How God doeth punish those of the fathers vpon the children 2 236 b Sinnes as they bee punishments they belong vnto iustice and in what respect are good 1 206 a Of omission or negligence and what is determined of them touching the will 1 189 a Howe they depend vpon Gods will 3 36 b Hee doth rule and gouerne them and howe 1 206 a And maketh a remedie for them 1 187 b Whether those of the next parents be deriued to the posteritie marke the Schoolemens opinion and the fathers 2 239 b Of eating the peoples Sinnes and how the priests did it 4 169 a Séeing euill affections shoulde be mortified in vs they be Sinnes 2 217 b How al creatures do suffer for the Sinnes of men 2 249. 250. 251. And whether they haue any wrong doone them in that case 252 a Two subtil Pelagian arguments the one touching Sinnes imputed the other sinne originall answered by Augustine 2 221 a Of small or veniall Sinnes what they be 2 272 ab That no iust man can liue without them 3 153 a All Sinnes in their owne nature must be called mortall 2 247 b What Sinnes be commonly called mortall sinnes 2 272 ab Wherein originall and actuall doe differ 2 243 a The difference betwéene Sinnes and crimes 3 298 b Sinner Whether God would the death of a Sinner 3 42 ab None is so called but either he hath sinne in act or else he hath committed sinne where note Pighius shifts 2 218 b In what respect Paul calleth him selfe the first or principall Sinner 2 548 a Sinners A distinction of Sinners 4 224 b 43 ab Who be Sinners against the holie ghost and whether such are to be excluded from hearing Gods word 1 57 b 58 a Whether God heare the prayers of Sinners 4 224 b Of what sort of Sinners the Publican was 4 224 b Sinning Of a necessitie of Sinning which hath no compulsion ioyned therewith 2 256 b Not absolute in the wicked 2 257 a Sl. Slaues Whereupon rose the saying of Eusebuis that Democritus made men Slaues but Chrysippus halfe slaues 1 172 a Sleepe How Sleepe is the image of death 3 335 b The death of the godly so counted 3 348 a Limited by watching 3 369 a Whether soules doe Sleepe when they are losed from the bodie 3 323b 324 ab Why the scripture saieth that the deade do Sleepe 3 326 b Sling The dexteritie of the Beniamits at throwing with a Sling 2 242 a So. Soldier The duetie of a Souldier and what it teacheth vs. 3 259 b Why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 91 a Soldiers A custome of tything Souldiers in a case of offence 2 365 a Why they do goe on warfare 2 573 b Howe hardly they hauing gotten the victorie are restrained from the spoile 2 403 b The punishment inflicted vppon Souldiers for adulterie 2 485 b 486 a Permitted to play at vice 2 525 b That among them ministers of the worde ought to be in campe 4 328 a 287a Whether they ought to be priuie to the cause of warre 4 304 b 305 a A lawlesse multitude 4 294 b Fighting in warre they are not guiltie of manslaughter though they â—…ll and slay 2 385b They may not forsake their station vncommaunded 2 392b Out of what kinde of men they be taken 3 188 b Against mercenarie Souldiers 4 304 a 305 a Causes why they are blamed 4 287b 288 a What they do not respect 4 284 The whole seuentéeth Chapter of the fourth parte would be read of Souldiers concerning warre 4 2â—0 ab c. When ministers may be Souldiers 4 328 a Solitarinesse Whether Solitarinesse is absolutely to be allowed or disallowed 3 187 ab Commended and discommended 1 149 b 150 a The right vse and profit thereof 3 179 b Vsed of the wise Ethnicks of Christ Iohn Baptist Elias and others why 1 150 ab Songs A great vse of holie Songs among the godly 3 312 ab Of thankesgiuing for benefits receiued 3 308b 309 a Howe the Songs of Hanna and Marie do agree 3 309 a ¶ Looke Singing Sonne of God The Sonne of God appeared in verie humane flesh 3 26 b How and after what manner he tooke flesh vpon him â— 117 b Hee was not created or made sayth Augustine and how hee prooueth it 1 101 b Why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scriptures that is the Worde 1 26 b The Angell that spake to Moses in the bush was he 1 28 a ¶ Looke Christ Sonnes Whether Sonnes being placed as Magistrates ought to giue place to their fathers being priuate men 2 377 b Who be the Sonnes of God and who be not 2 248 ab Our certeintie thereof 3 81 b ¶ Looke Adoption Children Sorcerer Apuleius being a sorcerers durst not acknowledge himselfe such a one when he was summoned to answer thereunto 1 92 a Sorcerers Women and men Sorcerers in their sléepe receiued many pleasures of the diuels 1 90 a Of the miracles that they of Aegypt and other worke 1 65. 66. 67 Tertullians iudgement of the roddes of Pharaoes 1 73 b Lawes against Sorcerers such as repaire to them 1 84 b 85 a ¶ Looke Inchanters and Magicians Sorrowe The effects of Sorrowe in the bodie 3 246 a Of that which is ioyned with hope 3 86 a Whether wee Sorrow and reioyse both at once 3 212 b Why Sorrowe for sinne is more frequent in the olde testament than in the newe 3 299b Things not voluntarie or done against the wil haue Sorrowe ioyned with them 2 293b Why Dauid did Sorrowe though his sinne were taken away 3 299b ¶ Looke Affectes Griefe Scule of man Of the Soule of man and the faculties or powers of the same wherein wee resemble God 1 12 b Whether the Soule be hurtfull to the bodie 3 316 ab Without faith it is dead 2 262 b The definition of the same 3 114 b A fable of the Rabbins touching the coniunctioÌ„ therof with the body 3 329 b The Soule is saide to rise againe in two respectes 3 332b Taken in diuerse senses 3 344 a Why it is ioyned to the body 3 334 a The immortalitie thereof proued 3 334 ab 1 73 a 3 350 a Howe it is after a sort conteined in the bloude 1 123 ab From whence it doeth proceede and come 1 122 a Why it is called carnal 4 186 a It doeth oftentimes followe the affections and perturbations of the body 1 123 b The chéefe effects of the Soule are mouing and sense 2 122 b By it being the chéefe part of man is vnderstoode the bodie 2 244 b A reason of the fathers why the bodie was made before it 1 122 b At the beginning the bodie was not giuen to the Soule as a graue or prison as some doe fable 2 251 a Whether God breathed a Soule into Eue as he did vnto Adam 2 244 b The Soule inuisible and indiuisible and howe it worketh in the bodie
this colour to wit that sinne should not be vnderstood but after the true proper maner that is He will not haue sinne to be vnderstood but in his true and proper nature that it be a thing spoken doone or lusted against the lawe of God and that it be voluntarie bicause it is not forced vpon anie against their will but may be auoided but forsomuch as these things take no place in yoong infants therfore sinne cannot be in them Howbeit he saith that he denieth not originall sinne for he saith that it is the sinne of Adam for the which all we are condemned and doo die But therefore I said that this man séeketh pretenses bicause I sée in verie déed that he was mooued to speake these things for some other cause For whereas he attributeth so much vnto frée will and hath written so manie things touching that matter against vs Pighius would not plainelie grant originall sinne least he should deny free will and he séeing that the same might not consist if he should plainelie grant originall sinne in such sort as it is taught of all the godlie therefore he found out for himselfe this new deuised doctrine the which as I said is not altogither so new for it is both touched and reiected by the Maister of the sentences But to giue a more colourable shew to this his deuise A similitude of Pighius he bringeth a similitude of a most liberall prince who not onelie giueth fréedome to a seruant of his but also indueth him with lordship and heapes of riches the which also should come to his posteritie And he onelie chargeth him faithfullie to obserue certeine commandements of his the which he transgressing knoweth that all those riches and preferments shall be taken from him and he to returne to his old bondage againe This seruant as an vndiscréet and vngratefull person breaketh the princes commandement whereby not onlie himselfe is become a seruant as before he was but also his séed borne vnto him become bond-slaues He saith that those children haue nothing wherefore they should complaine of bondage to their prince but rather to giue thanks that he had so liberallie shewd himself to their fathers but that as concerning their father they may gréeuouslie sorowe bicause he lost those benefits as well from himself as from his posteritie Yea what if this also be added namelie that the princes liberalitie was so great as he inuited the posteritie of that vngratfull seruant to the verie same much greater preferments so inuited them as franklie he sent his owne sonne to prouoke them Euen so saith he standeth our matter Adam was so created of God that he was capable of that supernaturall felicitie who neuertheles setting light by the commandements of God was despoiled of all those supernaturall gifts and was left to the first state of his owne nature And in the same state we also are procreated and so for his sinne are we damned doo die and are banished out of the kingdome of heauen suffering manie discommodities which are deriued from the originals of our nature Wherefore we may complaine of our first parents but not of God for he was most liberall vnto him and especiallie séeing he calleth vs againe vnto himselfe which is the highest felicitie by his onelie sonne and him would haue to suffer death for our saluation 6 But that which I haue now twise spoken of dooth make verie much against this opinion to wit that infants doo die For death hath no right where there is no sinne Death hath no right where there is no sinne vnlesse we will saie that God punisheth the innocent and this reason is confirmed by the argument of saint Paule whereby he prooued sinne to be before the lawe Rom. 5 14. For death saith he reigned from Adam euen vnto Moses But according to Pighius opinion this reason might séeme to be verie blunt For some might saie Though they died yet it followeth not thereby that they had sinne for sinne happened vnto them by reason of Adam for whose sinne sake they became mortall Moreouer Paule confesseth sinne to dwell in him Rom. 7 17. and 23. dooth not Paule grant corruption to be in nature when he declareth that sinne dooth dwell in him and confesseth that the lawe of his members dooth drawe him awaie captiue and such other like things But let not Pighius obiect against me that these things come to the originals of nature We haue not the originals of nature perfect but of nature corrupt The respect is otherwise in man than in beasts for these originals be not of nature that is perfect but of nature corrupt and depraued Neither ought he in this matter to bring a similitude of brute beasts for man is created to be farre more excellent than brute beasts and to be the ruler ouer them Indéed man had in himselfe originals whereby hée might desire things pleasant and commodious but not against reason and the word of God for to haue such forceable and violent affects is not the propertie of men but of beasts Ouer this It behooued that the bodie should be meete for the soule séeing our soule was immortall and giuen from GOD it requireth a bodie méet for the same namelie such as might be preserued for euer least the soule should at anie time be constreined to be without the same So as we must not flie to the first grounds of nature for it was not so ordeined at the first as we now haue it It is blasphemie to make God the author of ill affections But if that Pighius will imagine that God created these wicked lusts and affections in vs he shall deale both blasphemouslie and reprochfullie against him the which faults hée goeth about to laie to our charge without a cause For séeing God is both the best the wisest and the most iust and hath created man vnto the chéefest felicitie hée would not haue indued him with those things wherby he should be drawne backe from that felicitie which would induce him to that which is contrarie vnto him commandements which things of themselues would be vile and would lead vs captiue vnder the lawe of sinne and death For if these affections should be mortified and crucified in vs as indéed they ought to be we must confesse Seeing ill affections should be mortified they be sinnes that they be vices and be hatefull vnto God Neither maketh it so great matter that he saith that those things properlie be not sinnes vnlesse euen as cold is called slowe A similitude bicause it maketh men slothfull so these things bicause they stir vp men to sinne that therefore after a sort they may be called sinnes Or else in like maner as the scripture is named a hand bicause it is written with the hand or that the spéech is called a toong bicause it is vttered by the ministerie thereof so these may be called sinnes bicause they
all the godlie doo affirme that in death there is a féele of Gods wrath Therfore by nature it selfe it bringeth in gréefe and quaking feare which thing both Christ himselfe when he praied in the garden and also manie other holie men haue declared But if there be anie vnto whom it is pleasant and delectable to die and to be loosed from life this haue they by some other meanes and not thorough the nature of death And Paule vnto the Corinthians saith that Death is the sting of sin 1. Co. 15 56 for death should not be able otherwise to doo anie thing in vs vnlesse it did consume vs by sinne Wherefore they which vaunt Al sinnes in their owne nature are to be called mortall Sinnes are not all of equall degree Of barrennes hunger drith inundations plague such like causes of calamities Looke 1. King 8 37. Gen. 26 verse 7. that originall sinne is onelie a certeine féeblenes which cannot condemne a man those doo neither vnderstand the nature of sinne nor yet this sentence of the apostle Besides this if that death flowe out of sinne all sinnes in their owne nature must be called mortall for in that GOD imputeth not some sinnes vnto vs that coms not to passe through a lightnes of sinnes but through his mercie for there cannot be so light a sinne which bringeth not destruction vnles the mercie of God put it selfe among Howbeit we doo not therefore saie with the Stoikes that all sinnes are alike for we knowe that Paule describeth certeine sinnes vnto vs which be so gréeuous that they exclude men out of the kingdome of heauen How by Sinne all things are subiect vnto vanitie 52 But the reuelation of vs is waited for of all creaturs bicause in the meane time In Rom. 8. Euerie creature expecteth the reuelation of our glorie while the same is deferred euerie creature is subiect vnto vanitie Indéed this place of Paule is somwhat hard howbeit I thinke this sense to be plaine enough that generallie euerie creature is in a gréeuous state The creatures doo labour for our cause till our redemption and vnto the time of our full redemption is toiled with troublesome labours For the earth is for our sake subiected vnto the cursse and bringeth foorth thornes and briers and to nourish vs repaireth fruits which euer among are falling to decaie and is compelled for our sinnes to suffer ruines and destructions The aire is become vnwholesome sometimes it is frosen with colds sometimes inflamed with heats sometimes it is couered ouer with clouds sometime with raine Liuing creatures of all sorts are brought foorth and die for our reléefe The celestiall spheres are continuallie mooued they go downe they rise they suffer eclipses the moone waneth and increaseth At the death of Christ the light of the sunne was darkened and when Christ shall come to iudge as the euangelists declare the powers of heauen shall trauell Further euerie creature is constreined to serue the wicked and to become subiect to their abuses Ose 2 8. which the prophet Ose in his second chapter declareth The Israelites ascribed the good things of this world which they abused not vnto the true God as they should haue doone but vnto Baal to him they gaue thanks and him onlie they called vpon Wherefore God being angrie Ose 2 9. said I will take awaie my wine and mine oile and I will set at libertie my wooll my flax that they should not couer thy shame By which words the prophet sheweth that when creatures are taken awaie from the vngodlie they are set at libertie that they should not be compelled to serue the wicked anie more Augustine in his 83. booke of questions and 67. question dooth otherwise interpret this place for by Euerie creature he vnderstandeth men euen as it is also taken in the Gospell for so Christ saith Mar. 16 15. Preach ye the Gospell vnto euerie creature And this therefore is conuenient vnto man bicause in him as in a certeine litle world are comprehended all kinds of things In man are comprehended all kinds of things Although the same Augustine denieth not but that these words maie be otherwise also expounded But this he warneth vs to beware that we doo not foolishlie thinke that the sunne moone and starres and the angels aboue doo sigh and grone which some haue not bin ashamed to imagine We must confesse saith he that the holie angels doo seruice vnto vs at the commandement of God but séeing they be now in blessed state and doo behold the face of the father doubtlesse mourning and sorrowing for our sakes is not conuenient for them lest peraduenture they might séeme to be in worse state than Lazarus in the bosome of Abraham Rom. 8 20. We must not thinke that the moone sun or angels do properlie grone Herevnto adde that Paule saith Euerie creature is subiect vnto vanitie and doth not onelie sigh and grone but also shal be deliuered from the bondage of corruption all which things cannot fall vpon the nature of angels But saith Augustine We must not rashlie pronounce anie thing The angels are not subiect either to vanitie or corruption it sufficeth if we beware of the absurd and the fond opinions of heretiks which haue falselie and vnaduisedlie vttered manie things touching the groning and mourning of creatures in which words I thinke that the Manicheis among others are noted The Manicheis did impiouslie fable manie things of the groning of creatures 53 But to speake somewhat touching the opinion of Augustine whereby he thought that by Euerie creature are to be vnderstood Men I consider that all mankind is to be diuided into two parts so that of men some be godlie and some vngodlie Then it must be sought whether of these doo with so great a desire wait for the reuelation of the sonnes of God Of mankind there be two sorts the godlie and the wicked I thinke it will not be said that the vngodlie doo wait for it for they be nothing carefull for that which shall happen in the world to come Wherefore there remaineth onlie the godlie who séeing they be such The vngodlie are not carefull of the glorie to come out of doubt they must be called the sonnes of God And so it will follow that those onlie be the sonnes of God which doo wait for the reuelation of the sonnes of God and so they shal be all one The sonnes of God desire the glorie to come which both desire and be also desired But it séemeth that Augustine was not herof ignorant for he saith The sons of God séeing they be now oppressed with sundrie cares and troubles doo couet earnestlie for a better state which they hope shal be one daie reuealed The which happeneth often times that they which be in heauinesse and hard state doo earnestlie desire that a quieter state maie once be granted vnto them But if we consider those
is due as a reward wherefore where no sinne is there death can haue no place For this onelie apperteineth vnto the sonne of God to die an innocent For he died for our sinnes Rom. 4 25. but we therefore die bicause we be not without sinne And if it be so then let vs sée what our aduersaries can alledge why infants which be now borne anew in Christ doo die For actuall sinnes they haue not and the guiltines or blame of originall sinne is taken awaie there remaineth onelie lust and corruption of nature not wholie amended corrupt motions which Augustine in his eleuenth booke of Confessions saith are found in infants and he both confesseth and accuseth them as sinnes and therefore séeing these be sinnes they doo not vniustlie die for them Vnto what kind of sin naturall lust and the first motions vnto euill is to be referred A distinction of sinne Mat. 12 31. Forsomuch then as it appéereth by most substantiall reasons that the corrupt lusts which remaine in vs after baptisme are sinnes now it resteth that we sée vnto what kind or part of sinnes they belong Sinne may séeme thus to be diuided that There is one thing which may be forgiuen and another thing which cannot Transgression against the lawe of God which is neuer forgiuen is sinne against the holie Ghost But if sinne may be forgiuen that may be two maner of waies for either it is so forgiuen as we must of necessitie altogither depart from it which we sée come to passe in sore and gréeuous sinnes which Paule saith Doo separate vs from the kingdome of God and commonlie be called mortall 1. Cor. 6 9. or else be so forgiuen as we depart not from them partlie through ignorance ingraffed in vs and partlie by reason of the infirmitie wherewith we be infected And those be called small or veniall sinnes without the which mans life cannot here be led Paule hath put a notable difference betwéene these sins when he exhorteth vs that we should not suffer sinne to reigne in vs. Rom. 6 1◠And of this third kind of sins the apostle cōplained when he said O vnhappie man that I am Rom. 7 24. Who shall deliuer me from the bodie of this death And of these sinnes doo we meane when we teach Lust and the first motions vnto euill be in their owne nature mortall Rom. 5 23. that the works of men notwithstanding they be godlie men be not without deadlie sinnes for that we doo nothing without this kind of defects And such kind of defects be deadlie bicause in their owne nature they deserue death for The reward of sinne is death Further also for that so long as we carrie about with vs these blemishes of corruption we cannot enioie the life eternall for so long are we excluded from it vntill by death we haue put off all corruption Moreouer it is written Curssed be euerie one which abideth not in all the things which are written in the words of this lawe And he which complaineth with Paule that he dooth not the good which he would dooth not performe all the things which the lawe requireth By the mercie of God they be not imputed to damnation nor is not vtterlie without cursse though the same through the mercie of GOD be not imputed vnto him vnto eternall destruction 27 And so doo the men of our part speake of the good works of godlie persons not that either we denie good works or that we thinke not that the good works which are doone by the men regenerate are pleasing vnto God but that our vncleannesse and impuritie may be acknowledged to the perceiuing whereof we are blockish and more than blind Wherefore setting aside sinne against the holie Ghost other sins are diuided into thrée degrées In the first is coueting or lust which is ingraffed in vs Three degrees of sinnes remissible secondlie out of it dooth spring continuallie the first motions and impulsions vnto diuers sorts of wickednesse thirdlie commeth a consent of the will and breaketh foorth into act Paule assigned these thrée degrées when he said Rom. 6 12. Let not sinne reigne in your mortall bodies that ye should obeie the lusts thereof Sinne which ought not to reigne in vs is the ingraffed lust and corruption of nature The first motions are the lusts of concupiscence which spring from thence the which we are admonished not to obeie Then is added obedience which dooth consummate and make perfect the sinne which is commonlie called actuall sinne It is not to be doubted The lust in nature belongs vnto originall sinne but that the corruption of nature apperteineth to originall sinne Againe that sinne vnto the which commeth the consent of the will they call actuall But there is a doubt touching those first motions by meanes wherof we through the benefit of Christ be not tied to a new blame and bond of the iudgment of God whether they be to be referred vnto originall sinne or vnto actuall sinne Surelie they are betwéene both and they take somewhat of each part for so farre foorth as by them we doo worke couet or desire anie thing they haue some consideration of actuall sinne And Paule vseth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which out of all doubt signifie some action But on the other part bicause we suffer this kind of motion against our wils therefore therein they communicate with originall sinne for that sinne is not taken by choise and of our owne accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierom vpon the seuenth chapter of Matthew maketh a distinction betwéene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he dooth signifie the first motions after that the consent of will is come vnto them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they doo moue and stirre vp from the beginning And he addeth that although they haue a fault in them yet are they not held for great faults but the passion is to be counted for a sinne Here thou must note that Ierom confesseth that the first motions haue the blame of sinne although they be not counted for crimes that is although by the benefit of Christ they are not imputed vnto death or else although in mans iudgement they be not counted for a crime And sinne is againe diuided into that which is onelie sinne and into that which is both sinne An other distinction of sinne also the punishment of sinne Of which distinction Augustine maketh mention vpon 57. psalme for he saith that The first falling awaie from God is sinne onlie but those sinnes which followe are both sinnes and the punishments of sinnes vntill the time that men come vnto hell fire Wherefore what euils soeuer are committed betwéene the first apostasie or falling awaie and the time of hell fire the same as well be sinnes as also the punishment taken for other sinnes That hath Paule vnto the Romans verie well declared Rom. 1 21. for first he saith
greatly deceiued this is the gift of Christ alone and therefore Iohn in pointing vnto Christ said Behold the lambe of God which taketh away the sinnes of the world And in Exodus the 33. Verse 39. it is expressed as a thing proper vnto God that he taketh awaie iniquitie vngodlines and sinnes And Esaie in the 43. Chapter Verse 25. It is I that take awaie sinnes In the first of Iohn we reade 1. Ioh. 2. 10. He it is that is the Propitiation for our sinnes Which also Paule affirmed vnto the Romans when he saieth Rom. 3. 25. Whom he hath set foorth a Propitiation through his bloud 1. Iohn 1. 9 Also Iohn in his first Epistle and first Chapter wrote The bloud of Iesus Christ his sonne clenseth vs from all sinne Verilie the outward things doe not cleanse the conscience otherwise Christ had died in vaine Againe the soule which is a spirit and without bodie is not purged by grosse corporall things Which the Epistle to the Hebrewes the 9. Verse 9. Chapter doeth plainely teach when it saith That the giftes and sacrifices doe not purge nor make cleane but that Christ was the verie high Priest who hauing wrought eternall redemption passed into the heauens And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes that must be vnderstoode by the figure Metonymia wherby those things are giuen vnto signes which are proper vnto the things signified the things signified are expressed by the name of the signes So Peter in his first Epistle saith 1. Pet. 3. 20 that in the time of Noah viij soules were saued by the water alluding vnto baptisme Howbeit by water he vnderstandeth not the outward element but that washing which is done by the bloud of Christ And so in the outwarde signe hée comprehendeth the thing signified Which he himselfe manifestly declareth afterward when he saieth 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put awaie but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ So that by the water he noted the bloud death which is expressed vnder the name of Resurrection After the same manner must that be vnderstoode Ephe. 5. 25 which wee haue to the Ephesians namely That Christ gaue himselfe for the Church that the same might be sanctified by the washing of water through the word c. The cause of sanctification is Christ himselfe who gaue himselfe for vs and for that cause gaue the washing of water that the cleansing by him might be testified by the word and by the signe Brieflie this must be held that the outward signes ioyne vs not vnto Christ but that they be giuen when we bée alreadie ioined vnto him A similitude Euen as the watch word of souldiers doth not leuie a souldier but hath bin accustomed to be giuen when he is alreadie leuied And there is none that marketh his shéepe horse and oxe vnlesse he first possesse those beastes Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them And assuredly thus God delt with Abraham Gen. 15. 6. First he beleeued and it was imputed to him for righteousnesse Then he receiued circumcision as a seale of the righteousnesse of faith which he was indued with whē he was vncircumcised Neither did God begin to deale with Abraham in circumcision but the same circumcision followed iustification Which is also doone in baptisme The thing it self that is the couenant made with mankinde by Christ goeth before afterward followeth the outward token And that it is not otherwise with vs than with Abraham Paul declareth when he saieth Rom. 4. 23. that he was set forth vnto vs as an example of iustification Which if it were not all the Arguments of Paule concerning that matter should be weake yea rather they would be vtterly ouerthrowen 19 Yet doe I not denie Certaine signified things that follow baptisme but that there be certaine signified things of baptisme which doe not goe before but followe the eternall washing as is mortification and repentance and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans to wit that we die with Christ Rom. 6. 4. and are buried together with him because the olde man that is the affections and lustes of the flesh must perpetuallie bee mortified which is not yet brought to passe so soone as we be baptized but it is requisite that it should afterward be doone And whereas we reade vnto the Galathians Gal. 3. 27. So manie of you as are baptized haue put on Christ I iudge it must be so expounded as if thou vnderstand To put on Christ for to be made the member of him that goeth before baptisme but if you meane it by manners and life to expresse the childe of God Two places in the Epistle to the Galathians expounded that followeth after baptisme receiued So as we must decrée as concerning the children of faithfull men that they be reckoned among the faithfull and that the children of the Saints are numbred among the Saints 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians And if that one will obiect Ib. 12. ve 13 that in the same Epistle the 12. Chapter it is written that wee bee baptized into one bodie that must not be so expounded as though we first passe by outward baptisme into the bodie of Christ An obiection touching original sin confuted séeing we were of the bodie of Christ before Then to the intent that this maie be testified and sealed we are outwardly baptized Ibidem And therfore before those words it is written By the spirit we are baptized into one bodie So that it is first wrought by the worke of the holie Ghost that we become the mēbers of Christ then baptisme is added Wherefore séeing the Infants of Christians be such there is no cause why they should be adiured or breathed vppon But we must weigh that it is not brought to passe by those things that originall sinne is vtterly taken awaie because we confesse that all men are borne the children of wrath and be depraued with originall sinne séeing that kinde of sinne commeth not by imitation as the Pelagians taught but it is the corrupting of the whole nature of man both as touching the soule as touching the bodie Againe we adde that God by Iesus Christ doeth make cleane his elect and predestinate so as the vice which in his owne nature should be mortall sinne shall not bee imputed to them vnto death Further by his spirit he renueth and adorneth them Afterward is added the sealing of outward baptisme First therfore they haue election or predestination they haue the promise and they are borne of faithfull Parents and séeing they be now in the
doeth nor alwayes define things that be profitable 2 227a Whether that which is called originall sinne be voluntarie 2 219 b Commended and praised 2 221 b It remaineth after regeneration but the blame is taken away by Christ 2 274 b It owne nature mortall 2 272 b Both sinne and the punishment of sinne 2 571 a 274 b 275 a 219 ab Why it is called sinne seeing the blame therof is taken away 2 274b Whether that which remaineth in the regenerate be sinne 2 271 ab 272 What is meant by Concupiscence or lusting 2 570b ¶ Looke Lust Motions Confession A distinction of Confession 3 114 a Not auailable in all alike â— 109 ab Forced in the Philistines Pharao others touching God 1 13b Required in iustification 3 105 b Whether it stande with the law of God 3 217 a What Confession is required in the Church 2 630 b Distinguished into diuerse kindes 3 216 b It must be done to God himselfe 3 219 b Priuate Confession of sinnes in some cases allowed 3 220 a Why Paul ioyneth Confession vnto faith 3 262 b Outward actions be a certeine shew therof 2 316 ab Peters Confession was the rocke whereof Christ spake 4 83 ab Two sortes of Confession one in words another in workes 4 46 a The Confession of diuels howe they testified of Christ 1 13 b The antiquitie of auricular Confession confuted 3 218 b 219 b 217 ab 114 a The destruction of the West Church 4 252 b Sinne committed two manner of wayes therein 3 236 b Instéed of satisfaction 3 236 b Why it was inuented 3 225 a why abolished 3 218 b 219 a Confirmation The beginning of Confirmation and whether it be a sacrament 3 211 a Annoynting vsed in Confirmation 4 15 b ¶ Looke Sacrament Congregation To enter or to be one of the Congregation what it was among the Iewes 2 470 b ¶ Looke Church Coniunction What manner of Coniunction we haue with Christ 3 78 a 79 a 4 144 In the Eucharist by faith 4 175 b 176 a 179. 180 a No neede of his corporall presence thereto 3 79 ab Of the Coniunction of the soule with the bodie 3 316 a 317 b 328 b Two sortes of Coniunction of the members of the bodie of the church 3 78 b 79 a Coniuration By whome Coniurations must be vsed onely and alone 1 91 b Against them being vsed at the sepulchres of dead saints 1 68 b Certeine in the Church 1 91a The diuell faineth himselfe to be afraid of them 1 67 a Of Solomons exorcismes or Coniurations and why he vsed them 1 91 ab Origens opinion of exorcismes or Coniurations at the graues of dead saints 1 68 b Added to baptisme and why 4 128 b ¶ Looke Exorcisme Coniurers The Iewes had Coniurers or exorcistes among them and how long they continued 1 91 ab Of some which haue the name but want the grace due to the name â— 91 b ¶ Looke Exorcists Magicians Conscience What Conscience is 3 165 b Of the wonderfull force thereof and wherein it appeareth 1 15 b In what cases it is to be beléeued 3 98 b Whether faith signifieth the same 3 98b How it is troubled after sinne committed 3 203ab Of feare comming of an euill Conscience 3 69 a The propertie and nature of the same 3 165 b 166 a Wherein it exerciseth her power 3 165 a How it may make a worke good or euill 3 165 a The féele of the same doeth testifie that there is a God how 1 12 b How necessarie a good one is 3 â—65a b Whether it be a sufficient schoolemaister vnto vs. 3 166 a How another mans Conscience is wounded 3 164 a Consecration Consecration and dedication differ 4 124 b How the fathers vnderstand the worde Consecration 4 172 a Consecration of Princes by Bishops why 4 236 b 237 a Of temples houses citie walles c. 4 123 ab Consecration of prophane things to holie vses 4 247 b 248 a Of fruites 4 127 b Of Children 4 114ab Of the Consecration of Ministers 4 13 b Of meates 4 123 b Of fonts twise a yere 4 127 a Howe fowly they erre which closely mâ—…ter the wordes of Consecration at the sacrament 4 105 a Of what strength the names thereof be 4 123 a What thinges must be onely vsed in the outwarde 〈◊〉 4 126 b The Popish Consecration of ministers 4 13 b 14 a 126 b Papisticall Consecration of churches 4 124 b 125 a 66a Why the papisticall kinde must be reiected 4 126 a Consolation Consolation by the scriptures in diuerse our distresses 1 44 b 45 ab Conspiracie Whether Conspiracie against Princes be lawfull 4 325 b 326 ab ¶ Looke Treason Constancie How perseuerance and Constancie do differ 3 184 ab The CoÌ„stancie of diuerse Ethniks 3 277 ab Of Anararchus and Zend in their torments 2 284 b Of M. Attilius Regulus 2 394 a 539 a Of the Iewes against the Macedonians and Romans 4 243 a Of Naboth 4 32 a 33 b Of Christ 2 620 a Contemplation Contemplation a great part of mans felicitie 1 5 a Eustratius opinion touching the same reiected and why 1 149 b 150 a And what felicitie is therein 1 149 b Whether the pleasures which spring of it do him 1 138 ab Who they be that giue them selues thereto 1 149b Reckened vp of Aristotle as an end 1 5 a The right vse of a life consisting in ciuill action and Contemplation 1 150 ab Of actuall Contemplation what the Philosophers and holy scriptures say thereof 1 16 b Why theologicall Contemplation goeth before actiue 1 16 b Contemplations Contemplations haue pleasure alwayes ioyned with them and why 1 135 b Contempt Three kindes of Contempt or contumelie 2 528b Of Gods word an heynous sinne 2 554 b Of good men purchaseth destruction proued 1 143 b In what case of the same imprecations and cursings are admitted 2 398 b 399 a Contentment An example for Contentment with our estate 3 188 b 259 b Contention Causes of Contention trouble 4 321 b 322 a The kinds thereof and when it is named a schisme 4 320 b Contention betwixt Aiaz and Vlisies and why 2 550 a Betwéene Augustine and Ierom. 2 544 b 545 a For the priesthood in Dauids time â— 247 b Vespasians iudgement in a case of Contention betwéene a Senator and a knight of Rome 2 401 b Which partie is accusable in a Contention 4 323 a Paul at Contention with himself and reconciled 2 548 ab P. Martyrs opinion touching Contention about Religion 2 391 a ¶ Looke Schisme Contingent Things Contingent are foreséene of God onely 1 62 a ¶ Looke Chaunce Continuance Continuance in sinne is most detestable 2 554 b Contraries Whether Contraries may be deriued from one originall 3 289 b 290 a What is required in them 2 294 b 295 a What the rule of them is 3 290 a 213 b Their nature 4 202 a An argument drawen
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
vnto saluation whereas others be preserued safe vnto their ripe yéeres at which time they deserue their owne destruciton We must reuerence the secrets of God and not seeke to carpe at them where otherwise they might haue béene saued if they had died in their infancie Here ought we to haue in honour and estimation the secrets of Gods iudgement and not to be of the mind to correct and amend them according to the prescript of our lawe The saieng of Cato Cato an ethnike man taking part with Pompeie bicause he iudged that part to be iuster than Caesars part at the last when victorie inclined vnto Caesar and that Pompeis side was discomfited and fled he looked vp to heauen and cried out that There is great obscurenes in diuine things for he thought it a thing vnwoorthie of Gods prouidence that Caesar should haue the victorie And surelie when I thinke vpon these things I am much delighted with the answer of Augustine which he vsed against the Pelagians when he intreated of the verie same matter that we haue now in hand Two arguments of the Pelagians For two arguments somwhat subtill difficult were obiected vnto him by the Pelagians One was how it might be that God which for his goodnes sake dooth forgiue vs our owne sinnes will impute other mens sinnes vnto vs Another was If so be that Adam by originall sinne condemneth those which sinne vnaduisedlie and against their wils why dooth not Christ also least hée should giue place to Adam in anie thing saue the vnbeléeuers To these Augustine maketh answer A notable saieng of Augustine What if I were somwhat dull and could not confute these reasons vpon the sudden should I therefore giue the lesse credit vnto the scriptures Naie rather it is much more méete that I should acknowledge mine owne simplicitie than to laie anie falshood vnto the scripture But afterward he dissolueth both the arguments for vnto the first he answereth that God is excéeding good God imputeth not vnto vs other mens sins but our owne and dooth not impute the sinnes of others vnto vs as these affirme that he dooth in originall sinne but the iniquitie of our owne selues which cleaueth to our owne nature euen from the first beginning of all Vnto the other he saith that Christ saueth euen them that be vnwilling Christ saueth them that be his whether they will or no. for that hée expecteth not them till they be willing but of his owne accord commeth vnto sinners when they be both vnwilling and resisting and also the he bringeth manie infants vnto felicitie before they as yet beléeue neither by reason of their age can haue faith whereby they should beléeue These things I thought good to bring in to shew that it is lawfull for me if I will to vse the answer which this father first vsed to saie vnto Pighius The iustice of God hath no need of our defense Let vs leaue vnto God the defense of his owne cause he hath no néed of vs to defend him that he should not be counted vniust or cruell Let vs beléeue the scriptures which crie out euerie-where that We be borne in sinne and corruption Which thing also both death and an infinite heape of calamities doo shew which in verie déed should not be laid vpon the children of Adam vnlesse there were some sinne in them to be punished But they which descend not into themselues nor looke into their owne nature how prone it is vnto all naughtines doo not knowe what this concupiscence meaneth Yet no small number of the ethnike philosophers perceiued the same for they maruell how The verse Ethnikes woondered at the corruption of our nature in so excellent a nature so great lewdnes and selfe-loue and desire of voluptuousnes can be and they so acknowledged these euils that they also adiudged it most néedfull for their children to haue chastisement and discipline And for the redressing of this ingendred naughtines They sawe the euill but perceiued not the cause and fountaine thereof they counselled vs to take in hand labours and exercises and other weightie and hard enterprises but indéed they perceiued not the cause and fountaine of these euils for that is onelie to be perceiued by the word of God 12 Furthermore Pighius disputeth that this lusting which Augustine calleth concupiscence is the worke of nature and of God and therfore can not séeme to be sinne But it is answered before that it procéedeth not from the originals of nature as the same was instituted by God but from it being corrupted for when man was created he was made iust and as the scripture speaketh Vnto the image of God Adams appetite of pleasant things was moderate in his first creation And therefore that same appetite in Adam of things pleasant and preseruatiue when he was first created was not raging and vehement that he should doo against right reason and the word of GOD for that followed afterward Wherefore the same must not as Pighius saith be called the worke of God but the naughtines of sinne and corrupting of affections And therefore Augustine calleth Iulian the Pelagian A shamelesse praiser of concupiscence Iulian the Pelagian praised concupiscence for he commended it euen as Pighius dooth to be a notable worke of God Moreouer Pighius is against Augustine for the same verie cause that he saith concupiscence is sinne before baptisme and denieth it so to be after baptisme whereas saith he concupiscence is all one God all one and his lawe all one wherefore he concludeth that either sinne must be in both or else in neither of them But here Pighius greatlie erreth in two respects How we are changed in regeneration first bicause he thinketh that in regeneration there is become no change especiallie séeing he cannot denie but that Christs remedie is added his righteousnes applied and our guiltines taken awaie for God dooth not impute that concupiscence which remaineth after regeneration Moreouer the spirit is giuen wherewith the strength of concupiscence maie be broken that although it doo sticke within vs yet that it shall not reigne ouer vs for to this end Paule exhorteth vs Rom. 6 12. when he saith Let not sinne reigne in your mortall bodies Againe on the other part he is deceiued Augustine affirmeth that the concupiscence remaining after baptisme is sinne in that he thinketh Augustine to iudge that the concupiscence which remaineth after baptisme is no sinne at all but most especiallie if the sinne be considered alone as it is by it selfe for in most plaine words he declareth it in his owne nature to be sinne bicause it is disobedience against the which we must continuallie wrestle When he denieth it to be sin that is ment of the imputation of the falt That same concupiscence is no actuall sin And where he denieth the same to be sinne it must be vnderstood as concerning guiltines for that
had attempted to doo vnder Ezechias God saith he will not permit that a double trouble should arise he is satisfied that he hath destroied ten tribes he will haue the kingdome of Iuda to be saued Although this exposition be nothing against pietie yet it séemeth not to agrée with the mind of the prophet for he prophesied against Niniuie the threatenings of God and the subuersion that should ensue And when he was minded to exaggerate the punishment that was at hand he saith that such should be the violence of destruction to be brought by the Chaldaeans that there should be no néed for the Lord to reuenge the same againe for that he by the first vengeance would take sufficient punishment for the empire of the Assyrians was vtterlie ouerthrowne by the Chaldaeans And we be commonlie woont to saie of a man that is beaten euen vnto death that he was so striken dead with one blowe as he néeded not the second blowe This is the scope which the prophet taketh and the proper sense of this place But touching the matter we denie not but that afflictions in godlie men doo tend vnto that end 1. Co. 11 32. that as Paule saith They may not be condemned with this world for they be fatherlie corrections whereby men be called to repentance But here-hence must not be drawne a generall rule to the intent a measure should be prescribed vnto God God punisheth manie of the wicked both in this life and in the life to come that when he hath begun to punish men in this life he cannot also punish them in time to come if they depart from hence without faith and repentance If they returne vnto God they shall suffer nothing in another life howbeit not for that they haue satisfied God by their punishments in this life but bicause Christ paid for them the price of their redemption Wherefore euen as certeine good things be giuen to the godlie men in this life The punishments of this life be preparatiues of the punishments of the life to come which be pledges and entrances into another life euen so in the wicked euerlasting punishment is begun by the preparatiues of afflictions in this life Which also Christ dooth séeme to grant when he saith Feare him which can both destroie the bodie and send the soule into hell-fire By these things I suppose it euident enough that the oracle of the prophet which we haue plainlie expounded Luk. 12 5 apperteineth nothing vnto that matter which we haue in hand 35 Another of their arguments is taken out of the prophet Ezechiel Ezec. 18 20 The sonne shall not beare the iniquitie of his father c. To this we might answer at a word Looke after part 2 plac 5 art 36. as a little before wée said namelie that children doo not beare the iniquitie of their parents but their owne and proper iniquitie which cleaueth to euerie one from his natiuitie But séeing that place is woont to be one waie expounded by some and another waie by others we will bréeflie declare what we thinke fit concerning the same This was a common prouerbe among the Iewes The fathers did eate sower grapes and the childrens teeth be on edge This prouerbe was not onlie remembred by Ezechiel but also by Ieremie in his 31. chapter verse 29. The meaning of which saieng is this Our fathers haue sinned we for them are punished And as the Rabbins saie They which were of the kingdome of the ten tribes séemed to ascribe these things vnto Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdome of Iuda referred those things vnto Manasses for whose vngodlines they thought that the captiuitie was to light vpon them which the prophets had denounced Euerie one shall beare his owne sinne This prouerbe dooth God reprooue and saith that it should not be so hereafter The soules saith he be mine the sonne shall not beare the iniquitie of his father but euerie one shall die in his owne sinne Manie would haue these things to be vnderstood concerning temporall punishment bicause God in the 24. of Deuteronomie commanded verse 16 that parents should not be slaine for the childrens offense nor yet the children for their parents Which also Amazias the king of Iuda obserued as it is written in the 14. chapter of the second booke of Kings for he executed the murderers of his father but he spared the children of them according to the commandement of the lawe Which neuertheles was not alwaies obserued by the Israelites for we read in the seuenth chapter of the booke of Iosua verse 24. that not onelie Achan was slaine Iosua contrarie to the common lawe punished the sonnes with the father by reason of the cursed things which he had reteined against Gods commandement but also togither with him both his sonnes and daughters and cattell But this was doone by the speciall commandement of God neither is it preiudiciall to the lawe giuen in generall 36 Neuertheles this exposition concerning the lawe ciuill dooth not concurre with the prophets words for the Iewes did not complaine of iudiciall punishment or of that which the prince laid vpon them but of those calamities which God himselfe brought vnto them namelie of the spoile of their goods of the destruction of the Iewish kingdome and of the captiuitie of Babylon Here they accused the iudgements of the Lord and made a muttering that his waies were not right wherefore some did interpret that place to be ment of eternall punishments of the losse of grace and of the spirit the which things they saie doo happen to euerie one for his owne proper sinnes and not for the sinnes of other Yet in the meane time they affirme that both children for their parents and people for their princes sake doo suffer temporall punishments for God saie they will punish the fathers in their children for children are a certeine part of their parents And they saie that it is no absurd thing if the children by their afflictions doo profit their parents séeing they also by this meanes are called home to repentance and that no iniurie is doone vnto them if they die séeing they be mortall For that God dooth wiselie dispose the times either of liuing or of dieng and that he dooth plucke the children from their life least either they should be corrupted with naughtines or else if they be alreadie in sinnes and in the state of damnation they should not be more and more burthened and that they may at one time or other make an end of naughtie liuing And vnto this opinion Augustine séemeth not a little to incline in his questions vpon the booke of Iosua question the eight and ninth And they which would not haue these remnants of originall sinne remaining after regeneration are compelled so to saie for they cannot shew that in infants their own sins be punished séeing they affirme them
bicause if he did sinne he was to die But he would not that it should be lawfullie said This is mortall Therefore it shall vtterlie die Euen as we grant that our flesh is in such case as it may be wounded and yet it may come to passe that it shall not be wounded The bodie also of man as I may saie is in case to be sicke wheras neuerthelesse it chanceth manie times that some doo die before they be sicke Therefore he saith A similitude The garments and shooes of the Hebrues Deut. 29 5. that the state of Adams bodie was such as although he might die yet vnlesse sinne did happen he should be preserued from death by God euen as the garments and shoos of the Hebrues by the power of God were not consumed or worne by the space of fortie yéers in the wildernesse as we read in the 19. chapter of Deuteronomie And he thinketh Enoch and Elias that as concerning this condition Enoch and Elias haue now the state of Adams bodie bicause they be preserued from death yea whether they be susteined without meate or else doo vse such sustenance as God prepareth for them For the first man had meates wherewith he might be nourished and he did eate other fruits to withstand the defects of nature The tree of life was a remedie against oldnesse But the trée of life was against old age for by the same trée it came to passe that the decaid matter which was amended should be of no lesse goodnes and perfection than that which was lost But séeing the same commeth not to passe in vs we both are troubled with old age and at last death catcheth hold of vs. In Adam therfore there was a state of mortalitie but yet such as was to be swalowed vp by the benefit of God when he should at his due time be translated vnto the chéefe felicitie Whereby Augustine iudged that we may perceiue the greatnes of the benefit of Christ séeing he hath restored vs vnto more than Adam tooke from vs bicause that through Christ Augustine iudged that Christ restored more vnto vs than Adam tooke away not onelie life is restored vnto vs and death chased awaie but mortalitie also at the resurrection shall he taken awaie For we shall not be able to die which thing Paule teacheth when he writeth that This mortall shall put on immortalitie And that saieng vnto the Romans séemeth to make with this doctrine when he saith But if Christ doo dwell in vs Rom. 8 10. verelie the bodie is dead by reason of sinne In which place he saith not that our bodie is mortall through sin but is dead that is to saie subiect vnto death Afterward he addeth vers 11. His spirit which hath raised Christ from the dead shall quicken your mortall bodies This he spake of the resurrection wherin our bodies must be quickened which he called mortall but not dead that thou maiest vnderstand that not onelie death shall be taken from them but also that they shall be mortall no more And whereas the Pelagians thinke Death brought in by sinne cannot be vnderstood allegoricallie Rom. 5 12. that death is allegoricallie to be taken for the fall of soules it can in no wise be allowed séeing it is written in the fift to the Romans By one man sinne entered into the world by sinne death But if that onelie the death of soules he brought by Adam why did Paule expresse twaine who not onelie said Sinne but he also added Death Moreouer the testimonie of the booke of Genesis dooth most plainelie conuince them wherein mans punishment is thus recited Gen. 2 19. Earth thou art and into earth thou shalt returne Which saieng these men are constrained whether they will or no to ascribe vnto the death of the bodie vnlesse they dare affirme that our soules be fashioned of earth and into earth shall be dissolued And whereas they obiected Whence depended the preseruation of the first mans bodie Deut. 29 5. that we haue a bodie by nature compact of contraries if forceth not much bicause the same preseruation dooth not depend of nature but of God as the scriptures declare to be doone as touching the garments and shooes of the Hebrues But of what thing he meaneth death it cannot better be perceiued than by an Antithesis or comparing of it with the contrarie which is with life Life is of two sorts But life is of two sorts the one wherewith we be mooued to spirituall to diuine and to heauenlie good things and the same commeth to passe so long as we be ioined togither with God for vnlesse we be set on by the spirit of God we cannot procéed vnto those things which doo surpasse our owne nature Another life is wherewith we be mooued to pursue those good things which make to the preseruation of nature maintenance of our bodilie state Both of these liues Both the liues did death take awaie did death which was laid vpon vs for sinne take awaie For death is nothing else but a depriuing of life for so soone as euer man sinned he was turned awaie from God and so was forsaken of his grace and destitute of his fauour so that he was not able to aspire againe vnto eternall felicitie This bodilie life also may be said to be taken awaie through sinne How immediatelie after sinne came doth for immediatelie after sinne the beginnings and ministers of death inuaded man such be hunger thirst sicknes consumption of moisture and heate and the dailie quenching of life for all these things doo lead a man awaie to death And Chrysostome vpon Genesis Chrysost treating at large of this matter saith that The first parents so soone as they had sinned were dead foorthwith for the Lord foorthwith pronounced the sentence of death against them A similitude And euen as they which be condemned to die although they be reteined somewhile aliue in prison yet are reputed for dead euen so the first parents albeit through the benignitie of God they liued longer yet in verie truth they were dead by and by after that God denounced sentence against them Ambrose saith Ambrose that they were suddenlie oppressed with death bicause afterward they had no daie nor houre There is no houre wherein we are not subiect vnto death nor moment wherein they were not subiect vnto death Neither is there anie mortall man that can assure himselfe to liue the space of one houre Whereby it appéereth that both sorts of death was brought in by sinne So then we must beware that we consent not vnto them Death is not naturall vnto man which are woont to saie that death is naturall vnto man and as it were a certeine rest whereby the motion of life is interrupted In death there is a feele of Gods wrath Matt. 27 35. Iohn 21 18. Esaie 38 2. These sort of opinions must be left vnto the Ethniks for
perfect reason 39 Now let vs sée How the affects may be gouerned how those affects may be ruled and corrected The first waie is ciuill to wit through morall vertues For those doo reduce them to a mediocritie and those would suffice if we should onelie haue respect vnto the present life But in truth before God they are not sufficient neither dooth this ciuill iustice suffice before his tribunall seate And therefore another rule is yet necessarie namelie the rule of the diuine scriptures the which doo profit nothing at all vnlesse they be apprehended by faith This rule bringeth two maner of commodities with it The first is that that which is wanting vnto true righteousnes considering the morall state wherein we be is not imputed to vs and that the whole fulfilling is ascribed to vs out of Christ his fulnesse Besides this there is giuen vnto vs greater strength to withstand lusts And finallie by faith the verie actions of vertues good affects are altogither referred to God which without faith cannot be doone And therefore in men which are estranged from Christ those moderate affects how gorgious soeuer they were are sinnes not that they be so in their owne nature but they so become through our naturall corruption For we be euen as fustie vessels the which doo corrupt the wine though it be good that is powred into vs. And therefore sith God is the author of all creatures and that he made nothing but is good and made no bare substances and such as are furnished with no kind of helps but gaue vnto euerie one a pronesse and inclination vnto those things which be holsome and profitable it followeth that not onelie natures and substances be good but also the affects which are by God ingraffed in them Albeit that in those which be wicked men they drawe vnto them these two euils which otherwise of themselues are good First by reason of originall sinne nature is so corrupted and weakened that good affects are not of such efficacie as they ought to be Secondlie they are not directed vnto God as it behooueth that they should be but rather to the imbracing of pleasures and earthlie delectations Foure degrees of men Wherby we may perceiue there are foure degrées of men The first are the basest who be neither indued with morall vertues nor yet with godlinesse in these we may perceiue all things to be fraught with perturbations and disorder Secondlie there be others as yet aliens from godlinesse howbeit ciuill men who by a certeine kind of habit haue after a sort reuoked their affections to a mediocritie The third sort are beléeuers in Christ who notwithstanding they are not without sin no more than are other mortall men yet is not their sinne imputed vnto them In the fourth last place must those be put which either were made by God at the beginning or else are loosed from hence and be now with Christ They indéed haue no corrupt affections neither on the second nor yet on the third cause but they haue them altogither good absolute and perfect Howbeit in nature there be not anie affects so corrupt and so vicious but in them may be séene somwhat that is good In all affects there is som good thing For in all of them there dooth appéere some part of the institution of God For that same first beginning or as I may so saie the facultie strength of these qualities had his originall from God but the confusednesse either of imperfection or of deformednesse which commeth by reason of sinne hath corrupted the same Neither doo those euill affects hurt alone the grosser parts of the soule Ill affects hurt the will and reason but they also hurt the will and reason For so did God fasten and bind togither those powers of the mind as they might serue one another namelie that the affects should obeie reason and that reason should rule and gouerne the affects and temper the motions of the hart Howbeit it fareth otherwise and so great a féeblenesse there is of the will as being compared with the affects it may séeme to be euen a fearefull child sitting vpon a verie fierce horsse Wherefore the morall philosophers haue prefixed to themselues this end namelie to qualifie the affections by vertues and to strengthen reason being weake In what parts of the mind be the affects 40 But which be the parts of the mind that being instructed by vehement affects doo disturbe reason and make it féeble Plato declared who in the chéefe place appointed * The part that ruleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the inferiour place * The lusting part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and * The wrath full part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in these latter parts of the mind are placed the affects And these powers of the mind as it was said before he iudged to be in the head in the liuer and in the hart But Aristotle for the generall word tooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he diuided into thrée parts to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gréedie desire Affectation or Couetousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Anger or Vehemencie of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Will. Which parts bicause they are apparant of themselues there is no néed to expound them anie further Yet this neuerthelesse will I adde that according to right order the inferiour appetites ought to be mooued gouerned and ruled by that same superiour which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Will euen as the vppermost sphere doth guide the lower as Aristotle writeth in his 3. booke De anima And thus doubtlesse the case standeth the inferiour powers when they be stirred vp and compell vs to the dooing of anie thing are gouerned by the cogitation and the cogitation by reason Yea and euerie man hath experience in himselfe that when anie naturall reason is applied the disturbed affections are set in quiet euen as the winds are feined to be suppressed by Aeolus Wherefore in man the affects are obedient vnto the will it selfe whereas in brute beasts action immediatelie followeth vpon the motion of the affects But our affections do perpetuallie expect the commandement of the will vnlesse that some impediment doo oppose it selfe as in children and in mad men we sée it falleth out Here perhaps thou wilt saie Doo we not sée Whether the affects be mooued against the will that in those which are incontinent the affects are mooued euen against the will We answer that indéed they rebell against the will but that as touching the motion and actions they bring nothing to passe vnlesse that the will doo command them Indéed the affections doo resist the will and trouble it and finallie ouercome it and lead it awaie to their owne opinion which will when it shall haue giuen hir assent and shall haue ouerruled the matter actions doo followe not as it decréed at the beginning
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
whole and perfect benefit of Christ We must not weigh the gift of God as though it were but halfe a benefit When thou dooest heare that hée died for our sinnes vnderstand the same to be not onelie for the originall fault but extend thou this sentence euen vnto the ingendered and naturall lusts and also vnto those sinnes which we commit by the consent of reason Assuredlie we owe euen our selues also vnto Christ for so notable gifts The people of Rome attributed much vnto the Decii and Curtii much more must we vnto Christ Iohn 10 18. The people of Rome yéelded vnto Curtius and vnto the Decij bicause they had vowed themselues to death for the safegard of the people But these things being compared with Christ are nothing for those men otherwise should haue died Vnto which lawe Christ was not bound séeing in him it was as well to laie downe his life as to take it againe Before their eies was set present glorie and praise of men for the notable act which they tooke in hand but the death of Christ as concerning humane iudgement had shame ioined therewith on euerie side Those men for their louing countrie and déere fréends tooke their death but Christ Rom. 5 ver 6 8. 10. as we read vnto the Romans died for the weake for the wicked for sinners and for his enimies which dooth excell all maner of charitie 16 And when he saith According to the scriptures this is not to be referred vnto his death which was apparant enough Since humane reason and manie historiographers do testifie this that Iesus of Nazareth suffered death vpon the crosse but that he was made a sacrifice for our sinnes that is not proued by the sense or reason of mans iudgement He added also mention of buriall the which apperteineth vnto death for in that he was buried it gaue a more certeine declaration of his death And although here it be not added According to the scriptures yet is it commonlie admitted Touching the resurrection also he addeth that it was doone according to the scriptures Wherefore it now remaineth that we sée by what scriptures the death of Christ and his resurrection are prooued Vndoubtedlie the places are manie all which it shall not greatlie force to recite Onelie this I will admonish How we are to deale with the Rabbins that it should not much trouble vs if the Hebrues at anie time withstand these testimonies which Christ and the apostles alledge for confirmation of these articles Bicause it is not to be doubted but that the apostles and Christ did chéeflie admit the common and receiued expositions of the fathers For it was so allowed of at that time that those places should be so vnderstood of the Messias as they that were present could not for shame and conscience sake denie the same Wherefore we read not in the Gospels that they withstood bicause the scriptures which were brought were not to be vnderstood touching Messias but we rather perceiue that their mouthes were so stopped as they had not wherewith to answer But now when those receiued expositions are no longer alowed among the Hebrues we may perceiue lies to be readie with them Wherefore we when we shall heare Christ or the apostles to haue interpreted anie place let vs giue vndoubted credit vnto them Albeit there are found in the scriptures Some places touching Christ so euident in the scriptures as the Rabbins cannot denie them The whole psalme The whole chapter Acts 15 16. certeine places so manifest as the Hebrues themselues cannot resist them if they would In the 22. psalme as well the death as the resurrection of Christ are verie plainlie set foorth Vnto which psalme it séemeth that Christ of verie purpose sent vs when he died vpon the crosse And the 53. chapter of Esaie is so euident as thou mightest thinke thy selfe not to read a prophesie but an historie of the euangelist Also the apostles were accustomed for confirming of the resurrection to bring in those places of the prophets which make mention of restoring Dauids kingdome For séeing that externall kingdome is not restored nor that we ought to looke for restitution Of restoring the kingdome of Dauid we must haue respect vnto Christ who reigneth in heauen and in them which be his and shall reigne eternallie Christ alledged the type of Ionas the prophet Mat. 12 39. 16 2. Note certeine types of Christs death and resurrection concerning his death and resurrection and in manie such like places the death and resurrection of Christ were shadowed Againe it is to be noted that these things which so went before were not onelie types and shadowes of the Lords death and resurrection but after a sort also had in them the very truth it self of those things For séeing that those holie men suffered manie gréeuous things and that within a while helpe and deliuerance came by God insomuch as they were the members of Christ and had Christ for their head it followeth that Christ in them both suffered and was deliuered Wherefore we saie that the passion and resurrection of Christ beganne euen from the first times but that afterward they tooke place more manifestly in Christ himselfe and yet still become more euident vnto the church through the present death which it dailie abideth in labours and sorrowes expecting the blessed resurrection of the flesh Then indéed shall these two principall points of our religion be truelie fulfilled and become most manifest In Rom. 8 vers 3. 17 Augustine in his 14. booke against Faustus disputeth against an heretike which refused Moses as though he were contumelious against Christ Deut. 21 23 when he wrote Curssed be euerie one that hangeth vpon the tree Vnto whom Augustine answereth If thou vpon this occasion condemne Moses thou must also reiect Paule for he writeth Gal. 3 13. that Christ became accurssed for vs. And the same Paule saith that He which knew not sinne 2. Cor. 5 21. became sinne for our sakes Moreouer he citeth a place to the Romans that God sent his owne sonne in the similitude of the flesh of sinne by sinne condemned sinne He bringeth also a reason whie the flesh of Christ is called sinne namelie bicause it was mortall and tasted of death which of necessitie followeth sinne And he affirmeth this to be a figuratiue kind of spéech wherein by that which goeth before is expressed that which followeth But besides this interpretation of Augustine I remember also another which the same Augustine followeth and it séemeth he learned the same out of Origin An oblation for sinne is called sinne And that interpretation is taken out of Leuiticus where when as there be diuers kinds of sacrifices instituted mention is made of an oblation for sinne But vnto that word is oftentimes added a preposition and in the Hebrue it is written Lechataath and Leaschma that is for sinne and for trespasse So that hereby we may sée
also forgiuenes of sinnes vnto Monks coules to candles and the ashes of the boughes of the oliue trée and the palme trée and vnto pilgrimages Wherefore they procéeded vnto such fond and vngodlie trifles by meanes of those things which they so peruerselie interpreted in the holie scriptures concerning merits Vndoubtedlie none vnderstand but they which haue experience how hard a thing it is that a hart brused ouerthrowne and laden with the burthen of sinnes should when it is gréeued and oppressed quiet it selfe in the frée promises of God through Christ It is a verie difficult thing to rest in the promises of God for such a hart earnestlie laboureth that once at the length it may with a firme faith be established If we should with the Sophisters will a man to haue a respect vnto his works then should he neuer be in quiet but should alwaies be vexed and alwaies doubt of his saluation and at the last be swallowed vp with desperation I would not that anie man should thinke that when we reason of this matter we take in hand a vaine thing or a strife about words The fruit and end of this disputation It is a thing whereby is defended the honour of Christ and that which is proper vnto himselfe onelie namelie to iustifie and to forgiue sinnes We séeke that the same should in no case be attributed vnto works or to anie other thing else of ours We séeke that the promise should be firme and that afflicted consciences should receiue consolation in the words and promises of God Lastlie we séeke that the Gospell should be distinguished from the lawe and the lawe from the Gospell but this cannot they doo which ascribe iustification to works and confound and perniciouslie mingle them togither And for the confirmation of this proposition although I could bring a great manie more reasons in a maner infinite yet these which I haue alreadie brought shall suffice and I will omit the rest for they which are not mooued with these reasons neither will they be touched with anie other 19 Howbeit I thinke it not good to passe ouer with silence the trifling shiftes and wilie deceites whereby the Sophisters vse to auoid and obscure this doctrine which we haue now put foorth Whether iustification he denied to be onelie as touching the ceremonies First they saie that the holie scriptures as often as they take awaie the power of iustifieng from workes doo that onelie as touching the ceremonies of the old lawe and not as touching iust and vpright workes which commonlie they doo call morall workes In which thing how much men are deceiued euen the testimonies of the scriptures and especiallie of Paule whome they affirme to be most of all on their side as touching that matter will most plainlie declare For although this apostle speaketh of manie things which séeme to perteine both to the rites and also to the ceremonies of the lawe yet in his declaration he writeth a great manie mo other things Testimonies of Paul wherby is proued that morall workes are excluded from the power of iustifieng Ro. 1 23. c whereby he declareth that he speaketh not onelie of ceremonies but also euen of the other lawes of righteousnesse and goodnesse yea rather altogither of those which perteine to maners and euen vnto the table of the ten commaundements And in the .1 chapter when he reprooueth the Gentiles that without the faith of Christ they could not be iustified he setteth before their eies their works namelie idolatrie and shamefull lusts And toward the end of the chapter he rehearseth a verie long catalog of vices wherewith they were infected neither speaketh he anie thing of the ceremonies of Moses Wherefore forsomuch as those vices which he there mentioneth are against the ten commaundements and the morall lawe we can not thinke but of that also he vnderstandeth those things which he writeth And in the second chapter he reprooueth the Iewes for the like kind of sinnes vers 21 for he saith Thou which teachest an other doost thou not teach thy selfe Thou which teachest that a man should not steale doost thou steale That a man should not commit adulterie aft a fornicatour Yea and thou which detestest idols doost rob God of his honour Who séeth not that these things are conteined in the lawe of the ten commandements And in the third chapter he yet more manifestlie intreateth of the same when he writeth vers 11 c. There is none iust there is none that vnderstandeth or inquireth after God All haue declined and are together made vnprofitable there is none that dooth good no not one These things we sée are of the same kind and perteine vnto maners If the apostle would haue spoken onelie of ceremoniall lawes he would neuer haue made mention of these things And this is also more euidentlie gathered that when he had said Rom. 3 20 No flesh is iustified by the works of the lawe he addeth For by the lawe commeth the knowledge of sinne Wherefore that lawe whereby we knowe sinne iustifieth not According to which meaning he said also in the fourth chapter The lawe worketh wrath so farre is it off that it should iustifie Rom. 4 15. But it is verie manifest vnto all men that sinnes are better perceiued and the wrath of God against transgressours more prouoked by reason of the ten commandements than through the precepts of ceremonies I will not speake also of that generall sentence wherein it is said in the fourth chapter that Vnto him which worketh vers 4. a reward is not imputed according vnto grace but according to debt and also That God would haue the inheritance to consist of grace that the promise should abide firme and not be changed that our glorieng might be excluded which glorieng commeth no lesse of good workes morall than of ceremonies It is written also in the fift chapter that The lawe entred in Rom. 5 20. that sinne might abound and where sinne hath abounded there also hath grace more abounded These things also can not be drawne vnto ceremonies onelie Moreouer in the sixt chapter Rom. 6 1. when it was obiected vnto him that by so depressing the worke and the lawe he did séeme to open a gate vnto loose life and vnto slouthfulnesse and vnto sinnes as now dailie they obiect vnto vs he answered that We ought not to abide in sinne forsomuch as we are now dead vnto it By baptisme saith he we are buried with Christ that euen as he died and rose againe so likewise should we walke in newnesse of life And he admonisheth vs that euen as Christ died once and dieth no more so also we should estéeme our selues dead to sinne but liuing vnto God And he addeth that we must haue a diligent care that sinne raigne not in our mortall bodies and that we giue not our members the weapons of iniquitie vnto sinne but giue ouer our selues vnto God as of dead
Gospell of Luke he saith that Peter wept not Luke 22 61. vntill the Lord had looked backe vpon him and he addeth that the Lord brought foorth in him both repentance and the power to wéepe 81 But Augustine Augustine when he intreateth of this matter séemeth to be in his owne field so that to hunt in him for testimonies touching this controuersie is as the common saieng is to séeke water in the sea Howbeit it shall not be from our purpose to picke somewhat out of him also In the sermon of the Lord vpon the mount touching the words of the gospel in Matthew in his 7. sermon towards the end If thou presume of thine owne worke a reward saith he is rendered vnto thée and not grace giuen thée I demand now Beléeuest thou O sinner I beléeue What Beléeuest thou that thy sinnes may be by him fréelie forgiuen thée Then hast thou that which thou beléeuest In his preface vpon the 31. psalme Thou hast done no good and yet remission of sinnes is giuen thée Thy works are considered and they are all found naught If God should render vnto those works that which is due doubtles he should condemne thée And in his booke De spiritu litera the 12. chap. We gather that a man is not iustified by the rules of good life but by the faith of Iesus Christ And in his booke against the two epistles of the Pelagians in his 3. booke 5. chapter Our faith saith he that is the catholike faith discerneth the iust from the vniust not by the lawe of works but euen by the lawe of faith And Augustine and Alipius in the 106. epistle Righteousnesse is of faith whereby we beléeue that we are iustified that is that we are made iust by the grace of God through Iesus Christ our Lord. The same father against Pelagius and Coelestinus in his 1. booke Note diligentlie what grace we ought to confesse 10. chapter It is not inough saith he to confesse what grace thou wilt but that grace whereby we are persuaded whereby we are drawen and whereby that which is good it selfe is giuen vs. This maketh plainlie against them which appoint I wot not what generall grace and will haue it to lie in euerie mans power either to admit or to refuse the same But this grace whereby we are so persuaded is nothing els but faith which faith in déed is necessarie to iustifie But those works which are done before we be iustified doo nothing auaile for the same Augustine Works which seme good are turned into sinnes against the second epistle of the Pelagians the 3. booke 5. chapter Euen as works saith he which séeme good are vnto the vngodlie turned into sinnes c. And in his booke De spiritu litera the 28. chapter Euen as saith he there are certeine veniall sinnes without which the verie iust man cannot liue and yet they hinder vs not from saluation so are there certeine good works without which euen the most wicked men can verie hardlie liue which works yet nothing profit them vnto saluation And that we should not thinke that this faith wherby we are iustified is a thing common and straieng at pleasure he addeth afterward in the 3. chapter An answer why one man is persuaded and another is not Rom. 11 33 Rom. 9 14. Why is this man so instructed that he is vtterlie persuaded and another not so There are onlie two things which I thinke good to answer O the depth of the riches c Also What Is there iniquitie with God He that is displeased with this answer let him séeke saith he men better learned but let him beware of presumptuous persons If we should giue credit to our aduersaries this had béene a verie rude and blind doubt for they would straitwaie haue answered at one word that the one was persuaded bicause he would and the other was not persuaded bicause he would not But Augustine considering the matter more déeplie namelie that It is God which worketh in vs both to will and to performe Phil. 2 13. according to his good will and perceiuing that Paule himselfe being ouercome with the admiration of this thing made such exclamation thought it most méet rather to refer the whole matter vnto God who distributeth vnto euerie man that which séemeth to him good and that without doubt iustlie although we sée not the reasons of his iustice yea neither is it méet for vs to search them out vnlesse we will haue that to happen vnto vs which commonlie happeneth vnto a certeine kind of flies which being allured by the light of the candle A similitude and flieng too nigh vnto it are oftentimes burnt with the flame thereof The grace which the Pelagians feined to be set foorth to all the saints was no other but nature The same Augustine De praedestinatione sanctorum in his fift chapter reprooueth Pelagius for that he had feigned that common grace vnto all the saints which he would haue to be nothing else but nature The verie which thing our aduersaries also at this daie doo when as they crie out that that grace is set foorth as it were openlie vnto all men and that it lieth in euerie mans power to receiue it if so be that he will The same author Ad Vitalem Grace is giuen vnto some and not giuen vnto other some in his 207. epistle Vnto them saith he whose cause is like to theirs vnto whom grace is giuen yet to them it is not giuen that they vnto whom it is giuen may vnderstand how fréelie it was giuen to them And in the selfe-same place he plainlie declareth that it is God which of vnwilling maketh vs willing and taketh awaie our stonie hart and giueth vs a fleshie hart This manfestlie declareth that it is faith whereby we are iustified and that God distributeth it according to his good will The same father De dogmatibus ecclesiasticis in the fourth chapter for that booke whosoeuer was the author therof beareth the name of Augustine To be purged from sinnes saith he God tarieth not for our will And in the 44. chapter The holie Ghost maketh vs to choose thinke and consent vnto euerie good thing perteining vnto saluation And in his 13. booke and 17. chapter De trinitate The word of the sonne of God saith he tooke vpon him the nature of man without anie maner of merit after the self-same maner also is the grace of God giuen vnto vs. This comparison is taken of the greater for if that man which was made the son of God obteined it without anie merit much more are we without anie merit either of congruitie or of woorthines receiued into adoption The same Augustine to Simplicianus in the first booke and second question Who saith he can liue vprightlie worke iustlie except he be iustified by faith Who can beléeue except he be toucht by some calling that is by some
that be vnlike the indeuours be vnlike also Howbeit Dauid and other Princes to whom this care belonged meant to signifie nothing else saue that they allowed of the worshipping of God This also doe the Princes of the Papistes at this daie and euer haue doone and that oftentimes of goods euill gotten But Dauid caried awaie these things from the Enimies yea from those enemies whom he knew to be condemned and iudged by God that he might not séeme to haue doone any thing against the lawe of God The people for adorning of the temple brought manie vowed oblations much rather behooued it kings to doe the same The Ethnickes also consecrated their goodly spoyles vnto Iupiter Feretrius and whatsoeuer they had taken from their enemies they committed a part thereof to their goddes These things may be a sufficient argument that Dauid tooke not this warre in hande for couetousnesse sake but to augment the glory of God Euen so Christ our true Dauid when he had spoyled the house of his strong and armed enemie turned all his spoyles vnto his owne vse and of them which he had before helde captiues made some Apostles some Euangelists some teachers and good Arts as Logicke Rhetoricke and Philosophie which before had serued Diuels he imployed vnto the buildings of his Church In 1. kings 20. ver 31. That clemencie is méete for Princes 4 Doubtlesse clemencie is a goodlie commendation and woorthie for princes Which also they themselues vnderstāding doe place it almost in the first front of their Tythes and of their subiectes will be saluted by the name of Most mercifull And by thrée reasons they should be led to be gentle That Princes are Gods Vicars vpon the earth The first is because they be Gods lieftenantes vppon the earth and therefore abooue others ought to imitate him For to haue mercie and to forgiue is proper vnto God Secondlie they rule and gouerne men not wilde and brute beastes Wherefore it is méete they should deale curteouslie with them Lastlie by gentle dealing they get themselues the good-will of the people Wherefore Salomon in the 20. Chapter of the Prouerbes sayd Verse 28. That by mercie is the kinges seate established Cicero And Cicero when he praysed or flattered Caesar said that his valiant courage his artes of warre his victories his triumphes were cōmon vnto him with other souldiers but that his clemēcie his sincere and perfect goodnesse pertained to himselfe Therefore clemencie is woorthie to be praysed Clemencie must be vsed in time and place A definition of Clemencie but yet not alwayes to be vsed For there is a time which requireth seueritie Clemēcie is a certaine affection of the minde whereby we are prone to forgiue and turne aside from reuenge And the same if it be not against iustice if it doe not violate right and lawes nor yet bréedeth a confusion of thinges amongest men it is the matter of vertue but if so be that it bring in those thinges which I haue recited now is there no vertue there but it dooth degenerate into vice and is changed into slacknesse negligence 1. kings 20. 32. 1. Sam. 15. 9 and foolish pitie Thus sinned Achab that would be more pitifull than God So also sinned Saul which spared Agag the king of the Amalechites contrarie vnto that which the word of God had prescribed So then this their pitie is no vertue but a vice séeing it hath no iustice ioyned with it Dauid also was sometime infected with this vice what time as he was ouerpitifull towardes Absolon his sonne and towardes Ammon VVhether it be lavvful for Magistrates to let the guiltie passe vnpunished 5 This sentence is plainelie gathered out of the Scriptures In 1. kings 20. at the end that the Magistrate ought not to set frée those whom God hath deliuered to be punished But some man will obiect that the Moabites Ammonites and Edomites which ill vexed and betrayed the Hebrewes who fled vnto them when they were spoyled by the Chaldeans were sharplie rebuked by the Propeht Amos though notwithstanding God had brought vppon them that calamitie Amos. 1. 2. Yea and the Chaldeans themselues are reprooued by the Prophet Psal 137. 8. because they dealt ill with the Iewes I aunswere that the Iewes were not deliuered to the Moabites Ammonites and Edomites to be punished but vnto the Chaldeans as the Prophets haue prophesied Séeing then God reueiled nothing at all vnto these people as touching the destruction of the Iewes to be executed by them they were iustlie reprehended and condemned of crueltie For séeing they were their neighbours and after a sort a kin they shewed them not such curtesie and intertainement in that their calamitie as they ought to haue doone But the Chaldeans are therefore reprooued because they excéeded measure against those which were ouercome Neither became they cruell against the Hebrewes to satisfie the will of God but to fulfill their owne hatred ambition But what shall we say to Augustine who would haue those that were guiltie and condemned to be deliuered and yéelded vnto him by the presidentes of Aphrica so they would promise to amend and repent For he said that this was a part of his duetie vnlesse he obtained what he desired he was offended and complained that he could not obtaine that of authoritie which belonged to his office Macedonius who had giuen into his handes one that was guiltie wrote vnto him that he marueled how this should belong vnto the office of Byshops and he alleaged his reasons why it should not séeme so to be Wherefore séeing there be Argumentes both on the one part on the other I haue thought good to set them downe to affirme what must be determined of the question And for this end is this Treatise because the guiltie are deliuered by God vnto Magistrates to the end they should be punished by the Lawes therefore it séemeth not in their power to let them goe vnpunished But Augustine taught otherwise Reasons of Augustine for the forgiuing of offenders 6 And in the first place I purpose to alleage his reasons The first is when repentance commeth and promise of amendment sinnes as he writeth are become more veniall or pardonable wherefore somewhat of the seueritie of punishment must be forgiuen Secondlie the Magistrate in punishing ought to séeke nothing else than amendment or correction of faultes And this is the best way of amending that he which is guiltie should repent and purpose to liue better Thirdlie after this life there is no place of amendment correction and it is daungerous lest if they should straightway be put to death they might fal into euerlasting punishments which should neuer haue ende therefore life must be graunted them that they may repent and amend Fourthlie it becommeth princes to imitate God Matt. 5. 45. he destroyeth not the vngodlie but maketh his sunne to rise vppon the good and bad And he
differ among themselues so as some may séeme to be aduised others vnaduised some wittie others foolish others slow and idle and others industrious and apt to euerie thing 22 The vnspeakable lesses which vnto the king himselfe and also vnto all the people are brought by warres In 2. kings 14. ver 1◠ought to warne euen priuate men to praie vnto God that he will set ouer them such Princes as be godly wise modest and fauourers of peace and that by their trauell and indeuour he will kéepe and maintaine them in a peaceable and quiet state And séeing it so greatly behooueth vs to haue good and godly Princes it is necessarie that wee shoulde bee no lesse carefull of their safetie than of our owne And we must take speciall regard that neither we our selues doe stirre vp new matters nor yet that we sooth princes when they goe about to doe anie thing couetouslie or ambitiouslie much lesse to incorage them thereunto by flatterie But if by disswading from vniust and vnnecessarie warres we shall nothing preuaile yet at the leastwise let vs kéepe our owne conscience safe and sound For euen as the Beniamites with their fornicators and the Troians with their adulterous Paris were punished together so in a manner all mortall men are woont miserablie to be punished with them with whome they haue committed sinnes Vndoubtedlie Princes being men and all men generallie which beare rule in anie place ought to looke into these glasses namelie that they consider what and how great calamities are brought by vnnecessarie warres stirred vp either rashlie or couetouslie or vniustlie and for that cause may after some manner preferre peace before warre This peace which both God and men make such an account of Ioas being destitute of In 2. kings 12. ver 20. could not choose hauing lost so great and notable a good thing but iudge himselfe to be miserable and vnhappie And herein was that miserie the greater because in stead of that good thing lost he receaued a verie great gréeuous euil For warre being giuē in the stead of peace might take away all the good thinges that were gotten The discōmodities of warre because thereby commeth to passe that all Religion vanisheth away good lawes and customes are abolished good manners are corrupted artes are ouerwhelmed by obliuion Cities and Townes are ouerthrowen the fieldes which were husbanded with great charges and labours are destroyed Treasures are forciblie taken away vnmeasurablie spent men are slaine or brought into seruitude women are defiled or else enter into the yoke of bondage or else haue both euils doone vnto them But what euils warre may bring with it the Poets haue represented by those thinges which they attribute vnto Mars and Bellona For they called thē both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Seruius interpreteth common Gods or else as it might aswel be expounded vnquiet or dissolute that is loosed and vnbridled from all bondes of Religion right shamefastnesse and lawes sith in warres men thinke that whatsoeuer they lust is lawfull Doubtlesse they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is féerce or violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reioycer in bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of mankinde That Bellona his sister and spouse is in like manner delighted with the effusion of mans bloud it is prooued in that Tertullian in Apologetico writeth that his priestes launced themselues with kniues and with their owne bloud accustomed to pacifie him All which thinges teach that warre is as it were a certaine forge of all euils and therefore to be reckoned among the most cruell sort of punishments wherwith God punisheth the wicked In 2. kings 14. 23 Moreouer warre when it is once taken in hand requireth infinit courage power and charges for the maintenance thereof otherwise all the ende thereof dependeth of the wil of the conquerour For which cause before it be taken in hand there must be a consideration had of all these thinges and in anie wise consider as the Lorde hath perswaded in the Gospell whether our power be equall with the power of our enemies Mat. 12. 29 Luk. 11. Which being so 2. king 14. 9 Ioas tooke an Argument as it were from the lesse and more easie affaire vnto the greater and more difficult to this effect to wit that if Amazias might not séeme to be equall no not in ioyning Matrimonie with his children much lesse he should be able to sustaine warre begunne against him The thinges here being compared one with an other then he compared together the euentes themselues to wit that the thistle was trodden downe by a beast that passed by And this comparison is verie apt for the purpose séeing in this beast are notablie represented Souldiers Armies Weapons Instrumentes and ordinances of warre and such thinges as are woont to be vsed in the warre War compared to a beast For euen as a beast is by no reason but by a rash violence carried to euerie thing that it méeteth and as neither a minde nor reason but thirst hunger anger and lust be his guides so the enemies dartes ordinance and instrumentes of warre are not by their owne proper motion but by a certaine motion of an other stirred vp to the destruction of all men Yea and the souldiers themselues according as they be a lawlesse multitude and at large from the bondes of discipline they being become dissolute and vnrulie in the houshold of Mars are led much rather by wrath lust couetousnesse and other affections than by anie right and reason Here now doe I ende but yet so In 2. Sa. 2. at the end as that which we shall speake afterward when we intreate of the battaile of cupples the same wil I here make mention of To wit that we must call to minde that we are to warre with the diuell in which warre there neuer ought anie truces to be made For he goeth alwayes about roring and séeking whome he may deuoure VVhether it be lavvfull for the godly to haue peace vvith the vngodlie 24 This question is now to be discussed and defined In Iud. 4. 17. whether it be lawfull for godlie men to make peace and to kéepe it with the vngodlie And me thinketh we may say that it is lawfull especiallie if it be concluded for the peaceable defending and kéeping of the boundes and borders on either side Paul saith As much as lyeth in you Ro. 22. 18. haue peace with all men So did the most Christian princes with the barbarous Infidels in making peace sometime with them So Iacob in the olde time made a league with Laban So also did the children of Israell with their other neighbours excepting the vij Nations For God commaunded them not to make warre with all those Nations that dwelled about them But if thou wilt demaund whether it be lawfull for the godlie when they take a common expedition in hand to ioyne their Armie and power
the first point We are risen vp together with him For to the intent he might shewe this Mat. 27. 52 when hée rose vp he had manie bodies of the saintes with him which appeared vnto others Further he rose not to himselfe but vnto others vnto vs I meane séeing hee is our head If he himself be risen the members also are raised vp with him Example of those that bee drowned in the waters Rom. 8. 32. To the Rom. Seeing he hath giuen his sonne howe shall hee not with him giue all thinges But and if he haue giuen all thinges hee hath also giuen resurrection Ephe. 2. 1. Vnto the Ephesians When ye were dead in your sinnes he quickened you together with him and not onelie quickened you but also made you to sit together on the right hand in the heauenlie places And in the same Epistle to the Ephesians Ephe. 1. 19. What is the exceeding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ when he raised him from the deade c. Furthermore he is risen vp vnto vs and sitteth at the right hande of the father and obtaineth for vs the spirite which was in him the beginning of the resurrection For vnto the Romanes it is saide If the spirite of him which raised vp Christ from the deade doe dwell in you Rom. 8. 11. hee will quicken also your mortall bodies because of the spirit that dwelleth in you Also vnto the Romanes the sixt Chapter Verse 11. Likewise thinke yee also that ye are deade to sinne but are aliue to God in Christ Iesus Weare all dead through Adam and doe presentlie taste of death Wherefore if we will not make Christ to bee worser than Adam let vs saie that he also gaue a newe life which we maie now presentlie tast Christ is the first fruits of them that rise againe as it is saide vnto the Corinthians 1. Co. 15. 20 First fruites doe not so goe before other fruites but that they be together with them indéede they be not ripe but yet they are nowe extant so likewise our resurrection although it be not ripe yet is it And as Christ by Baptisme hath drawen vs with him into his death and buriall so hath he drawen vs out vnto life This doeth the dipping into the water and the issuing foorth againe signifie when we are baptised It is saide vnto the Romanes Rom. 10. 9. But and if wee confesse the Lorde Iesus to haue risen from the dead wee shall be saued Wherefore the resurrection of Christ pertayneth to our resurrection For we cannot be saued vnlesse we be pertakers of the same Hee was deliuered to death for our sinnes and rose againe for our iustification c. Rom. 4. 25. If ye bee risen together with Christ seeke ye those thinges which are aboue c. The minor proposition must bee added But ye are risen together with Christ Col. 3. 1. Iohn 3. 36. Rom. 8. 24. therefore ye ought to seeke those things that be aboue He that beleeueth in the sonne hath eternall life By hope wee are saued Howbeit we are yet still after a sort vnder death Neither doe we saie as doe the Libertines that the resurrection is alreadie past wee onelie affirme that it is begunne For God bringeth not by and by vnto the high and perfect degrée he first giueth certaine entrances and beginninges Before that Moses colde be declared captaine of the people of God if we shall giue credite to Iosephus he cast vppon the ground the diademe of Pharao and trode it vnder his féete he slewe an Egyptian and made peace betwéene the Israelites whereby is declared that hee was partaker of his vocation although it were not as yet fullie reuealed Also Dauid being a childe slew Lyons and Beares and being a young man killed Goliath 1. Sa. 17. 34 Ib. ver 49. whereby he beganne nowe to bée a partaker of the gouernment of the Israelites although he were not declared king So wee although we haue not as yet obteyned a perfect resurrection yet are we conuersant therein Now must we sée wherein this resurrection of ours standeth First in good woorkes which are nothing else but enterances and beginninges of eternall life They are degrées whereby God draweth vs vnto a perfect life They are no merites but pathes and imperfect beginninges Rom. 8. 12. We are debters not to liue after the fleshe but after the spirite for if according to the spirite yee mortifie the deedes of the fleshe yee shall liue Mortifie your members which bee vppon the earth Col. 3. 5. And those doeth Paul expresse to bee Fornication couetousnesse and Idolatrie c. And our olde man the more he is destroied the more hee is euerie daie renewed Also in the seconde Epistle to the Corinthians 2. Cor. 5. 15 He died for all men that hee which nowe liueth maie not liue to himselfe but vnto him which died for vs. Whereuppon Paul I liue yet not I nowe but Christ liueth in mee We must take héede that not onelie we testifie in woordes that Christ is risen againe but to shewe that hee is also risen againe in vs. Christ when he was risen againe entered into the glorie of the father that we in this resurrection begun might prooue our selues to be the children of God as we bée Wherefore it is saide vnto the Romanes Rom. 1. 4. Christ is defined or rather declared to bee the sonne of God by his rising againe from the dead All things are subdued vnto Christ so ought we to ouercome all thinges and to faint in nothing Let vs stande out in temptations and triumph ouer our tribulations Christ is aboue Col. 3. 1. and let our conuersation be in heauen Finallie let vs perseuere For in that Christ dyed Rom. 6. 10. he died once and death hath no more dominion ouer him c. An Oration or Sermon of D. P. Martyr out of the 1. Chapter of the Prophet Hagge THe most royall Temple dearelie beloued which was erected vnto God almightie at Ierusalem which in euerie mans mouth was called The house of God we reade was not for one cause alone either defiled or burned For by the armie of the Caldeās it was burned by the Macedonians it was defiled by an Image of Iupitur Olympus finallie the couetous nation of the Iewes abused the same for a Market to buy and sell in to satisfie their gréedinesse Howbeit God who suffereth not that which belongeth to him to be perpetuallie trodden vnder foote procured by Nehemias Esdras Zorobabel Ihesus the sonne of Iosadeck Hagge Zacharie and Malachie that his holie house which had long time lien ouerthrowen should be againe restored And he in like manner did so prosper the valiant indeuours of Iudas Machabaeus his warlike prowesse as the Temple which the wicked licentiousnesse of the Gretians did defile was againe cleansed by
1 182 a The Soule was made euen when the bodie was wrought of the earth 1 122 b Origen saith that our Soule lamentes and sorrowes heauilie and why 2 251 a Diuers Philosophers and learned men iudged it to bee mortal 3 334 a Some thought wee receiue or our parents both it the body 2 244 ab By it are vnderstoode the part sensitiue vegetatiue 2 244 b Whether it bee sufficient that the Soule suffer punishment or reward and the bodie free 3 334 b Not created sinfull but streightway draweth sinne vnto it so soone as it is ioyned with the bodie 2 246 a Whether we receiue it from our parentes as we doe our bodie Seminaliratione 2 244 b The Soule weakened two mannrr of wayes whereby it becommeth sinful 2 246a Why the Soule being created cleane is put into an vncleane body 2 232 ab 231 b The best part of the Soule doeth alwayes exhort to the best thinges 1 15 b The Soule is the moouer of the bodie 1 121 b Whether the Soule being seuered from the bodie is an vnperfect thing 3 333 b Whether the Soule haue naturally of it selfe the power to foreknowe thinges to come and what Augustine concludeth 1 38 b Of the coniunction with the bodie 3 328 b 1 158 a A double error touching the substance of the Soule excluded 1 122a Whether the separation of the Soule from the bodie is against nature 334 a Platoes diuision of the Soule into the minde and the sense 1 134a By what thing it is best knowen 3 342 b The ioyning of the Soule with the corrupt bodie maketh nothing to the destruction of the elect 2 232 b Whether that coniunction of it with the bodie bee a troublesome thing 3 316a b 317 b It is called fleshe before it bee regenerate 2 226 a The Soule howe so euer it bee is better than anie bodie 1 188 b The death thereof and when it happeneth 3 42 b A speciall place testifying that Aristotle thought it to be mortall 1 159 a God createth it pure whence then hath it sinne 2 231 b A sympathie or mutual agréement betweene Soule the body 2 238 a Both repaired by faith 2 232 b Not corrupted by the body through a naturall action 2 238 a Howe it is meant that the Soule vncircumcised should be cut off 4 110 a When the Soule must be giuen for the brethren 3 290 b Soule of Christ The Soule of Christ was a creature and not immensible 2 572 a That the sonne procéeded not from the virgin by propagation 2 244 b Augustine sayeth that Christes Soule was in hell when his body was in the sepulchre 1 73 a It could not bee in hell and in Paradise all at one time 2 308a What it did in hell 2 621 a The state thereof separated from his bodie 2 622 a What manner of lot coulde haue place therein 2 24â— a Thou shalt not leaue my Soule in the graue expounded 3 343 a Soules The Soules of men are not bred in them 3 350 a Where they rest when the bodie is dead 3 323 b 324 a 325 b They remaine after the death of the bodies prooued against the error of some holding the contrarie 1 72 b 73 a From whence they come to bodies at the resurrection 3 350 a Whether they do satisfie for sinnes in Purgatorie 3 237 b Whether they are deliuered out of Purgatorie by fasting 3 255 b Soules of bodies departed be ignorant what is done in this life 1 75 a Whether being loosed from their bodies they do wander vp and downe 3 326 b 327 a How the Soules of dead folk may appeare to the liuing 1 75 ab A great distance of place betwéene the blessed and reprobate 1 74 b Why they shall not rise againe 3 331 b Whether beeing loosed from our bodies they do sléepe 3 323 b Why they are called spirites 1 103 a Of saluting the Soules of the dead 2 561 a Their immortalitie proued 3 331 b The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or remouing of them from one to another held of the Rabbins 2 â—…8b Tertullians iudgement that they are bodies and howe hee prooueth it 1 28 b Augustine vtterly denyeth the vbiquitie of them 1 75 b 74 b Iustinus Martyrs opinion in what state they were before Christ 1 73 b Whether being departed they may by magicall charmes be called againe 1 72. 73. 74. 75. The state of the blessed curssed set foorth in scriptures 1 73 a How they may extraordinarily returne into men 1 75 b They be in a certaine place wayting for the iudgement sayth Chrysostome 1 76 a The opinion of some which thinke that they become Demons 1 77 a The Rabbins errors and Origens also that all were made at once at the beginning confuted 1 122 ab In what sense as well the life of brute beasts as the soules of men are called bloud 1 123 a The errors of diuerse noted about their creation whether they were al made at once at the beginning c. 1 122 a Of the blessed indued with felicitie are not voide of affections 2 249 a Origens assertion false that they first sinned before they came into bodies 1 113 a Against his opinion that they are thrust into bodies as vnto punishments 1 112 b The schoolemen oppâ—gne the doctrine of deriuation of Soules from parents by naturall reasons 2 245 b The places of Soules departed â— 374. 375. 376. 377. 378 The receiued opinion of the church is that they in creating are infused and in infusing are created 2 245 b How they are sayd to be in places 3 378b Augustine leaueth the question touching the deriuation of them froÌ„ parents as indifferent 2 245 a The error of the Stoiks touching the Soules of the departed 3 372 a The diuels feine themselues to be the Soules of men 4 131 a Of the Soules of the iust and the wicked after their bodily death 2 621 a The Soules of the dead slaine for Christes sake cried vnder the altar expounded 3 324 ab Sp. Speake When we Speake to God God to vs 3 300 b Speech To what purpose Speech is giuen 3 393 a Of two faults committed therein 2 â—42 b Of pleasantnes therein and what circumstances are to bee obserued thereabout â— 528 a Figures vsed of Christ in his Speech 4 289 a Spheres The Spheres of heauen moued and gouerned by spirites 1 77 a ¶ Looke Intelligencies Spies What manner of men Spies must be 4 297 a Their office worke 4 296 b How they and traytors do differ 4 298 b The punishment of them if they be taken 4 296 b 197 a Spirite in diuerse senses The manifold signification of the worde Spirite 2 627 a 1 103 a When it is taken for the Trinitie 1 103 a To whome the same title was giuen 1 100 a The flesh and it sometime taken for one thing 3 366 ab Of the Spirite of adoption the spirite of bondage 2 594 b Why
the sacraments 170 a The coniunction of them with the things signified 139 b 140 a Similitude and in what things it must hold 232 b Sinne punished with sinne 130 b Whether a lesse is to be committed for the auoiding of a greater 150 b What necessitie therof is in men 126 b 104 b 105 a How it had place in Christ and how it is in vs 4 b 5 a How it is ment that God would it not 119 b What be the properties which followe it 146 a Why the préests is more gréeuous than the peoples 170 a What we haue to gather when a place where it much reigneth is spared 151 a How it is ment that euerie one shal be punished for his owne 170 b 171 a When it shall be possible for vs not to commit anie 105 a How it is remitted and reteined 26 a How the feare of death is Sinne 67 a b Whether the same in Christ be so and how it is to be considered in vs 66 a b 67 a The difference of the predestinate and reprobate after they are fallen thereinto 143 b 144 a b. Sinne originall and who are guiltie thereof and who absolued from it 147 b 148 a How it commeth to passe that the soule is defiled therewith 148 a Sinne veniall and that the lawfull vse of matrimonie is so counted 167 a Sinnes of committing and omitting 169 b. What those of the old fathers doo shew vs 153 a Forgiuen in sacrifice and how 168 b The regenerate cannot be without them 125 b. 104 b 105 a Not the cause of reprobation 131 a We be naturallie giuen to hide them 156 b Sinners whether they are to be withdrawne from knowledge of the scriptures 48 a Why Christ would haue certeine in his stocke 156 b. Singing in the church lawfull 160 b. 161 a Soldiers their dutie and charge and how they misbehaue themselues 19 a Solitarinesse disallowed 53 b Sonnes of God which are said to haue gone in to the daughters of men c. 147 a. Sorrowe of manie doubled whie it dooth lighten a heauie mind 82 b Where remedies therein are to be found 83 a b. Soule is not deriued à semin◠genitali to the children 146 a The substance thereof and that it is created 148 a How it commeth to passe that it is defiled with originall sinne 148 a Whether the bloud be all one with it 203 b What must be vnderstood when it is so called 141 a An error touching the mortalitie of the same 136 a The reasonable commeth not by the strength of nature 145 b Spirit of God the fortitude thereof and that it is not in all alike 72 b The Demon or good Spirit of Socrates 38 a State of men distinguished 102 a. Stewes are not tollerable in a common-wealth 156 b Suffer and how Christ is said to doo so at this daie 7 b Sunne and whie God placed it in an high place 39 b Superstitions must not be pared awaie but rooted out 87 b Diuerse papisticall ones iniurious to Christ 7 b 8 a Peter Martyrs praier against all maner of them 251. 252. Supper of the Lord and whie it maybe called a sacrifice 147 b 132 b How the vnfaithfull are partakers thereof 139 b Christ receiued by faith therein 138 b Of the outward signes thereof 168 b An exhortation to the mysticall receiuing therof 137 a b From what things we depart in departing from it vnreceiued 138 a Why Iohn in describing it maketh mention of the flesh and bloud of Christ 237 a The Lord offereth himselfe to be eaten of the beléeuers both in it and out of it 238 a How the bodie and bloud of Christ is present in the same 164 a 139 b 140 a Surplis and whether it were a popish inuention 119 a b. A pretended honest signification for the same 119 b. Swearing the vse and abuse thereof 151 b Thrée formes thereof vsed in the scriptures 143 a T. TEmple of God at Ierusalem why it was defiled and burned 12 a How long it laie ruinated 23 a Reedified c. restored and by whom 12 a What causes hindered the Iewes from building it 14 a b 15 a c. Tempt GOD who doo so and by what meanes 152 a 148 b Temptation what it is whether God be the author thereof and of resisting the same 151 b Of Adam and Eue read page 146 a. Why permitted by God 146 a Testament old new how they differ 6 a Testimonies of God vnto vs in the scripture 13 b Theft punished by death 157 a b What mens actions fall within the compasse of it 166 b The Israelites could not be reprooued thereof when they robbed Aegypt 167 a Titles and the diuers ends of them and names inuented by the godlie and vngodlie 147 a Transubstantiation forsaken by expresse words of the Cardinall of Loren 150 a 152 b Manie absurdities do followe it as how 230 a b Proofes for the doctrine thereof 229. 230. 235 b 236 c. 238 b 239 a What kind were to be wished in the church 22 a Whether these words This is my bodie may be doone without it 185 a b Against it and reall presence 88 a 176 b 177 a 24 b The chéefe principle for the which it is denied 221 b Thereby is peruerted the nature of things 229 b A similitude brought to prooue it disprooued 196 b 197 a b Why the scriptures admit none 215 a None of bread and wine in the Eucharist 178 b 179 a b. Tree of life and the trée of good and euill 145 b Who eate the fruit of it 166 a Trinitie and whether the angels that spake with Abraham giue vs a notice thereof 150 b Truth and diuers waies whereby it is established 79 a Who haue changed it into a lie and how 86 b What it is to deteine it in vnrighteousnesse 86 a Tyrants estate touching their regiment most miserable 8 a b Whether priuate men may rise against them and slaie them 155 b Tythes and wherto the institution of them dooth serue 118 a V. VBiquists error touching Christs naturall bodie conuinced 102 b 139 a Vbiquitie of Christs naturall bodie prooued and disprooued 10 b 86 b 88 a 162 a 188 a 189 a b 205 b 221 b 222 a Proper and peculiar to God onelie 190 b Vertue ciuill and the end thereof 104 b Vertues of the Ethnikes fruitlesse and why 47 b 48 a Whereto they are compared 25 a Vices of whom pleasure and idlenesse are the nursses 49 b Violence and how it is lawfull to repell it by violence 167 a 157 a Violent defined 118 b Vnitie charitie with their two plags 2 a Vnrighteousnesse and what it is to deteine the truth of God therein 86 a Vnthankfulnes must not cause vs to leaue off from dooing well vnto men 157 b Vocation ¶ Looke Calling Vowes wherein they stand and what we haue to note in them 154 a Vrim and Thumim and what they signifie 30 b Vsurie of what kind the
that this phrase of spéech can haue no place if the soule of Christ had béene deriued by waie of propagation through the lawe of nature from his forefathers vnlesse we shall affirme that nature dooth worke by chance And he thinketh What maner of lot could haue place in the soule of Christ that this word Lot did therefore take place in the soule of Christ to the intent we should vnderstand that those ornaments which we knowe were most abundant and plentifull in it were not bestowed thervpon for anie merits going before but thorough the méere mercie of God and that this was a verie great ornament of the soule of Christ to be ioined to one and the selfe-same substance and person with the word of God The booke of Wisdome is not reckoned canonicall But this testimonie forsomuch as it is not had out of the holie scriptures which are reckoned canonicall it hath no great force Augustine leaueth indifferent the question of deriuation of soules from parents Psal 33 15. Euen those things are said to bee created which are doone by meanes Gen. 1 20. Last of all he leaueth indifferent the question as touching the deriuation of soules from parents as a thing each waie probable And bicause they which are against it are woont to cite this place out of the 33. psalme Which facioned the harts of them seuerallie this saith he is also weake bicause euen they which defend the deriuation of the soule from parents denie not but that the soules be created by God although they affirme that the same is doone by a meane For so we read in the booke of Genesis that the birds were not created of nothing but at the commandement of God they issued foorth out of the waters And euerie one of vs is said to be dissolued into the earth from whence we were taken when as neuertheles we haue not bodies immediatelie out of the earth but of the bodies of our parents The receiued opinion is that the soules in creating are infused Thus this opinion cannot be confuted and ouerthrowne by the scriptures Although I knowe this is the opinion receiued in the church that the soules are in creating infused and in infusing are created Neither haue I recited these things to the intent that I would haue anie alteration concerning this doctrine but that it may onelie be vnderstood what maner of propagation of originall sinne séemed most easie vnto some of the ecclesiasticall writers And surelie the Schoole-men The opinion of deriuing soules froÌ„ parents is oppugned onlie by naturall reasons when they refuse this doctrine they onelie vse naturall reasons to wit that forsomuch as the reasonable soule in nature is altogither spirituall and indiuisible it cannot be sundered which thing is required in deriuation of the soules from parents And for that they hold it to be the vnderstanding part and a thing of more woorthines than that it can be drawne out of the matter or substance it selfe they earnestlie affirme that it must not haue his being by generation but by creation 50 Augustine assigneth another waie in his booke De nuptijs concupiscentia and in manie other places where he disputeth against the Pelagians touching this kind of sin this he saith that This vice is supposed to passe into the children through the plesure which the parents take in the fellowship of nature But this reason of propagation leaneth to a suspected ground in my iudgment an vntrue for that plesure which is taken of procreation is not euill in his owne nature vnlesse a naughtie desire come vnto it For if that action should of necessitie haue sinne ioined therewith the holie Ghost would not exhort anie man therevnto which yet he dooth when he persuadeth vs vnto matrimonie and when as by Paule he admonisheth them 1. Cor. 7 2 and 3. which be coupled in wedlocke to yéeld mutuall beneuolence one towards another Howbeit admit it were so grant we that through mans infirmitie there be some fault therein it would followe thereof The infection of carnall lust standeth not onelie in carnall desires but in other lustings also that onelie this kind of lust is deriued vnto the children But the infection of originall sinne consisteth not onlie in those things which apperteine vnto carnall desires but also in other lustings after riches honors reuengements and finallie in the whole corruption of our nature The third waie is that God dooth therefore create the soule with such an imperfection or defect bicause it must become the soule of man now damned and appointed to be vnder the curse Such a soule saie they God createth as vnto such a man is required euen as we sée vnto the bodie of a dog is giuen such a life as is méet for a dog and vnto the bodie of an asse such a life as is requisite for an asse But this séemeth to be a verie hard opinion namelie that God should contaminate with sinne a soule which as yet apperteined not to Adam especiallie séeing they cannot saie that this kind of sinne is the punishment of another sinne which went before Wherefore this deuise is reiected among all men least we make God to be absolutelie the author of sinne The fourth maner is imbraced by the consent of a great manie and it séemeth verie like to be true That the soule is not created with sinne but is said to drawe sinne vnto it so soone as it is ioined with the bodie namelie that the soule is not created sinfull but straitwaie draweth sinne vnto it so soone as euer it is ioined to the bodie deriued from Adam For séeing it wanteth those graces and vertues wherewith the soule of the first man was indued and also hath obteined a bodie subiect vnto the curse and hath instruments vnapt and little méet to spirituall works therefore when it should rule the bodie it is gréeued and oppressed by the same and is drawne vnto such lusts as are agréeable to the bodie For it is weakened on each side The soule weakened two maner of waies both with the vnpurenes of the bodie and the imbecillitie of it selfe bicause it is destitute of that power wherewith it should vanquish nature Vpon which two principall points the corruption and naughtinesse of the whole nature dooth depend I haue now spoken so much as I thought should be méet for this present purpose what the apostle meaneth by this word Sinne by whom he saith it is spread abroad ouer mankind and what the ecclesiasticall writers haue taught concerning the maner how it hath béene conueâ—hed from one to another That sinne is the cause of death In 1. Cor. 15 verse 2. Augustine Adams bodie was mortall but not of necessitie to die 51 But against the Pelagian errors Augustine disputeth earnestlie in his booke De peccatorum meritis remissione where he declareth that The bodie of the first man was not of necessitie subiect vnto death yet was he mortall