bringeth them to light In droonkennesse to the proud man pride increaseth to the cruell man crueltie to the enuious man malice and all vices are discouered and
shew themselues By it a man forgetteth himselfe speaketh doubtfull and stammering woords It causeth vnconstant eies a réeling pace dizinesse in the head and to séeme that the house goeth round about torments in the stomach when the wine boileth and it maketh the bowels to swell Crueltie for the most part followeth droonkennesse for Marcus Antonius woonderfullie reioised at the heads members of the condemned men which were brought him at a feast Also in the 20. chapter of the Prouerbs it is written verse 1. Wine maketh a mocker and strong drinke a troublesome fellow whosoeuer erreth therein shall neuer be wise But bicause there be some which boast that they can drinke a great deale of wine and be still sober and of a sound iudgement I desire them to hearken vnto Seneca in the epistle now alledged who saith Let such men also saie that by drinking of poison they shall not die and by taking of poppie they shall not sléepe and that by drinking of helleborus they shall not cast foorth and purge out what so euer is in the inward parts 49 The discommodities of wine when it is excessiuelie droonken the which we haue hitherto declared perteine both vnto the bodie and vnto the mind But now we must adde Droonkennesse consumeth mens goods verse 17. how it bringeth hurt to our substance and goods In the Prouerbs the 21. chapter it is written He which loueth wine and fat things waxeth not rich And in the same booke the 23. chapter it is thus written Be not thou among the wine-bibbers verse 20. and with them which deuour flesh for the bibber and the glutton shall be brought to pouertie and he which giueth himselfe to much sleeping shall weare a torne cote Droonkards are troublesome to their neighbours And how troublesome droonkards are vnto their neighbours it may easilie be perceiued They are iniurious and raile vpon those whom they méet and when in their furie they fall into shamefull lusts they be readie to pollute other mens spouses and wiues and by horrible meanes they rage against the families of their neighbours They be an euill example yea and an offense vnto other citizens And whilest they consume their substance vpon wine and droonkennesse they haue no regard to prouide things necessarie for their owne house Naie rather while they be in their mad furie they ill intreate their innocent wiues and children and defraud the poore of their almes which by liuing more thriftilie they might be able to bestowe vpon them They make themselues vnprofitable for the publike weale séeing that droonkards can neither execute the office of a magistrate nor yet well shew obedience to their elders They trouble also and infame the church wherefore they are seperated from the same For Paule in the first to the Corinths the fift chapter verse 11. numbreth droonkards among those with whom we ought not so much as to eate And there is scarse anie euill remaining to be added vnto the pernicious effects of droonkennesse 50 But to conclude the matter first we grant vnto those which doo excuse the vice of droonkennesse by the excellencie and vse of wine that it is lawfull to vse wine for necessitie sake for medicine and also for mirth yet so neuerthelesse as it must be tempered with sobrietie and that it excéed not a meane yea and it must agrée with time place degrée age and kind After this maner let holie men reioise before their God namelie with giuing of thanks celebrating with diuine praises verse 30. And Salomon in the 23. of the Prouerbs saith not Wo vnto those that drinke wine but Wo vnto those which consume their time therein which giue themselues vnto nothing but to drinking contending who can drinke most prouoking one another and compelling others to drinke These men be reprooued and not other which modestlie vse the gifts of God Let men so make themselues merrie with wine that afterward they may be more chéerfull to obeie God and to suffer aduersities if néed shall require and let men beware that they forget not themselues that they ouerwhelme not their senses and choke vp their strength Neither must the holie scripture be vngodlie and violentlie drawne vnto the licence of the flesh yea we ought so to be prepared that we obeie the apostle 1. Cor. 8 13. which said It is good not to eate flesh nor to drinke wine if it should turne to the offending of the weake brethren Let vs also remember that The kingdome of God is not meate and drinke Neither are they commended of God which can drinke more wine than the rest The words of God defend not droonkennesse but detest the same We will therefore conclude against these men with the doctrine of Ecclesiasticus the 31. chapter where it is said Shew not thy selfe a man in wine that is Shew not thy strength in drinking For there be some which trie themselues how strong and mightie they be in this intemperance and also which with ouer-much drinking of wine doo oppresse all the powers both of the bodie and of the mind The Wise man goeth forward and saith For wine hath destroied manie a man As the fornace trieth the hardnesse of the sword in tempering so dooth wine the hearts of the proud when they are droonke Wine moderatelie droonken is profitable for the life of man What life hath he that is ouercome with wine But it was created to make men merrie Wine measurablie droonken bringeth gladnesse and chéerfulnesse of the mind c. These things may easilie be taught and answered vnto those men which vnder the pretence to make themselues merrie labour to defend and mainteine droonkennesse Let them consider with themselues that the gifts of God ought neuer to be separated from the rule of moderation and temperance Let them not forget that the apostle in his epistle to the Galathians reckoned Droonkennesse among the works of the flesh Gal. 5 21. He also admonished the Romans Not to be conuersant in chambering Rom. 13 13 in gluttonie and droonkennesse And to the Thessalonians he sheweth the shamefulnesse of this vice 1. Thes 5 7. when he said It perteineth vnto the night they which are droonke saith he are droonke in the night As though he would affirme it as a thing vnwoorthie to be séene by the light of the daie Of Danses 52 Chorea which signifieth a danse In the book of Iudges at the end Looke In 1. Cor. 10 verse 7. Seruius is so called as Plato saith of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ioie for that it is a certeine testification of ioie And Seruius when he interpreteth this verse of Virgil Omnis quam chorus socij comitantur ouantes that is Whom all the danse and fellowes in triumph wise did followe saith that Chorus is the singing and dansing of such as be of like age From whence danses sprang But from whence danses had their
vnto you as vnto spirituall but as vnto carnall And he sometimes calleth them in a maner beastlie when neuerthelesse they were now regenerate There were some which iudged that the apostle spake there by a philosophicall reason wherein our mind is sundered into the power reasonable and into the groser powers namelie into the power of concupiscence and the power of anger so as the apostle would place some vprightnesse euen in men not yet regenerate as touching their mind vnto which the brutish desires be aduersarie and repugnant And they indeuour to drawe this opinion out of those woords wherein he saith I serue the lawe in my mind Rom. 7 25 and 23. and he distinguisheth the law of the members from the law of the mind But certeinlie Paule in that place dealeth not in philosophicall reasons neither dooth he vnderstand the mind absolutelie but he ioineth regeneration with the same For the regeneration of the beléeuing man hath his first originall from the mind from whence it is deriued vnto all the parts of man So as if the grosser powers of the mind be not altogither regenerate and be somewhat lesse renewed than the mind yet are they somewhat maistered and tamed by the spirit of Christ Howbeit to make the matter more plaine let vs respect the whole man and let vs admit him in some sort to be restored as touching all parts Regeneration in this life is vnperfect and in some sort not bicause our regeneration in this life is not absolute Neither doo I thus speake of these things as though a man were to be diuided in sunder as though in the one part he may be renewed and in the other not as Pighius hath fondlie and impudentlie obiected against vs but I affirme that the whole man as touching all his parts hath somewhat that is new and somwhat that is not new In like maner A similitude as when wine is mingled with water there is in euerie part thereof both wine and also water euen so in the renewed man there be found conditions and properties both of the new and old man A place in Aristotle of the mind aspiring vnto better things Aristotle in his Ethiks taught that the mind dooth continuallie desire better things but that the inferiour powers which men commonlie call sensualitie doo perpetuallie striue against the same We easilie grant that the mind of them which be not yet regenerate is not so greatlie corrupted but that it reteineth still morall and ciuill knowledges and certeine desires that be honest in shew Howbeit Paule speaketh not of this matter but writeth of the lawe which he calleth spirituall good and holie The which in verie déed was vnknowne vnto the Philosophers for Carnall men cannot attaine therevnto Wherefore let Aristotle speake what he list of ciuill matters his disputation belongeth nothing vnto Paule in saieng that the mind desireth the best things God pronounceth a sentence farre differing from him and testifieth that The imagination of mans heart is wicked euen from his childhood In which place the Latine interpretour would somewhat mollifie the proposition vttered by God saieng that Mans imagination is prone vnto euill Naie rather it is to be prooued that the verie mind and reason it selfe is corrupted where there is no regeneration In the second chapter to the Ephesians the apostle wrote verse 2. 3 that We also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the reason So he affirmeth that not onelie the flesh but also the reason was corrupted And in the fourth chapter of the same epistle he saith verse 17. that The wicked doo walke in the vanitie of their mind And to the Colossians Col. 1 21. Ye were sometimes aliens from God and as touching the mind enimies vnto him And in the eight to the Romans verse 7. The wisedome of the flesh is enmitie against God In the which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Wisdome must be referred to the mind which is not renewed The apostle therefore speaketh not philosophicallie as manie doo cauill 4 But let vs returne vnto that seuenth chapter of the epistle to the Romans There he saith We knowe that the lawe is spirituall Rom. 7 14. Whie the lawe is called spirituall wheras I am carnall The lawe is called spirituall as well bicause it is come from the spirit of God as for that it chieflie belongeth vnto the spirit séeing it is not satisfied with the outward actions But he calleth himselfe carnall bicause though he were borne anew yet being compared with the lawe of God he was in part found to be carnall Whereby we may gather that the condition of carnall men is of two sorts For some of what estimation so euer they be are nothing else but flesh as being altogither void of Christ And there be others that notwithstanding they be renewed yet for all that they haue still verie much of the flesh and so as yet the Corinthians were by Paule called carnall Albeit some man will saie 1. Cor. 3 3 that the Corinthians were not borne anew bicause there were both sects and gréeuous sins among them But we must answer that euen regenerate persons behaue not themselues all after a sort For some of them vndoubtedlie are stirred vp by naughtie desires the which they doo manfullie resist so as they fall not into foule offenses And there be others which indéed fall miserablie into sins but yet after a sort they wrestle against them although they yéeld to temptations Mark 9 34. For the apostles were regenerate and yet neuerthelesse ambitiouslie iarred among themselues who should be the greatest in the kingdome of Christ Matt. 20 21 insomuch as two of them foolishlie coueted to sit in the kingdome of the Lord the one at the right hand and the other at the left Matt. 26 69. And it is well knowne that Peter denied Christ 2. Sam. 11. 4. and Dauid became an adulterer These men were regenerate when they committed these gréeuous sinnes but séeing they perteined to the elect they were restored by repentance Furthermore whereas Paule saith that he was sold vnder sinne Rom. 7 14. he declareth that he had the old man still in him Where we must knowe that as well those which be renewed as those which be not renewed are sold vnder sinne although there be a great difference in the maner thereof Insomuch as they that be not renewed do euen willinglie and of their owne accord lie downe vnto sinne But the renewed so long as they liue here doo sometimes wrestle but being ouercome they commit gréeuous sinnes neither is the fome or corruption which is naughtie lust taken from them but dooth greatlie trouble and molest them Also there is a verie great difference betwéene seruing of sinne in such sort as we suffer the same to reigne in vs and on the other side to be
wicked regard not these things and also without this doctrine liue wickedlie but the godlie for that they haue confidence that they are predestinated labour by holie works to make their calling sure By the doctrine of predestination is opened a windowe vnto good works not vnto wickednes The doctrine of the aduersaries openeth a wide gate vnto manie euils And vnto them by this doctrine is opened a windowe vnto modestie vnto patience in afflictions vnto gratitude and vnto a singular loue towards God But take awaie this doctrine there is made open not a windowe but an excéeding wide gate to pride to ignorance of the gifts of God to vncertentie and doubting of saluation in aduersities and the weakening of our loue towards God 31 But these men saie further that this maketh verie much against vs for that nothing can light vnder predestination or reprobation but that which God willeth but that God should will sinnes is to be counted for a most absurd and a blasphemous doctrine They saie moreouer that God cannot iustlie punish if we commit those things which he himselfe both willeth and worketh But this must we of necessitie saie if we affirme that not onelie our ends but also our meanes to the ends depend of the purpose of GOD. To satisfie this doubt first let them remember that it cannot be denied but that God after a sort willeth or as some other saie permitteth sinne But forsomuch as that is doone without anie coaction of our mind therfore no man when he sinneth can be excused For he willinglie and of his owne accord committeth those sinnes for which he ought to be condemned and hath the true cause of them in himselfe and therefore hath no néed to séeke it in God Further this is no good comparison which these men make betwéene good works and sinnes For God so worketh in vs good works that he ministreth vnto vs his grace and spirit whereby these works are wrought for those are the grounds of good works which grounds we haue not of our selues But sinnes he so gouerneth and after a sort willeth that yet notwithstanding the grounds of them that is the flesh and our corrupt and naughtie nature are not in God but in vs. Wherefore there is no néed that they should be powred into vs by anie outward moouer And God is said after a sort to will sinnes How God is after a sort said to will sinnes either for that when he can he prohibiteth them not or for that by his wisedome he directeth them to certeine ends or for that he suffereth them not to burst foorth but when and how and to what vses he himselfe will or finallie for that by them he will punish other sinnes But these adde that God by no means willeth sinne for so it is written in Ezechiel As trulie as I liue Ezec. 33 11. Looke in 1. Sam. 2 22 The first answere saith the Lord I will not the death of a sinner but rather that he be conuerted liue But we answere that the prophet in that place intreateth not of the mightie hidden will of God of his effectuall will for God by that will worketh all things which he will both in heauen in earth But he intreateth of that will Psal 115 3. which they call the will of the signe for no man can by those signes and tokens which are expressed in the lawe gather that God willeth his death or condemnation For the Lord commanded his lawe to be published vnto all men he hath vnto all men set foorth those things which should be profitable healthfull lastlie he vpon all men indifferentlie powreth great benefits wherfore by this will which we call the will of the signe he willeth not the death of a sinner yea rather he prouoketh them to repentance But as touching the other will which they call the will of his good pleasure if by it he would haue no man perish then doubtles no man could perish and there is no will so peruerse as Augustine saith which God if he will cannot make good Then according to this will he hath doone all things whatsoeuer he would This is a readie and plaine interpretation which if our aduersaries admit not but will néeds contend that the words of the prophet are to be vnderstood of the mightie will of God and of his will of good pleasure then will we answere The second answere that that sentence perteineth not vniuersallie vnto all sinners but onlie to those which repent And they are the elect and predestinated vnto whom God as according to his purpose he giueth faith and calling so also giueth he repentance And therefore whether sense soeuer they followe they shall neuer out of those words conclude that God vtterlie and by no meanes willeth the death of sinners or sinne 32 But they obiect certeine words out of the first chapter of the booke of Wisedome where it is written verse 13. God reioiseth not in the destruction of the liuing But if saie they he by anie maner of meanes willeth sinne or the punishment thereof he cannot be said not to reioise for he reioiseth in that which he will haue to be doone First I answer that that booke is not in the canon and therefore the authoritie thereof may be refused But admit that that booke were canonicall yet doo those words make nothing against vs for he whatsoeuer he was that was the author of that booke ment nothing else but to remooue from God that naughtines of nature whereby wicked men take pleasure in euill things God punisheth not wickednes against his will And yet was it not his meaning that God punisheth wicked facts against his will for otherwise whosoeuer be that author vnder the name of Salomon he should be against the true Salomon For he in his Prouerbs vnder the person of wisedome thus writeth of the vngodlie and vnbeléeuers Prou. 1 26. I also laugh in your destruction In which words is declared that God with this laughing that is with a chéerfull mind administreth iustice verse 11. As touching the words of Ecclesiasticus which are written in the fiftéene chapter that No man ought to saie of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hee hath deceiued mee in which place the Latin translation hath Me implanauit Vnlesse we will haue that place to be manifestlie repugnant with manie other places of the scripture in which God is said to haue deceiued the people by false prophets Ezec. 14. 9. 1. Kin. 22 22. Esaie 6 10. and to haue cōmanded that Achab the king should be deceiued and to haue made blind the hart of the people least they should sée we must néeds after this maner expound those words How it must be vnderstood that God deceiueth no man that No man ought to laie the fault in God as though he would excuse himselfe Achab if he was deceiued iustlie deserued to be deceiued for that he
Christ saith Ye cannot serue God and mammon for no man can serue two maisters Paule also saith that Light hath no fellowship with darknes 2. Cor. 6 14 neither hath God anie agreement with Belial The verie same also he prooueth out of Genesis although he followe the translation of the seuentie interpretors Thus saith he spake God vnto Caine Gen. 4 7. If thou offer well and diuidest ill thou hast sinned be content The sense saith he is If thou offer sacrifice as touching the outward shew and thy mind be not right neither regardest thou the end which thou oughtest to doo then is thine oblation sin With this saieng agréeth that also which Esaie writeth in the 66. chapter verse 3. He which killeth an oxe is as if he should kill a man and he which sacrificeth a beast is as though he should kill a dog It is not enough to doo a worke which is goodlie and beautifull to the eie but it behooueth also that thou applie it vnto the prescript of the lawe of God which is that whatsoeuer thou dooest let it be doone in such maner and in such condition as the lawe requireth And therefore saith he Paule said 2. Tim. 2 3. that None shall be crowned but he which hath wrestled lawfullie Now it is not sufficient to wrestle vnlesse thou wrestle lawfullie Mat. 24 46. Christ also in the Gospell saith Blessed is that seruant which when his Lord commeth he shall find him thus dooing By which words it appéereth that it is not sufficient to doo but it behooueth also to doo euen so as he hath commanded Deut. 12 5. Moreouer he sheweth out of the old testament that he had committed sinne which did sacrifice vnto the true God out of the temple or not in that place where the tabernacle was for although that were sacrified which was commanded in the lawe yet was the condition as touching the place vnperformed which the lawe also required And if anie man had either in the temple or in that place where the tabernacle was killed an offering which had anie spot the same man also had committed sinne bicause he neglected a necessarie condition He also citeth that saieng in the gospell which is taken out of the prophet Mat. 15 8. Esai 29 13. This people honoureth me with their lips but their hart is farre from me And he thinketh that to the same end tendeth that which Paule writeth in the epistle to the Romans Rom. 10 2. They haue in deed the zeale of God but not according to knowledge And that which he writeth of himselfe vnto the Philippians Phil. 2 7. that he counted for off-scowrings doong and losses all those his works which he did when he liued vnder the lawe yea and that without blame Séeing therefore the affection and scope is taken awaie from works which ought to be in them what let is there then but that they are sinnes and are displeasing vnto God And to this end he thinketh that doth serue which Paule writeth vnto the Corinthians 1. Cor. 13 3. If I deliuer my bodie to be burnt and if I distribute all my gods to the poore yet if I haue not charitie I am nothing Wherefore vnlesse these men will ascribe vnto men not yet regenerate faith and charitie they must of necessitie grant that they can doo nothing which is not sinne or is not displeasing vnto God And thus farre out of Basilius Gregorius Nazianzenus Gregorie Nazianzen in that oration which he made after he returned out of the countrie the things being ended which were done against Maximus saith that There is no works accepted or allowed before God without faith whether it be done through the desire of vaine-glorie or by the instinct of nature in that respect that a man doth iudge it to be honest Here this is woorthie to be noted that the worke which is done by the instinct of nature that is in that respect bicause it séemeth to be honest is dead neither can it please God The selfe-same sentence hath he in his oration De sancto lauacro toward the end and in both places he addeth Euen as faith without works is dead so a worke without faith is dead also And if it be dead how can it as these men would haue it merit iustification But by this we sée that these two Fathers although otherwise they were great exacters of works and patrons of fréewill yet as touching this thing they were altogither of the same mind that we be of 38 But Augustine most manifestlie of all teacheth the same Augustine in his fourth booke against Iulianus the 3. chapter in which place he intreateth vpon these words of the Apostle The Gentiles Rom. 2 14. which haue not the lawe doo by nature those things which are of the lawe These words saith he are to be vnderstood either of the church conuerted vnto Christ who now fulfilled the law by the grace of the gospell And so that which he saith By nature is no otherwise to be vnderstood than that the lawe is excluded but he meaneth such a nature as is now corrected and amended by the spirit which regenerateth Or els saith he if thou wilt haue those words to be vnderstood of the Gentiles being yet vnbeléeuers thou must saie that they by nature fulfilled the lawe not in déed so much as it required but after a sort neither did that outward and ciuill righteousnes anie further profit them but to be more tollerablie punished than others which vtterlie casting awaie all discipline liued wickedlie and beastlie For we iudge that Fabricius is lesse punished than Catiline vnlesse peraduenture saith he the Pelagians haue prepared for the Fabricij Reguli Fabij Camili and Scipios some middle place betwéene the kingdome of heauen and the hell of the damned euen such a place saith he as they haue framed for yong infants which depart without Christ In briefe he concludeth Heb. 11 6. that forsomuch as Without faith it is impossible to please God Infidels can by no meanes haue true vertues Which sentence the Pelagians so derided that they said If the chastitie of Infidels be not true chastitie neither are their bodies true bodies A similitude neither is the corne which groweth in their fields true corne Augustine confuteth them and sheweth that this is no apt similitude for the bodies of Infidels forsomuch as they are made by God are true bodies their corne also séeing it is his worke is verie corne but their chastitie forsomuch as it procéedeth out of their corrupt and defiled will can by no meanes be counted true chastitie And he addeth that vniuersall sentence whereof we haue much spoken before Whatsouer is not of faith Rom. 14 23. is sinne The same Augustine vpon the 30. psalme expounding these words Deliuer me in thy righteousnes Psal 31 2. Who saith he is saued fréelie Euen he in whom our sauiour findeth not anie thing
the glorie to come which shal be reuealed in vs. The cause whie the Ethniks giue ouer in afflictions and the saints perseuere The Ethniks oftentimes gaue ouer in the middest of their miseries bicause they wanted strength to perseuere neither vnderstand they from whence they should require strength bicause they neither knew the true God nor yet their owne weakenesse But the godlie men doo continue indure abide and perseuere bicause they knowing the weakenesse of their owne strength doo flie vnto Christ Who strengthening them they are able to indure althings who comforting them they doo not onelie perseuere but also euen in the verie feruentnesse of the paine they reioise and be glad Acts. 1 41. The apostles went from the sight of the councell reioising bicause they were counted worthie to suffer reproch for the name of Christ 12 Adde that Patience worketh experience Rom. 5 4. And this experience is a certeine triall both of our selues and our owne strength What triall springeth of patience and especiallie of the might and goodnesse of God For in this suffering of aduersities we learne how great the corruption of our nature is which vnlesse the holie Ghost helpe it straitwaie being touched with anie aduersitie breaketh foorth into blasphemies and complaints against the prouidence of GOD. Hereby we learne how greatlie our strength is broken and made féeble by reason of sinne for we should sinke vnder afflictions if we were not staied vp by the might of Gods helpe An example Iob. 3 c. Hereof we haue an excellent example set foorth in Iob for he being by God deliuered vnto the diuell to be tried how great blasphemies powred he out in his afflictions How much complaineth he of the prouidence and iustice of God Iob 9 and in manie other places The light of the holie Ghost had no sooner illuminated him but how did he plucke vp his spirits againe How godlie and sincerelie dooth he iudge of God The peruersenesse of our nature is hidden vnto vs for the hart of man is vnsearchable A similitude But looke how soone the fire is striken out of the flint stone so soone breaketh out our crooked nature when affliction oppresseth vs. 1. Pet. 1 7. This triall as Peter saith is euen as a fornace vnto gold A similitude And therefore God answered vnto Abraham when he was now readie to sacrifice his sonne and had his sword readie drawne and stretched out to strike him Gen. 22 12. Now I knowe that thou fearest God Indéed God knew that well enough before but by that fact he brought to passe that this obedience was the better knowne vnto others For we are like vnto certeine spices A similitude whose swéet sauour is not felt vnlesse a man bruise them well We are also like vnto stones called Pyritides A stone which shew not foorth that force which they haue to burne except when they be pressed hard with the fingers Rom. 5 5. Besides this Triall bringeth hope and thus hath God disposed these instruments of his as that they should one helpe another and one bringeth another in By reason of the hope of the glorie of GOD afflictions are not troublesome vnto vs but God giuing vs strength we beare them with a valiant mind In the verie suffering of them we haue a greater triall and proofe of the strength and goodnesse of God towards vs herevpon we conceiue the greater hope So hope bréedeth and bringeth in patience and patience hope for when we consider that God was present with vs in suffering our afflictions patientlie we hope also that he will hereafter be present with vs and at the length make vs blessed A similitude The sicke man bicause he hath confidence in the physician suffereth his impostume to be cut Afterward as he féeleth himselfe reléeued he putteth confidence more and more in the physician so as if néed were that his foot should be cut also he would nothing doubt to commit himselfe to his faithfulnesse The diuell as much as in him lieth driueth vs to desperation and by afflictions goeth about to persuade vs that God is our enimie But contrariewise the holie Ghost saith Bicause thou hast quietlie patientlie borne affliction it ought to be a sure token vnto thée that God therin declareth his fauour towards thée Wherfore haue thou a good trust for he vndoubtedlie will deliuer thée And although Iames putteth experience before patience whereas Paule sets it after yet is there no disagréement betwéene them For Paule meaneth that experience which is giuen at the length after the battell that we may haue a full triall of our selues and Iames meaneth the selfe-same experience but yet as it is gotten and ingendered by the exercise of tribulations But that which Iames addeth Iam. 1 3. namelie that Patience hath a perfect worke A place of Iames expounded may be expounded two maner of waies Either that he exhorteth vs vnto perseuerance in suffering to the intent that our patience may be absolute and perfect as that which falleth not awaie Or else that we should be of a perfect mind towards those which afflict vs of so perfect a mind I saie that we desire not to haue them recompensed with the iniuries which they doo vnto vs. As touching the nature and effects of hope we haue disputed in another place 13 But in the eight chapter to the Romans In Rom. 8 verse 31. after that Paule had by infinite reasons confirmed the excéeding loue of God towards vs now by the waie of interrogation he crieth out that there is nothing which can interrupt that loue wherewith God loueth vs. Accuse vs whosoeuer will let aduersities come whatsoeuer they be yet all things shall worke togither for our good The propertie of loue For this is the propertie of one that loueth continuallie to doo good vnto him that he loueth Wherefore séeing GOD so loueth vs whatsoeuer he dooth or whatsoeuer he sendeth vpon vs we must beléeue that it will be for our benefit neither ought anie aduersities to persuade vs but that we are continuallie beloued of God And that which the apostle saith that he is most fullie persuaded of I would to God that we also were persuaded of the same He reckoneth vp those things which séeme commonlie to be most hard and whereby men are woont oftentimes to be dismaied and he affirmeth that euen these things hinder not the loue of God towards vs so far is it off that anie other things can plucke the same awaie from vs. The apostle staieth the longer vpon his place bicause our flesh and humane reason can hardlie be persuaded of this thing For oftentimes when we are afflicted we crie My God Psal 22 1. my God why hast thou forsaken me And that with a farre other maner of affect than Christ pronounced those words We crie Psal 13 1. How long wilt thou be angrie ô Lord With manie
passe ouer A similitude that by that similitude which Iob vseth of the cloud which suddenlie goeth awaie is noted the shortnesse of our life Euen as Iames did also in his epistle when he said What is your life Euen a vapour that appeareth for a little while Afterward he saith It shall not returne to his owne home Which is nothing else but that these conditions of this life shall not be receiued againe after resurrection to wit that anie man shall againe be a prince an housholder husbandman citizen or in such other state Neither did Aben-Ezra dissemble that by this place also the resurrection of the dead is not disprooued There was another argument brought out of the words of Daniel bicause he wrote that manie should rise againe and did not saie All whereby grew a suspicion least he should make the resurrection particular not as it is shewed to be vniuersall Howbeit we expounded this saieng of his and declared that he might not saie All séeing manie are to be found aliue at the last daie who in verie déed shall not die but be changed Neuerthelesse the prophet in that place touched the resurrection as well of the godlie as of the wicked when he said Some shall rise vnto ignominie and others vnto glorie and that euerlastinglie Neither also is that anie hinderance which is spoken in the psalme namelie that The wicked shall not rise in iudgment bicause he there treateth of the cause and not of the nature and substance of them They shall not stand saith he but their cause shall be ouerthrowen for they shall not be quitted at the tribunall seat of God but shall be condemned These answers haue we made to the obiections A conclusion of this treatise of the resurrection and according to our promise we haue expounded the principall points of this treatise And now there remaineth that we indeuor earnestlie while we liue here to haue a part in the first resurrection prouiding that our faith may be excellent our charitie feruent and effectuall our hope firme and constant and that our actions aswell inward as outward may be christian and well ordered and that we subdue the wicked motions and affections of the flesh altogither conforming our will and mind vnto the lawe of God In performing whereof we shall after the former obteine that latter and blessed resurrection The xvj Chapter Of the taking vp of Elias and Henoch In 2. Kin. 2. verse 11. NOw it séemeth good to discourse of the taking vp of Elias and what I haue determined to speake of I will diuide into thrée principall points A diuision of this treatise First I thinke it méete to be vnderstood whither Elias ascended that is what place he hath occupied by his ascending secondlie whether he be dead and whether he inioie his bodie or hath put off the same thirdlie if he liueth whether he shall returne vnto vs and to what end he was taken vp But forsomuch as this lot namelie to be taken vp was common aswell vnto Henoch as vnto him as we read in the fift chapter of Genesis we will intreate of them both togither verse 24. Howbeit A comparison between the taking vp of Elias and Henoch this testimonie of Henoch differeth from the historie of Elias bicause therein is no mention of the place wherevnto Henoch was translated But in verie déed it is written of Elias that he was taken vp through a whirlewind into heauen How and whether Elias was taken vp albeit some man may suppose that word Schamaijm to be of the genetiue case as though it were said In a whirlewind of heauen that is to saie that Elias was taken vp in a heauenlie whirlewind But the interpretation that is receiued in a maner of all the expounders is that that word should be vnderstood as put in the accusatiue case and noteth the place vnto the which Elias ascended Yet haue we not héereby anie thing certeine or defined bicause the name of the word heauen is manifold and vnder that name manie things are signified Heauen among the Hebricians is this aire wherewith the earth and water was compassed And sometimes it signifieth those vpper spheres which are garnished with sundrie and manifold starres Also those high seats of the blessed which are manifest far and wide aboue those visible spheres are called heauen Albeit manie in this our time account heauen to be a certeine spirituall and bodilesse place of the blessed which is wholie euerie where But this is nothing else but to mingle togither the highest with the lowest and the lowest with the highest We leauing this vbiquarie and fained heauen saie not that the seats of the blessed are bodilesse but are wide and largelie spred beyond the compasses of the starres and beyond the firmament it selfe The place whither Christ ascended Acts. 1. 11. Héereof also we thinke it commeth that it is said that Christ ascended aboue all heauens as the apostolicall historie teacheth and as it is written in the epistle to the Ephesians Eph. 4 10. where it is properlie vnderstood that he came to the lower most parts of the earth for he was conuersant among men in this world so must the heauen whither he ascended be properlie vnderstood to be the highest if respect be had vnto the Antithesis or contrarietie And vndoubted credit also must be giuen vnto the testimonie of the angel wherein it was said that He should come to iudge from thence whither he by ascending went And Peter in expresse words affirmeth Acts. 3 21. that Heauen must conteine him vntill the restitution of all things In which words the aduerbe Vntill hath great force for it is euen as if it were said He shall not come out of heauen vnto vs before all things shall be restored by the last iudgement 2 Neither onelie be the latter fathers as Beda and Strabus of our side whose testimonies be recited by Peter Lombard The first heauen which is next about the seuen spheres that they affirmed heauen to be Empyreum not so called as though anie thing were burned in them with 〈◊〉 but bicause of the firie light with which kind the place is perpetuallie lightned they will haue it that the angels were there placed immediatlie after their creation Yea and Ambrose and Basil being men of great authoritie among the ecclesiasticall fathers were of the same mind for they expounding the works of the six daies demanded whether the darknesse was created by God And they answered Whether darkenesse was made by God that darknesse hath no essence and proper nature which may be brought foorth by creation but that séeing it belongeth vnto priuation it followeth of it owne accord the firmament being vnder put as an arch or vault to an vnshapen matter For they saie that before the world was made God himselfe liued in a most splendent light which being shut forth remained when the firmament had béene compassed
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
furthest Regions to sée and heare Salomon 1. kings 10 ver 1. c. and shal it not be frée for them to goe where they may heare the verie selfesame wisedome of true Salamon that is of Christ Was it lawfull for the Eunuch of Quéene Candaces to trauel out of Aethiopia to worshipe at Ierusalem and shall it not bee lawfull for our brethren to goe into those places wherein God is syncerely worshipped and Christs institutions rightly kept Thou wilt perhaps take exception Acts. 8. 27. that neither the Quéene of Saba nor the Eunuch went their waies to be perpetually absent but onely tooke in hande a pilgrimage for a time Verilie I also may say that they which flie for religions sake do go away with that minde that they may be absent so long as it shall please God that they bee readie to returne home so often as they shal be called backe by him and that by his fauour there is aâ—ay of returne opened vnto him Also the words of Paul are alledged in the first to Timothie the 5. Chapter Whosoeuer prouideth not for his owne Verse 8. and especiallie for them of his housholde hee hath renounced his faith and is worse than an Infidell In this place we must take speciall héede to what purpose the Apostle spake these words His talke was of widowes shewing howe they should be qualified that should be maintained at the charges of the Church For séeing the Church perhaps was charged aboue measure with some who to spare their owne purses woulde haue their widowes admitted therefore Paul warned that euerie man to his owne power shoulde relieue his owne And héereupon is it that he addeth a little after Ib. ver 16. If anie faithfull man or faithfull woman haue widowes let them minister vnto them that the Church may not be charged that there may bee sufficient for them that be widowes indeede Certainely Paul by these words declareth that those onely be true widowes which cannot reléeue themselues by their owne reuenues and gaines nor yet haue any friendes which will helpe them so as the wordes of Paul on this wise declared séeme not to forbidde flying away He that flyeth In what sorts eche one must behaue themselues towards their owne if he haue any widowes or other poore kinred let him helpe them of his owne if he haue wherewithall If they will goe away together with him let him not forsake them But if he be a poore man and doe make any commoditie abrode no man forbiddeth him to sende a part of the gaine vnto them Thus also a man ought to be affected towards his parents vnlesse either because of their sicknesse or their impotencie of bodie the presence of the childe shal be necessarie For then they must not be forsaken But if the sonne shall depart not against the will of his parents and is afterward certified that his presence is necessarie for them hee ought straightway to returne to helpe and comfort them according to the lawe of God But if in that place there be a daunger of persecution he must not mistrust the helpe of God For since that God hath throwen him downe into that necessitie hee will not leaue his seruant destitute of helpe But if thou being weake in faith and being bounde by no commaundement wilt tarie when thou maist go thy wayes thou must not do that vpon hope of gods helpe since that god shewed thée the way to escape which if thou vse not thou canst not coÌ„plaine but of thine own self Of them which are coupled in marriage But what shall we speake of them which be ioyned together in matrimonie First that it is not lawfull to the wife for auoyding of persecution to depart from her husbande vnlesse that he for the weakenesse of her faith consent that shee may withdrawe herselfe for a time The lawe of God hath made subiect the wife to the husbande therefore shee ought not to depart without his good will But yet it shall be the wiues part if the husbande goe away to followe him that they may peaceably and without daunger dwell together But if that shee for iust causes cannot followe or she being more obstinately bent will not she must not be left behinde least the chastity of them both be hazarded For in Matrimonie there is a necessarie dwelling together of man and wife for as much as neither of them hath frée power of their owne bodie 1. Cor. 7. 4. So as if the husbande will tarie he shall hope for the aide of God in persecutions For it is expreslie commaunded him that he should tarie But if that both of them be indued with singular chastitie one of them may depart from another for a time euen as they say that Paul with his wife did when he walked through the world preaching of the Gospell For he did not leade her about with him 1. Cor. 9. 5. as the rest of the Apostles did Howbeit we must vnderstande that a vowe is héere vnlawfull because they ought one to depart from another with that minde and vppon that condition that they may méete together so often as either of theÌ„ shall require For so God commaunded by Paul in the first to the Corinthians the 7. Verse 5. Chapter namely that they shoulde ioyne together in one least they shoulde giue place vnto the temptation of Sathan As concerning seruauntes Of Seruants there néedes not much to be saide For it is not lawful for them vnder pretence of religion or persecutions to flie from their Masters Exod. 21. 6. Phil. 13. For in the holie Scriptures it is expresselie commaunded that they shoulde not doe it Therefore when they be so bounde if they doe remaine God will vouchsafe that they shall not bée brought into the daunger of a false oth if they from the heart and with a syncere faith commende themselues vnto him for as the holie Scriptures testifie Psal 9. 10. hee is at hande with them in due time and doeth faithfullie succor them especiallie since he by his commaundementes doeth cast them into those daungers As for Bishoppes and Pastors we said before that they ought not to forsake their flockes except they be driuen out by force But because we haue spoken plentifullie of this matter I come nowe vnto Princes Of Princes of whome manie are frée hauing the highest authorite so as they maie reforme their Churches by a restitution of the pure and true religion Wherefore these if they bee indued with godlinesse ought not to forsake their subiectes but being placed in that power must serue God whose ministers also they be as it is written in the Epistle to the Romanes whereby the light of the Gospel may by them be maruellouslie kindled Rom. 13. 3. For the people also are woont to imitate their Princes And such is the authoritie power of princes as they maie constraine their subiectes to obedience Wherefore they doe easilie
is no more to be found vnto which opinion I might easilie subscribe For séeing that place was assigned vnto man when he was innocent he ceasing to be such a one vnto what vse should the garden serue Wherefore this place either was taken awaie when the floud drowned the world or else immediatelie after the curse giuen to the man the woman and the serpent when as the earth also was cursed and then all those pleasures and delights perished Against which opinion that neuertheles may séeme to be which is spoken of the Cherubim that was set with a two edged sword for kéeping of the same But it may be answered that this was then doone for the terrifieng of Adam or else that kind of custodie remained vntill Noahs floud These things may we declare vnto you out of the saieng of diuerse interpretours when as yet there is no certeine determination made of this thing out of the holie scriptures That Adam vsed the Hebrue toong ¶ That Adam vsed the Hebrue spech it is noted vpon Gen. the first verse the eight And of the confusion of toongs looke the eleuenth chapter of Genesis Also if anie be desirous to knowe the originall of diuerse nations and countries let him read in Genesis the tenth chapter and Iudg. 12 verse 6. Of the long life of the Fathers 31 But some men might muse in their mind In 2. Sam. 19 verse 35. how it happened that the old Fathers before the floud and a while after liued so long and that this age afterward was shortened by little and little vntill it was brought by a common course vnto fourescore yéeres Manie were the causes of that long life in the old time An addition And it hath beene the generall opinion as well among the philosophers as Diuines Causes of the long life of the fathers that those ancients liued al that while by nature and not miraculouslie And the first reason that mooued them thervnto was that our first parents Adam and Eue were created immediatelie by the hand of God without anie meanes of man or of anie other corruptible thing wherefore it is presupposed that he made them of an excellent complexion of a perfect agreement and proportion of humors by which meanes the children proceeding from them resembled their parents in sound and good complexion vntill the third generation Secondlie in those daies they had no such cause to breed diseases and infirmities as did afterward followe to their succession Thirdlie their temperance in eating and drinking as well in quantitie as in qualitie did much further them bicause they were not acquainted with the eating of flesh nor yet with the confection of so manie deintie dishes as we are in these daies Furthermore in those daies fruits plants and hearbs were of more vertue than now they be bicause they sprang from a new made ground as yet became not barren with the inundation of waters Also Adam out of all doubt knew the propertie of all hearbs and plants for the preseruation of health more than we at this daie doo and brought the same knowledge to his succession after him Moreouer the course of the heauens and the influence of the stars planets were then more fauourable vnto them than they be now vnto vs when as they haue passed so manie eclipses aspects and coniunctions whereof proceedeth so great alterations and changes vpon the earth Besides this many children were then to be procreated and the world to be replenished which was doone by the meanes of long life Arts were to be found out wherefore long life was requisite for they are learned by experience And that which was the chéefest cause it behooued that the worshipping of the onlie true God should be reteined among men which thing in so great a varietie of people might hardlie haue béene doone Afterward when so great a procreation was not néedfull when artes were found out and the holie scriptures vnto which the seruice of God was fastened were giuen vnto vs long life would haue béene tedious Gen. 5 32. Gen. 47 9. The patriarch Iacob said Few and euill are the daies of thy seruant if they should be compared vnto the age of our forefathers not to our age So this shortening of mans age was doone of a certeine mercie of God towards vs. But whie did those first men absteine so long from procreation of children For it is written Why it was so long before the fathers did procreate Gen. 5. that they begat children at the age of fiue hundred yéeres at a hundred and thirtie and not before Augustine in the 15. booke De ciuitate Del the 15. chapter saith that It may be answered two maner of waies the first is that in these men it was long before they came to the age of procreation that they inioied not the power of séed so soone as we doo Which answer may thus be confirmed our age is diuided into infancie childhood youth and mans state Wherein if so be the number of yéeres be proportioned to the rate of our whole age so was it then And therefore if their life did so greatlie excéed ours it behooued also that the time of their infancie childhood should be more at length extended and inlarged The second answer is that in that genealogie the descent is not reckoned from one first begotten to another For it may be that there were others begotten euen before them which thing is after this maner declared The purpose of the scripture is to conueigh the course of the narration vnto Abraham from whom the people of Israel had their beginning wherefore in the genealogie those children are chosen to be described by whom they descend vnto him But it is of no necessitie that those had béene of the first begotten Matt. 1 1. Euen as in the gospell of Matthew where the meaning of the Euangelist in describing of the stocke of Christ is to descend by Dauid vnto Christ himselfe therefore he dooth not alwaies take the first begotten for Ismael was borne before Isaac Esau went before Iacob and in the order of the procreation Iuda among the children of Iacob was not the first begotten And by Iuda himselfe other children were begotten before Phares Zeram of Thamar Neither was Dauid the eldest son of his father but the yoongest among the rest of his brethren But by others the stocke would not haue descended vnto Christ But whie speciallie it was so long before that Noah begat children was as saith Rabbi Selomoh bicause that the children which should haue béene begotten before of him might easilie haue béene infected with the vices of other men And God would that they at the time of the floud should be yoonger wherby they might not be infected with such horrible vices as others were Finallie it is thus argued These if they had béene borne long before the floud would either haue béene iust or wicked if they had béene wicked they must
concerning giants These testimonies of Plinie and Berosus being in the latin copie put a little after are more conuenientlie set in this place Plinie Berosus Philostratus But among the Ethnicks we reade of much more woonderfull things such as men can hardlie be persuaded to giue credit vnto For Plinie writeth in his seauenth booke that in Candie there fell downe a hill and that there was found a mans bodie of sixe and fortie cubits long which some thought to be the bodie of Orion some of Otho Also it is written that the bodie of Orestis being digged vp by the commandement of an oracle was of 7. cubits That which Berosus affirmeth of Adam and of Seth his son of Noah his sons that they were all giants séeing it is without scripture it may be reiected Philostratus saith in his Heroikes that he sawe a certeine dead carcase of a giant of thirtie cubits long another of two and twentie and another of twelue The common stature of men of our time The measure of a foote But the common stature of men in these daies is little aboue fiue foote And héerein the measure of a foote agréeth as well among the Gréeks as Latins that vnto euerie foote are appointed four hand-breadths and euerie hand-breadth conteineth the â—readth of foure fingers that is the length of the little finger But if so be that the two outwardmost fingers I meane the thumbe and the little finger bée stretched out euerie foote conteineth onelie two spans or hand-breadths Vnto this place I thought good to transfer those things Augustine which Augustine hath in his 15. booke De ciuitate Dei the ninth chapter where he reprooueth those which affirme stoutlie that men were neuer of such tall stature and sheweth that he himselfe sawe vpon the coast of Vtica a chéeke-tooth of a man so excéeding great as the same being diuided into the fourme and quantitie of vsuall téeth in our age it might easilie be iudged a hundred times greater And that there were manie such personages in old time he declareth out of the verses of Virgil in the 12. booke of Aeneidos where he brought in Turnus to haue lifted vp from the earth and to haue shaken at Aeneas so great a stone as twelue choise men could scarselie rule Virgil. He said no more but straight a mightie stone be there beheld A mightie ancient stone that then by chance within the feeld There for a bownd did lie all strife twixt lands for to appease Scarse could twelue chosen men that on their shoulders lift with ease Such men I meane as now adaies the earth to light doo bring This vp in hand he caught and tumbling at his foe did fling Which thing he declared out of the sixt Iliad of Homer Also Virgil in the first booke of Georgicks saith that men would woonder in time to come when they should happen to till vp the féelds of Aematia to sée the greatnes of bones which should be digged out of the graues Further he alledgeth Plinie the second Plinius secundus who in the seauenth booke affirmeth that nature the further forward that it goeth the lesser bodies it dailie bringeth foorth He calleth to mind that Homer once in his verses bewailed the selfe-same thing wherevnto I might adde the testimonie of Cyprian against Demetrianus Cyprian But if I should be demanded whether I thinke that mens bodies which came after the floud Whether humane bodies haue decreased euer since Noes floud hitherward Aulus Gellius were lesse than those which were brought foorth before the flood perhaps I would grant they were but that they haue continuallie decresed euen from the flood to this daie that I would not easilie grant especiallie considering the words which Aulus Gellius wrote in his third booke where he saith that The stature wherevnto mans bodie groweth is of seuen foote which séemeth also at this daie to be the measure of the taller statures But yet we read in the Apocryphus of Esdras in the fourth booke 4. Esdr 5 54. at the end of the fift chapter that now also our bodies are lesse and dailie shall be lessened bicause nature alwaies becommeth more barren The selfe-same thing also as I said a little before Cyprian séemeth to affirme But I alleadged the cause whie I cannot easilie grant therevnto namelie for that I sée little diminished at this daie of the measure which Aulus Gellius described 36 Now it séemeth good to shew the cause whie God would that some men otherwhile should be borne of such huge stature The cause whie God would somtime raise vp such huge giants Forme and stature doo nothing further vnto saluation Augustine in the 24. chapter of the booke before alleadged thinketh this was doone to the intent that it should be left for a testimonie vnto vs that neither the beautifulnes of the bodie nor the largenes of stature nor yet the strength of the flesh should be accounted among the principall good things séeing those are sometimes common as well to the wicked as to the godlie Certeinelie they which bend their mind vnto godlines will iudge that spirituall good things must be preferred far aboue partlie bicause they further vs vnto saluation and partlie bicause they in verie déed make vs better than other men But that giants were nothing at all furthered vnto saluation through the greatnes of their stature he prooueth by that which the prophet Baruch writeth in the third chapter Baru 3 16. What is becom of those famous giants that were so great of bodies and so worthie men of war Those hath not the Lord chosen neither hath he giuen them the waie of knowledge therefore were they destroied bicause they had no wisedome But if a man will peruse the historie of the Bible he shall scarselie find Giants tooke not the defense of good causes Deut. 3 4. 1. Sam. 17 verse 1. that they at anie time tooke a good or godlie cause in hand naie rather he shall perceiue that through their pride and frowardnes they were perpetuall enimies vnto God For so was Og the king of Basan so was Goliah and his brethren they were most iniurious to the people whom God had imbraced chosen from others to be peculiar vnto himselfe Also there is another matter which may verie much confirme our faith Giants ouercome by weake men For the holie histories alwaies make mention that such huge giants were foulie vanquished in battels and that especiallie by weake men and by men verie vnexpert in warfare namelie by Dauid being as yet a shéepheard by the people of Israel when as yet they were yoong souldiers and ignorant in wars Wherefore the spirit of God warneth vs to be of a constant and stedfast mind when for godlines sake we are to fight with such monstrous men We must not then be dismaid for lacke of strength séeing the holie oracles in euerie place pronounce that it is God which deliuereth such huge
honourable can doo anie thing of their owne vertue if they want monie if they lacke store of things and finallie if they be néedie and poore And moreouer without riches a happie man not onlie cannot helpe another man but can be at no leisure to giue himselfe to contemplation bicause with his trauell he must prouide for his dailie sustenance Whether felicitie haue need of the inferiour good things 21 But some doo not allow of it that so excellent a thing as felicitie is should haue néed of goods far inferiour vnto it howbeit this knot is vndoone by our distinction In it selfe and of his owne nature it hath no néed of them for if in it selfe it should haue néed of these things nothing might be happie vnlesse it abounded with these things which must not be granted séeing God and the angels are blessed without the small helpe of these goods This poore lacke which is of a corruptible and mortall man is ioined to this felicitie Euen as our power of vnderstanding is not able by consideration to doo anie thing at all without the senses and similitudes which we contemplate which in verie déed happeneth vnto it not in respect it is a mind or vnderstanding for if it were on this wise neither God nor angels should vnderstand anie thing without senses and imagination So then the mind and vnderstanding require those things not by themselues or their owne nature but in respect they belong vnto men It is to be noted moreouer that the matter which is subiect may be vnderstood two waies for either it representeth that matter about which our actions are occupied or else it is the matter wherein our mind is namelie the bodie to the nourishing sustaining and féeding whereof these outward goods are in anie wise required wherefore in these two respects felicitie hath néed of the outward good things Besides we sée in arts that manie things are doone not onlie by the art which is placed in the mind of the artificers and in the members of their bodie but by the helpe also of outward instruments The smith vseth fire tongs a hammer and an anuile the carpenter a rule a sawe an axe and such other things and that bicause of the matter which is subiect and so oftentimes it sufficeth not artificers to haue art and the members of the bodie In like maner dooth it come to passe touching felicitie although the mind be indued with excellent vertues and that it will and can shew foorth excellent actions and is not destitute of bodilie power yet hath it néed of fréends riches and ciuill power By ciuill power I vnderstand honours good will fauours protection and such like As for riches they are diuided some into naturall Riches naturall and artificiall and some into artificiall naturall are counted whatsoeuer things doo growe out of the earth and which the bréed of cattell produceth but artificiall consisteth on monie which in verie déed was inuented that it should be indifferent to both parties in the exchange of things And both these kinds béeing called faculties Of riches Looke more part 3. chap 11. Art 15. we gather by the etymologie of the word that they are a great furtherance vnto dooing Aristotle to the furtherance of a mans felicitie required a beautifulnes of the bodie nobilitie store of children and of true fréends Beautie required to felicitie Neither as I suppose dooth he here meane a pleasant physnomie but that a man be not altogither deformed and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Gréeke The reason of this saieng as Eustratius thinketh may be bicause mens minds are prone to loue estéeme them whom they perceiue to excel other mortall men in som goodlie fourme of which inclination moreouer ariseth that they willinglie obeie and followe them which are thus beautifull And a man hauing the minds of the people thus affected towards him dooth vndoubtedlie helpe very much forward to the execution of excellent things for the people bring manie things to passe when they be mooued of their owne accord and when they fulfill the mind of one man with an earnest loue and voluntarie good will And therefore that king whom God first set ouer the Israelites 1. Sam. 10 verse 23. namelie Saule was of so tall a stature as he was higher than other of the Hebrues by the shoulder vpward And of Dauid whom he also commanded to be annointed king it is written that He was ruddie and of an excellent beautie Another thing moreouer there is whereby men are mooued to loue them that be beautifull bicause the beautie of the bodie is a certeine image of the mind which mind since aboue all things we must séeke to haue it honest and good and that it cannot be discerned by the eie it remaineth that the common sort followe the forme of the bodie after which maner if they were led which are the louers of our bodies they should not be blamed But at this daie there is in a maner nothing doone with moderation but all things are wrought with vncleannes and lust Nobilitie required to felicitie Also vnto blessednes he requireth nobilitie bicause the people obeie and reuerence noble personages for nobilitie is in that kind out of which haue procéeded manie famous and excellent men and vertues which shined in the ancestors are woont to be looked for in their posteritie I knowe indéed that some doo thinke that nobilitie is but riches preserued of long time in some familie but the former opinion liketh me much better Eustratius moreouer addeth that the noblenes of a stocke is therefore auailable vnto ciuill felicitie for the people are woont to estéeme of new men when they start vp not onelie according to their present vertues or excellent acts but according to that which they were a little before Wherefore the former basenes while it is considered of dooth somewhat obscure the present glorie which commeth so much the more to passe as men be excéedinglie giuen vnto backbiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a doubtfull word bicause it signifieth not so much a store of children as it dooth their goodnes And indéed as touching store of children Store of good children required to felicitie they which abound in them are both gratefull vnto the citie and are feared of others gratefull trulie they be bicause they increase the Common-weale Wherefore among the Romans there was a priuilege for those that had fiue or seuen children And a yoong man of the Lacedaemonians would not rise vp vnto an ancient who otherwise had deserued well of the Common-weale Bicause saith he he leaueth not behind him one that may rise and vncouer his head vnto me when I shall be old But then onlie children doo further vnto felicitie if they shall be well instructed for otherwise they shall be rotten impostoms and cankers as Octauius Augustus spake of his
am not ignorant that they alledge for themselues that which is said in the 81. psalme Psal 81 13 I permitted them to their owne harts lust But if we confer with the true Hebrue text it will appéere more féeble of lesse proofe than they be aware of For the verbe Schillach in the Hebrue is in the coniugation Piel which by the force of the coniugation signifieth A vehement action neither is it conuenient that we should abate the force thereof through expounding of it by the word Permission Nay rather How the word of permitting is vnderstood in the scriptures Rom. 1 24. it agrées with the phrase of Paule wherein it is said in the epistle to the Romans that God deliuered the wicked to a reprobate sense and it is rather shewed that God cast awaie the wicked than permitted them But whereto did he permit them or cast them off Verelie to their own wicked desires as who saith they should be wholie possessed and gouerned by them And in this sense is that Hebrue word oftentimes vsed in the scriptures In Genesis it is shewed Gen. 3 24 that God cast man out of Paradise and who would there interpret the word Cast out by the word Permitted seing he rather draue and thrust them out from thence Moreouer in the 19. chapter the angels saie And the Lord hath sent vs out to destroie Sodom in which place Gen. 19 13. To send foorth cannot be the selfe same that is to Permit And it is written in Ezechiel It brought foorth the branch Ezec. 17 6 while notwithstanding a vine dooth not permit the branch to come foorth of it but dooth rather inforce it to bud out Wherfore let the interpretour beware least in that place he interpret the Hebrue verbe Schillach by the verbe of permitting 42 Neither must we passe it ouer The scriptures attribute the permission of God as well to good things as to bad Hebru 6 30 that the holie scriptures no lesse attribute the permission of God vnto good things than vnto euill For the apostle in the sixt chapter to the Hebrues when he intreated of good things saith If God shall permit Iulian the Pelagian as appéereth out of Augustine in the third chapter of the fift booke which he wrote against him was of the opinion that when it is said in the scriptures that God deliuereth or blindeth it must onelie be vnderstood that he leaueth or permitteth But contrariwise Augustine saith that God dooth not onlie permit but as the apostle taught He declareth his wrath and power Furthermore Iulian writeth that such spéeches are hyperbolicall or excessiue spéeches Augustines opinion of permission Rom. 9 22. but Augustine affirmeth that they be proper Iulian interpreteth that these which are said to be deliuered to their owne lusts were infected before with these diseases wherfore he addeth What néed was it Whether to haue lusts and to be deliuered to them is all one that they should be deliuered to them It was enough that they were suffered to wallowe and rest in them Vnto this Augustine saith Dooest thou thinke it all one to haue desires and to be giuen ouer vnto them For the vngodlie be giuen ouer vnto their naughtie luss not onelie that they may haue them but that they may be altogither had and possessed of them Wherefore the same father added Euen as God dealeth in the bodies of wicked men by vexing punishing them euen so he worketh in the minds of them by driuing of them vnto sinnes And in the same place he intreateth of the historie of Semei 2 Sam. 16 verse 10. where Dauid saith The Lord commanded him to curse me The Lord saith Augustine iustlie inclined the will of Semei being euill through his owne fault to raile vpon Dauid and the cause is shewed For the Lord shall reward me good for this rebuke The same Augustine also in his booke De gratia libero arbitrio writeth that God dooth worke in mens minds inclining them as well vnto good as vnto euill oftentimes by his secret iudgement yet somtimes by his manifest iudgement but euermore by his iust iudgement Wherevnto adde that how and for what cause he dooth these things it is excéeding hard to expresse But yet this is most certeinlie to be determined that these euils so far foorth as they come of God be not sinnes but are things iust and good but in that they procéed either from the diuell or from men of good right they ought to be accounted sinnes The Manicheis The Manicheis when they could not vnwrap themselues out of this doubt did feigne that there were two beginnings of things whereof the one should be good but the other euill But we teach that there is one God the author of all good things wée saie that sinnes sprang vp by the departing of Adam from God and yet that those sinnes are tempered and ruled by the will and pleasure of God Wherevpon we conclude that the verie actions themselues that is the subiects of sins be of God and that he when he thinketh it meet dooth withdrawe his grace and succour and that afterward he ruleth bendeth the naughtie lusts of men which waie soeuer it shall please him and that séeing he vseth the sinnes of men to the punishment of other sinnes it cannot be said that he by no meanes at all would them Of the sinne of Adam But of the sinne of Adam the question is the more difficult bicause there was no fall of his went before which should be punished by God with a latter sinne Yet vnto this we answer that the action of his that is the subiect of deformitie and vnrighteousnes was of God but the priuation or defect came of the frée will of Adam whom God created vncorrupt frée and perfect but yet not so that he might not reuolt and doo amisse Neither was the grace of God whereby he should be kept backe from falling so great as it did firmelie establish him And it cannot be doubted but that God would that Adam should fall otherwise he had not fallen and he would haue him fall doubtlesse not in respect of sinne but that he might vse that fall to make manifest his power and the vnmeasurable riches of his goodnes and that he might shew himselfe able not onelie to make man pure and perfect but to restore him also being fallen and perished And for that cause he sent his sonne to die for mankind vpon the crosse Wherefore Gregorie cried out O happie fault Gregorie which deserued to haue such a redéemer 43 But this must be diligentlie marked that God dooth somtimes allow those things In 1. Kin. ◠verse 16. How God sometimes alloweth those things that he would not to be whereas yet it pleaseth him not that they should be doone Not as though there be two wils in him for he hath but one will onelie whereof notwithstanding there be diuers obiects for he
which God would reueale vnto vs and no further No man therefore hath said I will vnderstand those things which God himselfe knoweth These things are largelie intreated of in the first booke of sentences the 48. distinction and in Augustines Enchiridion An other discourse of the same argument I Affirme the cause of mans sinne to be the will or the frée will of our first parents who fell of their owne accord and obeied rather the suggestion of the diuell than the commandement of God from whom afterward was deriued originall sinne vnto all the posteritie wherevpon we haue vice and corruption inough in our owne selues Wherefore God instilleth not in vs a new naughtines vnto sinning neither dooth he bring in corruption and therefore I doo affirme our wils to be the causes of sinne and not God But the scripture saith in the epistle to the Romans Rom. 1 26 and 28. that God deliuered vp the Ethnikes vnto a reprobate mind and vnto vile affections And in the second of Samuel it is said that God stirred vp Dauid to number the people 2. Sam. 24 1 And in the same historie Dauid said that God commanded Semei to curse Dauid 2. Sam. 16 verse 11. In the same booke the twelfe chapter God said vnto Dauid by the prophet verse 11. I will take thy wiues and giue them to thy neighbour and he shall sleepe with them for thou didst it secretlie but I will doo this thing before all Israel and in the open sunne light It is said by others that these spéeches must be referred vnto the permission which thing I doo not absolutelie denie for God if he would might haue let these mischéefs but hée would not hinder them Howbeit I adde that such a permission must not be granted whereby some may affirme that God dealeth so idlelie and so leaueth the gouernement of things as hée dooth nothing about sinnes themselues First he taketh his gifts and his grace from certeine men bicause they abused the same which grace being remooued and that iustlie for a punishment of their former sinnes men being destitute of that helpe doo fall into more gréeuous crimes And that God dooth sometime withdrawe his grace Dauid knew well enough when he somtime said Psal 51 9. Turne not thy face from me nor take awaie thine holie spirit from me Secondlie God dooth punish sinnes with sinnes as it appéereth in the epistle to the Romans Rom. 1 24. and in the places now alledged And sinnes so far foorth as they be punishments doo belong vnto iustice and in that respect are good Wherefore it is not vnfit for God thus by sinnes to punish former sinnes Thirdlie hée ruleth and gouerneth sinnes themselues for he suffereth them not to rage so far out of measure as the euill will of man desireth he restreineth them he kéepeth them backe neither dooth he suffer them to rage against euerie man and at all times also hée directeth them to the performance of his counsels namelie to the triall of iust men and to the scourge of the wicked such like purposes Wherfore the scripture saith Esaie 10 5. that féerce and cruell tyrants are in the hand of God as staues hammers and sawes Fourthlie God sendeth in other occasions which if they should light vpon good men they would prouoke them vnto good things but bicause they light vpon euill men they are by those mens fault soone taken in euill part and are made occasions of sinne So Paule saith Rom. 7 8. that By the lawe sinne was increased And the words of God spoken vnto Pharao by Moses were an occasion to expresse out of him blasphemies and hardnes of his hart Which thing God sawe would come to passe yet did he not restreine his owne word when he knew that Pharao would become the woorse thereby who neuertheles had the naughtines in his owne selfe and tooke not the same of God Fiftlie since that the defect of sinne is onelie in humane actions the which are depriued of right gouernement the verie action of man cannot be susteined preserued and stirred vp without the common influence of GOD by which all things are gouerned and preserued for trulie is it said Acts. 17 28. In God we be we liue and are mooued Therefore the defect which properlie is sinne procéedeth not of God but the action which is a naturall thing wherein the defect sticketh cannot be drawne foorth but by the common influence of God These be the things which I said that God dooth by his prouidence and gouernement about sinnes although he be not the true and proper cause of sinnes By which interpretation we may rightlie vnderstand what those spéeches of the holie scriptures and saiengs of the fathers doo meane wherein God séemes to bée made the cause or author of sinne The xviij Chapter How it may be said that God dooth repent and dooth tempt In 1. Sam. 15 verse 11. Looke before plac 11 art 26. and In Gen. 6 6. In Iudg. 2 verse 18. THE interpretours labor earnestlie to vnderstand how repentance may happen vnto God Malac. 3 6. 1. Sa. 15 29. Num. 23 19 For GOD saith I am God and am not changed And in the first of Samuel The triumpher of Israel is not changed And Balaam in the book of Numbers saith God is not as a man that he should be changed neither as the sonne of man that he should be a lier Yet in Genesis he saith It repenteth me that I haue made man Genes 6 6. Forsomuch as these places séeme to be repugnant they must be accorded togither Some after this sort expound these places that Euen as the holie Ghost is said To call and make request for vs Rom. 8 26. with sighes that cannot be expressed so it may be said that God dooth repent But the spirit praieth not requesteth not sigheth not for he is God but bicause he stirreth vs to praie to make request and to sigh he himselfe is said to doo the same And according to this sense Paule biddeth vs Ephes 4 30. that we should not make sorrowfull the spirit of God that is to saie we should not with our wicked acts offend the saints in whom is the spirit of God Euen so God is said to repent when he stirreth repentance in others bicause the wickednes of Saule was a gréefe vnto good men and that God stirred vp that affection in them therefore God himselfe is said to be led with repentance This reason Luther followeth in his treatise vpon Genesis But Augustine in his booke of 83. questions the 52. question where of set purpose he handleth this question saith that The scripture is accustomed oftentimes to humble it selfe to our capacitie and to attribute those things vnto God which we sée doone in the life and conuersation of men for that the same cannot otherwise be vnderstood How God is said to reuenge to be angrie Therefore bicause men vse
said of Leuie in the epistle to the Hebrues Heb. 7 9. that He paied tythes in the loines of Abraham by the like and selfe-same reason we may saie that we were in the loines of other our forefathers from whom we haue descended by procreation and that therefore there is no cause whie the sinne of Adam hath béene deriued vnto vs rather than the sinne of our grandfather great grandfather his father or of anie other our progenitours And that by this meanes the state of them which shall be borne in the latter daies would séeme to be most vnhappie for that they must beare the offenses of all their forefathers These things alledge they to prooue that there is no originall sinne Originall sinne is prooued by testimonies of the scripture Gen. 6 3. and 5. Gen. 8 21. 3 But we on the contrarie part will prooue by manie testimonies of the holie scriptures that there is such a sinne Thus God saieth in the sixt of Genesis My spirit shall not alwaies striue with man bicause he is flesh And againe All the imagination of their harts is onlie euill euerie daie And in the eight chapter The imagination of their hart is euill euen from their verie childhood These things declare that there sticketh some vice in our nature when we be borne Psal 51 7. Also Dauid saith Behold I was conceiued in iniquitie and in sinnes my mother hath conceiued me Nothing can be plainer than this testimonie Iere. 17 ◠Also Ieremie in the 17. chapter saith that The heart of man is wicked peruerse and stubborne Iob. 3 3. Iere. 20 14. Yea the same Ieremie and Iob also do curse the day wherein they were borne into the world bicause they perceiued that the verie originall and fountaine of vices sprang vp togither with them Iob. 14 4. But Iob hath a most manifest testimonie of the vncleanes of our natiuitie for thus he saith Who can make that cleane which is conceiued of vncleane seed And our sauiour saith Iohn 3 3 Except a man be borne againe of water of the holie Ghost he cannot enter into the kingdome of heauen And euen as the potter dooth not make anie vessell anew vnlesse he perceiue the same to be ill fashioned before euen so Christ would not vs to be regenerated againe vnlesse he sawe that we were first vnhappilie begotten Which he also testifieth in another place saieng Ibidem 6. That which is borne of the flesh is flesh and that which is borne of the spirit is spirit By which words he would signifie vnto vs that therfore regeneration by the spirit is necessarie bicause we had before but onelie a carnall generation Paule in the sixt chapter to the Romans saith Rom. 6 2. that We must not abide in sinne bicause we are dead vnto it Which thing he prooueth by baptisme for he saith Ibidem 3. that All we which haue beene baptised into Christ Iesus haue beene baptised into his death to the end we should die vnto sinne and that our old man should be crucified and the bodie of sinne abolished And forsomuch as yoong children be baptised euen therby we haue a testimonie that sinne is in them for otherwise the nature of baptisme as it is there described by Paule should not consist Also he foloweth the same reason in the epistle to the Colossians where he saith that Col. 2 11. We be circumcised with the circumcision made without hands by putting off the sinfull bodie of the flesh being buried togither with Christ in baptisme He compareth baptisme with circumcision and faith that those which are baptised haue put off the bodie of sinne Neither is it to be doubted of but that those which be baptised are baptised into the remission of sinnes And assuredlie Gen. 17 14. the circumcision which in the old lawe was giuen vnto children was correspondent vnto our baptisme And as touching circumcision it is writen The soule whose flesh of the foreskinne shall not be circumcised the eight daie shall die the death Wherefore séeing children haue néed of the sacrament of regeneration it followeth necessarilie Ephes 2 3. that they be borne vnder the power of sinne Paule vnto the Ephesians the 2. chapter saith that We are by nature the children of wrath But our nature could not be hatefull vnto God vnlesse it were defiled with sinne And in the same place Paule with most weightie words describeth the féercenes of this wrath Ibidem 2. how that We walke according to the prince of this world which is of strength in our harts by reason of our disobedience and therefore wee doo the will of the flesh and of our mind Augustine also citeth a place out of the first epistle to the Corinthians 1. Cor. 15 verse 22. that Christ died for all men wherefore it followeth that all men were dead and had néed of his death But it is a wicked thing to exclude children out of the number of them for whom Christ died But if you shall demand what kind of persons they were for whom Christ suffered this did the apostle sufficientlie declare in the epistle to the Romans Rom. 5 6 and 8. when he said that they were weake Gods enimies vngodlie and sinners Among whom we must reckon yoong children if we will grant that Christ died for them Besides this it séemeth that originall sinne is most manifestlie taught out of the seuenth chapter of the epistle to the Romans for thus it is written verse 14 19 23. The lawe is spirituall but I am carnall sold vnder sinne Wherevnto is added The good which I would doo that doo I not but the euill which I would not doo that doo I it is not I then that doo it but it is sinne that dwelleth in me He also maketh mention of the lawe of the members lamenting that he was thereby drawne captiue and against his will And in the eight chapter he saith verse 7. that The wisedome of the flesh is enimitie against God and that it is not subiect to the lawe of God nor yet can it be Yea the death which yoong children haue dooth sufficientlie beare record that sinne sticketh in them vnlesse we will saie that God punisheth them vndeseruedlie Moreouer the place in the fift to the Romans conteineth a most euident testimonie of originall sinne for thus it is written verse 12 11 19. that By one man sin entred into the world and that all men without exception haue sinned and that the sinne of one man spred ouer all men and that for the disobedience of one man manie are made sinners Further they which are graffed in Christ are towards the end of the same epistle Rom. 11 17 called wild oliue trées by which metaphor is signified that man degenerated from the good institution of his owne nature But if we haue departed from our owne nature vndoubtedlie we haue gotten originall sinne And Paule before so
accused all mankind Rom. 3 10. as he said There is none iust there is none that vnderstandeth or seeketh after God all haue declined and are altogither become vnprofitable there is none that dooth good no not one c. All which things sufficientlie declare the deprauation of mans nature By these testimonies of the scriptures it sufficientlie appéereth as I thinke that there is originall sin 4 Next of all I should confute the arguments of the aduersaries but first I thought it good to shew the definition of originall sinne for the same being diligentlie weighed knowen manie things will in the meane time be knowen which serue for the confutation of their reasons First we will recite the opinions of other men then we will declare what we thinke thereof The Pelagians affirmed The Pelagians saie that the sin of Adam is spred by imitation onelie that the sinne of Adam did not spread abroad into the posteritie but by imitation onelie Against these Augustine disputed vehementlie and by manie arguments shewed that orginall sinne is not onelie by the imitation of Adams sinne For if Paule would haue said From Adam flowed sinne and from the diuell came the example of sinning Rom. 5 12. Iohn 8 41. and 44. that the first sin had bin spred abroad after this maner he would not haue said that it came from Adam but rather from the diuell for he was the first that gaue a forme and example of sinning Wherefore Christ in the Gospell of Iohn said that the Iewes which boasted that they came of their father Abraham were rather the sonnes of the diuell bicause they did his works For the diuell was a manqueller euen from the beginning and they sought to kill him which had not deserued euill at their hands And herewithall Augustine citeth that which is in the second chapter of the booke of Wisedome verse 24. that Through the enuie of the diuell sinne entred into the world and that they which are of his part doo imitate him Vnto which saieng neuertheles I doo not attribute much partlie bicause that booke is not of the canonicall scriptures and partlie bicause in the Gréeke text there is some ambiguitie For this verbe Doo imitate is not there written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Haue experience of that death Howbeit the reason is firme that of the diuell came the first example of sinning Further this opinion is hereby confuted in that Paule maketh an Antithesis betwéen Christ and Adam Rom. 5 18. But the righteousnes of Christ is not onelie set foorth vnto vs to be imitated We must not onelie imitate Christs righteousnes but must bee changed in mind but also that they which beléeue in him should bée changed in mind corrected in spirit and amended in all their strength Wherefore on the other side it is required by the nature of contraries that besides the ill example which Adam gaue vnto his posteritie he hath also infected their nature and as Augustine writeth in his booke De peccatorum meritis remissione hath with a certeine corruption depraued Thirdlie this also maketh against the Pelagians that euen the verie infants doo die For as Paule saith vnto the Romans the sixt chapter verse 23. The reward of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. And in the 15. chapter of the first epistle to the Corinthians The weapons saith he of death is sinne Lastlie verse 56. the baptisme which is giuen to yoong children cannot blot out of them the sinne of imitation Wherefore we ought of necessitie to affirme some other kind of sinne to be in them The sinne of imitation cannot be wiped out by baptisme vnlesse we will that they be baptised in vaine 5 Another opinion was that which the Maister of the sentences citeth in the 2. booke the 33. distinction of them which thought that originall sinne is onelie a guilt or trespasse or bond wherevnto we are tied by the sinne of Adam So they acknowledge not that there is trulie in verie déed anie fault or sinne in those which are borne but onelie a certeine offense and obligation the which might cause them to die be condemned for the sinne of Adam This opinion Pighius séemeth in a maner to haue reuiued for he denieth that originall sinne is sinne indéed bicause it is neither a transgressing of the lawe nor yet voluntarie and therefore he affirmed the same to be nothing else Pighius maketh originall sinne rather a bond than a sinne Death he saith coms of the originals of nature but the sinne of Adam for the which we that be his posteritie are made subiect vnto damnation and death are become exiles from the kingdome of heauen But as for death and afflictions of this life and lusts of the flesh and other such like affections he saith that they come of the well-springs of nature All which things so far is he from calling sinnes as he pronounceth them to be the works of God for he saith that GOD is the author of nature and that these things followe the humors and temperature of the bodie and that which we sée happeneth in brute beasts happeneth also in men as touching the flesh and grosser powers of the mind For they doo desire such things as are preseruatiue pleasant and profitable whether they be agréeable to reason or against it to auoid those things that be contrarie Wherefore he affirmed originall sinne to be the onelie transgression of Adam in the danger of which one transgression he would haue vs all to be borne not for anie sinne or fault or corruption that we haue in our selues He beleeueth that this sinne shall be punished without sensible paine And he saith moreouer that those which die onlie in the danger of that sinne of Adam shall not be afflicted in an other life with sensible paine for he imagineth although he dare not boldlie affirme it that they shall either in this world or else in some other pleasant place be happie with a certeine naturall blessednes wherein they shall liue praising of God and giuing of thanks although they be banished from the kingdome of heauen Of which discommoditie neuertheles as he dreameth they shall nothing complaine or be sorrowfull for it for this were to striue against the will of God which a man cannot doo without sinne But forsomuch as while they liued here they had no naughtie will it is not to be thought that they shall haue it in an other life And that they shall not be pressed with sensible paine it séemeth to himselfe Note two reasons of Pighius on the behalfe of infants that he verie well prooueth and that by two reasons first bicause they committed no euill nor yet contaminated themselues with anie naughtinesse secondlie bicause there is required in this life no repentance or contrition for originall sinne And for this feigned deuise he hath
in righteousnes and true holines And in the third chapter to the Colossians verse 10. Ye haue put on the new man which is renewed to the knowledge and image of him that created him And a little after he sheweth the properties of this image verse 12. Put ye on the bowels of mercies goodnes modestie meekenes gentlenes forbearing one another and forgiuing one another And in the eight chapter to the Romans Whom he before knew verse 30. he also predestinated to be made like vnto the image of his sonne All these things doo sufficientlie declare what maner of image of God the holie scriptures set foorth vnto vs in the creation and instauration of man neither did the fathers mislike of this opinion Irenaeus in his fift booke saith that by the infusion of the holie Ghost man is made spirituall euen in such sort as he was created by God And Tertullian against Marcion saith that that is the image of God which hath the selfe-same motions and senses with God and the reason which persuadeth vs herevnto is that man was therefore made at the beginning like vnto the image of God A reason why man was made to the image of God bicause he should be the gouernour of all things created as if he had béene a certeine deputie of God And no man can doubt but that God will haue his creatures to be well gouerned for he continuallie biddeth vs that we should not abuse them And we are bound by a lawe to ascribe vnto God all those things whereby we are holpen as from whom all things doo flowe But a good vse and right administration of things cannot appéere vnles we be furnished with those conditions which we haue said doo belong to the image of God And whereas Augustine assigned the image of God to be in the vnderstanding memorie and will we saie he did it to the intent he might set foorth vnto vs some forme or example of the diuine persons how one of them doo respect another But he must not be so vnderstood Augustine defended The powers of the mind not despoiled of vertues be the image of God By the lawe of nature we are bound to haue originall righteousnes as though he would make these faculties of the mind to be the image of God they being naked and despoiled of those vertues which we haue declared Wherefore we haue a lawe giuen vnto vs either by the institution or by the restitution of man which Paule commandeth and by this bond we are bound to haue the originall righteousnes which we haue lost We haue also the lawe of nature and to liue agréeable vnto it as Cicero saith in his third booke De finibus is the principall and last end of mans estate and this lawe dependeth of that other which we before spake of For of no other thing dooth it come that we in cogitations haue our mind Rom. 2 15. which accuse and defend one another but that they are taken from the woorthines of nature as it was first instituted by God For whatsoeuer either the philosophers or lawe-giuers haue commanded as touching the duties of mans life The precepts of mans life proceed from the forme of a most vpright nature the same dooth wholie depend of the fountaines of our creation For those precepts cannot come out of a corrupt nature out of selfe-loue and out of malice whereof it coms that we are prone vnto euils but they come from that kind of most vpright nature which they feigne to be doone by the worthines of man and which we knowe out of the holie scriptures to be instituted by God Rom. 7 23. By this cōmandement Thou shalt not lust the want of originall iustice is condemned and commanded to be renewed by vs. And herevnto as some will haue it dooth apperteine that lawe of the mind which the lawe of the members dooth resist There is also a third lawe which God would haue to be put in writing namelie Thou shalt not lust which commandement although our aduersaries doo wrest vnto actuall sinnes yet we haue shewed that the same belongeth also vnto originall sin and that God by his commandement would haue all kind of naughtie concupiscence to be vtterlie cut off from men 15 Now therefore we haue lawes which so long as they be extant shall perpetuallie bind vs and make vs debtors to performe that righteousnes which they require Infants feele not the lawe but sinne lieth asleepe in them Rom. 7 9. True indéed it is that infants féele not those lawes and therefore sinne lieth asléepe in them as Augustine saith in his second booke De peccatorum meritis remissione following that which Paule saith I sometimes liued without a lawe not that there was at anie time no lawe prescribed vnto Paule but bicause in his childhood he felt not the same by reason of yoong age Wherfore Paule saith that Sinne was dead which Augustine interpreteth was on sleepe but when the commandement was come that is when the lawe began to be knowne of me sinne did reuiue No doubt but it was in him before sinne but when he felt it not it séemed dead Now it appéereth how those things with we haue spoke agrée with the holie scriptures An obiection of Pighius But Pighius vrgeth yet further that these doo perteine nothing vnto infants for that a lawe ought not to be made as touching those things which cannot be auoided But when he speaketh thus he followeth not the sense of the holie scriptures for theyr sufficientlie teach that those things which be commanded in the lawe cannot be perfectlie fulfilled when neuerthelesse they be straitlie commanded A lawe may be made of such things as cannot be fulfilled Rom. 8 ◠Paule saith in the epistle to the Romans that Looke what was vnpossible to the lawe forasmuch as it was made weake by the flesh God sending his onlie sonne c. By these words it appéereth most plainelie that the lawe as it is commanded cannot be performed for if it could we should be iustified by works Neither had it béene néedfull that Christ should suffer death for vs. Vtilities of the lawe There be also other offices of the lawe for which it is written For assuredlie the same is profitable to direct the actions of godlie men but most profitable of all to discouer sinne Rom. 3 20. Rom. 7 7 Rom. 5 20. 1. Cor. 15 verse 56. Gal. 3 24. for By the lawe saith Paule commeth the knowledge of sinne Againe I had not knowne lust vnlesse the lawe had said vnto me Thou shalt not lust Besides by the lawe sinne is also increased and dooth burthen vs the more and dooth the more gréeuouslie presse vs for The lawe entered in that sinne might abound And to the Corinthians The power of sinne is the lawe All these things tend to this end that man as by a schoolemaister should be brought vnto Christ and should craue his helpe
the former vertues for those things being most pure haue no néed of moderation It remaineth therefore that temperance is placed in this latter kind And yet hath it not place about all corporall things but in those onelie which belong vnto the sense of touching But with touching thou must also vnderstand tasting for those two senses as it is written in the booke De anima are verie néere one to another Wherefore temperance shall be a mediocritie in pleasures of meate and drinke and fleshlie desire But wherefore dooth it not also moderate the pleasures which come by the sight and by the hearing Bicause the desire of those pleasures is not so great and vehement as it is of these neither are those so hurtfull as these be For by these if they be immoderate men doo in a maner degenerate into brute beasts but so doo they not through sounds smels or colours But admit that in this kind of pleasures also which belong vnto the other senses measure be excéeded and that there is néed of some vertue that kind of excesse is neuer accounted or called intemperance but they which so sinne are accused of a certeine other sinne not of intemperance Wherefore séeing that the vertue of temperance hath place as well in pleasures as in displeasures whether of these affections is the more frequented matter thereof Aristotle saith that those be pleasures for in the suppressing of them we haue greater labour and vnto the excesse of pleasure we séeme to be driuen by nature Neither is it so hard a matter to resist displeasure as it is to temper a mans selfe from pleasure Vertue in verie déed is chéeflie conuersant about those things that be difficult Furthermore the gréefe of the mind which belongeth to this vertue ariseth of the defect or absence of pleasure But it is far more easie to abide the desire of a pleasure that is absent than not to enioie a pleasure that is present The defect or want in this matter had no name A reason is brought bicause there be not manie naie rather there be verie few which doo altogither shun pleasures Those things which doo seldome happen or be in a maner neuer séene doo easilie want a name But yet saith Aristotle they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Astonied Neuerthelesse we must thinke that they are properlie so called for that word dooth also signifie them which being oppressed with the force of sicknesse haue no sense And it may be that some men by reason of a sicknesse or some dissolution of the sinewes féele no taste of pleasure and fleshlie lust Of Mercie and the affect called Nemesis 46 But mercie is a gréefe of the mind In Iudg. 8 verse 1. which we conceiue for other mens aduersities or as Cicero saith It is a gréefe taken for another mans miserie Aristotle taught that mercie is stirred vp if we sée anie that doo suffer gréeuous things which they haue not deserued For if that the wicked doo suffer iust punishments thereof ariseth no mercie And besides he thinketh that those mishaps whereby we are mooued with mercie be cruell otherwise if they were but light we would be mooued but little or nothing to conclude that those are mooued with mercie which consider that such things may happen to themselues or to some other of theirs Wherevpon it is thought that they which enioie prosperitie and doo iudge themselues blessed are not inclined to mercie naie rather that they haue béene accustomed to triumph ouer poore wretches as of those whom they thinke are not able to hurt them In like maner he remooueth this affect from desperate and wretched men bicause they feare that nothing can happen vnto them more miserable than they haue and thus in that desperate fortune they séeme to haue become senselesse Howbeit if this were true some man might doubt how mercie can be ascribed vnto God since he without controuersie is the most blessed and that nothing is able to hurt him But héerevnto we answer that mercie is not properlie attributed vnto God but by a metaphor taken of man bicause he dooth those things which mercifull men haue béene woont to doo For they doubtlesse doo helpe the afflicted the verie which thing also the godlie doo Howbeit I would not herein subscribe vnto Aristotle that mercie is not to be shewed to them which doo iustlie suffer punishment 1. Sa. 25 11. For Samuel moorned a long time for Saule who was reiected of God not vndeseruedlie but most iustlie And no lesse did Christ moorne for the destruction of Ierusalem Luk. 19 41. which without doubt hanged ouer the head of that citie not without desert but for iust cause Neither yet doo we allow that the sinnes which are committed of some doo not stir vp mercie but that onelie calamities and aduersities doo the same For godlie men are no lesse agréeued for other mens chances when they fall into great wickednesse than when they be oppressed with vnhappie fortune Wherefore we must not denie that mercie is a good affect when it followeth the word of God and reason especiallie since the Lord hath pronounced with his mouth Matt. 5 7. that Blessed are the mercifull bicause they also shall obteine mercie 47 An other affect which ariseth of sadnesse and gréefe is that which they call Nemesis The same hath no latin word albeit of some it is called Indignatio that is Indignation which yet by that word doth not expresse all that affect For indignation extendeth further than dooth Nemesis A definition of Nemesis But omitting the word we will thus define the thing Nemesis is a sadnesse taken for the prosperitie of wicked men bicause they séem to be vnworthie of that fortune Iust and godlie men haue sometimes this affect reigning in them Dauid when he sawe the vngodlie flourish Psal 73 2. Abac. 1 1. said My feet had well neere slipped Also Abacuk tooke it gréeuouslie that the wicked were of so great power that they oppressed the saints Iob. 21 1. and deuoured the iust And Iob séemeth in a maner to complaine vnto his fréends for the same thing Plutarch Furthermore Plutarch in the life of Homer praiseth this affect and by reason thereof he far preferreth the Peripatetiks in disputing of the affects before the Stoiks and especiallie by the iudgement of Homer who affirmeth that at the length God will angerlie punish after that the wicked haue a certeine while floorished Howbeit this is to be obserued that men in this respect are not gréeued thorough this affect for that they shall suffer anie losse by reason of the prosperitie of the wicked or bicause that they by their power can hurt them For if they were by this meanes gréeued they should not be troubled with Nemesis but rather with feare But Nemesis is then when a man is mooued of a stomach and for that he hateth the vnworthinesse of the person 48 This affect in two things communicateth with
For euen as those things which be sodden haue a pleasant taste so haue rawe things an vnpleasantnesse ioined with them togither with a certeine taste that is horrible Those be sauage and cruell which doo torment without a cause as though they were delited with the torments of other men euen as beasts that knowe not goodnesse and honestie but haue onelie respect vnto swéetnesse and commoditie either for that the sight of bloud is delitefull or else bicause they will be fed with flesh Now since crueltie consisteth in this that therein is a going beyond the measure of right reason let vs sée whether Dauid and others haue passed the bounds of reason Certes they followed a mediocritie and those things which they did belonged vnto punishing iustice for those were woorthie of the greatest punishments Dauid followed reason but yet a diuine reason the which reason alone is called good God stirred him vp vnto these things not without a cause And it was necessarie for him since he was a grand capteine to followe that reason which God had shewed vnto him 53 That the Ammonites were most wicked men we may knowe it by manie causes First of all they against the lawe of nations shamed the ambassadors of Dauid in cutting short their beards and garments They gaue an ill iudgement of the most godlie king Dauid namelie that he had sent that ambassage with a feigned hart not to comfort the sonne of the king of the Ammonites which was dead but to destroie him Againe when the head citie was besieged and that they had slaine Vrias and other valiant men they also vaunted against God This did Nathan declare 2. Sa. 12 14. Bicause thou hast prouoked mine enimies saith he to speake euill of me the child which is borne of thee shall be slaine If God slue the child of Dauid bicause Dauid had giuen an occasion of blaspheming God how much more gréeuouslie were they to be punished which did this thing And further wheras they had doone iniuries vnto Dauid yet did they first mooue war against him And neither would they onelie hurt Dauid but they also solicited others of his subiects and tributaries to forsake him They disquieted all those regions of Syria and Mesopotamia and that which is most of all they burned their sonnes and daughters for their idoll sake which they worshipped And what maruell was it if they were throwne into the same fornaces The punishment of like for like wherein they threw their owne children This was a punishment of like for like And alwaies in those punishments which are not reprooued in the scriptures we must flie vnto this namelie that God gouerned those fathers Some to make these punishments the lesse saie that all were not so handled but the seigniors and princes onelie which were as the staie and succour of the people But Iosephus saith that they were all rid out of the waie And the scriptures also séeme to make it a generall punishment Howbeit I would thinke that some were excepted for in the 17. chapter of the second booke of Samuel we read 2. Sa. 17 37. that Sobi the sonne of king Nahas did helpe Dauid when he was driuen out of the kingdome by Absolom Wherevpon it is gathered that the one sonne of king Nahas was slaine and that the other was by Dauid made ruler of the countrie These things are not so much to be woondered at in him séeing he was a figure of the true Dauid which at the last daie shall saie vnto all men Go ye curssed into euerlasting fire which is prepared for the diuell and his angels Those punishments which God shall laie vpon the wicked in hell are not cruell They shall be as it were intollerable punishments but yet they procéed of a right punishing iustice He saith in the Gospell Matt. 25. 41. Bring ye vnto me all them which would not haue me reigne ouer them and slaie them in my sight Here let magistrates learne to haue a regard vnto right reason when the guiltie are deliuered to them to be punished It must not gréeue their mind to execute those punishments which are iust and commanded to be doone Of Enuie 54 Now come we to enuie In Iudg. 8 verse 1. the same did Cicero thinke should rather be called Inuidentia than Inuidia the which word Inuidentia we may in English call Enuieng or Enuiousnesse Wherein enuie and enuiousnes doo differ bicause among the Latinists those that are enuied are said to suffer enuie But enuieng belongeth to them which pine awaie with this kind of gréefe And therefore he thinketh that enuie or enuieng is so called bicause they which be enuious doo looke too narrowlie to other mens prosperitie Wherefore A definition of enuie enuie is a gréefe taken at the prosperitie of other men especiallie of them which haue béene of like degrée with vs. For a poore man enuieth not a king nor yet beggers noble men Enuie is of equals and such as be like vnto our selues And likenesse is considered in kindred riches beautie age wit dignitie and such like The cause of enuieng is not in respect that we be afraid of harme to come vnto vs by such men as we doo enuie for that were feare but that men of a certeine hatred and stomach cannot abide the prosperitie of others especiallie of their like and equals this worketh enuie Enuie is alwaies had in euill things and it is gréeuouslie reprehended in the holie scriptures bicause it is most plainelie repugnant vnto charitie it selfe For in the first epistle to the Corinthians 1. Cor. 13 4. the 13. chapter the apostle said Charitie enuieth not For Paule in that place did not take this Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his proper signification But vnto the Galathians he hath more plainlie forbidden enuie Gal. 5 26. saieng Be not desirous of vaine glorie prouoking one another and enuieng one another In which place not onelie enuie is reprooued but also the mother thereof is shewed Looke In Gen. 26 24. and In 2. King 6 16. Iudg. 8 1. that is to wit the desire of glorie And this may we also note in the historie of the Iudges for the Ephraits enuied Gedeon bicause the glorie of so great a victorie séemed to haue come vnto him And this affect beareth rule in all those things wherein we desire to excell Neither yet dooth it forbeare vertues for he that is enuious would not haue his equals and such as be like vnto him to excell in anie ornament of vertue And the reason why enuie is conuersant among such as be alike is that although the prosperous fortune of our equals and them that be like vs dooth not plucke anie of our goods from vs nor maketh vs lesse than we be yet the enuious man dooth so conceiue of other mens goods as if by them his honour and dignitie his gaine and other ornaments should be diminished An enuious man is called a
iustices hand against adulterie as if he might saie He hath small courage that thrusteth not through both the adulterer and the adulteresse But although the lawes are silent yet the iustice of God sheweth it selfe for it punisheth adulterers with madnesse with furie and with other most gréeuous punishments euen as we sée in Dauid A distribution of the punishments of adulterie These things had I to declare of ciuill punishments which if they were distributed into a certeine method were either punishable by death so as the magistrate himselfe punished them or it was appointed to be doone by priuate persons as by the husband the father of the adulteresse or else if they escaped the punishment of death they were noted with some infamie The infamie was sometime naked without outward tokens sometime it had certeine outward tokens of shame otherwhile the adulteresse was set vpon an asse and crowned with wooll Sometime there was added a chastising of the bodie The wiues were beaten with cudgels their noses were cut off Or else the punishment was of an other kind they were banished they forfeited a summe of monie they lost their dowrie they were diuorsed and might no more be married 27 Now we will speake of ecclesiasticall punishments And wheras manie things be shewed by the fathers and the councels we will vse this method that first we will declare what they haue disallowed in the ciuill lawes secondlie what ecclesiasticall punishments they themselues haue laid vpon adulterers They allowed not death for adulterie First the punishment of death liked them not In the Councell of Tribure chapter 46. it is ordeined that If an adulteresse shall flie vnto the church she may not be deliuered vnto hir husband or to the iudge or president The first councell of Orleans which was held vnder Clodouaeus in the 3. canon hath in a maner decréed the same namelie that Adulterers may be safe if they flie to the church shall not be deliuered or else if they be deliuered they shall take an oth that they will not hurt them and if so be they had not stood to their oth but violated the same they were excommunicated The bishops challenge the punishment hereof to themselues At the length it came to that passe that the bishops to saue them from death would haue the iudgement of that crime to perteine vnto their Court. And this they will haue to be the cause thereof If this examination be permitted to laie men they would be too negligent therein as who should saie that they themselues are most seuere And what I beséech you doo they by their episcopall examinations They set a fine vpon their heads and separate them from the marriage bed Hereof arise innumerable whooredomes yea and the naughtie men themselues sometimes abuse these wiues being separated They allow not the adulteresse to be slaine by hir husband Moreouer they allow not that the adulterer or the adulteresse should be slaine either by the husband or father Of this mind was Augustine in his treatise De adulterinis coniugijs ad Pollentium in manie places of the second booke He would that those priuate men should forgiue adulteries committed Reasons why the adulteresse should not be killed by hir husband verse 7. These reasons he bringeth We be all infected with sinne we haue néed of mercie Therfore vnto sinners we must shew mercie And he vseth the saieng of Christ in the eight of Iohn He which among you is free from sin let him cast the first stone against the adulteresse He that is thus vrged let him thinke with himselfe whether he be guiltie of sinne Matth. 6 12 Forgiue ye saith our Sauiour and it shall be forgiuen vnto you We praie Forgiue vs our trespasses euen as we forgiue them that trespasse against vs. With what face can we speake these things if we be so cruell in reuenge God will not the death of a sinner Ezec. 18 32 but that he shuld turne and liue Why then wouldest thou his death These reasons be not firme in all respects For if they should be vnderstood concerning ciuill magistrates no malefactor should be punished and to what end should magistrates then beare the sword As touching priuate men I agrée with Augustine that they ought not to take such power vpon them as to slaie the adulteresse and the adulterer If anie man will saie The publike lawes doo there giue authoritie vnto the husband An obiection he is no priuate person euen as when they command the soldiers to fight or the executioner to put a man to death who be priuate men But if by the commandement of the magistrate they doo that which they are comanded they be not priuate persons anie more It is lawfull for a traueller by the waie to defend himselfe against théeues if they assaile him if he slaie them he is discharged For the magistrate at such a time armeth him he cannot be sued at the common lawe the prince would not that his subiect should perish I answer that the ciuill lawes haue giuen no such authoritie to the husband and the father of the adulteresse but onlie hath pardoned their gréefe conceiued they command not that this should be doone but they command the soldiers and executioners to doo their duties Wherefore the similitude is not alike So also it may be answered of the trauelling man which is set vpon by théeues if he defend himselfe with a mind to kill the théefe he is not absolued but if he kill him by chance or as they saie by accident then he is absolued The case is not all one for he hath no time to call vpon the magistrate he cannot sue him at the lawe But the husband might shut vp the adulterer in his house he might call for witnesses and deale with him by the lawe Also the Ecclesiasticall writers and the Canonists doo not allow that when accusation is had the adulterous husbands should be heard and not the adulterous wiues Neither would they allow accepting of persons to wit that onelie the common persons and not the nobler sort should be put to death 28 Also they are against that rigour that if the adulterer or adulteresse escape there should be no reconciliation had Augustine Looke art 30. in his booke a little before alledged will haue it to be otherwise If the woman saith he repent let there be a reconciliation He alledgeth reasons thereof God must be followed his church dooth oftentimes commit fornication as we knowe was doone in the time of the Iudges and Kings yet he saith by Ieremie Ierem. 3 1. Ye will not receiue your adulterous wiues I doo otherwise The same dooth Hosea affirme in the name of God Hose 1 14. and 2 3. If examples shall beare stroke Dauid did so Michol the daughter of Saule was giuen vnto another 2. Sam. 3 14 that which was committed was adulterie for in that meane while there was no diuorse
an other difference in that the fellowship is with that flesh which is bound vnto an other by the faith of matrimonie Why is it said Not vnto it selfe but vnto an other To the intent we may vnderstand that in the polygamie which was in old time there was no plaine adulterie For one of the wiues when she was ioined with a husband was ioined with that flesh which was also tied to another woman Therfore it is said Which is not ioined vnto it selfe but vnto an other by the faith of matrimonie Further if we will more narrowlie examine that péece of the sentence To haue carnall fellowship may be vnderstood to be either in act or cogitation For Christ saith Matt. 5 28 He that shall looke on an other mans wife to lust after hir hath alreadie committed adulterie in his hart But héere we speake of adulterie that breaketh out into act not of that which as yet is within the hart 34 Moreouer it was said to be more shamefull for women to haue bastards than it is for men This also hath procéeded of mans reason a shame it is both to the one and to the other but perhaps it appéereth more in women than in men Those places of Ecclesiasticus which vrge parents to kéepe their daughters or the bodies of their daughters haue not respect vnto this place No rather the wise man dooth consider that if daughters be corrupted they are to bring great harme ignominie to their fathers house and the father is accused of negligence But men children must also be well brought vp howbeit the fowlnes of this fact in this crime appéereth else-where not in the fathers house Neuertheles these things bring not to passe but that they both commit sin An other argument But wiues loose their dowrie whereas adulterers be not so punished That is false for euen as if matrimonie be vndoone by the fault of the woman she looseth hir dowrie and donations giuen in respect of marriage so if it be doone through the mans fault he looseth the dowrie it selfe and donations also and must restore them vnto hir Againe somwhat was said of Adam and Eue that they were in the like fault yet Eue was more gréeuouslie punished than Adam A comparison of the sinne of Adam and Eue. Here may either of both be said either that the sinne was not of like weight or else that the punishment of Eue was not more gréeuous It is excused by some that the mans fault was the greater For it is said Curssed is the earth for thy sake in sorrowe shalt thou eate of it thorne and thistle shall it bring foorth vnto thee and thou shalt eate of the herbe of the feeld in the sweate of thy face shalt thou eate thy bread c. These euils were continuall vnto man he should labour he should eate in great sweat and trauell and the earth gaue not vnto him the fruit that he looked for Women séeme to be lesse punished onelie the paines of child-birth and conceiuing are laid vpon them the which be not perpetuall but the labours of men doo alwaies continue Further the man ought to prouide not onelie for himselfe but also for his wife children and for his whole familie But if thou wilt saie that the wife is subiect vnto the husband and must be vnder his gouernement this importeth not much for by the verie constitution it selfe she is inferiour vnto man Wherefore it might by this meanes be denied that woman is more gréeuouslie punished than man But if we would grant vnto this we might also saie on the other part that the sinne in woman was somewhat more gréeuous namelie bicause she was seduced by the diuell and so seduced as she thought she should become equall vnto God and this she verie much desired Neuerthelesse Adam beléeued it not bicause he sawe it was not possible to be and therefore the apostle saith that he was not seduced but did onelie eate to the intent he might obeie his wiues mind and made more account of his wife than of God therefore he was not deceiued with the same kind of errour Moreouer the woman did not onelie sinne but she also induced hir husband to sinne But on the other part she is somewhat lightened bicause she was the vnperfecter and was seduced Howbeit if anie of their sinnes were more gréeuous than other the womans sinne was to be weighed the greater This is the opinion of the Maister of the sentences in the second booke distinction the 12 and he alledgeth manie places out of Augustine But I for my part would saie that the mans sinne was more gréeuous and that his punishment was the greater by reason of his perfection and excellencie Wherefore this argument maketh nothing to the purpose either the punishment was of equalitie or else the circumstances were not alike gréeuous to be aggrauated to them both The circumstances were manie some were more gréeuous in Adam and some in Eue. 35 Also it was alledged on the contrarie part that the sinne is lesse in women Why a consideration must be had of the sex for a consideration should be had of the sex Indéed this is to be granted yet the cause must be searched out why those lawes be fauourable vnto the sex And there is a cause brought by the lawes themselues namelie that women are not driuen to haue the knowledge of all lawes and customs and therefore may the more easilie erre and the error dooth somewhat mitigate the fault But here this erring hath no place for there is no woman so foolish but she knoweth that she ought to kéepe hir faith and promise with hir husband But in incest they rather forgaue vnto women than vnto men bicause they knew not those degrées wherein it was lawfull or not lawfull to be married and therefore they were not so gréeuouslie punished Whether adulteries of men must be punished by adulteries of women And wheras it was alledged that the adulteries of the men are oftentimes punished by the adulteries of the women as it hath béene said of Agamemnon and Clytemnestra We answer that such reuenges are not to be allowed for that they are repugnant to the word of God and therefore we allow no such forms of reuenging True indéed it is that sinnes are punished with sinnes and he that kéepeth not faith himselfe must not looke to haue another kéepe the same with him neuerthelesse this is doone by the order and prouidence of God It is not lawfull for anie man to doo ill bicause another hath sinned for by that meanes euill would growe till it were infinite In that women are somewhat forborne in the great offense of treason it is no maruell for Why in case of treason children are punished for the parents the cause why that the sonnes of conspirators which haue sinned against the prince are punished in such sort as they be is least that if they should reteine the authoritie and riches of
both by inward inspiration and also by outward doctrine bicause he is a louer of the truth neither dooth he suffer that his children should either erre or be deceiued by lies In Zacharie the eight chapter verse 16. it is written Speake ye the truth euerie man to his neighbour Which selfe-same sentence Paule vseth to the Ephesians Ephes 4 25. Col. 3 9. and he commandeth the same to the Colossians But in the latter epistle to the Corinthians 2. Cor. 3 8. he saith of himselfe and of the other apostles that they can haue nothing against the truth Yea and the Scribes and Pharisies being ioined with the Herodians on this wise flattered Christ whom they went about to intrap in his spéech Maister Matt. 22 16. we knowe that thou acceptest no persons yea thou teachest the waie of God in truth Hereby they declared that it is a singular vertue for a noble and notable man to prefer the truth before all things But let these testimonies of the holie scriptures be sufficient at this time 30 It remaineth Of a lie that I now come to treat of a lie Augustine Augustine who wrote thereof to Consentius affirmeth that A lie is the false signification of the spéech And vndoubtedlie of this vice may all those things be spoken by a contrarie position which are before declared of truth And first contrarie to that which Tullie affirmed of truth that that is true whereby things which are which haue béene and which shall be are said to be vnaltered And a lie is that whereby is signified that which is not for Augustine defined truth by the contrarie This vice is so hurtfull that it maketh a man which is infected therewith to reioise and be glad in falsehood The generall word of truth is equalitie Inequalitie the generall word of a lie and the generall of this vice inequalitie And as truth is verie néere ioined with simplicitie so a lie belongeth to doublenesse Truth is a part of iustice but a lie is a part of iniustice By truth the societie of man is preserued but by lieng it is hurt and ouerthrowne But returne we to Augustine who writeth that He is said to lie which with a will to deceiue speaketh that which is false that To lie is nothing else but to go against the mind for liers speake another thing than they haue in their mind But the desire to deceiue is vtterlie against iustice loue and amitie which we mutuallie owe one towards another So then there be thrée things in a lie first Three things incident to a lie to speake that which is false secondlie his will in speaking and thirdlie a desire to deceiue The first part belongeth to the matter of a lie the other two parts perteine vnto the forme 31 A lie is distinguished into an officious lie a sporting lie and a pernicious lie The distinction of a lie And this diuision commeth of no other thing but of the effects or of the ends For this is euermore true that the ends themselues may haue the nature both of the cause and of the effect séeing lies doo either profit or delite or else hurt The end of a pernicious lie is to hurt the end of a sporting lie is to delite and the end of an officious lie is to profit But forsomuch as in vertue Aristotle Aristotle hath respect chéeflie vnto the meane if then in speaking thou excéed that meane Looke In 2. Sam. 16 verse 33. he calleth it boasting but if thou come short he nameth it dissimulation or mocking And in this euill that most of all hurteth bicause an euill or false opinion is ingendred in the mind of our neighbor For which cause it séemeth that the same Aristotle said well that Lieng is a wicked thing A lie is wicked and must be shunned and must be auoided Which we may prooue by testimonies of the holie scriptures For herevnto belong all those things which we rehearsed before for prouoking of vs to speake the truth And there be manie other places dispersed here and there which detest lieng Dauid saith Psal 5 6. Thou shalt destroie all those which speake lies Psal 5 6. There be reasons also which persuade the same whereof one is In a lie is an abuse of signes that in a lie there is an abuse of signes And for so much as it is not lawfull to abuse the gifts of GOD a lie also is vnderstood to be forbidden Moreouer as it is before said a lie is enimie vnto the societie of man For in lieng the vnderstanding of the mind is not communicated vnto our brethren but lies Wherefore séeing by nature man is made vnto societie and communication when he speaketh that which is false he striueth against his owne nature And as Augustine saith Augustine Faith héerein is harmed bicause he which heareth beléeueth those things which are spoken Wherefore that faith which he giueth vnto others words is made void and so notable a thing cannot be hurt without blame And to conclude euerie man by lieng looseth his owne credit for being taken in a lie he shall be euer after suspected of it Wherefore though he would he shall not be able by admonition or correction to helpe his neighbour So the fault that is in a lie not onelie respecteth the losse or hurt of our neighbour but it is in it of his owne kind as manifestlie appéereth by that which we haue alreadie said What kind of lie is most greeuous But among lies that séemeth to be most heinous which is in matter of religion doctrine and godlinesse for in no other thing can guile be more hurtfull and pernicious For if we shall erre therein we be cast from euerlasting felicitie Wherefore Augustine in his Enchiridion the 18. chapter hath verie well written that They indéed sinne gréeuouslie which deceiue trauelling men in shewing them a contrarie waie But they be much more detestable which in lieng about matters of religion doo bring men into error 32 If the thrée kinds of lies should be compared togither I meane the pernicious lie the sporting lie and the officious lie the pernicious lie should iustlie be counted the more detestable Bicause in it are two euils one is the abuse of signes In a pernicious lie are two euils an other is the hurt of our neighbour and that both of the mind that is deceiued which is common to all lies and also of the thing which is lost But as for other lies although they be not without fault yet is the same fault much diminished by the benefit either of delight or of supplie of the helpe A sporting lie And indéed a sporting lie hath in it but a small and slender nature of a lie for so much as the falshood is straitwaie found out neither can it be long hidden from the hearers Augustine Yea Augustine writeth that such lies are not to be counted
to our minds that in a maner it can neuer vtterlie be shaken off And forsomuch as of these naturall affections there are sundrie sorts or kinds for either they are betwéene the parents and the children or betwéen the husband and wife or else betwéene brethren the apostle expresseth that kind which most agréed with his exhortation which he had begun namelie to giue vs to vnderstand that our loue towards others ought to be a brotherlie loue Which therefore is more vehement than common fréendships for that these fréendships are dissolued euen betwéene honest men when they perceiue that their fréends are fallen awaie from iustice and are become wicked and corrupt But as touching our parents brethren and children it is vndoubtedlie a gréefe vnto vs to sée them behaue themselues otherwise than we would they should yet is not therefore the affection of our mind towards them extinguished Besides in these néere fréendships we expect not that in louing one shuld recompense another with mutuall benefits For we loue our children and brethren of our owne accord although they haue not bound vs vnto them by anie benefit of theirs towards vs. And forsomuch as these things ought to be obserued in christian loue therefore Paule calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it come not of nature but of the spirit of God and of grace And how much the consideration of brotherhood is of force to stir vp loue betwéene christian men we are taught by the example of Moses For the next daie after he had slaine the Aegyptian Exo. 2 13. when he went to visit the Hebrues sawe a certeine Hebrue dooing iniurie to another Hebrue as saint Steeuen reciteth the historie said vnto them Acts. 7 26. Ye are brethren why doo ye on this sort iniurie one to another The strength also of this affect Gen. 45 4. Ioseph declareth For he when he ment vpon the sudden to reconcile himselfe vnto his brethren of whom he had béene sold to be a bond-man said vnto them I am your brother Ioseph And so soone as he had spoken that he could not refraine himselfe from teares So great is the force of this fréendship with the godlie Brotherlie freendship is of most force Neither is the mutuall loue betwéene christians without iust cause called a brotherlie loue séeing Christ called his disciples Brethren and that at that time chieflie Iohn 20 17. when after his resurrection he was now indued with immortalitie Aristotle in his ninth booke of Ethiks when he treateth of fréendship Among brethren saith he one and the selfe-same thing is distributed vnto diuerse And therefore forsomuch as they communicate among themselues in one and the selfe-same thing in good right the one loueth the other By that one and the selfe-same thing From whence brotherlie loue ariseth wherein brethren doo communicate he meaneth the substance of the father and of the mother whereof each haue their part The like consideration also is there betwéene the faithfull 2. Peter 1 4. for as Peter saith they be made partakers of the nature of God So as they ought to loue one another as brethren which if they doo not they are woorthilie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without naturall affections Which vice as a sinne most gréeuous Paule in the first chapter of the epistle to the Romans verse 13. attributed vnto those which fell awaie from the true worshipping of God and were therefore deliuered by him into a reprobate mind In 1 Cor. 12 verse 31. What charitie is 10 But as touching charitie we haue decréed that the same is a bountifull gift of the goodnesse of God and is euermore ioined vnto true faith whereby we are iustified Wherefore none that is a christian indéed is vtterlie destitute thereof But to increase and giue it augmentation in vs if perhaps it become weake and faint and out of courage these helpes we may vse By what means charitie is woont to be increased First let vs diligentlie consider with our selues and weigh the benefits that we haue receiued of God by Christ He gaue his onelie begotten sonne for vs he deliuered vs from sinne from death from hell and from the diuell he adopted vs for his children and appointed vs heires of euerlasting life and he now féedeth vs nourisheth vs and as a most mercifull father bestoweth all care and good will vpon vs. These things if we oftentimes repeate in our memorie they may effectually kindle our mind to loue Christ and God our creator We must regard the dignitie of our neighbours Also let vs regard the dignitie of our neighbour who how weake soeuer he be and subiect to vices yet is he borne withall and susteined by God and indued with manie benefits He denieth him not the benefit of the sunne he sendeth his gratious raine vpon him he giueth him health and the riches of this world neither taketh he his image from him as he deserueth What cause therefore may there be why thou canst not abide him Peraduenture thou wilt saie that he is a wicked man I will aske of thée whether thou doo more detest and abhorre sinne than God dooth Where vndoubtedlie thou canst not answer otherwise than it is to wit that GOD dooth farre go beyond thée in detesting of sinne and wickednes And yet neuerthelesse séeing thou séest that he dooth not immediatlie reuenge but dooth prolong the time of repentance and defer the punishment whie doost not thou imitate him and amend thy neighbour with patience as much as in thée lieth But if peraduenture he shall séeme to be incurable thou must take héed as much as in thée lieth that by the often restraining of his naughtinesse A similitude there come not much harme We sée that the most wild lions being otherwise fierce and cruell beasts are kept in iron chaines and close places least they should doo hurt and that at the pleasure of their maisters who desire to behold in them both the workemanship of nature and the strength of this kind of beasts But wilt thou also to doo God seruice kéepe thy neighbour in gard and custodie though he be euill least he should hurt others that the patience of God toward them maie be séene and perceiued But if thou wilt saie that he is become so wicked as he cannot be staid from dooing much harme and that he must in anie wise be cut off then let publike authoritie I meane the magistrates execute their office For if we being stirred vp of our owne lust desire to reuenge we of our good cause shall make it euill But if thou take in euill part the iniuries and wrongs doone vnto thée The change of person profiteth much and therefore thinke that thou art moued vpon iust cause put the person of another man vpon thy selfe and imagine that those things which be committed against thée be doone against other men then thou shalt sée that the disquietnesse of thy
he saith there might appéere to be a full obseruation of the lawe But he answereth that they had no more in them than Paule had who denied himselfe to be perfect Indéed they were iust before God euen as he said that he had serued God from his forefathers with a pure conscience that is with an vnfeigned and vndissembling hart But it is one thing to doo from the hart and another thing to doo with all the hart And they were said to walke in all the precepts of God bicause they being iustified by faith shewed the fruit of faith by liuing according to the lawe which fruit neuerthelesse while they liued in the flesh they vttered not perfectlie and absolutelie And whereas it is added that they were without reproofe the same father in his first booke and 48. chapter De gratia Christi against Pelagius and Coelestinus expoundeth the same to be ment as touching their honest and laudable conuersation among men the which no man could iustlie quarell at as a crime For there be some verie gréeuous crimes whereof the apostle saith 1. Cor. 6 10 that They which commit such things shall not possesse the kingdome of heauen And assuredlie the persons regenerate may beware of these sinnes And it is said that they were so without reproofe before God bicause God allowed them to be such as before men they were accounted Vndoubtedlie the praise of this couple man and wife was verie great bicause they did not execute the traditions of men but the works which were prescribed in the lawe They being first therefore iustified by faith did then adde honest and godlie life to be ioined with the righteousnesse of Christ Wherfore God vouchsafed to extoll their works with these praises and commendations And yet for all that it cannot be prooued that they perfectlie fulfilled the lawe of God Augustine also expounded that saieng which Paule speaketh of himselfe namelie 2. Tim. 4 7. I haue fought a good fight I haue run my course I haue kept the faith c. How Paul performed his course The last fight saith he remained for when he did write these words he was not yet dead but bicause he remained in hope of stedfast dieng in the faith therefore he wrote so boldlie He finished his course howbeit not fullie perfectlie but in an obedience that was more than begoone Neither dooth he write that he sinned not but if he had so written yet would we haue said that the same had béene doone in respect of his hope For that which is certeinlie looked for is reckoned as if it were doone And it is no doubt but at that time he had néed as well as the rest of the apostles to praie according to the commandement ef Christ Forgiue vs our trespasses as we forgiue them that trespasse against vs. 11 Our aduersaries also teach that those impediments which we haue rehearsed namelie corrupt affections and naughtie motions vnto euill are no sinnes vnlesse there be added a consent therevnto which opinion of theirs must be vtterlie repelled True indéed it is that Augustine in defining of sinne declared the same to be a thing spoken doone or lusted against the lawe of God albeit that is a doubtfull definition For if lusting be ment according to the consent of the will onelie actuall sinnes as they terme them are comprehended therein but originall corruption and naughtie motions of the mind are excluded from thence Wherefore Peter Lombard in his second booke distinction the 25. bringeth in this definition what time as he steppeth from the treating of originall sinne to treat of actuall sinnes Neuerthelesse What is ment by lusting if by the word lusting he comprehend both originall sin and also naughtie motions the definition will be generall But Ambrose saith Ambrose declareth what sin is that Sinne is a transgressing of the lawe or a disobedience of the heauenlie commandements Howbeit letting these things go we must giue eare vnto the holie scriptures It is written in the first epistle of Iohn the third chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. that is Sinne is the transgression of the lawe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all men knowe is compounded of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath a strength of depriuing and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth Lawe wherevpon it followeth that to be depriued of that righteousnesse which the lawe dooth require is sinne But shall we stand in contention whether our corrupt motions and naughtie passions doo impugne the lawe of God Certeinelie Paule affirmeth that they doo striue against it when he writeth Rom. 7 23. that He feeleth another lawe in the members striuing against the lawe of the mind wherevnto if it be repugnant it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is transgression of the lawe Neither dooth he otherwise iudge when he saith It is not I that worke that but it is sinne Ibidem 17. which dwelleth in me And we doo not onelie deale now as concerning those first motions of the lusting and wrathfull facultie but also of those motions of reason which prouoke vnto sinne For it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The wisedome of the flesh is enimitie against God Vndoubtedlie all these things be sin and deface the image of God Man is not made to the intent he should be against the lawe of God but that all the motions of his mind should be a spur to prouoke him to godlines Tertullian saith that Herein consisteth Gods image euen to haue the motions of our minds and our wils all one with God Yea and Paule himselfe taught this in his epistle to the Philippians Phil. 2 2 and 5. Let the same mind be euen in you that was in Christ Iesus Wherefore séeing these euils deface and corrupt this state and condition of our mind they cannot be otherwise called than sinnes 12 But perhaps some will aske How Adam fell hauing hauing not the naughtie motions of the mind that séeing Adam at his creation had no corrupt motions and affections how it came to passe that he so gréeuouslie fell This is demanded as though sinne might not be committed by his own will Assuredlie the angels did fall who were without anie such perturbations Truth it is that we are compelled more often and more vehementlie vnto sinne than Adam was we hauing manie naughtie persuasions and prouocations vnto sinne the which he had not till such time as he transgressed But if it be so that some of the fathers now and then doo denie that these motions whereof we intreat be sinnes bicause they haue no bond ioined with them vnto euerlasting punishment séeing Christ hath cancelled the same yet can it not be denied by anie man but that the deformitie which was brought by them remaineth in the mind Further it is so written of them by waie of comparison For if so be that
these euils be compared with actuall sinnes they doo not so vehementlie and so manifestlie contend against the lawe of God Also those fathers teach vs that these be not called sinnes sauing for that they be the causes and effects of sinnes as when a man saith of his owne writing This is my hand meaning that it was written with his owne hand And men call the cold weather dull bicause it maketh vs dull Such similitudes as these Augustine was wont to vse but then he compared this kind of sinne with actuall sinnes Howbeit it is better to heare the same father when he examineth these sinnes by themselues In the sixt booke against Iulian the 8. chapter It is not saith he no iniquitie when the superiour parts doo shamefullie giue place vnto the inferiour and the inferiour doo shamefullie wrestle against the superiour although they be not permitted to ouercome And in the fift book and third chapter he saith The concupiscence of the flesh against which the good spirit dooth striue is sinne bicause therein is a disobedience against the dominion of reason And it is the punishment of sinne bicause it is giuen as a reward to the deserts of our disobedience Also it is the cause of sinne by reason of the fall of him that consenteth thereto Concupiscence considered of according to three degrees Wherefore hée considereth of this concupiscence according to thrée degrées First by the nature thereof and that he affirmeth to be sinne bicause it impugneth the souereigntie of the mind Secondlie as an effect and punishment laid vpon sinne And lastlie as being the cause of sinne Besides in his third booke De libero arbitrio the 18. chapter he writeth on this wise These things be therefore reckoned among sinnes bicause through them we depart from the forme wherein man was made at the beginning 13 And to declare further that these deformities apperteine not vnto sinne they alledge for themselues the infancie of our sauior Christ whereof Luke dooth write in the 2. chapter of his Gospell And Iesus increased grew in yeeres verse 52. in wisedome and in fauour with God and men And a little before verse 40. And the child grew waxed strong in spirit and was filled with wisdome and the grace of God was with him If he profited dailie saie they it followeth that first there were wants in him and that he was not so wise at the first as he prooued afterward Some haue expounded these things to be ment as concerning the spirit which appeared dailie more and more whome they thinke to be most perfect at the first yet that the scripture hath béene accustomed to saie that anie thing is then doone when it first appeareth Doubtlesse I can readilie condescend and I sée that I ought so to doo namelie that Christ tooke vpon him mans infirmities for our sakes Neither doo I doubt but that his mind had accesse of wisedome according to the proportion of age But the defects in his infancie were not like vnto our defects For as touching ignorance Euerie ignorance is not sinne we must not affirme euerie ignorance to be sinne sith euen the angels are ignorant of verie manie things especiallie of the time when the latter daie shall be But shall we saie that this is a sinne in them Further shall we thinke that Adam did straitwaie know all things No certeinlie Wherefore we call blindnesse of the mind the ignorance that belongeth vnto sinne through the which blindnesse those things be vnknowne which ought to be knowne and whereby things contrarie vnto the truth are perceiued Aristotle in Posterioribus analyticis Ignorance of two sorts distinguisheth ignorance calling one an ignorance of denieng an other of contrarie disposition An example of the first is a rusticall and husbandman who is vtterlie ignorant of the mathematicall sciences bicause he neuer learned them The other ignorance is ascribed vnto him which sometime applied his indeuour to the mathematicals but perceiued ill those things that were taught him so as those things which be true in them he iudgeth to be put contrarie and thinketh the line to be crooked which is straight Wherefore I might be lawfull to saie that ignorance of denieng is no sinne vnlesse it be as touching men of ripe yéeres séeing they be ignorant of things which be necessarie for obteining of saluation Therefore Christ in taking of our infirmities did not receiue sinne into himselfe By reason whereof at his death he felt naturall motions through which he trembled at death but yet those perturbations procéeded of sound and perfect nature not of euill and corrupt reliks of nature Now then the infirmities of Christ were farre differing from our infirmities verse 15. And therefore it is written in the fourth chapter to the Hebrues that The Lord was tempted in all things as we be But the exception is added Yet without sinne 1. Co. 13 11 And whereas Paule saith When I was a child I spake as a child it is ment that one daie shall be voided all that which before was vnperfect and we shall at the last come to eternall life where all things shall be absolute Bréefelie it must be considered that our naughtie motions though they be the first of all are not onelie rude and vnperfect things but that they be also repugnant vnto the lawe of God as it is declared in the seuenth chapter to the Romans verse 14. Where we must not hearken vnto those men which thinke such a thing to be there described by the apostle as the Poets described of Medea who said I see the better I allow the better but I followe the woorser For as I taught a litle before the apostle did not there dispute of ciuill honestie but of the lawe of God the which he called holie iust and honest whose equitie the naturall man dooth not perceiue 14 Also there is much a doo made against vs bicause Christ said Matt. 5 48 Be ye perfect as the heauenlie father is perfect Where neuerthelesse it séemeth absurd that Gods goodnesse being infinit should be commanded vnto vs. Héerevnto I answer that Christ is set foorth as a familiar example for vs the which we ought to follow as much as in vs lieth And thinke not that of him and of the heauenlie father all one consideration must be had throughlie in all respects for the soule of Christ being a part of his humanitie was not immensible séeing it was a creature so as the loue that came from thence was limited and not infinit And therefore in the louing of GOD we are bound to imitate him Certeinlie the heauenlie father although in his owne nature he be infinit yet the effects of his charitie I meane the good things which he bestoweth vpon vs are measured bicause they shall not excéed the order of things created Furthermore I dispute not of this aduerbe Sicut that is As whether it expresse an equalitie in quantitie or a
Moreouer they saie that whatsoeuer we doo we must doo it for his sake We must worship God also in that he is felicitie and blessednesse in the first consideration and not in respect that he is our chéefe goodnesse and felicitie And this they thinke that Barnard ment by the words now recited For they alledge him who after this maner writeth in another place namelie that he suspected all that loue wherewith we loue anie thing besides God Howbeit these men doo not marke that by this distinction which is found out rather by the iudgement of men than by the veritie of the scriptures they are against the meaning of God Sith he said vnto Abraham as it is written in Genesis Gen. 15 1. I am thine exceeding great reward walke therefore before me and be perfect Vndoubtedlie by these words God offereth himselfe vnto vs not imagined by himselfe or plucked awaie from our commodities but in respect that he is our reward Moreouer as I alreadie said at the first God would not adioine promises gifts rewards to his coÌ„mandements in vaine or without effect but most prudentlie and with consideration did he this I praie thée that our eies being shut we should ouerskip them I thinke not Neither canst thou saie that they serue for the ruder sort and such as be not yet singular and perfect For I will demand straitway of thée whether Abraham Moses Dauid the prophets and apostles were not so perfect as either the nature of men in this life can be or is required of vs If thou wilt saie they were vnperfect then can I not tell what excellencie or perfection of men thou fainest to thy selfe Vndoubtedlie Paule setteth foorth himselfe vnto others as a perfect man in such sort as a man in this life may be perfect when he wrote Be ye perfect as I am perfect I speake not how the scripture yea God himselfe pronounceth Moses to be most méeke He commendeth Dauid also that he was made according to his will and heart Wherefore if thou wilt grant that these men were notable excellent and perfect men as men may be in this world neither canst thou denie the promises and rewards offered to them of God This without doubt followeth that men of the more excellent sort may in well liuing and dooing lift vp their eies to the reward Augustine 20 Howbeit I thinke that Augustine hath verie well opened all this matter when he saith in his booke of Confessions He loueth thée not speaking to God which loueth anie thing besides thée that he loueth not for thy sake By these words is gathered that we may loue gaine and rewards for Gods sake séeing it is lawfull to imbrace the meane ends for the last and chiefe goodnesse sake Neither are wée forbidden but that we may sometimes wish for meate drinke and cloth and such things as are néedfull for this life Yea and Christ hath commanded by expresse words that we should aske them and he hath promised them to those which séeke for the kingdome of God when he hath said First seeke the kingdome of God and all things shall be ministred vnto you Mat. 6 33. Wherefore it is true that these things may be so hoped for regarded and receiued of God as gifts and rewards and not as the principall things For they are also to be referred to a further end according to Paules most holesome admonition who hath written 1. Co. 10 31 Whether we eate or whether we drinke or whether we doo anie other thing let vs doo it to the glorie of God What is the foundation of earthlie promises And finallie séeing God himselfe his glorie good will and fauour be the roote and foundation of other promises and of euerie reward so often as we shall behold these other things séeing they are comprehended in those former things we must take héed that we neuer separate them one from an other but in the latter continuallie looke vpon those that are first Whereby as Augustine hath counselled we shall loue nothing besides God but that we loue it for his sake And this much of this question Of the vse and abrogating of the lawe 21 The mind of God must be reckoned the beginning of all lawes In Rom. 3 20. The mind of God is the originall of all lawes for whatsoeuer is accounted iust and honest in anie lawes that hath generallie flowed from thence So as we may saie that all lawes are interpretations of the mind of God whereby it commeth to passe that the lawes which be not iust ought not to be accounted lawes The knowledge which we haue by the lawe as touching sinne is of two sorts One is altogither weake and without effect whereby our minds be not terrified nor yet our consciences deiected As when we sée droonkards otherwhile which in the minds of their cups condemne the vice of droonkennesse Also the Poets in their verses and miters cunninglie described vices but yet they themselues did not refraine from them anie whit more than others And certeinlie that knowledge of sinne which terrifieth dooth not alwaies bring saluation If it be without hope of remedie it is pernicious As it came to passe in Iudas Esau and Caine who hauing knowledge of their wickednesse fell into despaire But as touching the elect there is a hope of obteining saluation by Christ the which hope like a perpetuall companion is ioined with the knowledge of sinnes If we shall by particulars reckon vp the sinnes which are knowne by the lawe the first we account to be that which is ingendred in vs by nature which is called originall sinne and it is the filth corruption of all our whole nature Of the which we be taught in the psalme Psal 51 7. I was shapen in wickednesse and in sinnes my mother hath conceiued me Secondlie from the same doo perpetuallie flow the motions and assaults which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they resist the lawe of God Concerning the which Paule saith that He felt another lawe in his membâ—…s Rom. 7 23. resisting the lawe of the mind and leading him awaie captiue vnto the lawe of sin Then thirdlie commeth the consent of the will and then sinne is made more gréeuous And as touching this we doo read Rom. 6 12. Let not sinne reigne in your mortall bodie Moreouer there also followeth a custome and by the bonds thereof wée are more strictlie held vnder the power of sinne so as it is in a maner impossible to put awaie the vse which hath now béene brought in séeing Ieremie saith Iere. 13 23. An Aethiopian cannot change his skinne Lastlie the wicked are sometimes thrust downe so farre as they sinne against the holie Ghost the forgiuenesse of which crime is vtterlie denied Matt. 12 31 32 Ierem. 7. 16 11. 14 14. 11 as Christ in the Gospell hath taught and it was commanded vnto Ieremie that he should not praie
thought well of thâ—se things touching which he had erred in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it be true then forsomuch as in these bookes he had a most wicked iudgement of the sonne of God it may easilie be prooued that these things could not be written by him in his Commentaries to the Romans But howsoeuer it be touching Origin Origins Commentaries vpon the Romans Cyprian for his Commentaries to the Romans are not extant in the Gréeke whereby we should iudge anie thing of them this is certeine that Cyprian a most ancient writer in his second booke against the Iewes the fift chapter vseth this testimonie to prooue the diuinitie of Christ albeit that when he citeth the words of Paule he leaueth out this word God And so we perceiue to be doone by Hilarie vpon the 122. psalme Hilarie But that may séeme to haue come through the negligence of the Registers as Erasmus himselfe confesseth Neither must we omit that that particle Ouer all may be adioined to that particle Blessed which followeth so that the sense is God that is to be praised aboue all ¶ Touching the vniting of substance of the two natures into one person of Christ looke the dialog of Peter Martyr himselfe set foorth particularlie concerning that matter 5 But in that sentence of Paule In 1. Cor. 15. vers 47. which is written in the first to the Corinthians the 15. chapter The first man is of the earth earthie the second man is the Lord himselfe from heauen That to this purpose the Antithesis might be perfect manie haue thought it should be vnderstood that euen as the first man had his bodie fashioned out of the earth so the second man namelie Christ brought his bodie out of heauen Hereof it commeth that Valentinus Martion Swenkfields heresie and among the latter heretikes Swenkfeldius and his fellowes agrée not that Christ tooke flesh of the virgine but thought that hée brought his bodie with him out of heauen But it is not necessarie that the comparison should be answerable in euerie point This rather is a certeine allusion of the apostle wherein is not weighed the substance of things compared but the qualities conditions and gifts of nature are compared togither Neither meaneth the apostle anie other thing but that Adam was the figure of this our life and that the latter Adam I meane Christ is the forme of the life to come which we expect Neither dooth hée here make mention of a bodie naie rather when he had said The first man of the earth earthie hée added And the second is the Lord from heauen It is not denied of the godlie that Christ is from heauen séeing they attribute vnto him the diuine nature but yet it commeth not to passe thereby that whatsoeuer the Lord who came downe from heauen had is either of heauenlie nature or else brought from heauen For if we list after that sort to reason of the first Adam we shall not say that he is vtterlie of the earth earthie séeing beside the bodie he had also a soule which is a diuine thing and was not taken out of the slime of the earth So as according to this reason we may saie that as Adam had not onelie a bodie fashioned out of the earth but also a heauenlie mind so Christ comprehendeth not onelie the diuine nature which was out of heauen The Lord came out of heauen although he had his bodie out of the earth Augustine but a naturall bodie which he tooke out of the earth in the virgins wombe And Augustine in the 13. chapter De ciuitate Dei feareth not howsoeuer to attribute vnto the man Christ a naturall bodie otherwise if we shall grant vnto Christ a bodie brought out of heauen he shall not be a man séeing heauenlie things are furthest of all differing from earthlie things But that Christ was verie man as well the scripture euerie where testifieth as also Paule in this place expresselie calleth him a man How Christ his bodie may be said to haue come out of heauen Luke 1 35. Albeit as touching the humanitie Christ may be said to haue come out of heauen séeing his bodie had no originall from the séed of man but from the holie Ghost as the angell promised vnto the virgine when he said The spirit of the highest shall ouershadow thee Moreouer he might be said to come from heauen in respect of affections and actions of his humane conuersation when as in maners and holinesse of life he altogither behaued himselfe heauenlie and diuinelie Furthermore the apostle speaketh of Christ hauing respect vnto the state of the resurrection wherevnto we also shall be brought And it is not to be doubted but that he challenged vnto himselfe the condition of resurrection not naturallie but by his diuine power 6 But now séeing the exposition of this place is manifest there resteth yet to reprooue them which haue otherwise iudged saieng that Christ tooke not his bodie of the virgine but brought the same foorth with him out of heauen The reasons of them which saie that Christ brought his bodie out of heauen and that he passed through the virgine Marie as through a conduit But speciallie let vs consider what reasons they rest vpon First they saie that If the bodie of Christ be not diuine and heauenlie but a creature taken of the virgins wombe when as Paule saith The first reason Ephes 3 17 that Christ dwelleth in our harts as we read vnto the Ephesians we shall haue no more but halfe of him For it shall be no otherwise than according to his diuine nature But we answer them that in what sort Christ dwelleth in our harts the same apostle dooth plainlie declare for he added By faith Which faith dooth not apprehend Christ in part but wholie as well in the sacrament of the Eucharist as also in the word of God which is set foorth vnto vs for our saluation And that this must be iudged after a spirituall sort it appéereth by comparing togither of other places In the eight chapter vnto the Romans it is said verse 11. If Christ doo dwell in you God which raised him from the dead shall also quicken your mortall bodies for his spirit sake which dwelleth in you Here now we plainlie heare that Christ by his spirit dwelleth in vs. And in the third chapter of the first epistle to the Corinthians verse 16. we are by no other reason affirmed to be the temple of God but bicause the holie Ghost dwelleth in vs. Neither is there required vnto that coniunction which we haue with Christ that his bodie should in verie déed penetrate our breasts or our minds By faith and by the spirit Christ is all wholie apprehended of vs as well touching his diuine nature as touching his humane nature And when we affirme the diuine nature of Christ to be euerie-where we doo not so say of the humane It must not be
themselues as concerning nature and state of liuing Then when they haue made them their heires Wherin out similitude with God standeth they desire to inrich them with all their substance The similitude vndoubtedlie which the regenerate haue with God their father consisteth in wisedome iustice simplicitie of mind magnanimitie charitie and in other like heauenlie and diuine affections of the mind whereby they iudge themselues to be made according to the image of GOD as they were created at the beginning And the inheritance which they expect of so excellent a father is eternall and most blessed life And I praie you how much dooth this generation differ from that The heritage of the godlie wherein we are begotten according to flesh and bones And how great a diuersitie is there betwéene the same inheritance of eternall life and the frée gifts among them that be aliue or that are woont to be doone by testaments concerning fields vineyards houses cattell monie or anie other thing For albeit we haue not so much as these things anie other way than of him and by him now presentlie yet we speake onelie of that by reason wherof God is properlie called The father of them that be regenerate in Christ If so be that men would imbrace this thing as méet it were with faith and readinesse of mind they should not so erre from the properties and similitude of God our father neither yet could they shew the disposition of false begotten children by their shamefull actions and wicked déeds as at this daie manie are accustomed to doo This is that fatherlie image and shape whervnto Christ inuited vs in these words Be ye perfect Matth. 5 48 as your heauenlie father is perfect Yet did he neuertheles not kéepe in silence that goodlie and rich inheritance when he said vnto Peter Matt. 19 29. Who soeuer shall leaue that that is his for my names sake he shall not onelie receiue an hundreth fold for me but besides this shall haue euen eternall life also Whosoeuer therefore expecteth so great an inheritance by faith euen as he is not puffed vp by prosperitie so neither is he sorrowfull aboue measure in aduersitie but he hath alwaies his mind bent vnto greater matters neither will he euer persuade himselfe that the labours and vexations which he is subiect vnto in this life are not equiualent to the reward which he looketh for Of the omnipotencie of God 3 But now let vs come to the third point wherein we beléeue him to be omnipotent And this dooth first signifie that he of his owne onelie power was able to bring foorth as afterward shall be said whatsoeuer is conteined both in heauen and earth Further when he will protect me from all euilles and heape euerie good thing vpon me I being his owne workemanship he can shew the same by manie meanes and he being omnipotent as we beléeue him to be can easilie remooue all lets and impediments Herof dependeth as of a most sure foundation all the honour and woorthinesse of our faith For how much soeuer the wisedome of man the world the flesh our owne verie sense or temptation of the diuell is able to withstand the promises conteined in the holie scriptures by this article is beaten downe Hereof it commeth Rom. 4 20. that Paule saith vnto the Romans that Abraham gaue the glorie vnto God when he beléeued perfectlie that he was able to performe that which he promised although the same might not be granted by humane reason and power Wherefore thou must not make anie account of that which importunate men shall obiect neither yet of that which troublesome cogitations entring into thy mind and withstanding those things which be conteined in the holie scriptures diuine promises shall moue sith to thée is manifest both the infinite power of God and also his fatherlie will in whom thou professest thy selfe to beléeue Thou must also remember that neither miracles are wrought nor praiers are heard vnlesse that faith be fullie giuen vnto this omnipotencie of God and vnto the loue wherewith he loueth vs. For this cause Christ said Mark 9 22. that All things are possible vnto him that beleeueth 4 Now remaineth to expound the last part of this article namelie God the creatour of heauen and earth The maker of heauen and earth By which saieng is refelled the error which the schooles of philosophers indeuor to persuade that the world in verie déed was without beginning and that it cannot by anie possible meanes be that the same should be made of nothing séeing here all we that be indued with faith doo sée much more perfectlie than they haue séene For it shall be an absurd thing to measure the works of God omnipotent with a certeine measure of naturall works Further we also beléeue hereby that God is the perpetuall preseruer of the things which he hath made For vnlesse he should gouerne all things by the selfe-same vertue wherewith he made them without doubt all things would be reduced to naught which to haue their being were at the first brought foorth by him of nothing Wherevpon also it is lawfull to conclude another thing namelie that if all things be created by God as we haue before declared and that he is verelie a father vnto thée and so mercifull a father whatsoeuer is made by him commeth to thy vse Vnto Adam the parent of all mankind all things in a maner became subiect but seeing he was vngratefull of mind he by his gréeuous offense spoiled both himselfe and all vs of so pretious and ample inheritance the which inheritance Paule doth manifestlie shew Roma 5 17. and that with verie great most forceable arguments to be restored to vs againe by Christ teaching that the benefit of Christ is mightier and of more efficacie than the malice and wickednesse of Adam Therefore he also writeth vnto them that All things happen well vnto them which trulie loue God It is therefore our part Rom. 8 27. rightlie and iustlie to applie vnto our vse and commoditie those things that be created that for the vse of them and for the delectable fruit which we receiue by them the goodnesse of GOD may be praised and thanks giuen vnto him For as the same apostle writing vnto Timothie saith Things created by God are good that the faithfull may vse them and giue due thanks to God 1. Tim. 4 4 so as none of them be receiued as euill Yea and although the same haue drawne anie euill vnto it yet by the word and by praier it is made holie Yea and things created doo no lesse serue for the sustentation of mans life than doo giue vs an apt testimonie of the perfect and singular goodnesse of our most mercifull father which thing as it is most true so it ought not to be contemned Fiue other principall points belonging to the person of the sonne 5 I beleeue in Iesus Christ his onelie sonne our Lord
of their owne accord and fréelie will those things which they will Paule as we read in the Acts cited that sentence of Aratus In him we liue Acts. 17 28. we mooue and haue our being whereof it followeth The will receiueth such motions of God as he will that the will of man hath his motions of God But if a man saie that it receiueth of God such motions as it selfe before willeth then shall he speake things absurd for then should our will measure and gouerne the influences of God which is furthest from the truth But rather let vs saie that it receiueth of God such impulsions and motions as he will giue and let vs in the meane time marke that God so worketh in our will that it gladlie willinglie and of it owne accord receiueth the motions which God putteth into vs. 57 But how it commeth to passe that God most certeinlie foreséeth things to come Second causes may be doubtfull wheras yet the will of God is certeine when yet the wils of men and manie naturall causes are doubtfull and worke contingentlie it may thus be declared It is true indéed that those which consider things onelie in their causes are oftentimes deceiued For all causes doo not necessarilie bring foorth their effects for somtimes they are letted and otherwise inclined than they were supposed Wherefore men are not deceiued when they iudge of effects lieng hidden in their causes But the foreknowledge of God not onelie knoweth what things shall come to passe in their causes but also throughlie séeth them as if they were alreadie brought foorth and by their causes made perfect And hereof it commeth that we may of the foreknowledge of God infer necessitie of certeintie and infalliblenes and so can we not doo of the nighest causes For when we saie that God foreknew that this or that should be to morrowe we rightlie adde that therefore it shall of necessitie be Necessitie is not applied vnto a thing knowne but as it is foreknowne of God as present and alreadie brough foorth which maketh not onelie to perspicuitie Euerie thing while it is is of necessitie but also to necessitie for euerie thing whilest it is is of necessitie neither must we afterward grant that the thing is of necessitie for that it is not taken in such sort as it was foreknowne of God We doo not defend free-will Hitherto haue we defended the power of mans will which yet we would not haue taken generallie but onelie as touching foreknowledge and predestination For although thereby as it is prooued be not letted frée will yet dooth it not otherwise want impediments or lets for we are borne in sinnes and will we or nill we we are wrapped in originall sinne neither can we by anie meanes wind our selues out of sinne And before regeneration what maner of power soeuer we giue vnto the will of man in things indifferent and ciuill this first we ought to thinke that which waie soeuer it turne it selfe of necessitie it sinneth neither can it doo anie thing which is in verie déed acceptable vnto God neither yet can it giue vnto ciuill works the successe which it purposeth Wherfore Augustine woorthilie wrote in his Euchiridion that the first man by sinning lost the libertie of fréewill This moreouer is to be considered that the wils and motions of the mind and actions euen of men not yet regenerated are directed of God and so directed that by his prouidence they are brought to the end by him prefixed and determined yea also when we are regenerated although after a sort we obteine libertie through Christ yet the same is not full but only begun For the first motions which stir vp vnto sinne créepe vpon vs against our wils which motions we haue shewed to be sinnes And Ambrose plainlie confesseth that Our harts are not in our owne power neither is there anie of the beléeuers which often falleth not when as neuertheles he would faine stand Wherevpon we ought all to praie Forgiue vs our trespasses Matt. 6 12. Gala. 5 17. And vnto the Galathians Paule said The spirit fighteth against the flesh and the flesh against the spirit so that yee doo not those things which ye would Rom. 7. ver 15 and 23. And in his epistle to the Romans it is written The euill which I hate that I doo Againe I feele a lawe in my members striuing against the lawe of my mind and leading me awaie captiue into the lawe of sinne which words cannot bée vnderstood but onlie of man regenerated For he had said In my mind I serue the lawe of God verse 22. but in flesh the lawe of sinne which in no wise can be referred to a man not yet iustified We grant indéed that God could if he would God could keepe vs from al maner of sinne but he doth it not giue vnto men so much aid that they should not sinne at all but that hitherto hath he not doone neither hath he vndertaken at anie time to doo it Wherefore our will is subiect yet to some seruitude which as we desire to remaine certeine and vndoubted so on the other side we affirme that by the foreknowledge and predestination of God the will is not letted 58 Hitherto in this article it is séene what necessitie commeth of the foreknowledge and predestination of God namelie such a necessitie as is not absolute but by supposition which we call necessitie of consequence of infalliblenes and of certeintie but not of coaction And séeing it is so it is now euident that no iniustice is committed of God when he condemneth sinners and glorifieth the righteous For vnto euerie man is rendered according vnto his works so that no man can saie that his sinnes are not his owne works séeing he is not compelled to commit them but excéedinglie alloweth and willeth them Neither are lawes Monitions lawes and punishments are not in vaine admonitions promises punishments in vaine as it was obiected for they are of so much force as God hath decréed they shall be of force as Augustine writes in his fift booke De ciuitate Dei in the chapter before cited For Gods will is to vse them vnto the saluation of manie and although they profit not some yet they want not their end for they helpe forward to the condemnation of the wicked Praiers also are not made vnprofitable Praiers also are not in vaine for by them we obteine those things which God hath decréed to giue vnto vs by them Wherefore this is an excellent saieng of Gregorie in his dialogs that By praiers cannot be obteined but those things onlie which God hath predestinated to giue And how by predestination or foreknowledge or prophesies sins are not excused we are taught by verie manie testimonies of the holie scriptures Christ foretold that Iudas should betraie him Mat. 26 21. An example verelie that foretelling neither tooke away from Iudas his wickednes nor yet powred it
God whose faith as thou séest dooth depend vpon the calling of God And if so be calling be before faith it is also before all merits bicause our good works by the which we deserue anie thing doo flowe from faith euen as it is said in the fift chapter to the Galathians verse 6. Faith which worketh by loue Séeing therefore that faith goeth before works and merits The calling is doone freelie and calling before faith it appéereth that our calling is not giuen for any merits of ours but onelie for the frée mercie of God 2 But now if thou shalt be demanded what time that calling is made Thou must answer The time of calling that vnto GOD there be no lawes prefixed that he by his most prudent gouernment calleth into his vineyard some at the first houre Matt. 20 verse 1. c. some at the second some at the third againe he calleth some a little before the euening time For albeit that in respect of his foreknowledge or predestination all men were called togither at the beginning yet neuertheles the declaration or execution of calling is doone by God according as it furthereth his glorie and the honour or commoditie of his church The honor of the diuine calling And so great is the honour of the diuine calling that the church tooke thereof hir name and is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which vndoubtedlie signifieth no other but a companie of them that be called Wherefore it remaineth We must obeie the calling that when we be called we should with all diligence obeie the caller weighing throughlie with our selues that we be called for our profit for God calleth vs not but for our good Wherefore Christ saith Mat. 11 28. Come vnto me all ye that labour and be heauie laden and I will refresh you For being far from God we are vexed with thought and carefulnes of liuing Moreouer being laden with a multitude of gréeuous mischéefes we are pressed downe Furthermore we must marke what maner of benefit of God this is and how singular and excellent the which he imparteth not vnto all men for he passing ouer so manie whose nature is all one with ours hath taken vnto him or separated vs. Wherefore if we imbrace not the benefit that is offered vnto vs and that is denied vnto others we shall deserue no small punishment yea rather as it is written in the second chapter to the Romans Rom. 2 5. We shall heape vp vnto our selues wrath in the daie of wrath Neither ought there or may there be anie lawful excuse pretended verse 21. for not obeieng God when we be called although in shew the same were a godlie excuse which is sufficientlie shewed in the eight chapter of the Gospell of Matthew touching him that being called of the Lord alledged for himselfe that he should go to burie his father No doubt but that séemed to tend vnto godlines but Christ said vnto him Let the dead burie the dead as if he had said When thou art called by me set aside all duties and followe me The power of Gods calling Ibidem 19. And such is the power of Gods calling as without that all our indeuours are made void are not allowed by God as in the same chapter we most plainlie sée that he pleased not Christ which in a maner offered himselfe of his owne accord to followe him but bicause he wanted that calling he did not set forward himselfe to follow Christ with an vpright mind wherefore he was put to a repulse In Rom. 6 verse 17. 3 Paule when he disputed of calling thought it not sufficient to put vs in remembrance that we are brought to obedience but would also admonish vs besides Before regeneration we were all the seruants of sinne The calling of God findeth none holie what maner of people we were before namelie the seruants of sinne This was the state of vs all before we were conuerted vnto Christ for the calling of God findeth none either holie or iust Neither was it sufficient to saie that we are now the seruants of righteousnes but he added From the hart They which are trulie regenerate in Christ The trulie regenerate doo liue godlie of their owne accord We are deliuered by God bicause it lieth not in our owne power and therefore Paule giueth thanks Ioh. 10 29. and grafted in him worke those things which they vnderstand to be acceptable vnto God not by compulsion or hypocrisie but of their owne accord Wherefore Paule when he maketh mention hereof giueth thanks vnto God for that hée vnderstood the same thing to be the chéefest and singular benefit of God and lieth not in our power as manie men feigne it to doo and therfore he addeth in the passiue signification Yee were deliuered By which words he meaneth nothing else but that which Christ ment when he said No man commeth vnto me vnles my father drawe him But what maner of drawing this is and how hard it is to be expressed he that diligentlie weigheth the words of Christ shall easilie perceiue It is written saith he in the prophets Iohn 6 46. They shall be all taught of God Which sentence Christ dooth yet more plainlie expound Ibidem saieng He which shall heare of my father and shall learne commeth vnto me By which words he sheweth that an outward calling is not sufficient vnlesse there be added by GOD a full persuasion inwardlie and in the mind for after that God hath once inclined and framed our mind then at the last we come vnto Christ And Augustine in his first booke to Bonifacius Of the drawing wherby we are stirred vp by God against the two epistles of the Pelagians writeth that The Lord said Vnles my father shall drawe him and said not Vnles my father shall lead him as though we our selues as of our selues could will anie thing or else giue assent vnto him that calleth vs God draweth none but those that hee willing for he which is willing is not drawne but led not that the father draweth anie but those that be willing For it is not possible that we should beléeue vnles we be willing But God worketh woonderfulllie in our harts so that of vnwilling persons hée maketh vs willing An excellent comparison of Augustine And the same Augustine vpon Iohn expounding this place compareth the beléeuer with a yoong shéepe whom the shepheard by holding foorth a gréene bow draweth after him not indéed by violence but of his owne accord and with a desire for the shéepe hath inwardlie an appetite which stirreth him vp to followe the bow In which comparison this we ought to note that it is the propertie of a shéepe so to doo for another beast will not followe Wales we be first made sheep we will not followe Christ that calleth although thou shouldest allure it with gréene bows So ought we by regeneration to
Rogation wéeke Why saith he dooth your hand tremble when ye knocke And why is your conscience so néere asléepe when ye beg I am the doore of life I abhorre not him that knocketh though he be vncleane And vpon the 41. psalme he saith Put not hope in thy selfe but in thy God for if thou doo put hope in thine owne selfe thou shalt fill thy soule with trouble for as yet it hath not found whereof to assure it selfe of thée By these words he declareth that the securitie which we haue commeth not of our selues but of God The same father vpon the 27. psalme when he expoundeth these words of Paule out of the second chapter to the Ephesians We also by nature were the children of wrath as others be Why dooth he saie We were Bicause saith he by hope we now are not for in déed we still be but we speake that which is better namelie that which we in hope are bicause we be certeine of our hope for our hope is not vncerteine that we should doubt of it And Chrysostome vpon the fift chapter to the Romans saith that We ought no lesse to be persuaded of those things which we shall receiue than we are of those things which we haue alreadie receiued Cyprian also in his sermon De pestilentia when he sawe the godlie sort fearefull to die confirmed them manie waies to be assured of their saluation and amongst all other things saith that They doo feare and abhorre death which are void either of faith or hope And Barnard woonderfullie reioiseth touching the death of Christ touching his wounds and crosse vpon that rocke he saith that he dooth stand and will not fall for anie violence doone against him He maketh mention also of manie excellent things touching this firme and constant certeintie Wherefore those good things which we haue auouched of the constancie and securitie of hope doo not onelie agrée with the holie scriptures and with most sure reasons but also with the sentences of the fathers 48 Now it shall be good to define hope that the certeintie thereof may the more plainelie be knowne Wherefore A definition of hope Hope is a facultie or power breathed into vs by the holie Ghost whereby we with an assured and patient mind doo wait that the saluation begun by Christ receiued of vs by faith may once be performed in vs not for our owne merits sake but through the mercie of God First it is said to be instilled by the holie Ghost bicause it springeth not through nature or continuall actions Hope is after faith Indéed it is after faith although not in respect of time yet in nature which thing may be learned out of the epistle to the Hebrues where it is written that Faith is the foundation of things to be hoped for For insomuch as things which we hope for Heb. 11 1. are not euident manifest but are remooued a great waie from vs they ought to leane vnto saith Hope conteineth expectation or waiting for Rom. 8 23. by which as by a prop or piller they may be staied vp And that hope doth conteine expectation or attending for the epistle to the Romans the 8. chapter doth plainlie declare where Paule saith that that Hope which is seene is no hope for how doth a man hope for that which he seeth But if we hope for that which we see not we doo by patience wait for it Neither must this be passed ouer that that good thing Hope hath respect vnto things of great difficultie which hope hath a respect vnto is difficult and hard to come by For naturallie in liuing creatures the affection of hope consisteth in the grosser part of the mind which they call the angrie part whereby the liuing creature is incouraged to pursue after that good thing which is set before it although there séeme some thing to let it for by such an affection it is stirred vp to ouercome whatsoeuer standeth in the waie The woolfe being hungrie méeteth with a bull A similitude and through the power of appetite desireth the same for a preie but when he séeth the great difficultie that he must haue of ioining and fighting with the bull he is through the angrie power of the mind stirred vp by hope and is bold to put himselfe into danger and fight and so at the length hauing put awaie all lets he obteineth his preie Hope is placed in the nobler part of the mind So hath God in the nobler part of our mind placed hope whereby is brought to passe that when the chiefe felicitie which is a thing both difficult and farre from vs is set before vs wée should not be feared awaie but by faith haue boldnes and accesse vnto God as Paule saith in the 3. verse 12. chapter to the Ephesians And forsomuch as this felicitie is verie farre distant from the godlie it cannot be otherwise but that in hoping they haue some griefe that they sorowe in themselues bicause their present state is by God so farre remooued from felicitie But on the other side when they are certeine and assured that they shall atteine vnto that end they cannot choose but be indued with incredible ioie In hope is sorowe ioined togither with ioie And so this power of hope is sprinkled with the affects of ioie and sorowe And the apostle hath signified vnto vs some part of the sorrowe thereof in that place to the Romans which we haue alreadie cited when he writeth Euerie creature groneth and trauelleth in paine togither with vs Rom. 8 21. euen vnto this present and not onelie the creature but we also which haue receiued the first fruits of the spirit euen we doo sigh in our selues waiting for the adoption euen the redemption of our bodie And that ioie is ioined with the selfe-same hope he declareth in the 12. Rom. 12 12. chapter of the same epistle Reioising saith he in hope 49 And although that valiant courage and patient induring Other vertues haue their expectation from hope séeme to bring to our minds an expectation yet those vertues haue not the same otherwise than from the hope which wée haue described Neither is it to be maruelled at that one vertue should receiue anie thing of an other vertue for they which are but meanlie conuersant in the Ethiks doo knowe that liberalitie temperance such other vertues haue much helpe at the hand of prudence for by the helpe thereof they haue a mediocritie appointed them to followe This is the difference that chieflie distinguisheth hope from faith namelie The difference betweene hope and faith that by faith we admit and embrace the promises offered vnto vs by God but by the helpe of hope we doo patientlie wait to haue those promises at the length to be performed vnto vs. Neither was hope for anie other cause giuen by God Why hope was giuen vs. but bicause we should not cease from following after
Thou which preachest a man should not steale dooest thou steale Thou which saiest a man should not coÌ„mit adulterie committest thou adultery Thou that abhorrest images dooest thou commit sacrilege And thou which makest thy boast of the lawe dooest thou by transgressing of the lawe dishonour God For the name of God as it is written is euill spoken of among the Gentils through you Such therefore were the Iewes without Christ wherefore they could by no meanes be iustified by their works or else they might haue answered Paule that they were so gréeuouslie accused without cause 10 But in what case men were before they receiued the faith of Christ The third reason is more manifestlie shewed in the third chapter for there we read Rom. 3 10. There is none righteous there is none that vnderstandeth or seeketh after God all haue gone out of the waie and are become vnprofitable there is none that dooth good no not one their throte is an open sepulchre with their toongs they haue deceiued the poison of aspes is vnder their lips whose mouth is full of cursing and bitternes their feet are swift to shed bloud destruction and wretchednes are in their waies they haue not knowne the waie of peace the feare of God is not before their eies c. These testimonies Paule gathered togither out of sundrie places of the holie scripture by which the nature of man being destitute of the grace of God is set foorth in his colours And that no man should saie that onlie the idolatrous and wicked Gentils are by these words signified the apostle as it manifestlie appéereth sheweth that these things are also extended vnto the Iewes who aboue all other thought themselues most holie and he addeth But we knowe that whatsoeuer the lawe speaketh Ibidem 19. it speaketh vnto them which are vnder the lawe And to the end we should not doubt but that his intent was to bring a generall reason he addeth verse 20. What signifieth the flesh Bicause by the works of the lawe no flesh shall be iustified And by the flesh he vnderstandeth a man not yet regenerate I knowe there haue béene some which by the flesh haue vnderstood the inferiour parts of the mind which are grosse and intangled with shamefull lusts The fourth reason But this sense Paule excludeth when he saith By the works of the lawe that is verse 19. by the works commanded by God in the lawe which must néeds come of reason not of the strength of the inferiour parts of the mind Further The fift reason the scripture after the Hebrue phrase by the flesh vnderstandeth the whole man which thing we haue in another place more aboundanltie expressed verse 21. Afterward to the end he might the better confirme this sentence he saith That euerie mouth might be stopped and that the whole world might be guiltie before God Vndoubtedlie if men should be iustified by works their mouthes should not be stopped neither should they be guiltie before God For they should alwaies haue somewhat to saie namelie that they are quit from sinnes bicause they haue deserued it by works but now when men perceiue the contrarie they dare not once open their lips Further he saith But now without the lawe is the righteousnes of God made manifest which hath the testimonie both of the lawe and of the prophets What man would appoint that thing to be the cause of our righteousnes without which righteousnes may be obteined Vndoubtedlie no wise man would so doo séeing that such is the nature of causes that without them the effects cannot be wrought To the same purpose also serueth that which followeth The sixt reason Where is then thy boasting It is excluded By what lawe By the lawe of works No verse 27. but by the lawe of faith He would haue vs knowe that all iust cause of glorie is excluded and taken awaie from vs for the whole glorie of our righteousnes ought to be giuen and yéelded to God But if we should be iustified by works then would it not be so for the glorie should be ours and euerie man would count himselfe to be therefore iustified bicause he hath liued vertuouslie and iustlie And how certeine and assured this was vnto the apostle those things which followe doo declare We thinke therefore that a man is iustified by faith verse 8. without the works of the lawe The seuenth reason Whie then shall we denie that which the apostle with so great vehemencie affirmeth Vndoubtedlie it were a thing most impudent so to doo Wherefore let vs assent vnto him and not resist so great a testimonie of his But besides these things let vs weigh and consider the pith of Paules meaning The eight reason If we should be iustified by works saith he we should not only haue matter to boast of Rom. 4 2. but the occasion of our boasting reioising in God of praising commending his fauour towards vs should be taken awaie For without doubt it is vnto vs a thing most praise-woorthie and glorious to acknowledge that the beneuolence and readie fauour of God towards vs through Christ is so great that he deliuereth vs miserable men from our sinnes and receiueth vs into fauour although we be couered ouer with neuer so great lothsomnes and dregs of sinnes If we should I saie be iustified by works then doubtlesse we might not trulie boast brag or glorie hereof 11 But it is better for vs to heare what the apostle himselfe saith in the beginning of the fourth chapter The ninth reason What shall we saie then Rom. 4 1. that our father Abraham found according to the flesh For if Abraham were iustified by works he hath wherof to boast but not before God For what saith the scriptures Abraham beleeued God and it was imputed vnto him for righteousnes But vnto him which worketh a reward is not imputed according to grace but according to debt Wherefore to the end that so swéet a consolation of the loue and beneuolence of God towards vs should not be taken awaie from vs let vs constantlie affirme with the apostle that we are not iustified by workes And that he might the better persuade vs hereof he vrgeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we saie is To impute to ascribe vnto a man righteousnes vers 3 4. or to count a man to be iust and he setteth it as an Antithesâ—is or contrarie position vnto merit or debt so that he to whome anie thing is imputed deserueth not the same neither receiueth it as a debt But he which obteineth anie thing as a debt accounteth not the same as imputed or ascribed vnto him Neither did Paule thinke it sufficient that he brought the scripture concerning Abraham but he also citeth Dauid vers 7. Psal 32 2. Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whome the Lord hath
righteousnesse he vnderstood the works of men regenerated forsomuch as with those works the merits of Christ are ioined for so it might be true that eternall life is the stipend of such a righteousnes Origin Further Origin goeth on and sheweth that Men are so iustified fréelie that good works are not required to go before For expounding this sentence Blessed are they whose iniquities are forgiuen Psal 32 1. The soule saith he whose sinnes are forgiuen must néeds now be in good state for it is called blessed Wherefore it hath the righteousnes which God imputeth vnto it although it haue not yet doone anie works of righteousnes but onelie for that it hath beléeued in him which iustifieth the vngodlie Out of these words we gather manie things first that God for works sake is not made debtor vnto anie man secondlie that not onelie iustification but also eternall life is giuen fréelie lastlie that righteousnes is imputed vnto the minds of them that beléeue although no good works went before in them Basilius Basil verse 7. vpon these words of the .116 Psalme Turne thou vnto thy rest ô my soule for the Lord hath rewarded thee For saith he eternall rest is set foorth vnto them which in this life haue wrestled lawfullie which yet is not rendred according to the merits of works but is giuen according to the grace of the most liberall God vnto them which haue hoped in him Seeing these things are spoken of the works of men alreadie iustified as touching eternall felicitie then are they to be counted much more true if they be referred vnto the works of them which are yet strangers from Christ Wherefore euen as those doo not merit an eternall reward no more can these merit iustification for both these things are giuen fréelie 41 Augustine in his booke De dogmatibus ecclesiasticis the .48 chapter Augustine Gala. 2 21. If by the lawe saith he commeth righteousnes then died Christ in vaine so also maie we saie If by nature come righteousnes Christ died in vaine This spake he against the Pelagians who affirmed that The libertie of man was so great that by nature onelie it could doo things acceptable vnto God And Augustine warelie transferreth that vnto nature which Paule spake of the lawe Augustine transferreth vnto nature that which Paule spake of the lawe concerning iustification and sheweth that the selfe-same absurditie followeth both the one and other namelie that the death of Christ is made in vaine For in verie déede there is no cause why the lawe bringeth not righteousnes but onelie bicause nature is corrupt and weake wherefore that which is spoken of the one maie rightlie agrée with the other the same Augustine vpon the first chapter of Iohn expounding these words Iohn 1 16. Grace for grace What is grace saith he He answereth Euen that which is fréelie giuen What is grace fréelie giuen That which is not rendred saith he as due for if it were due vnto thée then it is a reward rendred if it were due thou wast good before And also in his booke De praedestinatione sanctorum the seuenth chapter Let no man extoll himselfe as it is customablie said Therfore deserued he to beléeue because he was a good man and that before he beléeued which thing séemeth to be written of Cornelius sith that he had faith when he did good works These words are so plaine that they haue no néed of declaration Chrysost Chrysostome in his second homilie vpon the first epistle vnto the Corinthians Where grace saith he is there are no works and where works are there is no grace wherefore if it be grace why are ye proud By what reason are ye puffed vp Chrysostome according to the maner of Paule dooth so oppose grace against works that the one excludeth the other so farre it is off that he will haue grace to be giuen for works Ierome vpon the epistle to Philemon It is grace saith he whereby ye are saued that by no merits or works The same Ierome vpon the epistle vnto the Ephesians expounding these words By grace ye are made safe through faith Ephe. 2 8. and that not of your selues for it is the gift of God Paule saith he therefore spake this least that some secret thought should créepe in vnto vs if by our works we be not saued yet vndoubtedlie by faith we are saued so that in another kind it is our owne as it were commeth of our selues that we are saued All these testimonies sufficientlie declare that iustification is giuen fréelie neither can it be gotten by anie merits or works going before Now resteth to declare out of the Fathers how good works are to be estéemed Vndoubtedlie they followe iustification as the fruites thereof which spring and bud foorth out of a true faith Wherefore Origin saith in the same place which we before cited expounding these words vnto the Romans Rom. 8 4. But vnto him that worketh the reward is not imputed according to grace but according to debt Wherefore saith he the root of righteousnes commeth not out of works but works growe out of the root of righteousnes Which self-same thing Augustine affirmeth vnto Honoratus saieng From hence spring good works because we are iustified and not bicause good works went before therefore are we iustified And in his first booke and second question Ad Simplicianum Yea and works saith he if there be anie that be good doo followe that grace as it is said and go not before it And therefore he addeth If there be anie good bicause euen the works of the regenerate haue in them much imperfection and vnlesse the righteousnes of Christ which is imputed vnto the beléeuers were ioined with those works certeinlie they should not be good The same father in his .26 chapter De spiritu litera at large handleth that place to the Romans Not the hearers of the lawe shal be iustified Rom. 2 13. but the dooers and by manie reasons he prooueth that good works followe iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the .7 chapter out of the words of the Lord Matt 7 17. Luk. 6 43. that First it behoueth that the tree be good and then his fruits to be good and that the Pharisies were to be reprooued which in their dishes and cups made cleane that which was without Matt. 23 27. Make ye cleane saith he that which is within and that which is without will be cleane otherwise ye shal be compared vnto painted sepulchres which in deed without seeme beautifull but within are vncleane and full of dead mens bones 42 Now let vs come to the Councels What Councel◠are to be harkned vnto which neuertheles must be heard with choise iudgement We ought to receiue and reuerence those councels onlie which haue framed their doctrine to the rule of the holie scriptures
so soone iudged or more rashlie condemned Whence procéedeth it that there is at this daie so manie iudgments concerning meats In the same epistle it is written Whatsoeuer is sold in the market eate ye making no question for conscience sake 1. Co. 10 25. But more plainelie in the second chapter to the Colossians Col. 2 16. Let no man condemne you in meat and drinke or in a peece of a holie daie or of the new moone or of the sabboth daies which were shadowes of things to come but the bodie is of Christ In the lawe many kinds of meats are forbidken Those things which he spake hitherto doo belong vnto the ceremonies of the lawe and to the feast daies of Moses Immediatelie he passeth to other obseruations not procéeding from the lawe but from men when he addeth Take ye heed verse 18. that no man beguile you of the victorie by humblenes of mind and worshipping of angels aduancing himselfe in those things which he neuer sawe puft vp rashlie with his fleshlie mind and holdeth not the head whereof all the bodie being furnished knit togither by ioints and bands increaseth with the increasing of God verse 20. And if ye be dead with Christ from the ordinances of the world why as though ye liued in the world are ye still held with traditions as Touch not Taste not Handle not all which perish with the vsing and are after the doctrine and commandements of men which things indeed haue a shew of wisedome in voluntarie religion and humblenes of mind and in not sparing of the bodie which are things of no value seing they perteine to the satisfieng of the flesh These words doo most manifestlie testifie that the place must be vnderstood touching the superstitious obseruation of mans inuentions And in the first epistle to Timothie it is written In the last daies manie shall fall awaie from the faith 1. Tim. 4 5. and shall giue heed vnto spirits of errour and doctrines of diuels which speake lies thorough hypocrisie haue their consciences burned with an hot iron forbidding to marrie and commanding to absteine from meates which God hath created to be receiued with giuing of thanks by them which beleeue and knowe the truth bicause euerie creature of God is good and nothing ought to be refused if it be receiued with thanks-giuing for it is sanctified by the word of God and by praier Titus 1 15. And to Titus Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure for their minds and consciences are defiled Also vnto the Romans Rom. 14 14 I knowe and am perfectlie persuaded that by Christ nothing is common but vnto him which shall saie it is common Vnto the Hebrues Heb. 13 9. It is an excellent thing to establish the hart by grace not by meats which haue profited nothing And in the Acts of the apostles it is said vnto Peter when he refused to eate of those creatures which were let downe from heauen Acts. 10 15. That which God hath sanctified doo not thou call common All these testimonies declare that euerie kind of meate is now through Christ made lawfull and pure 13 But against these things much is obiected First concerning that which Christ saith What things are alledged against this libertie of meate Matt. 15 11 That which entereth into the mouth defileth not a man they answer that the question was then whether meate receiued with vnwashen hands could defile a man And séeing the question was priuate they saie that which was answered ought not to be wrested in such sort as it should be vnderstood of all meates in generall For if saie they Christ had answered that generallie no kind of meats doo defile then should we also make things offered vnto idols lawfull neither should it be a fault to drinke poison and they had not sinned which in the primitiue church had eaten blood and flesh strangled Hervnto we answer that an occasion indéed was giuen vnto that sentence of Christ through a priuate question Whether we be contaminated by receiuing meate with hands vnwashen but the Lord when he denied that made a generall answer And that Christ in that place speaketh generallie the cause which he added vnto his sentence dooth make it plaine for That which entereth into the mouth is let downe into the bellie and is cast into the draught Which being incident to all kind of meats it cannot be doubted but that his sentence was generall Wherefore Christ prooued that meats doo not pollute Why meats doo not pollute forsomuch as they doo not touch the mind nor abide in vs but are digested and so auoided Neither is hereby ment that meate offered to idols or poison are lawfull for we are bound by the lawe of God to auoid such things I meane by the precept of charitie The circumstances cause that some meats must sometimes be forbidden not by the commandements of men For the circumstances doo cause that somtimes we must absteine from sundrie things either bicause there followeth offense in them that be weake or else bicause the health is impaired 14 But they saie againe that they also doo not affirme that meates in their owne nature Looke In 1. Sam. 9 verse 13. are vncleane but bicause the church hath commanded that the faithfull sort should vpon certeine daies refraine themselues from eating of flesh to the intent the flesh may be bridled Therefore if we obeie not they affirme that men are defiled not as though meats were euill or vnpure but bicause men deale intemperatelie An answer to the Papists that excuse their superstition in meats by the commandement of the church by violating the ordinance of the church Vnto this we saie that it is not sufficient to grant that meats in their owne nature be not euill and defiled for both the Scribes the Pharisies had knowledge thereof though they were neither Marcionites nor yet Manicheis for they allowed of the lawe of God Wherefore they were constreined to confesse out of Genesis that All things which God hath made are verie good But Christ vrgeth this that they did not well in ordeining of such decrées and declared that it was not well doone to take such carefull héed about washing of hands and in the meane time to suffer the commandements of God to be contemned and neglected bicause they made a religion and worship of God there where God had made none And yet neuertheles that lawe of the Pharisies although it now séeme friuolous might haue a goodlie pretensed shew as who should saie they would by the washing of hands as by a signe haue men to be admonished of the purenesse of the mind which they ought to procure through praiers and repentance And if so be they themselues had kept themselues cleane from sinnes then should the meats haue béene cleane vnto them and they might haue said in their
the mind verse 17. in the darknes of the hart c. And yet will they haue that such kind of contritions and attritions should please God The epistle to the Hebrues saith Heb. 11 6. that It is vnpossible without faith to please God Vnto the Ephesians we are said to be dead in sinne Ephes 2 1. And what can dead men bring for their regeneration that they should liue againe They be the children of wrath and Whatsoeuer is not of faith Rom. 14 13 is sinne as the same apostle hath most manifestlie testified This I will shall be sufficient to shew that this attrition is sinne 22 The same Scotus procéedeth further in the fourth of sentences distinction 14. quest 2. and saith Scotus opinion touching attrition that Sometimes a man of his owne méere naturall gift onelie adding the common influence of God is able to repent him of his sinnes and to detest sinne by considering how farre it is against the lawe of God how farre it hindereth his saluation and how great punishment and paine of euerlasting damnation it bringeth This he calleth attrition wherevnto if the stirring grace of God be added which may prouoke this act hée saith that contrition is doone and that remission of sinnes and iustification is obteined But whether that grace be giuen foorthwith or with some delaie they doo not all agrée and so the whole matter is made vncerteine First The absurdities of this opinion as touching the time bicause men knowe not at what time they are to be receiued into grace Further the cause of the diligence required bicause they knowe not whether they be trulie contrite or no. And they will that a man which is trulie contrite should hate sinne more than anie hatefull and detestable thing They make him that is attrite to hate sinne but not with so great extremitie not aboue euerie hatefull and detestable thing And they put a difference betwéene these two not indéed according to the vehemencie of sorrowe for sometimes it may be that a man will sorrowe more for his owne sinne than for offending of GOD. But a distinction must be made by some equall consideration and therefore they distinguish on this sort that that motion be made through grace and for Gods cause Further that there be a present purpose of not sinning although all the pleasures of the world should be offered But this thing hath not he which sorroweth onelie for punishment sake for if sinne onelie be set before his eies and the punishments taken awaie when the punishments be remooued he will make a choise of his owne pleasures Vndoubtedlie these men deliuer manie absurdities for they place charitie before iustification and remission of sinnes Christ being minded to shew that the woman which was a sinner had obteined remission of hir sinnes shewed the same by the consequents Hir sinnes be forgiuen hir Luk. 7 47. bicause shee loued much They turne it and make the antecedents She loued much therefore hir sinnes are forgiuen hir But what iudge they of that attrition which they haue described which is doone onlie for punishment sake and by the instinct of nature They saie that it is good bicause it is the waie vnto iustification so that there be no actuall exception whereby they saie Vnlesse that punishment were before mine eies I should surelie sinne 23 There be some also among them The opinion of the Nominals touching this matter being called Nominals who were of the opinion that a purpose not to sinne is not necessarilie required in contrition and they dare â—enter to sâ—…e that in the holie scriptures there is no mention made of such a purpose But yet the name of repentance should haue admonished them for what is repentance but a change of the mind whereby we procéed from euill vnto good so far as the infirmitie of man will suffer And it behooueth that therein be a desire of righteousnes Ezechiel saith Eze. 18 21. If so be he shall repent him of his wickednes and shall keepe my commandements c. And Christ required of them Iohn 5 14 and 11. whom he had healed that they should not sinne anie more Wherefore these men doo but cauill And the verie detestation of sinne ought to haue respect not onelie vnto the time that is present and past but vnto that also which is to come wherefore we must exclude these sort of men Some of them saie that It may be that there is attrition which commeth of mans owne naturall power with the common influence of God so that a man may be sorie that he hath offended euen for Gods cause They proue it For if I can be sorrowfull for offending a certeine fréend wherefore is it not also lawfull to grant it in humane actions that men may naturallie sorowe bicause they haue offended God whose goodnes they might acknowledge in his creation and in the multitude of his benefits So these men put a difference betwéene contrition and attrition not by reason of the obiect for that the one repenteth bicause of God and the other for feare of punishment but in respect of the efficient cause for that they will then haue it to be contrition when the grace of God prouoketh the same The one they deriue from our owne naturall abilitie and the other from grace which preuenteth What will they haue then to be doone when a man is attrite Let him come saie they to the sacrament of repentance and then that vnperfectnes of attrition shal be taken awaie and he shall please God by vertue of the keies alwaies prouided that he haue thought himselfe to be contrite and haue vsed all diligence otherwise absolution can nothing profit him But to what end deale these men so subtilie He that sorroweth for his sinnes can scarselie discerne at anie time whether he doo it for Gods sake or else for feare of punishment He that heareth these things how shall he know Of an attrite man he is become a contrite man saie they by the power of the keies When If he vse all diligence How shall he vnderstand this Surelie he will neuer vse that diligence so great is the infirmitie of our strength Yet these Nominals saie that he which applieth all diligence shall receiue forgiuenes of sinnes euen before he goeth to confession otherwise that he is driuen into desperation if he haue not the helpe of a priest If they would saie that contrition it selfe is repentance so that it spring of faith they should speake rightlie but as concerning those attritions of theirs which be doone by the force and strength of man which were no other than the repentance of Caine Saule and Iudas we be so farre from allowing of them as we saie What is to be iudged concerning contritions that it is no other thing but a doubting of the forgiuenesse of sinnes They make the promises of God to be of none effect and they call vs vnto works whereas Paule
great euils but also hearing them reported of from all parts of the world yet doo they not praie vnto God neither are they therewith anie thing touched in mind 11 But perhaps some man will saie that fastings bicause they be partlie Iewish and partlie Heathenish may séeme to be farre from our purpose Fastings commended in the new testament verse 2. But that it is not so it may easilie be prooued by the new testament In the Acts of the apostles the 13. chapter the church being admonished by an oracle that Paule and Barnabas should be chosen to visit the cities townes where the Gospell had béene preached first decréed a fast then did laie their hands vpon them verse 23. And in the 14. chapter when they returned home after the accomplishment of their busines in Iconium Lystria and Antiochia they ordeined a fast and created ministers and elders in euerie citie Augustine Augustine in his epistle to Cassulanus saith that When Peter was to talke with Simon Magus at Rome vpon the saturdaie the church of Rome vpon the sabboth daie proclaimed a fast which custome was alwaies afterward reteined Ierom. Ierom in his prolog vpon Matthew saith that Iohn being desired of the churches to write the Gospell against Ebion and Cerinthus who denied the diuine nature of Christ answered that he would doo it if the whole church would first proclaime a publike fast which also Eusebius in his Ecclesiasticall historie dooth testifie Eusebius Paule in like maner in the first epistle to the Corinthians verse 5. the seuenth chapter admonisheth those that are ioined togither in matrimonie not to defraud one another but with consent to giue themselues to fasting and praier In which place I thinke he meaneth publike praiers and also publike fast for fellowship of marriage nothing letteth but that they may be priuatelie vsed But whether he ment publike fasts or priuate it forceth not greatlie Moreouer Christ being asked of his apostles Why they could not heale the dumbe and cast out the diuell He answered Matt. 17 19. Bicause of your vnbeleefe and he added This kind of diuels is cast out onelie by fasting and praier That place is somewhat darke and therefore it shall not be vnprofitable bréeflie to expound it Is it to be thought that by the merit of fasting and praiers diuels are woont to be cast out as they vse to speake for the worke sake it selfe that is wrought Not so What then signified those words of Christ First he said Bicause of your vnbeleefe for if ye had faith as the graine of mustard seed and should saie vnto this mountaine Take vp thy selfe and cast thy selfe into the sea it should obeie you And togither with faith is necessarie a vehement and feruent praier and also fasting bicause a fixed earnest praier not onlie draweth the mind from meat drinke but also from all other humane pleasures and cogitations Wherefore Christ by the effects describeth the cause namelie faith by praiers and fasting And he speaketh of those diuels to whom God gaue a little of their will as though hée should haue said Ye must not liue easilie or idelie if ye will cast out this kind of diuels ye must haue a sure and strong faith which thing he expressed by the effects I meane by praiers and fastings 12 By these reasons testimonies fastings are also commended in the new testament But in them we must beware of faults which verie oftentimes doo happen therein both manie and gréeuous First The faults which are to be auoided in fasting bicause in Poperie are obserued fasts vpon certeine appointed daies without consideration of persons or occasions as a yéerelie ceremonie which at this daie as though it were Iewish is of little force Moreouer euerie man hath added and heaped vp of his owne whatsoeuer pleased him Fastings are brought in without measure and not that which the calamities of times and the more feruenter praiers would require For one brought in seuentie daies fast another sixtie daies fast another fiftie daies fast another fortie daies fast another brought in rogation daies another the ember daies another the éeues of the apostles another brought fridaies fast another saturdaies and another The multitude of fastings haue brought in questions and contentions fasting vpon the wednesdaie But of so manie fasts what profit hath there followed at the length Forsooth a great manie of questions and contentions for a man will scarselie beléeue how manie questions of fastings haue béene euen among the fathers Augustine vnto Cassulanus writeth that We ought therfore to fast vpon wednesdaie bicause Christ was sold vpon that daie and on the fridaie bicause he was that daie crucified But on the saturdaie he much doubted For they of Milane and of the East part affirmed that vpon that daie we should not fast bicause Christ that daie was at rest in the sepulchre Contrariewise the Romans and Affricans and certeine other doo earnestlie affirme that bicause Christ was so debased as to lie in a sepulchre therefore the saturdaie should be fasted Monica the mother of Augustine The mother of Augustine when she came out of Affrike vnto Milane and sawe that the men there fasted not vpon saturdaie began to maruell at the vnaccustomed maner Wherefore Augustine which was not yet baptised came to Ambrose and asked on his mothers behalfe what was best to be doone Doo saith Ambrose that which I doo Ambroses answer to Augustine By which words Augustine thought that he should not fast bicause Ambrose fasted not But what he ment he himselfe more manifestlie expressed I saith Ambrose when I come to Rome doo fast bicause the saturdaie is there fasted but when I returne vnto Milane bicause it is not here fasted I fast not De consecratione distinction 5. in the chapter De esu carnium It is decréed that fridaie and wednesdaie should be fasted saturdaie is left frée And in the same distinction in the chapter Sabbato vero Innocentius Innocentius hath added that the saturdaie must also be fasted But he alledgeth an other cause farre differing from that which we spake of before for séeing the apostles saith he were in great moorning and sorrowe as well on the fridaie as on the saturdaie therefore we must fast In the same distinction in the chapter Ieâ—unium Melchiades decréed that we must not fast on the sundaie nor yet on the thursdaie and he giueth a reason bicause the fasts of the christians ought to be on other daies than are the fastings of heretikes and Ethniks Epiphanius held that Christ ascended vpon a Wednesdaie Matt. 9 15. 13 Epiphanius bringeth a reason whie we should fast vpon wednesdaie namelie bicause Christ was that daie taken vp into heauen for it is written that when the bridegroome is taken from them then they shall fast And this he affirmeth to be the tradition of the apostles where as notwithstanding at this daie we
of their people of Marathonia Salamina Plataea and Thermopilae But we are they that may trulie praise our martyrs who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they When princes at this daie boast of their valiant courage let them take héed vnto what end they imploie the same And we our selues that professe the Gospell if we suffer anie thing of our aduersaries let vs take héed that we suffer it not otherwise than for the glorie of Christ for so will God himselfe be present with vs and in most exquisite torments will giue vnto vs an incredible courage and chéerfulnesse of mind 3 But mortification In 1. Cor. 9 verse 27. Mortification is reduced vnto two principall points which the scripture so oftentimes vrgeth is diuided into two principall points The first belongeth vnto patience in troubles and aduersities sent vnto vs by God the other consisteth in moderation of expense and in temperance the which we of our owne accord take in hand for repressing the wantonnesse of the flesh But we must beware that we doo not there fasten our foot as though we did these things of a superstition but to the intent that inuocation confession the praise of God holie reading and the works of charitie towards our neighbour may be the more easilie doone And in anie wise these things must be vsed that they may prepare the mind vnto better things But we must note that these exercises can not be comprehended in rules which may serue for all men generallie as they haue attempted to doo in monasteries Furthermore we must take héed that there be an honor had vnto the bodie as Paule commandeth vnto the Colossians Col. 2 23. Basil and Nazianzen too much mortified their bodies least that come to passe which happened vnto Basil and Nazianzen otherwise worthie bishops who by reason of these immoderate exercises so wasted themselues and consumed the powers of the bodie as they were made vnprofitable for the ministerie of the church For they were constrained to kéepe their cabinets sometimes halfe a yéere togither somtimes a whole yéere 1. Cor. 7 29. But those words which be spoken of Paule in the first to the Corinthians the ninth chapter the 29. verse are against the libertie of the flesh bicause vnto the Corinthians he setteth foorth temperance whereby they should bridle their desires and remooue offense from their brethren By which reason they also are admonished who after the example of the Corinthians when they haue giuen their name vnto Christ and haue begun to professe the Gospell doo slacke the raines and bridle vnto all kind of lusts which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans 4 But of the first principall point the apostle wrote in the epistle to the Corinthians 1. Cor. 4 10. We carie about in our bodie the death of our Lord Iesus Christ that therein the life of Iesus Christ may be made manifest As if he shuld saie Therfore are we drawen to the tribunall seate are racked suffer manie things that the death of Christ may be expressed in our bodies and againe that by the labour and trauell of those our bodies the life of Iesus Christ may be declared and set foorth And to speake in few words the crosse is no other thing but aduersities heauie haps temptations and sorrowes as well of the mind as of the bodie the which are laid vpon vs by God for the glorie of his owne name and for our saluation Causes whie God will afflict them that be his But whie God will haue his people so to be afflicted there be manie causes shewed First that his wrath might be declared against sinne with which kind of iudgement God dooth verie oftentimes begin at his owne house to the intent it may be the more euident and that others may vnderstand thereby what remaineth for them Further he will by this meanes stirre vp his owne vnto repentance And he vseth these aduersities in stéed of sermons the which be of more vehemencie and effect than words be Moreouer by this meanes euerie one of vs dooth prooue and throughlie knowe himselfe for héerein we sée how much faith charitie and other vertues are wanting or else how much of them we haue alreadie obteined of God And whereas by reason of sinne we be all subiect vnto these euils which be the ministers of death yet is God so good towards vs as he will alter the vse of these things that by them his Gospell and christian veritie may be confirmed in so much that it shall not onelie haue a testimonie of words but also of most extreame calamities and shall remaine confirmed by witnesse of spending both bloud and life For this cause Christ suffered and so did Iohn Baptist the apostles and infinite martyrs Further from hence we haue a strong argument of the resurrection to come and of the iudgement For séeing the iust men are so euill interteined in this life it is necessarie that there should be there some alteration and change of things as Abraham shewed the rich man which was tormented in the flames Luke 16 25. Besides this séeing we be adopted to be the children of God it is conuenient that in the crosse and afflictions we should be like vnto Christ which is the first begotten Moreouer by this meanes our loue towards God is most of all declared For to honour and imbrace him when all things go well with vs and according to our desire is not the propertie of a valiant mind bicause therein we may appeare not to woorship God in respect of himselfe but rather that we follow him for his benefits But if so be we flie not from him in time of aduersitie it is a token that we séeke him and not his benefits We must also adde that the power of God is more declared in afflictions and aduersities than in prosperitie For when all our dooings haue prosperous successe we séeme not to haue néed of the helpe of God but when God deliuereth out of aduersitie then is he most praised And especiallie his power is shewed when he comforteth vs and maketh vs chéerefull in the middest of our tribulations Wherefore Augustine as Augustine writing vpon the Psalmes said The crosse is no small cause of inuocating and glorifieng of God 2. Tim. 3 12. Further it giueth a token of a godlie life for All they which will liue godlie in Christ shall suffer persecution I passe ouer that which euen the Ethniks haue séene namelie that aduersitie dooth make men more industrious and more wise and those that are in miserie more curteous and dutifull Punishments done vnto the giltie belong not to the crosse Cyprian Ierom. Luke 23 40. 1. Pet. 2 20 But from this crosse of Christ two things must be remooued First thervnto belong not those punishments which come vpon wicked men for their naughtie acts committed
offend both against religion and against Christ himselfe which doo appoint to themselues saints for new mediators aduocates séeing there is but one mediator betwéene GOD and men namelie the man Christ Iesus who now as Paule saith maketh intercession for vs. 1. Tim. 2 5. The same dooth Iohn testifie saieng I write vnto you 1. Iohn 2 1. that ye sinne not and if we sinne we haue an aduocate with the father euen Iesus Christ the iust Augustine against the epistle of Parmenianus in the eight chapter noteth out of these words that the apostle excluded not himselfe from the rest for he said not Ye haue an aduocate but we haue an aduocate For that none is so holie but that he hath néed of Christ to be a mediatour and aduocate Further he saith not None is so holie but hath neede of the intercession of Christ Ye haue not me an intercessor but we haue an aduocate Iesus Christ Augustine in the same place reprooueth Parmenianus who had else where written that bishops are mediatours betwéene God and the people which thing he saith must not be suffered of the faithfull The same Augustine in his tenth booke of confessions the 42. chapter thus writeth Whom could I find that might reconcile me vnto thée Should I haue gon vnto angels But with what praiers With what sacraments And he addeth We must not go with our praiers no not to angels 3. Co. 11. 14. that there were manie who would haue béene reconciled by angels were miserablie deceiued for that an euill angell oftentimes transformeth himself into an angell of light And if it be not lawfull for vs to praie vnto angels much lesse is it lawfull for vs to do it vnto dead saints for in this there is no lesse danger of deceiuing than in the other These things writeth Augustine in that place both godlilie and sincerelie who neuerthelesse in other places was not so circumspect in shunning the error of his time 17 Some affirme that the saints in the heauenlie countrie doo praie for vs In. 1. Cor. 13 13. Whether the saints in heauen doo pray for vs. if they reteine their old charitie towards vs which they had while they liued here And here they indeuour to prooue that the calling vpon them is lawfull But these men offended two maner of waies First bicause though the saints doo reteine their woonted charitie towards vs yet it may be doubted whether they praie for vs. For it may suffice vnto that charitie that both they wish well and will well vnto vs. For perhaps they be there so certeine of the will of GOD towards vs as neither they will nor can praie But if thou wilt saie that Christ praieth for vs and therefore the same may be common vnto them which knowe no more of the will of God than the onelie sonne That Christ maketh intercession for vs how it is to be vnderstood which is most néere of all vnto the father then ought ye to consider that Christes making intercession for vs vnto the father is nothing else but that he is alwaies present with the father and that by his presence bicause he was deliuered vnto the death for vs the mercie of God is most readilie stirred vp towards the elect But admit that they praie for vs as our aduersaries will néeds haue it yet can it not be said that they ought to be called vpon by vs séeing we be ignorant whether they haue sure knowledge of our dooings Yea and we sée that manie of the fathers doubted verie much of the same Furthermore a iust inuocation cannot procéed but of faith faith hath no place where we cannot cleaue to the word of God But no place can be brought in the scripturs to coÌ„firme this inuocation Wherefore our aduersaries can gaine nothing by these words of the apostle 18 Furthermore In 1. Sam. 2. verse 1. A verie ancient song Exod. 15 1. this hath béene also a perpetuall custome of godlie men that they haue rendered thanks praise vnto God for his benefits receiued So did Moses sing a song vnto the Lord for the ouerthrowe of Pharao Iude. 5 1. Euen so afterward did Deborah for obteining victorie against the enimies Thirdlie 1. Sam. 2 1. we haue a song of Hanna Afterward were set foorth the Psalms of Dauid Luk. 1 45. among the which we read manie that be of this argument And in the new testament the blessed virgin celebrated the name and praises of God well-néere after this maner yea she séemeth to haue borrowed some words and sentences out of the song of Hanna 1. Sam. 2 1. The song of Hanna for she saith My soule dooth magnifie the Lord my spirit hath reioised in God c. And Hanna saith My hart hath reioised in the Lord. Marie said He that is mightie hath doone great things for me and Hanna There is none mightie like our God Marie said And holie is his name Hanna There is none holie as the Lord is Marie He hath put downe the mightie from their seat and hath exalted the humble he hath filled the hungrie with good things Hanna The weake are girded with strength and the hungrie are filled with bread Both their songs be of like argument To conclude there be manie things alike in either hymne and it is no maruell bicause they intreat of like argument On the one part a virgin brought foorth and on the other part a barren woman was made fruitfull This kind of verses are vttered by the spirit of God and therefore consecrated to the Lord that they may returne to the originall from whence they sprang The difference between Poems diuine and human Besides this we must vnderstand that betwéene Poems diuine and humane this is the difference that humane Poems doo set foorth the renoume of kings princes féelds cities regions castels women marriages and sometime of brute beasts But diuine Poems doo onlie sing of God and celebrate him onelie and doo set foorth songs and praises of him alone And that not without cause for him alone it behooueth the godlie to worship with all their mind with all their hart and with all their strength Wherefore godlie yoong men must in anie wise be exhorted chéeflie to celebrate GOD in their verses for it is not to be feared that in such an argument they shall want matter Ibidem But whereas Hanna the mother of Samuel gaue thanks vnto God Praier and thanks-giuing are â—…ned togither yet is it said that she praied bicause these two are most surelie knit togither And he that giueth thanks for benefits receiued prouoketh GOD to bestowe benefits vpon him againe so that the giuing of thanks may iustlie be termed by the name of praiers In Rom. 8 1 But the saints giue thanks vnto God through Iesus Christ bicause euen by him all good things are deriued to vs. And it is méete that by this verie means
made Of Musicke and Miter 25 Now I thinke good to speake of Miter and Musicke so far as concerneth pietie first In Iud. 5. at the beginning Looke in 1. Cor. 14 7. 2. Sam. 6. 5. from whence they had their beginning and to what end they are instituted secondlie whether they may be reteined in the churches lastlie what maner of songs and measures belong vnto our profit and saluation As touching the first it is to be vnderstood that the men in old time beth when they should giue thanks vnto God and also when they indeuored to obteine anie thing at his hands were woont with one consent to vse certeine solemne verses Wherefore Orpheus Linus Pindarus Horace Orpheus other harping poets and such other harping poets wrote the most part of their hymnes for these vses Also in the Romane common weale the priests of Mars who were called Salij bearing certeine shields without corners went singing of their verses about the cities Moreouer the custome was that Musicke and Miter should be vsed when the praises of famous men were celebrated chéeflie at feasts whereby they would warne them that were present to imitate their noble acts and to detest the vices which did wrestle with their vertues Further they vsed them to recreat their minds and that they might be comforted in the sorowe conceiued for them that were dead For in funerals they sang epitaphs Epitaphes at funerals But on the other side in Musicke and verses was expressed the notable ioie which had happened Wherefore in marriages they were accustomed to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mariage verses that is Marriage verses All these things if they be doone moderatlie and in due season they may both be borne withall and commended For héerein concurre thrée maner of good things namelie honest profitable and delectable And singing although it doo of it selfe delight mens minds yet when there is added a spéech that standeth vpon numbers and is bound to certeine féet as we sée it to be in versifieng it prooueth much more delightfull And vndoubtedlie Poetrie a gift of God poetrie had first his originall from hence and that it was the gift of God I cannot denie but I would wish that the same might be purelie and chastlie reteined amongst men Against lewd and vnchast verses This I speake bicause certeine vnhonest and vncleane men haue most shamefullie violated the same while they haue conuerted songs and verses vnto lewd lust and to euerie dishonest act whose verses notwithstanding they be verie elegant and made in good Latine yet are they altogither vnworthie of Christian eares Neither ought they in anie wise to be proposed vnto yoong men who béeing prone enough of themselues vnto vice there is no néed of furthering and inflaming them with new prouocations and engins Verses of this kind may well be called the Syrens of mens minds wherein yong men being trained can hardlie escape shipwracke 26 But there was a great vse of holie songs among the people of God A great vse of holie songs among the godlie Num. 10 35 for the Hebrues in the time of Moses when as in marching with their campe they tooke vp the Arke of the couenant they sang that verse Let the Lord arise and let his enimies be scattered Neither did they set the same downe againe without some pleasant song as we read in the booke of Numbers Ibidem 36. Furthermore in the tabernacle and temple built by Salomon the Leuits at their times appointed were present who before the Lord in the hearing of the people sang holie hymnes and in giuing thanks to God did most swéetelie celebrate certeine notable benefits bestowed vpon their nation and ioined praiers therwith interlarded sentences for instructing the manners and life of godlie men Also housholders when as either they sat downe in their houses or rose vp from feasts sang certeine hymnes while as they kept their solemne feast daies among their owne families according to the commandement of the lawe and so by giuing of thanks vnto God they deliuered as it were by hand his noble acts vnto their posteritie The which laudable custome it should séeme that our Lord Iesus Christ refused not when as after the paschall supper the same night wherein he was betraied after the singing of a hymne Matt. 26 30. he went foorth with his apostles into the mount of oliues An example of Elizius 2. King 3 15 And that godlie Musicke hath power to frame the affections of the mind Elizaeus testifieth who being somewhat mooued against the king of Israel 1. Sa. 16 23. commanded a singing man to be called vnto him Dauid also in praieng vpon the harpe suppressed the violence of the ill spirit which vexed him Musicke dooth in a maner rauish all the man But whie Musicke dooth séeme so wholie in a manner to rauish men the reason is easilie made For some pleasures there be which onelie fill the outward senses and others there be which perteine onelie to the mind or reason But Musike is a delectation so set betwéene both as both by the swéetnesse of the sound it mooueth the senses and by the artificiall composition of the numbers and proportions it delighteth reason it selfe And this happeneth chéeflie when such words are added vnto it as the sense of them is both excellent and learned Pythagoras opinion was Pythagoras that they which studie his doctrine should be brought asléepe with a harpe and with the Musicke of the same be raised from sléepe whereby they might quietlie inioie the time both of sléeping and waking It is also a common saieng as Cicero affirmeth that rockes and wildernesses doo giue a sound Cicero and cruell beasts by singing are become gentle and doo stand still I will not speake how the poets fable that when the walles of the citie of Thebes should be built the stones of their owne motion came togither euen at the sound of the harpe And no man is so ignorant what the same poets haue written of Arion and Orpheus And who knoweth not how much Dauid here and there in his psalmes praiseth Musicke songs And among the Christians Tertullian Tertullian in his apologie teacheth that The faithfull did verie often make suppers wherein after they had honestlie and moderatlie refreshed their bodies they recreated themselues with godlie songs And in an other place where he commendeth the matrimonie of such as be all of one religion hée saith that Christian couples doo mutuallie prouoke one an other to sing praises vnto God 27 But now that we haue séene the nature originall and vse of Miter or Musicke there resteth to inquire whether it maie be vsed in churches The East church In the East part the holie congregations vsed singing euen from the beginning Which thing we maie easilie perceiue by the testimonie of Plinie in a certeine epistle to Traian the emperour where he writeth that the christians vsed
euerie where describe the most bitter punishments of God vnder this title that they be laid vp in store against the daie of wrath And wrath is héere taken for vengeance by that kind of figure wherby that which followeth is expressed by that which goeth before But the méetest waie is to referre those things which are héere described vnto the last daie of iudgement Three marks of the daie of iudgement Which he noteth out by thrée markes first by wrath secondlie by reuelation and lastlie by iustice Vengeance he ascribeth vnto God least it should be thought to be a thing of small weight He addeth also Reuelation bicause héere things be hidden but there all things shal be made manifest He added also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iustice least as Chrysostome noteth some should persuade themselues that the iudgement of God should procéed from an angrie mind Vndoubtedlie there shal be shewed a most gréeuous vengeance but yet such vengeance as shall haue iustice ioined therewith Wherefore we ought to haue that iudgement continuallie before our eies neither at anie time to take anie enterprises or actions vpon vs but that we haue the eie of our mind bent therevnto And this is to walke before God What is to walke before the Lord. which thing Abraham was commanded to doo and is verie often required of vs. And to walke before God is nothing else but to thinke that he dooth most intentiuelie behold what things so euer we doo But alas it is a wonder to sée how continuallie this meditation of the iudgement to come is taken awaie from the sight of the vngodlie But he shall render to euerie one according to his woorks But when he saith that to euerie one shal be rendered it plainelie signifieth that none shall escape this iudgement In the iudgements of men it oftentimes commeth to passe that one is punished and an other is not so much as accused He addeth According to their works to let vs vnderstand that there shall be no accepting of persons God hath consideration of the causes not of the men There shall be onelie had a consideration of the causes and not of the men they shall be iudged according to their works and déeds of what state and condition so euer they be Indéed the mercie of God is now verie ample but yet so as the seueritie of his iustice is not wanting Albeit that Moses perceiued manie properties of God which serued to expresse his goodnes and clemencie to wit that He is gentle Exod. 34 6. mercifull slowe vnto wrath rich in mercie and truth which would keepe in store his pitie or mercie for a thousand generations yet he perceiued it to be added in the end that God will not declare the wicked man to be an innocent And that he visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation In 1. Cor. 15. 22. 7 But whereas it is here and there said that all die and that all shall be made aliue some haue thought that in the end all men shall be saued that the benefit of Christ may extend as far as did the fault of Adam Of this mind did Origin séeme to be Howbeit in the holie scriptures as touching the punishments of the damned it is said Mark 9 43. that Their woorme shall not be extinguished And Christ is said that At the last iudgement hee will throwe the damned into eternall fire Matt. 25 41. But if thou wilt cauill that this word Eternall is sometime in the holie scriptures applied vnto things The word eternal is diuerslie vsed which endure a long time and that it is not alwaies required that they should be without end we answer that this cannot be applied vnto this question For those things which by reason of long continuance are somtimes by a figure called eternall whereas otherwise they shall haue their end are prooued euen by the holie scriptures to haue an end and at the length to breake off But if this be not manifest let vs alwaies vnderstand Eternall in his owne proper signification And séeing in the holie scripture there is no mention made of a change to come after the sentence giuen by the high iudge touching the state and condition of things we will absolutelie vnderstand his words For whatsoeuer shall be presumed shall be but feigned The benefit of Christ as touching number extendeth not so farre as the losse by Adam Neither is that necessarie which they indeuour to prooue namelie that the benefit of Christ should as largelie extend as did the dammage and losse procured by Adam Albeit I knowe that there be some which for their readier answer and that they may séeme to defend that so manie be partakers of the benefit of Christ as were hurt by the fall of Adam are woont to saie that Euen as death came vpon all men by Adam so the resurrection shall be spred vpon all men by Christ although that this benefit in the wicked dooth tend to destruction through their owne fault But vnto this opinion I doo not willinglie agrée for it is here ment of that kind of resurrection which Christ shall performe by abolishing of sinne Which séeing we cannot appoint to be in the wicked as they which will remaine in their sinnes they cannot be partakers of this resurrection and the resurrection of them dooth belong to the seueritie of iudgement and not to the bountifulnes of mercie For if the Lord trulie pronounced of Iudas that It had beene better for him if he had not beene borne Matt. 26 24. the same may we affirme of these men that it should be much better for them It shall be better for the damned not to rise againe if they rise not againe And further if these men may séeme to haue found a shift concerning resurrection as though the particle By Christ should respect so manie as they be which be perished by the death that came in by Adam what I beséech you would they saie if so be I should vse the same kind of argument as touching sinne and righteousnesse For so all men would saie that they be iustified by Christ as sinne was deriued vpon all men by Adam Certeinlie here they haue no shift for a far lesse number doo obteine righteousnesse by Christ than are contaminated in their birth by originall sin Wherfore that is firme which we said at the beginning namelie that the gift of Christ is not so largelie extended as was the losse that came by the fall of Adam The benefit of Christ is not of lesse strength than the fall of Adam Yet must we not iudge that gift to be of the lesse strength as well bicause there wanted nothing in Christ as touching desert and woorthinesse but that whole mankind might be iustified by him sauing that the large scope of his grace and benefit is drawne within the limits of diuine predestination as
the Councell of Chalcedon tooke awaie the consent of the second councell of Ephesus In the Synode of Constantinople vnder Leo the Emperour there was a consent to take awaie Images But that consent in the Synode of Nice vnder Irene was taken awaie by an other consent And that selfe same consent was afterward also taken awaie by the Councell of Germanie vnder Charles the great But I will adde a proofe by induction that we must not alwayes iudge of the scriptures by the Fathers We must iudge of the fathers by the scriptures but we must rather iudge the Fathers by the Scriptures Other Fathers saie that iustification is of Faith and not of workes Others doe affirme that workes doe much auaile vnto iustification Who shall decide this controuersie The word of God Paul vnto the Romanes saith We iudge that a man is iustified without the workes of the law Neither can it be saide Rom. 3. 26. that Paul in that place doeth onelie treate of Ceremonies for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath and he addeth that we be iustified fréelie and he mentioneth the decaloge Rom. 7. 7. I had not knowen lust saith he vnlesse the lawe had saide Thou shalt not lust Peter was reprooued by Paul Gal. 1. 14. because he dissembled and withdrew him from the Table Here doeth Ierom contend with Augustine Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set purpose that by the reproouing of Peter the Iewes which were present might the better vnderstande the whole matter Augustine cannot abide anie dissembling or lie in the scriptures Who shal here be the Iudge The word of God Ibid. ver 11 Paul to the Galathians He was saith he to be reprehended or blamed because he did not walke vprightly according to the truth of the Gospell Mat. 16. 18 Vpon these words Thou art Peter vpon this rocke will I build my Church others vnderstand vppon the rocke that is vppon Christ and vppon the faith and confession of Peter but others vpon Peter himselfe Who shall iudge this controuersie The word of God Paul saith An other foundation can no man laie than that which is laide 1. Cor. 3. 11 euen Iesus Christ In the Scriptures the dead are oftentimes said to sléepe Ioh. 11. 11. That doe some referre vnto the bodie others vnto the soule 1. Thess 4. 13. Luk. 23. 43. Who shall iudge this case The word of God Christ saith vnto the théefe This day shalt thou be with mee in Paradise Phil. 1. 23. Dan. 9. 5. And Paul saith I desire to be dissolued and to be with Christ Daniel confesseth his sinnes In which place Origen saith that he doeth not susteine his owne person but the person of others Augustine citeth this verie place against the Pelagians and teacheth that none is innocent Who shall iudge these things The word of God Paul saith Rom. 3. 23. 1. Iohn 1. 8 All haue sinned and need the glorie of God And Iohn If we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. Rom. 7. 24. Paul saith Who shall deliuer me from this bodie subiect vnto death This doe Ambrose and Augustine interprete of Paul regenerate Others thinke it was spoken of others not regenerate and that it cannot be applied vnto Paul Who shall iudge of these sayings but the word of God In the same place it is written Ibid. ve 22. I serue the Law of God in my minde But those that be not regenerate serue not the lawe of God in mind And he addeth Verse 19. The good which I would that I doe not But those that be not regenerate those cannot will that which is good Verse 25. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God the Heretikes called Millenarii thought that Christ would returne vnto the earth and raigne among men for the space of a thousande yeares And of this minde was Papias Lactantius Apollinarius Irenaeus Iustinus and others those doeth Ierom flout and calleth it a Iewish fable This controuersie doeth the worde of God easilie decide Paul saith The word of God is not meat and drink Rom. 14. 17 And Christ saith My kingdome is not of this world Ioh. 18. 36. And in the kingdome of my Father they are neither maried nor doe marie Mat. 22. 30 In the times of Cyprian and Augustine the Eucharist was deliuered vnto Infantes This is not doone in these dayes but which is the better the worde of God shall iudge Paul saith 1. Cor. 11. 28. Let a man trie himselfe and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues I might besides recite manie things in which the fathers disagrée among themselues where it should be necessarie to referre the iudgement to the word of God Wherefore let Smith consider howe wiselie he might write thus According to the rule and leuell of these fathers let vs examine the sense of the holie Scriptures let vs follow the iudgement of these men in reasoning of things pertaining to the holy scriptures 18 But our aduersaries while they thus obtrude the Fathers séeke no other thing but to beare rule ouer our faith But this would not Paul 1. Cor. 1. 24 We will not saith he beare rule ouer your faith That is vnder that pretence that we teach you faith we would not beare rule ouer you in taking awaie your substance Wherefore it is not méete that the Fathers in respect that they taught faith in the Church should so farre ouerrule as whatsoeuer they haue saide or written it should not be lawfull to iudge the contrarie for that would not be to beare rule but to exercise tyrannie Augustine in his second booke to Cresconius Grammaticus Augustine We saith he do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of the Canonical Scriptures For it is not without cause that the Ecclesiastical Canon was made with so wholesome care wherunto certaine bookes of the Prophets and Apostles doe belong the which wee ought not in any wise to iudge and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull Constantine And Constantine in the Synode of Nice exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures by the scriptures Propheticall and Apostolicall and inspired by God As Theodoretus testifieth in his historie Augustine And Augustine against Faustus the Maniche in the xv booke and v. Chapter The scripture saith he is set as it were in a certaine seate aloft to the which euerie faithfull and godlie vnderstanding should humble it selfe Therein if anie thing as absurde shall mooue vs it is not lawfull to say the
authour of this booke helde not the trueth but either the booke is faultie or the Interpretour erred or else thou doest not vnderstand it But in the workes of them that came after the which are contained in innumerable bookes but are in no respect made equall vnto that most sacred excellencie of the Canonicall scriptures yea in which soeuer of them is found one and the same truth yet the authoritie is farre vnequal Wherefore if perhappes anie things in them are therefore thought to dissent from the trueth because they be not vnderstoode as they be spoken yet the reader or hearer hath there a frée iudgement whereby he maie allowe that which shall please him or disallowe that which shall offende him And all which be of that sort vnlesse they be by sure reason or else by that Canonicall authoritie defended so as it maie be plainelie shewed that that which is either there disputed or declared is altogether so or that it might be so if it shall displease anie man or that he will not beléeue it he is not blamed And in the 19. Epistle vnto Ierom This frée seruice I owe vnto the diuine Scriptures whereby I so followe them alone as I doubt not but that the writers of them erred nothing at all nor put anie thing guilefullie in them And there is no antiquitie or dignitie of person so great as can prescribe vnto the word of God Whether we our selues saith Paul or an Angell from heauen shall preach vnto you anie other gospell than we haue preached let him be accursed 19 But our aduersaries continuallie make much a doe of yeares of times and of the holinesse of fathers But all these things ought to be of none importance against the word of God Christ and the Apostles neuer cited the Rabbins and Fathers although manie were verie well learned but they taught all the things out of the lawe and the Prophets Ierom. Ierom vppon Esay the 18. booke and 65. Chapter That they should not hasten to beléeue without reason let them follow Nathanael who was praised by the mouth of the Lord Iohn 1. 47. Behold a true Israelite in whom there is no guile He sought Christ by the authoritie of the scriptures and was desirous to haue knowledge of the Prophets saying Can there anie good thing come out of Nazareth And the sense is why bring ye me Messias out of Galile and from Nazareth whom I know was sent before out of Bethleem Iuda Wherefore the Apostles and Apostolicall men will so beget their children as they maie instruct them in the holie scriptures The same father vppon the 23. chapter of Matthew vppon these words Verse 35. And vpon you shall come all the bloud which hath beene shedde from the bloud of Abell the iust vntill the bloud of Zacharie dealeth with the place in controuersie who was that Zacharie that was slaine betwéene the Temple and the Altar And he alleadgeth the opinion of them which would haue him to be the father of Iohn Baptist who was slaine because he had preached Christ Wherof he thus speaketh Because this thing hath no authoritie of the Scriptures it is as easilie reiected as it is prooued And by these words he closelie quippeth Basil who was of the same mind So in the seuentéenth cha of the Actes Verse 11. when Paul had preached Christ to the Thessalonians they did not straight waie giue credite to his words but they tooke counsell of the scriptures whether the thing were so or no. 1. Cor. 3. 11. And vnto the Corinthians whē he had said An other foundation can no man laie than that which is laide euen Christ Iesus he addeth that some but not all doe build vppon it gold and siluer or pretious stones but othersome haie others stubble 20 When I read Augustine in the third booke de Doctrina Christiana in manie places where he intreateth of the interpretation of the Scriptures I neuer sée him send the reader vnto the fathers Howe the harder places of the scripture must be expoūded Look in the treatise against Gardiner pag. 279. If saith he there happen anie obscure or hard place in the scriptures conferre the same with an other place in the scriptures either more manifest or with the like Then if out of one place many senses maie he gathered chiefelie imbrace thou that which shall most séeme to edifie Thirdlie indeuour saith he that béeing instructed in the tongues thou maist come to the interpretation of the scriptures For it oftentimes commeth to passe that what thou vnderstandest not in one language thou maist vnderstand in an other Fourthlie let it not gréene thée to take counsell of sundrie interpretours for that which one hath expounded somewhat obscurelie an other hath expressed oftentimes more plainelie Fifthlie all circumstances must be diligentlie considered Sixtlie thou must sée what went before and what foloweth but speciallie saith he neuer remooue thine eyes from the purpose of the writer By this waie and meanes Augustine thought that we might most easily attaine to the sense and vnderstanding of the Scriptures Although I disallow not but that young men maie also take counsell of men better learned of interpretours Howbeit this let them remember that they whosoeuer they be although neuer so well learned cannot prescribe against the manifest word of God There is an excellent Epistle of Cyprian vnto Caecilius the 2. booke the 3. Epistle Cyprian We must not regard saith he what this man or that man shall iudge but what Christ shall doe and teach In that place was disputed against the Aquarian heretikes who in the celebration of the Lords supper vsed water in stéede of wine Those did Cypriā blame because they did it against the word of God At this daie the Papistes vse not water indéede instéed of wine but they teare and mangle the Sacrament and the one part they plucke awaie from the people neither doe they consider in the meane time what Christ taught or did but onelie what some men haue decréed against the word of God Euen so in those ancient times of the Iewes when all things were weighed according to the Scriptures all things were sound and perfect But when the controuersies were reuoked vnto the Rabbins who sate in the chaire of Moses all thinges were mard and corrupted And therefore the Pharises were reprooued by Christ because for their owne traditions they violated the commaundements of God 21 Further what else is there sought but that the minde maie be in quiet But the minde cannot be in quiet vnlesse it be in the word of God But the word of God say they is obscure Admit it be and the Fathers also be oftentimes obscure Wherefore they must néedes wauer alwayes in minde and conscience which take awaie this anchor from themselues This order also the Ethnicke writers followed For from things say they that be better knowen we must goe to things that be lesse knowen But those things which
which sometime applie those words of the Lord vnto Peter as though the Church were builded vppon him Augustine Augustine in his first booke of Retractations maketh mention particularlie of both expositions namelie as touching Christ and Peter and leaueth the opinion frée vnto the reader although he incline more willinglie vnto the former interpretation touching Christ Erasmus and that as it séemeth to me not vnlearnedlie excuseth them after this manner namelie that they accepted not of Peter otherwise than as hée was the figure of the Church and also of his owne faith and confession Cardinall Poles opinion confuted 30 Reginald Pole a Cardinall of England endeuoureth to confute the latter exposition which hath respect to the faith and confession of Peter because it appointeth accidents without a subiect and vppon those would haue the Church to be founded But these things belong rather vnto shifting sleightes than vnto sound arguments We know indéed that the nine predicaments differ from the predicament of substance but we are not ignoraunt that those also haue their proper natures and essences so as of them are sometimes spoken those things which cannot be affirmed of substance Knowledge vndoubtedlie being an accident cannot bée founde anie where but in the minde of man which neuerthelesse is certaine infallible Whereas man notwithstanding is a thing inconstant féeble deceiuable Cogitation in like manner is in man who in the like sort cannot be in all places at once What let is there then but that the trueth faith and confession which was in Peter maie be called the foundation of the Church and that Peter himselfe being otherwise a fraile and mortall man should be denied to be this foundation Assuredlie Peter did sometimes doubt and wauer whenas neuerthelesse that faith and trueth which he professed remaineth firme and vnshaken Ierom. Christ communicateth his thinges with them that be his Ierom expounding this place saith that Christ doeth liberallie communicate his properties with his Apostles and members He said on a time that he is the light of the world but the very same he pronounced of his Apostles Iohn 8. 12. Matt. 5. 14. 1. Pet. 2. 6. And wheras in very déed he himselfe is the stone he also calleth them stones Whereby it commeth to passe that séeing he himselfe is truelie and properlie the foundation of the Church it is not absurde that he will also haue his Apostles after that manner to bée the foundations of the Church 1. Cor. 3. 11 namelie because they be liuelie and great stones who haue cleaued vnto him in the first place in the building of the Church 1. Pet. 2. 5. Peter himselfe also in his first Epistle willeth vs to be such liuelie stones who should be builded in Christ So manie as are the more excellent in faith and doe the more constantlie professe Christ doe the more néerelie cleaue vnto that foundation of the Church Apo. 21. 14 In the Apocalips the heauenlie citie is fitlie and magnificallie described A place of the Apocalips touching the twelue foūdations of the Church whose wall is saide to stand vppon twelue foundations and there the names of the xii Apostles are written not that they are truelie and properlie the foundation of the Church but because by their doctrine word and preaching they shew the same vnto all the faithful I my selfe was sometimes of the opinion that whereas it is saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What strength the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath that the Gréeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the cause I meane not of the principal but of the instrumentall cause that it might be signified that Christ determined to build the Church by Peter by the Apostles and such like who should professe the true faith and confession which Peter made Neither is it dissonant from the Hebrewe What strength the preposition Aal is of that the particle or preposition Aal which they haue translated Vpon is nothing else than By that it might signifie a meanes and instrument But this interpretation I dare not so seriouslie affirme because I verie little fauour mine owne deuises I note besides that that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ioyned to a datiue case is seldome vsed by the Gretians in this signification wherefore I will not depart from the other interpretations of the fathers Neither doe I thinke it méete to bée suffered that the Church should be said to be builded vpon the Popes Yet is their impudencie so great as they not onelie call them selues heades of the Church but they will be called the spouses thereof whereas Paul saide vnto the Corinthians 2. Cor. 11. 2 I haue betrothed you to one man to present you a chast spouse vnto Christ Iohn 3. 29. And Iohn Baptist testified that he in déede was not the bridegroome but the bridegroomes friend 31 But passing ouer this place now let vs turne to another Ioh. 21. 15. which they oftentimes obiect lewdlie against vs. Christs words Peter louest thou me c. expounded We haue in Iohn that Christ asked Peter that thrise whether he loued him and that when he had affirmed it the Lord thrise commaunded him to féede his shéepe as though it shoulde bee all one thing to féede the shéepe of Christ to beare rule ouer al the Churches in the world Why doe they not consider that there be also other Apostles sent to féede the flocke of the Lord Vndoubtedlie Christ said vnto them all Ioh. 20. 21. Ibid. ver 22 As my father sent me so I send you He breathed vpon them all Luk. 24. 45. He gaue the holie Ghost vnto them all And finallie he opened all their minds that they might vnderstand the scriptures which as a spirituall foode they should offer vnto all mortall men Mat. 28. 19. Also he gaue commaundement vnto them all that they should goe into all the world and preach the Gospel vnto euerie creature Verse 1. Yea and Peter himself in his first Epistle and v. Chapter saieth I doe exhort the Elders who am also a fellowe Elder so he speaketh neither doeth he name himselfe a Prince or head but equall to them that they feede the flocke which is among you While our aduersaries abuse this place we should replie vpon them by a rule verie much vsed of the Lawiers and Canonists A rule of the Lawyers expounded A benefite is giuen for doing a duetie Which proposition if wee turne on the contrarie part we maie verie well prooue that a benefite is not bestowed vppon them that doe not their duetie Let them therefore cease to boast that they be Pastors Bishops and Popes séeing they nothing at all féede the Lordes flocke At this daie their Popedome or Bishoprick standeth onely in leade Waxe Buls Writs Oracles of liuelie voyce proper motions the cheste of the brest Indulgences Dispensations and such like gawdes 32 They boast also
of so strong and well fenced places Neuerthelesse in the Prophet Abacuk such madde building is woonderfully laughed to scorne by the spirit of God Chapter 2. The Chapter of his Prophesie And Abdia in the name of God threateneth the children of Esawe that their nest shoulde be throwen downe to the grounde howsoeuer it séemed vnto them that they had set it in heauen But what more notable example neede we séeke for thā that Tower which foorthwith after the floud men began to build Gen. 11. as though they would defend themselues against God if he should goe about againe to destroy the world with waters But God from heauen laughed to scorne their madde furiousnesse as it is largely set foorth in the Booke of Genesis GOD wanteth no excellent deuises For first from such as so much trust to munitions when they haue now a sit occasion to vse them he is accustomed to take awaie the courages and all chéerefulnesse from the hardie so to strike them with follie that he vtterly maketh them voide of wisedome Wherefore he weakeneth their heartes and their strength faileth them yea and they séeme to be made afraide and verie sore abashed euen of the verie stones beames and walles of their Castels I might here easilie shew things which haue in our age happened but that I must haue respect to be briefe Reade the 2. Chapter of Abucuk Whether it be lawfull to fence Cities and Castels What then Are not Cities and Castels to be fensed I forbid it not But I woulde haue Princes which in such sort doe builde first to be ascerteined of this to wit that no things created can defend or succour men vnlesse with them be ioyned that power of God whereby with his becke he ruleth and gouerneth the world The which when he withdraweth whatsoeuer men goe about or enterprise the contrarie altogether happeneth And euen as out of bread wine and other meates we ought not to looke for nourishment if God withdrawe to himselfe that power and operation of his which he dayly ministereth to those things so also without it there is no defence to be had by walles nor by most strong Castels For which cause before we begin any munitions we must put our confidence in God and laie the most profitable foundation of holy prayers and praie to God to kéepe vs chiefelie in true and sincere godlinesse to call vs backe from sinnes and to giue vs continuallie a sound repentaunce Lastlie we must desire that when a iust and holie man shall haue néede of defences he will vouchsafe to giue vnto him that his most mightie and healthfull power The verie which prayers wée must vse both in meate drinke apparell or any other thing when we begin to receiue them Of Spials 28 The first espiall we haue in the Booke of Numbers the 13. Chapter In Iud. 1. ver 23. Verse 2. Iosua 2. 1. Another happened vnder Iosua when those two searched the Citie of Ierico whom Rahab the harlot kept with great faithfulnesse And the thirde is that finallie which is spoken of in the Booke of Iudges the first Chapter verse 24. Howbeit I am not ignoraunt that Ioseph in the Booke of Genesis laide to his brethrens charge that they were espies Gen. 42 9. But the office or worke of spies as Chrysostome saith The office or worke of Spies expounding these wordes of Paul in the second Chapter of the Epistle to the Galathians Verse 4. That there were false brethren entred to espie out our libertie is to knowe the doings of the aduersaries that they and theirs The end of spialship may haue the easier enterance to conquer or repulse them Nowe we vnderstand that it is an Action and we sée to what ende it is ordained Moreouer it commeth from enemies and from the minde of an aduersarie but it is doone priuilie and craftilie As it is lawfull to fight with enemies by force and Armes when warre is iustly taken in hand so is it iust to vse the art and subtiltie of espials Whereupon Ierom vpon the 27. Ierom. Espialship is an indifferēt thing Chapter of Ezechiel saieth that espialship is an indifferent thing namely which a man may vse both well and ill Moses and Iosua vsed it well and also the house of Ioseph If so bée that the warre be vniust the espialship seruing thereunto must néedes be vniust also Wherefore the brethren of Ioseph when he said vnto them By the life of Pharao Gen. 42. 14 ye bee spies did put awaie that from them as an iniurie or a reproche But the punishment of spies if they be taken is all one with the punishment wherewith enemies are punished The punishment of Spies when they fall into the handes of their enemies For it forceth not whether a man fight with weapons or by subtilty and craft Wherefore they must be of a valiaunt courage which for the common profite aduenture their life in making espiall Spies must be of a valiaunt courage and skilfull Iosephus sith it is not euerie mans worke to be a good spie Iosephus writeth that the spies which were sent by Iosua were Geometricians because it behooued that they should knowe well the situation of the land of Chanaan And Homer affirmeth Vlisses and Diomedes to bée spies Homer which otherwise were noble men Paul the Apostle in the Epistle to the Galathians Verse 4. the place before alleaged in the second Chapter verie well translated the worke of an espiall to the contentions of Religion Where he writeth that there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is certaine spies among the false brethren which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to espie out our libertie as though hée should saie They subtillie sought and searched out our minde to the intent they might ouerthrowe the same and made search with great diligence whether they that were with vs kept vncircumcision That was to espie out the libertie of the Church to wit that thereby they might ouerthrowe the Christians Of Treason In Iud. 11. verse 25. 29 This place putteth mee in minde to speake somewhat of Treason And it is a question whether it be at any time lawfull or whether it be alwaies forbidden Ierom. Ierom De optimo genere interpretandi vnto Pammachius saieth that Princes doe in very déede admit Treason but they condemne the traitours Whereunto agréeth the saying of Antigonus the king Antigonus I loue Traitours so long as they are in betraying but when they haue betrayed I hate them Plutarch Plutarch reporteth the same of Rhimotalchus king of the Thracians who fell from Anthonie to Augustus and after his victorie boasted of the same among his cuppes and that so insolently and aboue measure Augustine as Augustus turning him to his friend said of him I loue the treason but the Traitour I commend not Which sentence though it séeme plausible and iust at the
not onlie would forgiue him the fault of an euill will and action but also would giue him grace to will well to doo well and therin to continue Iam. 1 17. For euerie good gift saith the apostle Iames and euerie perfect gift is from aboue and commeth downe from the father of lights c. By these things we sée that vnto Liberum arbitrium that is to will now reformed no small power must be attributed Therefore I affirme that the regenerate can knowe spirituall things that they can also make choise of them and after a sort can doo them bicause they are not now onelie méere and bare men but they are men of God they be ingraffed into Christ they be his members and therefore partakers of his fréedome To them it is said Phil. 2 15. Ephes 2 15. Iohn 15 15. Worke you your saluation with feare and trembling They be no longer the enimies of God but fréends of God and of Christ and therefore he hath made knowne vnto them those things which he heard of his father Iere. 31 33. Now they haue the lawes of God written in their harts and in their bowels They are not in the first point of the drawing from whence the motion beginneth but hauing procéeded further of vnwilling they are made willing A similitude Fitlie agréeth vnto them the similitude of Augustine vpon Iohn of the gréene bough shewed to the yoong shéepe and of the child vnto whom nuts are offered before they would not go afterward they are drawne with great delight Of them also this may be aptlie said If thou be not drawne praie that thou maiest be drawne When they be children they are now led by the spirit of God Rom. 8 14. and are so led as themselues doo those things that be right Of which matter wrot Prosper in an epistle to Ruffinus saieng thus For all men haue not faith neither doo all men beléeue the Gospell but they which beléeue are led by the spirit of God they which beléeue not are turned awaie by frée will Wherefore our conuersion vnto God is not of vs Ephe. 2 8. but of GOD as the apostle saith By grace ye are saued through faith and this not of your selues but it is the gift of GOD not of works least anie man should boast himselfe c. Also the regenerate can stir vp in themselues the gifts and grace of God as Paule wrot vnto Timothie the second epistle 2. Tim. 2 6. Also they applie themselues vnto the holie Ghost that they may possesse and vse the more excellent and profitable spirituall gifts 2. Cor. 12 1. as the Corinthians are admonished by Paule in the first epistle Again they that be renewed doo works which are pleasing vnto God Gen. 22 19. for Abraham is commended by God bicause he for Gods sake spared not his onelie begotten sonne And the almes of the Philippians were called an odour of a good smell before God Phil. 4 18. And vnto the Hebrues the 13. chapter it is written Hebr. 13 16. that Good turnes and hospitalitie are acceptable sacrifices to God Mat. 7 17. They are now good trées Mat. 25 35. and therefore no maruell if they doo bring foorth good fruits who euen of Christ himselfe being iudge shall at the last daie be allowed 2. Tim. 3 17. And herevnto doo the regenerate atteine that they be called perfect and prepared to euerie good worke who neuerthelesse in all things that are to be doone well haue alwaies néed of the speciall helpe of God And hereof wrote Prosper in the epistle so often alledged Therefore whomesoeuer the grace of God iustifieth it maketh not of good men better but of euill men it maketh good afterward by profiting it will make of good men better not by taking awaie of our frée will but by setting of it frée vnto righteousnesse But when it is lightened by the mercie of Christ it is deliuered from the kingdome of the diuell and is made the kingdome of God wherein also it may continue Neither doubtlesse is it strengthened sufficientlie by that power except it obteine thereby a perseuerance from whence it receiued an indeuour Yet for all this haue not they which be conuerted prepared and healed anie full fréedome of the will while they liue here but They perceiue an other lawe in their members rebelling against the lawe of the mind They doo not the good Rom. 7 23. Ibid. vers 19 which they would but the euill which they hate Neither are they able throughlie to fulfill the lawe verse 25. In their mind they serue the lawe of God but in their flesh the lawe of sinne Gal. 5. 7. The spirit lusteth against the flesh and the flesh against the spirit so as they doo not those things which they would Mat. 26 29. 2. Sam. 11 1. And sometime the euent dooth not answer to their determinations and horrible faults doo otherwhiles happen as it came to passe in Peter and Dauid Neither can they be without sinnes for Iohn said 1. Iohn 1 10 If we shall saie that we haue no sinne we deceiue our selues and there is no truth in vs. Iam. 3 2. Also Iames wrote In manie things we sinne all 19 Howbeit there is a difference betwéene the wicked and the regenerate for those delight and reioise in sinnes but the godlie doo sorrowe and mourne and doo euerie daie praie Mat. 6 12. Rom. 8 24. Forgiue vs our debts c. They crie also O vnhappie man that I am Who shall deliuer mee And when they sée themselues vnperfect and to haue onelie the first fruits of the spirit they wish that their daie of death were present to wit that they may be made fullie perfect in the last regeneration And finallie they séeme to haue said rightlie which haue appointed thrée sorts of fréedome of the will One from necessitie constraining the which is common as well to the godlie as to the vngodlie for mans will cannot be constrained An other fréedome they haue appointed from sinne which the vngodlie in no wise haue but the regenerate doo in some part possesse it as it hath béene alreadie declared The third fréedome is from miserie which the wicked haue not but we after some sort haue it For although we be tossed with diuers misfortunes yet by hope we are saued both from sinne and from miserie When we shall come into the kingdome of heauen we shall be at full libertie And let these things suffice as touching frée will Certeine clauses or sentences concerning Free will Those things which are set foorth to be knowne as touching frée will are no light matters but they are of verie great importance For so manie of vs as are renewed by the grace of Christ well knowing the féeblenesse and infirmitie of fréewill will not become proud neither will we extoll our selues by the power thereof Nay rather we will be the more earnestlie
may be otherwise answered that he on this wise spake therof before he had made an end of vttering his words D. Martyr Séeing you will not haue it that this round thing whereof this Epiphanius saith that it is called the bodie of Christ is bread nor yet an accident what then did he meane by this pronowne demonstratiue Hoc This D. Tresham That can I not tell but that was shewed which Christ himselfe ment let him be asked who did institute it But if it be spoken concerning bread it is ment before consecration The fathers as I haue said must be read with fauour D. Martyr In that you saie that the fathers must be fauourablie read I like it well and I know that sometimes they must be interpreted conuenientlie Howbeit when they speake the truth there is no néed of pardon neither doo I thinke that Epiphanius in this place hath anie néed thereof he dooth sufficientlie mainteine the word of God and speaketh verie well of the same D. Tresham Hilarie in his fourth booke De Trinitate as I remember saith that the vnderstanding of saiengs must be gathered by the causes of the saiengs bicause the matter is not subiect to the spéech but the spéech to the matter And therefore to answer according to the condition and truth of the matter I affirme that Epiphanius said that as touching that which is of a round figure the Lord would pronounce This is my bodie not that there is true bread vnder the round figure but bicause it so séemeth and appeareth vnto our sense and therefore I said that he must be read fauourablie bicause his words pretend bread to remaine which neuerthelesse dooth not remaine D. Martyr That which you alledge out of Hilarie helpeth you but little séeing Epiphanius cannot otherwise be vnderstood but as I haue declared For it is manifestlie said that the Lord of his grace said concerning that which is of a round figure that it was his bodie Therfore whether you will saie that that round thing is bread or an accident he speaketh vtterlie against you for by the same he nameth his bodie But that you may vnderstand verie true bread to be present I will shew it most euidentlie out of the words of the Euangelist Christ tooke bread Mat. 26 26. he blessed brake and gaue to his apostles saieng c. Those foure verbes To take to blesse to breake and to giue gouerne no more but one accusatiue case that is to wit Bread And therefore euen as it is true bread while it is receiued and blessed no lesse true shall it be when it is broken and giuen whereof it foloweth that Christ gaue bread not accidents alone Otherwise the Euangelist would haue said that Christ brake his bodie and giue his bodie but as you haue heard he referreth all vnto bread neither doo I thinke that the Euangelist hath anie néed of fauour D. Tresham I saie with Saint Peter Pet. 1 20. that the scripture is not of a priuate interpretation The fathers of the church doo cléerlie enough expound according to my assertion that Christ gaue his bodie and that in putting this verbe Gaue before he vsed a figure D. Martyr Yet doo not you satisfie me How that place The scripture is not of priuate interpretation must be vnderstood for that which Peter saith to wit that the scripture is not of a priuate interpretation that is it ought not to be expounded acording to our own priuate affections I admitt but you are neuer a whit the more furthered And as for that which ye auouch of the fathers I haue taken testimonie of them and haue shewed that they are of my side And therefore I repeat these words Christ tooke bread blessed bread brake bread gaue bread so speake the fathers so speake the scriptures You run vnto figures and you séeme to saie that we must vse the spirit That both the bread is giuen and the bodie but the bread vnto the mouth and the bodie vnto the soule and vnto faith But I see not where we should séeke the spirit except in the holie scriptures which affirme the one and the other to be giuen bread I meane and the bodie the which I also confesse but you in reiecting the bread doo not consent with the scriptures D. Tresham The holie scriptures must be expounded with the selfe-same spirit whereby they were indited And the holie Ghost hath taught the good fathers that immediatelie so soone as the words of consecration are vttered the substance of bread and wine ceaseth of which mind are all the catholike Doctors And I haue not the fathers alone but Christ himselfe also which promised in the sixt of Iohn that he would giue vnto vs his flesh he is faithfull and his truth hangeth not of the fathers but of himselfe verse 51. The bread saith he which I shall giue is my flesh which I shall giue for the life of the world And so I confesse that it is bread bread bread bread and bread euen vntill the last pronuntiation of the words afterward it is no bread but flesh D. Martyr The words of the scripture saie both the one and the other to wit that bread is giuen and that flesh is giuen whie doo you not then confesse bread to be giuen also as the Euangelists haue euidentlie written For whereas you saie that the fathers make on your side I haue now shewed by manie of their testimonies that it is not true and I allow that the scriptures should be expounded with the selfe-same spirit whereby they were indited But when they are otherwise expounded of you than they meane that exposition dooth not procéed of that spirit whereby they were written for that spirit dissenteth not from them D. Tresham I saie both but yet I vnderstand the scriptures not as you doo sith about the vnderstanding of the scriptures all controuersie hath euermore arisen For by the scriptures Arrius went about to take awaie the diuinitie of Christ The heresie of Nestor and Eutyches by the scriptures Nestor and Eutyches endeuoured to take awaie his humanitie by the scriptures Manes banished frée will by the scriptures Pelagius extolled frée will aboue measure by the scriptures Luther defended the truth of the bodie of Christ in the Eucharist and contrariewise by the scriptures Zuinglius séemed to himselfe to take awaie the presence of the bodie of Christ from the Eucharist and finallie all heretiks and the diuell hath alwaies said It is written and yet they erred Wherefore it appeareth that we must flie vnto that spirit whereby the scriptures are published Euen as Peter the apostle saith 1. Pet 1 20. that The scripture is not of priuate interpretation and that spirit is promised vnto the church D. Martyr Heretikes perhaps haue the scriptures but yet they haue them not as it becommeth they followe the shew but not the sound sense But what church you tell me should be followed To the scriptures
Martin Bucer I Consider deare sister in Christ that vnfortunate is the state of the children of Adam for they cannot become happie vnlesse they leaue in most bitter teares and incredible sorrowe those whom in their life time they helde more deare than life it selfe Your husband Bucer my singular friende and most deare vnto all them which giue their studie and minde vnto the Gospell of Christ might not by death goe vnto his God whō he entirely loued aboue all things without an vnestimable sorrow of you and mée and of all godly persons Who will not say that death is cruell which diuideth betwéene friendes and brethren and whereby most néere friendships and most deare societies are seuered Nothing can be more néere ioyned than is the knot of man and wife among true friendes all things are friendly and faithfully communicated one with another and therefore whosoeuer is a man woulde haue these friendships to be perpetuall and neuer broken But cruell death the iust scourge of God most iustly doeth let this our will and wée that by sinne haue disseuered our selues from God are vnwillingly plucked awaie from them whom we most earnestly loued Verilie I was minded in so great a sorrowe to comfort you somewhat by my letters if comfort might any manner of way be expressed by a sorrowfull and most afflicted man but since that might not be by reason of my excéeding great sorrowe onelie this one thing remaineth that I should together with you lament our common losse Euen as if I did oftentimes reioyce with them that reioyced when Bucer your husband was aliue nowe in like manner Ro. 12. 15. as Paul commaundeth I wil also wéepe with his wife that wéepeth For whereas one member of the bodie doeth suffer whyle another member doeth suffer therewithall it is woont to become somewhat more easie and tollerable not that it is by it selfe pleasant or to be wished for that sorrowe and affliction should be more largely extended séeing they bee euils in this respect the more grieuous in that they créepe by contagion and doe declare the force of the calamitie by manie which are infected through them but for this cause doeth the doubled sorrowe of manie lighten a sadde and heauie minde because there is perceiued a most swéete fellowship of charitie Furthermore when the griefe is but newly begun the voyces of them that bewaile are sooner admitted than their counsels obeyed which perswade that teares ought to bee measured and ended This haue I of mine owne selfe learned of late For the more that some exhorted mée not to disquiet my selfe the more was my sorrow renewed and mine eyes against my will more abundantly filled with teares Neither are the Christians forbidden to moorne for their friends whose valiant courage tendeth not to that ende that it shoulde make them as harde as yron or stone but the faith which they haue learned out of the scriptures teacheth them that death is the paine and punishment of sinne whereupon the féele thereof and of the wrath of God admonisheth and sheweth that sinne is more and more horrible and to be detested Iohn 11. 31 35. In the Gospell the two sisters of Lazarus wept although that neither of them was ignorant that he should at the leastwise be raised vp in the last day of iudgement Ibidem 35. Also Christ wept who neuertheles knew right wel that he woulde restore him backe vnto the life which seuē dayes before he had for gone Paul in like manner who knewe that to die is an aduantage and that it is reckened for an abundant and great benefite to be loosed from hence vnto Christ yet in the Epistle to the Philippians he giueth thanks vnto God Phil. 1. 21. Phil. 2. 27. who graunted vnto Epaphroditus the recouery of his health least vnto his afflictions through the heape whereof he was excéedingly pressed there might also come another affliction Wherefore séeing God our good father doeth well interpret the moorning of his children for the losse of their friendes I cannot forbeare but I must grieuously lament that from the Church is taken away so good a pastour so faithfull a teacher of the schoole so Godly an husband to you so incomparable a friende to mée and a most diligent and excellent gouernour of your houshold I haue often in my time béene holpen and refreshed of him Whatsoeuer trouble I suffered I was woont straightwayes to declare it vnto him I can neuer forget how ready his sound and faithfull counsels haue alwayes béene vnto me And now this doth specially gréeue me that I was not present at his death and that I did not heare together with others his last words which I doubt not but were full of Godlinesse and that I which so long time haue béene most familiar with him might not be present at his buriall I was fully minded after Easter to come vnto you this had I alreadie written vnto him Hee wrote vnto me againe that he well allowed of my purpose and he declared by most earnest words how welcome I should be vnto him His last letters were vnto me a verie swannes song Cygnea Cantio He saide that he hoped well of his disease therfore I miserable man conceiued a vaine hope that in short space he would recouer and that I should finde him whole and safe at Cambridge O minde of mine vncertaine of things to come and so light of beliefe My Bucer hath withdrawen himselfe into heauen without saluting or expecting of his Martyr What shal I do therfore Whither shall I turne my selfe I cannot goe from hence into heauen vnlesse I be called To liue alone and pulled away from him I cannot I beséech thée O Christ that thou for thy goodnesse sake taking pitie of my sorrowe wilt not long suffer me wretch to bée separated from him Nowe I féele my selfe to liue a banished man Now I perceiue my selfe to be out of my countrie those things which I counted no discommodities before while he liued nowe when I am left alone I finde a griefe and disquietnesse of them Nowe is he once deade that he might cease to die dayly now doth he liue safely we are to be sorrowed for who doe stand in battaile and doe alwayes receiue wounds Wherefore I bewaile our chance not Bucers which is gone because that he the earthen pot of his bodie being broken is returned vnto God which had sent him into the world and although he hath héere left vs that be his most déere friendes hee is receiued of other friends far more woorthie than we be And now how in my mind I doe sée you afflicted sadde I dare not write vnto you for that by the rememberance thereof sorrow would begin a fresh and sadnesse would be renewed But it may easily be vnderstood by those thinges which I shewe as touching mine owne selfe what I may iudge of you being somtime his most déere wife but now a desolate widowe Howbeit séeing
that men should liue in honest Mirth of heart how 2 497 b 498 a Of the dangerous Mirth that is sought for by drinking too much wine 2 499 b 500 a Miserable Who be Miserable and stande in néede of mercie 3 55 ab Miseries Vnto what Miseries this bodie of ours is subiect 1 1 ab What are most gréeuous 2 622 a Mitre The originall of Mitre or verses 3 311 b Against lewd and vnchast Mitre 3 312 a ¶ Looke Songs Mo. Mocking What maner of Mocking is lawfull and vnlawfull 2 534 a Modestie Whether for Modestie sake it bee lawfull to lie 2 547 ab 543a The Modestie of Socrates 4 21 b How men be most reclaimed with Modestie 2 547 b Monkes Whether the order of Monkes stand with Gods word 2 180 ab Whether they doe agree with the Nazarits 3 180 ab Vnder what conditions ours might haue béene suffered 4 7 a They and the Rechabits compared 3 190 ab None in the Church in the Apostles time 4 219 b Moonkes a meane order betwéene the clergie and the laitie 4 219 b The Moonkes of the Charterhouse foolish superstition 3 174 a The Charterhouse Moonks austeritie 3 190 b Monie To what ende and purpose Monie was inuented and that it is not of naturall goods 1 147 b Howe the saying of Ecclesiastes that vnto Monie all things are obedient must be vnderstood 1 149 a Mourne Whether it be lawfull to Mourne for the deade 3 315 a Mourning Of Mourning for the deade 3 179 a Faultes therein 3 315 b Two things to be considered in the same 3 315 b Of Mourning and teares in diuerse respects 3 245. 246. 247 a What kinde is most acceptable vnto God 3 247 a Whether all kinde be allowed of God 3 247 a Mormolyciae Of the Mormolyciae which were diuelish delusions 1 89 b 90 a ¶ Looke Spirits Moses Howe God shewed himselfe to Moses face to face 1 27 b 28 b Who that Angell was that spake to him in the bush 1 28 a Mortification Two kinds of Mortification 3 276 a Two principall points thereof 3 272 b By what meanes wee attaine thereto 2 629 a 620 a Mortification of the bodie must not be excessiue 3 273 a Motion The scriptures doe oftentimes feigne Motion and sense to thinges without life 2 251 b Diuerse properties incident to the same whie pleasure is no motion 1 135 b Sometime it taketh name of that end wherto it tēdeth 2 568 a Discontinued is not the same in number that it was at first 3 330 b Of the nimble Motion of our bodies at our resurrection 3 359 a Local Motion proper to man beast and other creatures 1 189 b It cannot be without place 3 364 b The propertie thereof 3 359 a Whether Motion shall cease if time haue an end 3 394b Motions The first Motions to euill are sin 2 575 b 570 a 275 a 274 ab 363 b 364 a 365 b 572 a 552 ab 553 ab 607 b 608 a 3 41 a Vnto what kinde of sinne they bee referred 2 272 ab 273 a Comprehended vnder the word sinne 2 241b They hinder vs from fulfilling the lawe 2 242 a From whence they doe spring 2 272 b Ierom calleth thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 2 573 a That they are no sin 2 571 ab nor crimes 3 298 a Of themselues neither good nor euill 2 565 ab The first Motions vnto euill are in their owne nature mortall 2 272 b Whether the corrupt Motions which remaine in the regenerate be sinnes 2 271 a 272 a The Motions of Augustines mind before his conuersion to Christ 2 265 b Corrupt in infants and accused for sinnes 2 272 a Augustines iudgement touching the Motions of mans minde either to good or euill 1 178 b Of the heart not in our owne power 2 293 b Euill euen in the regenerate 2 563 b How Adam fel not hauing naughtie Motions 2 570 b 571 a Sudden and hastie are voide of making choise 2 294 ab After what manner the Motions of our minde depende of God 1 188 b Why God séeing he knoweth that wicked men will abuse good Motions doth suggest them 1 186 a God is the bringer foorth of all things yea euen of the euill Motions of the will 1 188 b The affectes are Motions of the heart and what manner of motions 2 407 a Howe euen the good Motions of the minde are occasions of sinning and be turned into sinne ◠185 b 186 a Contrarie Motions in one will of the Godly 2 400 ab 401 a Mu. Multitude Whether Multitude bee any true note of the Church 4 93 a Murther How Murther being a sinne is neither murther nor sinne 2 475 a In what cases it was not punishable by Gods law 4 328 a What the ciuil lawes determine of the will in a case of Murther 2 385b 366 a What is forbidden vnder the name of Murther 2 552 b 553 a The note thereof is anger 2 517 a Why it was granted to Elias to destroy with fire from heauen the captaines of fiftie and their soldiers and the same denyed to the Apostles this concerneth Murther 2 387 a Selfe murther A briefe catalogue of causes that oftentimes mooue men to selfe Murther 2 392 b 397 a Two alledged by Plato why none should Murther themselues 2 392 b Whether for the honour of god it be lawful for himselfe 2 396 b Certaine mitigations of punishments made by Emperours in such cases 2 392 a 393 a What is determined touching such as Murther thēselues through madnesse 2 391 a Selfe murther committed for visitations sake of friends departed 3 317 a It is not lawfull for a man to Murther himselfe 2 391 b 392 a why 3 316 a Whether for kéeping of chastitie it is to be committed 2 395 b Augustines opinion thereof 2 392 a 396 a and of Lucretia 2 394 a The seuere law of the Athenians in such cases 2 393 a Penalties appointed by the ciuil lawes 2 392 b 393 a Of certaine Philosophers which did Murther themselues 2 392 b The Circumcellious guiltie thereof 3 282 b 238 b And the Donatists desirous with their reasons for the fact 2 395 ab And the virgins of Lemnos without cause by what means they ceased at length so to doe 2 394 a Why Cato did Murther himselfe 2 393 ab In what torments Virgu placeth all such 2 392 b How the Hebrues excuse Saul in that he did Murther himselfe 2 396 b Ionas obiected for an example as of one that will willing to Murther himselfe 2 395 a Iudas guiltie of Murther both in respect of Christ and himselfe also 2 392a ¶ Looke Manslaughter Murtherer Samuel was no Murtherer in killing Agag 2 388 b Murtherers Who be Murtherers by the decrée of the ciuill law 2 385 b The Apostolicall Canons cal such Murtherers as gelde themselues 2 392 ab Chrysostome counteth them worse than Murtherers that kill themselues 2 392 a Musicke From
it and the thing signified 4 98 b The Signe and the thing signified taken one for another 2 606 b 590. 591. 98 b 609 a 3 279 a Signes Sacraments are visible Signes pertaining to many senses 4 98 a 112 a Why they were giuen 4 104 b Their vse 4 98 b The Signes and things signified oftentimes taken one for another 4 14 a 100 a 168. 169. 200 ab 175 b 176b 172 b 173 ab 135 a Vnto what things they are added 4 98 b 99 a And that a man may sometime prescribe them vnto himselfe 1 61 a How they of the olde restament are taken away and how they remaine 4 101 b Thrée kindes of men noted which vse the Signes of ceremonies or sacraments 4 105 b The Signes of God consist not of things honourable 4 109 b There may be Signes which haue in them no admiration at all 1 71 b Why they and wonders be called lies 1 65 a What manner of faith is to be confirmed by them 1 61 a The difference betwéen them and wonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes Signes woonders together 1 71 b ¶ Looke Miracles Sacraments Similitude The nature of a Similitude and a metaphor 3 351 a Simonie What the decrées determine against Simonie and Simoniakes how the fathers detested it 1 145 a Singing How Singing becoÌ„meth delightfull 3 312 a Vsed much in the time of the law 3 312 ab Whether in Churches it be lawfull 3 313 a 2 504b No precept in the new Testament for it 3 314 b In the East and West Churches 3 313 ab Cautions touching Singing in Churches 3 314 a Sinne originall Originall sinne prooued out of holie scriptures 2 214 ab A Pelagian reason that it cannot hurt the children which be baptized disproued 2 243 a Howe and by what meanes it is taken away 2 233 a Why the children of beléeuers are borne subiect thereto 2 243 b 4 117 a The opinion of some schoolmen touching it in children seminali ratione 2 219b In vs before we haue the vse of light saith Augustine 2 227 b At the time of death it shal be abolished 2 233b Noâ— onely by the imitation of Adams sinne sayth Augustine 2 215 b Augustines opinion that it passeth into the children through the pleasure which the parentes take in the fellowship of nature 2 245 b An obiection touching it confuted 4 135 b The Anabaptistes and wee disagree about it 4 115 b Restraints thereof which otherwise would destroy all prooued by instances 2 230 b Gulielmus Parisâ—ensis opinion thereof by way of similitude 2 230 a Pighius beléeueth that it shal be punished without sensible paine 2 216 a The cause why Augustine calleth it concupiscence 2 222 a 219 a Euery man hath in him his owne 2 365b It is no violent thing and why 2 291 b It is voluntarie proued 2 293 a It suffereth vs not to be maisters of our owne actions 2 565 a It is a punishment and also a sinne 1 181 a It goeth not before predestination 3 24 ab It is neither voluntarie nor receiued by election 2 256 ab How it is against God 2 608 a It goeth before euerie mans birth and damnation 3 24b The soule gathereth it through coniunction with the bodie that is infected and corrupted by the parents 2 231 a What be the conditions and properties therof 2 230 b It comprehendeth all things positiue as how 2 230 a Contrition saith Pighius is not required for it disprooued 2 218 b Two similitudes of Augustine which prooue that wee cannot impart the remission therof to our children 2 243 b Diuerse opinions how it is powred through into the posteritie 2 230 b 231 a What is the materiall and formall cause of it as some schoolemen say 2 226 b Argumentes of the Pelagians for the disproofe thereof 2 234a The manner and meanes of the spreading of it obscure and darke what is determined of the same 2 244 a The Romane church against Pighius doctrine touching it in infants 2 229 a It commeth not by imitation 4 135 b 136 a Innocentius a Pope was of P. Martyrs opinion touching it 2 229 b It is not vtterly rid away no not by regeneration 2 233 b A full and perfect definition thereof with all the causes materiall formall efficient instrumentall and finall 2 224b It is spred in men by séede and generation 2 232 b 233 a Sundrie names thereof set down 2 224 b 213a In extenuating Originall Sinne wee extenuate the benefite of Christ 2 229 b Pighius maketh it rather a bonde than a sinne 2 21â— a God createth the soule pure and cleane whence then hath it Originall Sinne note that place well 2 231 b The remedie medicine appointed for Originall Sinne. 2 232 a A place out of the Corinthes inferred that children draw it not vnto them 2 238 a The seate or subiect of Originall sinne is in the fleshe 2 231 a Why the more auncient fathers spake little of it 2 229 a Pighius against Augustine touching it 2 219b 220 a Wherein it and actuall sinnes doe differ 2 243 a Why Eue transgressing before Adam hath not the same ascribed vnto her but contrariwise 2 242 a Whether God be the author of the deriuation thereof 2 231 ab The matter thereof passeth not away from vs after baptisme 2 243 a Reasons against the Pelagians that it is in infantes 2 243 b 244 a What priuations are meant to be in it 2 229 b By what lawes they which are borne are bounde to haue Originall sin 2 223 a b Whether circumcisioÌ„ tooke it awaie 4 102 a 104 a The difference betwéen it and that which is drawen from the next parentes 2 240 a Two thinges to bee considered there in Originall sinne 4 117 a What punishment is for it marke diuersitie of opinions in this point 2 233 b 234 a What is the instrument whereby it is conueied froÌ„ the Parentes to the children 2 231 a Howe and from whence Original sinne is deriued to all posterities 1 206 a Diuers opinions of diuers fathers touching Originall sinne 2 227 b The guiltinesse of Originall sinne is forgiuen in baptisme 2 243 a Sinne generallie taken The ende of the knowledge of Sinne. 2 295 a That it is a certaine humane action and howe 1 178 b Of two sundrie wayes whereby it maie be destroyed 2 398 a Whether the children suffer punishment for the fathers Sinne. 2 235 a b 236 ab Two thinges to bee considered in euerie Sinne. 2 243 a Basils determination that by reason of Adams wee are not sounde 2 228 a From what Sinne children bee exempted 2 228 b God is prooued to bee the efficient cause thereof and how 1 178 b Not onelie destroieth the minde but corrupteth the bodie 2 240 a Pighius denieth flatlie the want of original righteousnesse to be it 2 223 a In euerie kinde
out of all doubt is taken awaie in regeneration For by that means it coms to passe that although it be verie sin indéed yet God dooth not impute it for sin Moreouer Augustine dooth compare concupiscence with those sinnes which are called actuall by the comparison whereof it may be said to be no sinne for it is far from the gréeuousnes of them But I maruell how Pighius dare saie that Augustine determineth without testimonie of the scriptures that concupiscence is originall sin séeing he in his disputations against the Pelagians defendeth his opinion chéefelie out of the holie scriptures The cause whie originall sinne is called concupiscence And the cause whie he calleth originall sinne concupiscence is for that originall corruption dooth chéeflie declare it selfe through the vnpurer desires of the mind and of the flesh 13 Now it is expedient to sée what others haue said concerning this matter for besides this there is also another opinion of them which say that originall sin is a lacke of originall righteousnes Whether this sinne be a want of originall righteousnesse Anshelmus What the schoolemen meane by originall iustice Which thing Anshelmus affirmed in his booke De partu virginis and he drew manie other scholasticall authors into his opinion And these men meane no other thing by originall iustice or righteousnesse but the right institution of man when as the bodie obeieth the mind and the inferior parts of the mind are subiect to the superior when the mind is subiect vnto God and to his lawe In this righteousnes was Adam created and if he had so continued all we should haue liued in it but séeing he fell all we were depriued thereof And they would haue the lacke of this righteousnes to be originall sinne A similitude Entrie defect maketh not a thing euill But that they may shew their opinion the better they saie that euerie defect is not euill for although a stone doo lacke righteousnes yet it shall not be said that a stone is vnrighteous or euill but when as a thing shall be fit and méet to possesse that whereof it is destitute then such a defect is said to be euill as it happeneth in the eie when it is béereft of abilitie to sée well we doo not saie therefore that there is a fault or blame in the eie For then sinne commeth when by reason of such a lacke there followeth a contending and wrestling against the lawe of God An obiection of Pighius And this opinion is also condemned by Pighius for he saith that It is no sinne if one kéepe not the gift which he hath receiued For it may be that one which is borne in perfect health and in a good state of the bodie A similitude may fall into a disease or be maimed in some member or else become lame yet there is none that will call those defects offenses or sinnes But this similitude is not agréeable to the purpose for a disease or maime of the bodie doth not make either to the performing or violating of Gods lawe but that which they call a want of originall righteousnes dooth of necessitie bring with it the breach of Gods lawe Moreouer he laboureth to prooue that the losse of originall righteousnes in yoong children is not sinne bicause the same was not foregon by their fault but this againe is to call God to an account God is not to be called vnto an account But God is not registred among the decrées of men he is not to be brought into the order of mans lawes Let Pighius confer that opinion with this which he reasoneth against This affirmes he that God dooth condemne the faultines and vncleanes which he appointed and shewed to be in new borne babes Pighius maketh guiltie and condemnes children of that vice and sinne which is not in them but onelie is that which Adam the first parent of all committed in himselfe for otherwise he taketh those children to be most innocent But whether of these is the further from reason and dooth dissent from the lawes of men To punish an innocent for the sinne of another Or else to condemne him which hath cause in himselfe whie he should be condemned Vndoubtedlie vnto them which shall diligentlie consider of the thing it selfe The saieng of Anshelme is better than the opinion of Pighius Eccle. 7 30. the saieng of Anshelme is better in manie respects than this opinion of Pighius We knowe it to be true which Ecclesiastes saith that God made man vpright but when he had once sinned he fell by and by into wickednesse He dooth not now behold God and heauenlie things anie more but he bendeth himselfe continuallie down to earthlie and to carnall things and is subiect to the necessitie of concupiscence and this is to want originall righteousnes For actions be not plucked awaie from man but the power of well vsing them is taken awaie as we sée happen by experience A similitude in such as be taken with the palsie verelie they mooue their hand but bicause the power is hurt whereby they might rule that motion they mooue the same faintlie and deformedlie This also happeneth in vs for séeing diuine righteousnes is wanting the ground is corrupted whereby our works should be rightlie ordered and performed But saith Pighius it cannot be sinne in yoong children to be destitute of this gift for they are not bound by anie dutie or obligation to haue it But if saith he our aduersaries shall saie otherwise let them shew a lawe whereby we that are borne bée bound which saith he bicause they cannot doo let them cease to saie that this want of originall righteousnes is sin But we not onlie will shew one By what lawe they which are borne are bound to haue originall sin but thrée lawes The first is the institution of man God made man according to his owne image and likenes wherefore such it behooueth vs to be for God dooth iustlie require that which he made in our nature And the image of God dooth herein chéeflie consist that we be adorned with diuine properties namelie iustice wisedome goodnes and patience But contrariwise Pighius crieth out Wherein standeth the nature of the image of God that this is not the nature of the image of God for that he saith consisteth in vnderstanding memorie and will as Augustine is his bookes De trinitate and in manie other places hath taught These things indéed are said of the Schoole-men But we will prooue the matter to be farre otherwise both by the scriptures and saiengs of the fathers Looke part 1. place 12 verse 26. Ephes 4 24. 14 First it is thus written in the epistle to the Ephesians Put ye off the old man according to the conuersation in times past which is corrupt according to the deceiueable lusts and be ye renewed in the spirit of your mind and put yee on the new man which according to God is created
that anie man should feigne himselfe to haue committed anie crime which he hath not doone Gregorie though Gregorie saith that It is the part of good minds there to acknowledge a fault where none is Of this matter Augustine Augustine in his 29. sermon De verbis apostoli hath taught more soundlie and trulie For he writeth By feigning on this wise if thou wast not a sinner before thou shalt become a sinner namelie in saieng that thou hast cōmitted that which thou hast not committed Indéed it is lawfull for euerie man to confesse himselfe generallie to be a sinner but this or that crime speciallie hauing not committed the same no man ought to take vpon him Moreouer we must note this to be true to wit that it is not required of vs to open the truth at all times and in all places to speake all that we knowe Howbeit in iudgement the case is otherwise for there while we be examined as witnesses we are bound to testifie that which we knowe to serue vnto the thing whereof we be at that time demanded Of Truth and of a Lie which place is treated of In Iudges 3. and also In 1. Sam. 21 verse 12. Of truth 28 Now let vs treat of another question namelie whether it be lawfull for a good and godlie man to lie But before I speake of a lie I thinke best to speake somewhat of truth which doubtlesse is an excellent vertue What is truth Cicero Truth as saith Tullie in his booke De inuentione is that whereby things which are haue béene and shall be are spoken without alteration Wherein we will first note that it consisteth in words for he saith that they are spoken Not that I am ignorant but that dumbe men and others doo sometimes speake by signes Augustine But bicause as saith Augustine in his first booke De doctrina christiana among other signes words are the principall and most plaine Further we be taught hereby that truth is not onelie to be considered as touching one difference of time but as touching thrée differences For he saith that both those things which are which haue béene and which shall be These things be then spoken trulie when they be set foorth without alteration that is euen as they are and by speaking made neither more ample nor lesse than they be The verie selfe-same thing in a maner hath Augustine said in his booke De vera religione Augustine the 36. chapter where he writeth that Truth is whereby that which is is signified And it is a vertue Truth is a vertue bicause by it men are made prone and readie to speake that which is true If thou demand what is the generall word of truth It is equalitie wherevnto is ioined The generall word of truth for difference sake namelie of words about the things which are signified And as it is well knowne to all men all vertues doo aime at the meane and eschew extremities Wherefore Two faults in speeches in the kind of speaking thou shalt perceiue two faults namelie if thou speake more than the thing will permit or lesse than the thing is Neither is vertue content onelie with the meane for we must adde circumstances which vse commonlie to followe it So as the truth must not alwaies be spoken to euerie man neither at all times nor yet of euerie thing and yet we must not lie But it is wisedome sometime to kéepe secret those things which for iust cause we will not haue known He which should vaunt abroad euerie-where and to all men the gifts of God giuen vnto him should be counted foolish and fond As contrariewise he which should boast of a crime whereinto by mans infirmitie he hath fallen ought iustlie and woorthilie to be reprooued Wherefore truth requireth What thing truth requireth that what we haue within vs as touching our sense and will that should prudentlie be signified by vs as it is Further the vertue whereof we speake hath simplicitie most of all ioined with it and it is verie contrarie vnto doublenesse Besides this it is a part of iustice for both vnto things it giueth the proper words and vnto a neighbour the truth which is due vnto him without the which mans fellowship cannot stand For if a man should continuallie suspect himselfe to be deceiued by anie man he would neuer giue anie credit vnto him by meanes whereof all trades and societies among men would decaie Aristotle in his Ethiks Aristotle affirmeth that Truth declineth somewhat toward the defect especiallie when anie man speaketh of himselfe For this wisedome requireth that a man boast not of himselfe Wherevpon Paule in his second epistle to the Corinthians and twelfe chapter wrote If I will boast of my selfe 2. Cor. 12 6. I shall not be vnwise but I will forbeare lest anie man should thinke of me more than that he seeth in me or that he heareth of me By these words he reprooueth them as foolish and vnwise which doo boast and glorie euen of those good things which they haue and he saith that he will absteine from it Neither saith he doo I require that anie man should thinke more of me than either he séeth in me He that speaketh lesse of himselfe than he hath lieth not or heareth of me And he which speaketh lesse of himselfe than he is is not straitwaie to be accused as a lier For that which is the more comprehendeth and conteineth in it the lesse For whosoeuer hath fiftie he may truelie saie that he hath twentie although he speaketh not of all that he hath Howbeit if the same man should affirme that he hath but twentie onelie or else should denie that he hath anie at all We must not lie for humilitie sake out of doubt he should lie the which must not be committed either for modestie sake or as they saie for humilitie 29 Concerning testimonies out of the holie scriptures which doo stir vs vp to speake the truth doubtlesse verie manie might be alledged but a few shall suffice In the ten commandements Exo. 20 16. it is written Thou shalt not beare false witnesse Which commandement must be obserued not onelie in iudgement but in all things which in our talke we testifie to be either true or false Moreouer God is set before our eies to be followed Rom. 3 4. whom the scriptures in euerie place pronounce to be true Wherefore we also ought to be most feruent louers of the truth verse 21. And for that cause Iethro in the 18. chapter of Exodus counselled Moses to set such men to be rulers ouer the people as did feare God men of courage louers of the truth and those which hated couetousnesse Psal 51 8. Also Dauid saith Behold thou hast loued truth and therefore thou hast made me to vnderstand wisdome in the inward and secret parts of my mind These things sufficientlie declare that we are taught of God
iustlie forbidden séeing we are bound therevnto by commandement For it is commanded that we should praie Matth. 5 44 not onelie for our fréends but also for those which be aduersaries vnto vs so as we must wish good and prosperous things vnto them also Wherevpon Christ in the fift of Matthew verse 47. saith If you will onelie salute those which salute you what reward shall ye haue Doo not the Publicans and sinners the same Neither are these kinds of salutations vnprofitable but if they be doone by faith Profitable salutations they be acceptable vnto God and are by him gratiouslie and gentlie heard The old fathers when they were departing out of this life spake salutations or comfortable words vnto their fréends to the great benefit of them Deut. 33. Gen. 48 and 49. Gen. 27. as Moses did vnto the Israelites Iacob vnto his children and Isaac vnto his And in that kind of salutations manie mysteries are opened by the holie Ghost Christ also commanded his apostles that they should salute the houshold wherevnto they did come verse 12. Luke 10 5. as it is written in the tenth of Matthew The maner of the salutation is set foorth namelie that they should saie Peace be vnto this house And that which Christ gaue in commandement he expressed by example for he saluted the apostles saieng Peace be with you Iohn 20 19 And when he was risen from the dead he said vnto the women which returned from the sepulchre All haile It séemeth also that among the apostles Salutations vsed by Christ and his apostles Matt. 26 49. there was a custome that at their méeting and departing they saluted one another and their master also Wherefore Iudas that betraied Christ when he came vnto him he said Haile master and gaue him a kisse which was a signe of a luckie praier Yea moreouer Paule In euerie one in the writing of his epistles did put salutations as well to the beginning as ending of them and he commanded the Corinthians 2. Co. 13 12 that they should salute one another with an holie kisse And in the Church the maner was that when the holie supper was ministred the brethren should one kisse another The which custome is deformed in Poperie and in the stéed of that kisse they carrie about signes and little images to be kissed The angels likewise haue sometimes saluted godlie men as Gabriel did Marie saieng Salutations of angels Luke 1 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All haile thou freelie beloued And the angel wished health vnto Gedeon saieng The Lord be with thee Iudg. 6 12. And the mother of Samson heard a salutation that came from the angel Howbeit we read not that God did salute anie man séeing it is the propertie of him to giue helth and not to praie for the same bicause in that he is the highest nature to make praiers doo not belong vnto him 16 And salutations were common Salutations among the Ethniks and in estimation not onelie among the Hebrues but also among the Ethniks For the Romans counted it a great honour to be saluted and salutations were numbered among the principall duties Wherefore to such as vsed to salute there was a certeine dailie almes distributed either of monie or else of meat And the noble personages of that Common-weale builded porches before their gates where the saluters should remaine and after a sort be harbored in the morning before they were licenced to come vnto them The formes of saluting were of diuers sorts Among the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrues Schalom and such like Yea and the men in old time did saie likwise that their gods ought to be saluted Wherefore one saith in a Contedie of Terence From hence I will depart home to salute the gods And there be some which thinke that in the same and such like formes of spéech to salute is to worship Which me thinketh is not rightlie said séeing the verie proper signification therein may be reteined What is ment by saluting of God for so much as it is lawfull to wish well vnto God not as though he hath néed of anie thing but we may praie that his glorie maiestie name and dominion may alwaies be famous and spred abroad as Christ taught in the former petitions of his praier Mat. 6. 9 10. Emperours also and kings are said to be saluted so soone as these honours and dignities be giuen vnto them For armies were woont to salute their capteine by the name of Emperour when he had well performed his affaires And euen in this point they depart not from the proper signification of the word bicause in the promoting of men vnto high dignities they praied that God would prosper them well Besides this there be salutations of reioising either for the victorie gotten or at the returne of a man home into his countrie or else for the atteinment of goods or riches wherein also nothing else is doone but a praieng vnto God that these goods may haue good successe with them whome we fauour So as the salutations that be of those kinds may not be condemned but ought to be verie well allowed were it not that superstition which corrupteth all things had not manie times béene mingled therewith For the old Ethniks in their funerals did salute the soules of them that were dead speaking vnto them their last farewell Yea and they visited the ashes of dead men their sepulchres reliks and spoiles praieng for the happinesse of them that were dead Wherevpon Aeneas in Virgil said All haile ô blessed father mine yet once againe all haile And from the Ethniks those customes descended vnto the christians The papists followe the Ethniks in saluting the dead for in the Popes church they salute the soules of them that be departed while they praie for their rest and for deliuering them from the paines of purgatorie They make viages also to salute saints namelie Antonie Iames Peter Paule and Marie 17 Wherefore let these superstitions be reiected but in the meane time let profitable and honest salutations continue the which Elizaeus by his commandement did not take away For that which he commanded vnto his seruant Gehezi must not be vnderstood Why Elizeus commanded his seruant not to salute by the waie as the words signifie at the first vew séeing it is a figuratiue spéech euen as all other spéeches be that séeme to be against charitie as Augustine hath declared vnto vs. Surelie the mind of the prophet is more to be weighed than his words for his meaning was nothing else as D. Kimhi hath verie well expressed but that he should make hast and find no delaies by the waie and that he should bend his mind and cogitation onelie to that thing wherevnto he was sent setting his hart vpon nothing else whether he were speaking or dooing In the selfe-same sense Christ as we haue in the tenth of Luke
commanded his apostles when he sent them about to preach verse 4. that they should salute none by the waie for he would not that by their finding of talke and communication with other their minds should haue béene drawne aside from preaching of the Gospell Assuredlie the diuell is not more busilie occupied about anie thing than in bringing in of lets and delaies when we are in hand with our vocation But we on the contrarie part must set all things aside to performe the vocation that is laid vpon vs. Which was not vnknowne vnto the old Ethniks who vsed to saie vnto the priest while he was occupied about his seruice Applie this thing And Augustine in the place aboue alledged did declare the force of this spéech saieng that in these words was ment a strait charge to make hast He addeth moreouer a verie wittie exposition but such as dooth not much serue vnto the historie We saith he vnto the people speake salutations vnto you when we are preaching of the Gospell bicause you can be saued by nothing else but by the Gospell of the sonne of God So that ye must be saluted with this kind of salutation but not in the waie that is to saie incidentlie or indirectlie Which thing they doo that preach not the truth from their heart but for lucre sake for honour or else to bring some man into enuie and hatred not to win the hearers vnto the Lord as they did of whome Paule admonished the Philippians Phil. 1 15. For they that salute a traueller by the waie go not purposelie to him they go not home to his house to wish him well but they doo it incidentlie and in the waie Indéed these words be true that Augustine declareth but they belong not to the meaning either of the prophet or of Christ Both the one and the other of them would haue our mind to be wholie imploid vpon our vocation not to be carried here and there with sundrie cares not to make anie delaies and that the function committed vnto vs should be performed with most feruent desire 18 But if anie be not satisfied with the figuratiue speach there will be no discommoditie A Rule if he expound it according to the literall sense For affirmatiue precepts although they apperteine vnto charitie yet did they bind men to performe them howbeit in certeine times and places and with circumstances For it is commanded vs that we should receiue the sacraments yet this must not be doone alwaies and in euerie place but at such time onelie as we méet together in the holie assemblie and the same is to be distributed in such place and after such sort as Christ hath commanded Also there is a commandement for the distributing of almes but yet not to be doone towards all persons sith who is he that will bestowe almes vpon them that be rich and wealthie Neither must we giue at all times for surelie they that want themselues cannot giue vnto others Euen so likewise the precept of saluting may be deferred and suspended when other weightier duties are to be taken in hand Neither also must salutations be vsed vnto them which be excommunicated or vnto those which come vnto vs with infected and corrupted doctrine For vnto them as Iohn hath commanded we may not saie 2. Ioh. 5 10. God speed And thus much of salutations The xv Chapter VVhether the commandement of God be so set foorth that it may be kept in this life moreouer of the vse and abrogating of the lawe In 1. Kin. 2. neere the beginning 2. Tim. 1 3. Places to proue that perfect obedience may be doone vnto God THey which affirme this position are woont to vouch the place of Paule in his second epistle to Timothie where he saith that he giueth thankes vnto GOD bicause he had serued him from his forefathers with a pure conscience Wherefore it séemeth that there was nothing that lacked vnto his obedience and seruice Moreouer Dauid pronounced Psal 9 2. that he did confesse God with his whole heart 1. King 15 3 14 2. King 3 3. Further the diuine historie dooth giue a certeine testimonie to diuerse of the kings that they sought the Lord with their whole heart But on the other side we must vnderstand that GOD is not loued with all the heart and with all the soule vnlesse the heart be altogither cleansed of all naughtie cogitations Then let vs consider in our selues whether our hearts he purged from naughtie motions and whether we haue pure cogitations while we liue here in the flesh Wherefore so long as we be in this life we must be fullie persuaded that we be not able to satisfie this commandement For in the eight chapter to the Romans it is written That which was vnpossible to the lawe verse 3. in as much as it was weake by reason of the flesh God sending his owne sonne in the similitude of sinfull flesh c. So as if we being now regenerate carrie the flesh still with vs the lawe is weake we fulfill it not and yet the righteousnesse thereof is said to be fulfilled in vs bicause Christ hath brought to passe that that which was his should be communicated with vs. Also it was written to the Galathians that The flesh lusteth against the spirit Gala. 5 17. and the spirit against the flesh so as ye doo not that which ye would But some cauill saieng that The consideration is farre otherwise when we speake of the state of man in generall than it is when we intreate of one particular action onelie Therefore they demand whether we be able to performe anie one act as the lawe requireth Whether we can perform anie one act commanded in the lawe To these men I answer that we must not onelie denie that fulnesse of iustice vniuersallie to be in man as touching all works according to the state of this present life but also that their works are rebellious against the lawe euen in respect of priuate actions Howbeit I grant them to be good so farre foorth as they haue a certeine obedience begun in them that be regenerate whereas they be euill neuerthelesse both in respect that they swarue from the rule of Gods commandements as also that they doo procéed from the flesh Neither is it absurd that one and the same worke is called both good and euill sith contradictories haue no place where there is a respect to diuers originals But we pronounce In what respects godlie mens works are good or euill Esai 64 6. that the works of godlie men be good as they haue their springing from the spirit of God yet as they are deriued from our selues we saie that they be vniust Wherevpon Esaie in the 64. chapter saith that All our righteousnesse is like vnto vile rags Neither dooth he intreate there of grosse and manifest sinnes but of those actions which haue the semblance of righteousnesse And Ierom treating of this