Abraham and Abimelech did then prophesie when GOD appéered vnto them but not as they thought good themselues So we may perceiue that this power of prophesie is not to be counted an habit but a preparation or as they terme it a disposition being in a kind of qualitie And the heauenlie light wherewith a mans mind is then lightened is rather as a sudden passion as that which may easilie be remooued than as a passible qualitie and is as light in the aire but not like the light of * The sun moone and such like the celestiall bodies not as a palenesse comming of the naturall temperature of the bodie but as that is which riseth of a sudden frighting of the mind And now how néedfull a thing prophesie hath béene for mankind Of what necessitie prophesie is by this it may easilie be perceiued For if men were to be saued it was requisite that they should be iustified and iustified we are by faith Faith commeth by hearing and hearing by the woord of God But the word is not propounded vnto vs except it be reuealed to the prophets Therefore prophesie was as fit for them Prophesieng true faith are not of necessitie ioined together Num. 22 23 as iustification is necessarie vnto vs. But there is not so necessarie a bond betwéene prophesie iustifieng faith as that euerie man that hath attained to the gift of prophesieng is foorthwith becom a friend of God and iustified We knowe that Balaam was a wicked man and yet neuertheles a prophet And in Matthew there is mention made of certeine wicked persons that in the daie of iudgement shall obiect vnto the Lord Haue we not prophesied in thy name Who neuertheles shall heare Christ saie I knowe you not Matth. 7 23. But this is no maruell since the same happens in the office of the apostles and euangelists and other ministers of the church Iudas was not in Gods fauor and yet neuertheles an apostle sent to preach among the rest And Paule in the epistle to the Philippians Phili. 1 16. speaketh of some that they did not preach Christ with a pure mind but onelie that they might stir vp afflictions to him wherevnto the apostle addeth that he is glad so Christ be preached Ibidem 28. whether it be in truth or by an occasion And why This is no necessarie consequent Among their reasons alledged this also may be brought for a cause namelie for that this gift is granted of the Lord for the furtherance and profit of others euen as are the gifts of healing of toongs and of other such graces And this dooth nothing derogate from the goodnes of God nay rather it dooth more plainlie shew the same vnto vs when we vnderstand thereby that he is so gratious as he will make euen the wicked to serue to a good purpose Prophesteng is taken for interpreting Exod. 7 1. 12 Somtime this name of a prophet is vsed in the holie scriptures for an interpretor as in the 7. of Exod. Aaron is appointed to be Moses prophet that is his interpretor before Pharao And ye shall find that the word prophesieng in the first of Samuel is attributed vnto Saule when he being assailed with the euil spirit of the Lord spake strange and vnvsuall things as the Gréekes saie by a vehement concitation of the mind But the children of the prophets were the disciples of great and famous prophets The children of the prophets which sometime with their musicall instruments songs were so stirred vp to sing the praises of God as they spake some things beyond their woonted maner and custome so that it easilie appéered they were set on by the spirit of God And that God determined to rule the people of old time by the perpetuall industrie of some prophet Deut. 18 18 The old Israelites were neuer without a prophet it may plainlie appéere by the 18. of Deut. where the cause is alledged that whereas the Israelits might not endure the sight of Gods maiestie they made sute that he would deale with them by Moses least they should die Which his petition God so well allowed as he said he would not onlie then so doo but promised that he would also after Moses raise vp a prophet among their own brethren whom they should be bound to heare no lesse than Moses himselfe The which words though they be chéeflie ment of Christ as Peter teacheth in the Acts of the apostles yet are they also to be applied vnto those his prophets Acts. 3 22. and 7 37. by whose meanes God did gouerne his people after Moses by the teaching of his diuine woord and to these it was committed so long to instruct and teach the people in profitable things vntill such time as Christ which is the head and well-spring of all prophets should come vpon whose comming the former sort ceased For the lawe and the prophets endured vntill Iohn Matt. 11 13. That place therefore is meant of the other prophets as of figures and shadowes but of Christ as principallie after whose comming there was no more néed of their presence For now haue we him whom they told vs of before who though he be absent in bodie yet is he present by his spirit the comforter And by this meanes the church may be gouerned 13 Yet we denie not Prophets in the primitiue church Ephes 4 11. but there were manie prophets in the primitiue church For S. Paule saith There be appointed in the church some apostles some prophets some euangelists Yea Paule himselfe was a prophet whose Gospell and glad tidings was not brought him by man Galat. 1. 12. Paule and Peter were prophets but by méere reuelation from Christ Peter also was a prophet insomuch as he thoroughlie sawe the secrets of the hart Acts. 5 3. and 21 9. For he did sée what Ananias and Saphira had doone secretlie So were Agabus the daughters of Philip and they also which said that the holie Ghost spake vnto them to separate Paule and Barnabas Ibidem 10. But this was then doone bicause it was néedfull for the world being otherwise rude to be driuen to Christ by signes For by these miracles and chéeflie by prophesie men might be stirred vp to the admiration of the Gospell in like maner as it was doone when the lawe was giuen to the Hebrues vpon mount Sina Further also bicause that they which were first appointed to preach the Gospell and laie the foundations of churches could not by mans indeuour industrie learne throughlie those things which concerne christian instruction it was méet that they shuld perceiue these things by spirituall reuelation Wherefore prophets were then thought most necessarie Prophets are not now so necessarie but now not so For now the Gospell is spred farre abroad and the church may haue manie which by studie and paines taking may learne of the fathers of the church what maketh for the aduancement
a Christian dooth he dooth them by the impulsion of the spirit of God Those things which the philosophers doo according to morall precepts they doo them by the guide of humane reason The philosophers are stirred vp to doo those things bicause they so iudge it to be honest and right but the Christians bicause God hath so decréed Those doo thinke to profit and make perfect themselues these bicause the maiestie of God must be obeied Those doo giue credit to themselues but these giue credit to God and to the words of the lawe which he hath made Those séeke the loue of themselues these are driuen by the loue of God alone And of this manifold difference it commeth to passe that one and the same thing as touching the matter dooth please God and by his iudgement is condemned Which knowledge is preferred aboue other So now we sée that the speculatiue knowlege is preferred aboue the actiue For dooing is ordeined for contemplation and not contrariwise And no man doubteth but that that which is ordeined for another thing is lesse honorable than it But it is obiected that the contemplatiue kind dooth belong vnto action therefore indéed we behold nature that we may make much of the author thereof and therefore we séeke to knowe God to the intent we may worship him And our diuinitie is for this cause by some called actuall Howbeit these men reasoning after this maner are excéedinglie deceiued For no science is therefore called actuall bicause the worke attaineth vnto that knowledge except the selfe-same thing be performed which was first knowne When we behold nature and the heauen although we obtaine thereby a worship and loue towards God yet such a knowledge must not be called actuall bicause that is not brought to passe which we behold For there is no man that can make nature and heauen and other works which followe thereof accidentally they are said to behold them For not all men which behold these things doo loue and worship God nay rather they be oftentimes most farre from him Againe the works which folowe that knowledge and also our diuinitie haue respect vnto this that we may knowe God more and more vntill we shall behold him face to face in the kingdome of heauen And Christ our sauior confirmed this opinion saieng Iohn 17 3. This is eternall life to knowe thee the onlie true God and Iesus Christ whom thou hast sent The third Chapter Concerning Prophesie out of the first of Samuel the 19. Chapter verse 33. SEing therfore that God would be knowne vnto men by prophesie I thought it not from the purpose to speake somewhat thereof And that I may doo it the more bréeflie and plainlie A distinguishing of this question I will first shew what is meant by this name or word prophesie then what are the causes of it next the definition and lastlie the properties and effects As touching the name of prophesie What is ment by the name prophesie A prophet is in the Hebrue toong called Naui which noune commeth of the Hebrue verbe Bo that signifieth to come And it is in the passiue coniugation Niphal Looke in the fourth part cap. 1. art 8. Khimhi dooth interpret prophesie to be a certein facultie receiued from GOD. For prophets doo suffer a certeine breathing on them and instinct from God and that word dooth signifie sometime an interpretor or messenger And a prophet is called somtimes in Hebrue Roe that is a seer sometimes Chose that is a watchman sometimes Isch Eloim that is a man of God as in the first of Sam. the 9. chapter Sam. 9 10. and first of Paralipo the 29. In the Greeke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell or as some rather will of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew Whervpon among the Latins temples are called Phana and as Festus Pompeius thinketh the bishops of the temples were called prophets There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit interpretors which did seruice to the greater prophets They were also called among the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Latins mad men are called Fanatici yet further they were called of the Gréekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to stir vp and driue forward They were called in Latine Vates as some suppose of speaking although there were that thought otherwise A prophet is he which being stirred vp by the spirit foretelleth things to come The causes of prophesy The matter of prophesieng Prophesie is vsed about things past present to come Acts. 5 3. 2. King 5 26. 2 Now that we may also speake somwhat of the causes a prophet is occupied about heauenlie and hidden matters Somtimes he séeth the things that be present as Peter did of Ananias and Saphira and Elizeus of Gehezi saieng Was not my spirit present with thee Somtime he séeth things that are past as Moses concerning the creation of the world For as touching things to come no man doubteth but he foreséeth them Also they which expound other mens prophesies are prophets A prophet is an interpreter of the word For so was Aaron said to be the prophet of Moses vnto Pharao and the expounders of the holie scriptures are called prophets Also it belongeth to the office of a prophet to praie vnto God wherefore Paule saith that euerie man praieng or prophesieng c. And in Genesis 1. Cor. 11 4. God answereth Abimelech concerning Abraham Gen. 20 7. when he had taken his wife from him Giue him his wife againe for he is a prophet A prophet must praie for others and shall praie for thee And Paule in the first Epistle to the Corinthians the 14. chapter setteth foorth more at large the office of a prophet When ye come together saith he euerie one hath a psalme 1. Cor. 14 27 or hath doctrine or hath reuelation or hath interpretation let all things be done to edifieng They may also make hymnes and thanks-giuing and exhort the people For Paule saith He that prophesieth speaketh doctrine Ibidem 3. exhortation and consolation Which facultie pertaineth to the mind and power of vnderstanding And a prophet differeth from a préest Wherein prophets differ from priests in that a préest should not onelie exhort teach and comfort but also minister holie seruices which thing a prophet may not doo Besides the préests were of the tribe of Leui the prophets were of other tribes Moreouer the préests might erre often did erre but the true prophets in that they were prophets could not erre Indéed they somtimes added somwhat of their owne but therein they were not prophets Lastlie the préests were chosen onlie by succession and had an ordinarie ministerie but the prophets were sent by an extraordinarie means according to the will of God 3 The forme of prophesieng is the reuelation of God
oftentimes which like vnto dogs or swine contemned and trod vnder their féete the doctrine that was set foorth vnto them And yet did they not for these mens sakes withdrawe their sermons from the people Yea Christ verie often preached to the people when the Scribes Pharisies stood by whom he knew verie well to haue committed sin against the holie Ghost yet did he not for their cause cease from dooing his office Euen so at this day bicause some blasphemers and despisers cannot be let from the vse of the holie scriptures but that in a manner the whole flocke of christians must receiue damage thereby therefore it is better to licence them vnto all men one with another The rising of heresies must not hinder the reading of the scriptures But they saie that many heresies be sproong vp in these daies which should be an occasion to forbid this thing But they that so saie should consider that before Augustines time there were both Arrians and Manichies yea and that while he himselfe liued the heresie of the Pelagians and Donatists and manie other pestiferous sects were spred abroad and yet neuertheles he gaue counsell to read the scriptures as appeareth by his epistle Ad Volusianum and in his sermon of fasting where he prooueth that among the faithfull sort the reading of Gods word euen in the time of feasts bankets ought to be as an exercise in stéed of plaies games And all the fathers in a maner besides doo manie times exhort the people of Christ vnto this studie And it is a verie slender reason that good things should be quite taken awaie bicause they be abused of some For then the Eucharist it selfe should be taken awaie bicause as Paule testifieth manie abuse the same to their owne destruction To conclude what discommodities soeuer they obiect God knoweth them better than they who not onlie permitted the lawe but also the prophets to be common amongst the people yea that the same should be deliuered vnto strange nations to be read The Eunuch of the Quéene of Candace read the prophet in his chariot Acts. 8 28. when Philip stood by him What I beséech you wil they be wiser than God For whatsoeuer is necessarie to saluation as we haue often said is plaine and easie in the scriptures Wherefore in that the scriptures were predestinate to our glorie and that from the beginning we must giue infinite thanks vnto God which so timelie thought vpon our saluation 19 Moreouer Out of the preface vpon the Iudges some diuide the holie scriptures into foure parts and some bookes aswell in the old testament as in the new they ascribe vnto lawes some vnto histories some vnto prophesies and some vnto wisedome Of the diuision of the holie scriptures But it is not lawfull so to diuide the holie bookes one from another séeing that in Exodus Leuiticus Numbers and Deuteronomium wherein they appoint lawes to be contained are found almost as manie histories as lawes Moreouer in the books which they haue assigned to the prophets are oftentimes taught and plainelie expounded lawes of vpright liuing neither can we properlie separate the bookes of Salomon and others like which they would haue proper vnto wisedome from lawes or prophesies For in them are manie sentences which perteine to the instruction of a good life and without doubt haue the nature of lawes Againe séeing that in these very many secret mysteries are opened vnto the church by instinction of the spirit doubtlesse the attentiue readers of them may marke therein oracles of things to come but yet so neuerthelesse as well néere in euerie booke they be set foorth vnto vs dispersedlie and yet the holie books are not seuered one from another by such bounds or limits I would rather thinke as hath séemed good vnto the learned sort that whatsoeuer is contained in the holie scriptures All things in the scriptures referred vnto two principall points should be referred vnto two chéefe points I meane the lawe and the gospell For euerie-where either Gods commandements to liue well are set foorth vnto vs or else when we are found to swarue from them either of weakenesse or of some certeine maliciousnes the gospell is shewed whereby through Christ we are pardoned of our trespasses and are promised the power and strength of the holie spirit to restore vs againe to the image of Christ which we had lost These two things may be séene in all the bookes of Moses in the histories in the prophets and books of wisedome and throughout the whole testament old and new Surelie they be not separated one from another by bookes and leaues but by that waie which we haue now declared And thus much is said of the matter of the holie scripture in generall ¶ Of the reading of the holie scripture looke the thrée of the first sermons which are added at the end of this booke Of Historie Ibidem Looke the epistle vpon the booke of Sam. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the preface vpon the second booke of Sam. A definition of historie The difference betweene chronicles and histories 20 Let vs now declare somwhat of the historicall scriptures An historie as Quintilian defineth it in the second booke and fourth chapter of his institutions is a declaration of a thing that hath béene doone From whom Augustine dooth not much varie saieng that Historie is the declaration of anie thing doone either by God or by man comprehending within the compasse of this definition as well prophane histories as those of the Bible Howbeit all narrations of things doone are not of one sort For some are called Chronicles or Annales shewing the successe of things from yéere to yéere and time to time but others are properlie called histories Howbeit we cannot well doo this vnlesse we distinguish these two one from the other Cicero in his second booke De oratore when he touched these matters writeth on this wise The Gréeks themselues wrote so in the beginning as our Cato Pictor and Piso did For historie was nothing else but a gathering togither of things doon from yéere to yéere and for the preseruation of such things in publike memorie the chéefe prelate did put euerie yéere in writing whatsoeuer was doon woorth the registring within that yéere and so continued from the originall of the Romane state euen vnto Publius Mutius who bare the same office Which being doone he not onelie did publish it abroad but also did set it foorth in a table at home that the people might haue the perfect knowledge thereof Yea and manie of them saith he which are counted the chéefe historiographers at this daie followe much of their trade who without anie curiousnes or eloquence leaue the monuments of times persons places and things euen simplie as they were doone Wherefore as Pherecydes Hellanicus Acusilaus and manie other among the Gréekes such were our Cato Pictor and Piso among vs who haue small regard to
to our minds that in a maner it can neuer vtterlie be shaken off And forsomuch as of these naturall affections there are sundrie sorts or kinds for either they are betwéene the parents and the children or betwéen the husband and wife or else betwéene brethren the apostle expresseth that kind which most agréed with his exhortation which he had begun namelie to giue vs to vnderstand that our loue towards others ought to be a brotherlie loue Which therefore is more vehement than common fréendships for that these fréendships are dissolued euen betwéene honest men when they perceiue that their fréends are fallen awaie from iustice and are become wicked and corrupt But as touching our parents brethren and children it is vndoubtedlie a gréefe vnto vs to sée them behaue themselues otherwise than we would they should yet is not therefore the affection of our mind towards them extinguished Besides in these néere fréendships we expect not that in louing one shuld recompense another with mutuall benefits For we loue our children and brethren of our owne accord although they haue not bound vs vnto them by anie benefit of theirs towards vs. And forsomuch as these things ought to be obserued in christian loue therefore Paule calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it come not of nature but of the spirit of God and of grace And how much the consideration of brotherhood is of force to stir vp loue betwéene christian men we are taught by the example of Moses For the next daie after he had slaine the Aegyptian Exo. 2 13. when he went to visit the Hebrues sawe a certeine Hebrue dooing iniurie to another Hebrue as saint Steeuen reciteth the historie said vnto them Acts. 7 26. Ye are brethren why doo ye on this sort iniurie one to another The strength also of this affect Gen. 45 4. Ioseph declareth For he when he ment vpon the sudden to reconcile himselfe vnto his brethren of whom he had béene sold to be a bond-man said vnto them I am your brother Ioseph And so soone as he had spoken that he could not refraine himselfe from teares So great is the force of this fréendship with the godlie Brotherlie freendship is of most force Neither is the mutuall loue betwéene christians without iust cause called a brotherlie loue séeing Christ called his disciples Brethren and that at that time chieflie Iohn 20 17. when after his resurrection he was now indued with immortalitie Aristotle in his ninth booke of Ethiks when he treateth of fréendship Among brethren saith he one and the selfe-same thing is distributed vnto diuerse And therefore forsomuch as they communicate among themselues in one and the selfe-same thing in good right the one loueth the other By that one and the selfe-same thing From whence brotherlie loue ariseth wherein brethren doo communicate he meaneth the substance of the father and of the mother whereof each haue their part The like consideration also is there betwéene the faithfull 2. Peter 1 4. for as Peter saith they be made partakers of the nature of God So as they ought to loue one another as brethren which if they doo not they are woorthilie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without naturall affections Which vice as a sinne most gréeuous Paule in the first chapter of the epistle to the Romans verse 13. attributed vnto those which fell awaie from the true worshipping of God and were therefore deliuered by him into a reprobate mind In 1 Cor. 12 verse 31. What charitie is 10 But as touching charitie we haue decréed that the same is a bountifull gift of the goodnesse of God and is euermore ioined vnto true faith whereby we are iustified Wherefore none that is a christian indéed is vtterlie destitute thereof But to increase and giue it augmentation in vs if perhaps it become weake and faint and out of courage these helpes we may vse By what means charitie is woont to be increased First let vs diligentlie consider with our selues and weigh the benefits that we haue receiued of God by Christ He gaue his onelie begotten sonne for vs he deliuered vs from sinne from death from hell and from the diuell he adopted vs for his children and appointed vs heires of euerlasting life and he now féedeth vs nourisheth vs and as a most mercifull father bestoweth all care and good will vpon vs. These things if we oftentimes repeate in our memorie they may effectually kindle our mind to loue Christ and God our creator We must regard the dignitie of our neighbours Also let vs regard the dignitie of our neighbour who how weake soeuer he be and subiect to vices yet is he borne withall and susteined by God and indued with manie benefits He denieth him not the benefit of the sunne he sendeth his gratious raine vpon him he giueth him health and the riches of this world neither taketh he his image from him as he deserueth What cause therefore may there be why thou canst not abide him Peraduenture thou wilt saie that he is a wicked man I will aske of thée whether thou doo more detest and abhorre sinne than God dooth Where vndoubtedlie thou canst not answer otherwise than it is to wit that GOD dooth farre go beyond thée in detesting of sinne and wickednes And yet neuerthelesse séeing thou séest that he dooth not immediatlie reuenge but dooth prolong the time of repentance and defer the punishment whie doost not thou imitate him and amend thy neighbour with patience as much as in thée lieth But if peraduenture he shall séeme to be incurable thou must take héed as much as in thée lieth that by the often restraining of his naughtinesse A similitude there come not much harme We sée that the most wild lions being otherwise fierce and cruell beasts are kept in iron chaines and close places least they should doo hurt and that at the pleasure of their maisters who desire to behold in them both the workemanship of nature and the strength of this kind of beasts But wilt thou also to doo God seruice kéepe thy neighbour in gard and custodie though he be euill least he should hurt others that the patience of God toward them maie be séene and perceiued But if thou wilt saie that he is become so wicked as he cannot be staid from dooing much harme and that he must in anie wise be cut off then let publike authoritie I meane the magistrates execute their office For if we being stirred vp of our owne lust desire to reuenge we of our good cause shall make it euill But if thou take in euill part the iniuries and wrongs doone vnto thée The change of person profiteth much and therefore thinke that thou art moued vpon iust cause put the person of another man vpon thy selfe and imagine that those things which be committed against thée be doone against other men then thou shalt sée that the disquietnesse of thy
They be dead saith he which should not haue happened if they had togither with the signe eaten me by faith which am the true bread sent downe from heauen Rom. 4 11. 15 Paule after the same maner when he hath occasion to intreate of circumcision speaketh honourablie thereof according to the nature of it Vnto the Romans he calleth it The seale of the righteousnesse of faith And we our selues that be the faithfull of Christ saith he are circumcised in baptisme with a circumcision not made with hands And on the other side when he writeth thereof as it was obtruded by the false apostles saith he to the Galathians If ye be circumcised Gal. 5 3 4. and 5. Christ profiteth you nothing Ye are fallen awaie from grace and yee are become debtors of keeping the whole lawe Phil. 3 2. And vnto the Philippians he speaketh so contemptuouslie therof 2. Cor. 3. as he calleth it Concision The same dooth he when he writeth of the old testament of the which he speaketh diuerslie according to the distinction that is brought No otherwise said Christ vnto the Iewes Yee onelie haue respect vnto carnall meate ye haue onelie a care for the bellie ye speciallie followe idlenesse and therefore aboue me ye prefer Moses of whom the fathers like vnto your selues had no other but earthlie food but I am to giue you heauenlie food if so be ye applie your faith thereto 16 And that the thing may the more appeare we learne of Augustine in the 26. treatise vpon Iohn Augustine that the sacraments of the old fathers as touching the signes were differing frō ours but as concerning the things signified they were all one By these things it is perceiued that as manie of the fathers as were godlie notwithstanding that they receiued other signes than we doo yet they had all one thing with vs and were partakers of Christ in like maner as we be but they which were wicked and destitute of faith indéed tooke the outward thing but they were vtterlie destitute of the spirituall gift and grace Of them Christ speaketh Ioh. 6 49. bicause they might be compared to the vnbeléeuing multitude with whom he had then dealing Thou wilt saie that the verie same happeneth in the Eucharist For the vngodlie comming therevnto doo indéed receiue the bread and wine howbeit they haue no fruit thereof but do eate and drinke vnto their damnation whereas the godlie and faithfull persons vse not the simple and bare signes but through beléefe are therewithall partakers of the bodie and bloud of Christ Wherefore that which he saith that Christ did with these men the same also commeth to passe with vs and our sacrament For which cause there ought no such difference to be put by him séeing the self-same thing commeth to passe as well in the one as in the other But this is méet to be considered that Christ when he spake these things in the sixt of Iohn ment onelie of spirituall eating which is perfourmed by faith For thereof Augustine saith Augustine Why doost thou prepare thy téeth and bellie Beléeue and thou hast eaten The institution of the signes was long time afterward deliuered in the last supper which he had with his apostles where he added no new thing vnto those things which were spoken in the sixt of Iohn except it were the outward signes of bread and wine And euen as Christ spake onelie of the spirituall eating which was then at that time so the Iewes against whom he disputed had onelie an vnderstanding of the outward eating Therefore Christ called them from that grosse and earthlie féeding vnto that which is méere spirituall of the which he then framed his talke and saith that the fathers which were like vnto them died in the desert and were not holpen by the meate offered vnto them by Moses that they should not die which receiued that spirituall féeding which he then intreated of And the death which he there mentioneth is not this temporall death but euerlasting death Our death if we be faithfull cannot be called death Howbeit our death of bodie so we be faithfull cannot trulie be called death séeing thereby the waie is open to life yea that to the blessed life So then Manna in the old testament as touching the institution therof was heauenlie spirituall meate but all that did eate receiued not the same spirituallie onelie those receiued it so which did eate it by faith Neither dooth Christ in the mean time denie but that there were manie of the father as Moses Aaron Iosua Caleb and others who faithfullie to life receiued that meate But this he denieth namelie that the outward meate or signe being taken alone and by it selfe as they with whome he spake regarded the same had anie vertue or vtilitie as concerning the spirit And so we must take héed that we attribute not seuerallie vnto the signe that which belongeth vnto the thing 17 Dauid in the 78. psalme maketh euident mention of the food giuen to the fathers in the wildernesse saieng And God commanded the clouds Psal 78 24. and 25. and opened the doores of heauen c. Where thou hearest the prophet saie that the bread was then giuen from heauen Manna from heauen is two waies to be referred Which saieng thou must as well refer vnto the outward signe as vnto the spirituall thing vnto Christ I meane who is thereby represented For the substance it selfe being Manna was giuen out of the aire or clouds and that region is verie oftentimes in the scripture called heauen In the Gospell we read Matth. 6 26. Behold the birds of heauen and it oftentimes speaketh of raining from heauen and such other like spéeches Doubtlesse it is trulie said of Christ that he came downe séeing he had his diuine nature out of the heauens whose bodie also is by Paule called heauenlie 1. Co. 15 47 Furthermore Dauid in the same place added that Man did eate the bread of Giborim which word may be interpreted Of princes or noble personages The 70. interpretours haue translated it Of angels which thing the Chaldaean interpretour séemeth to expound as though Manna were sent downe from the place of angels habitation Others thinke it was therefore called angels food in respect of being brought foorth in the clouds by their ministerie And here I might easilie acknowledge a figure to be as if it should be said The Hebrues did eate a most noble bread which the angels might haue vsed if they did eate bread As we commonlie speake of excellent fare This is the meate of lords and princes And whereas by Paule this meate is called spirituall it is signified that sacraments are no common signes as though none of those things which be signified were there receiued for else they should onelie be externe earthlie meats and not spirituall Furthermore God mocketh not neither dooth he deceiue that he would promise anie thing in the
the church in these last times being indued with the spirit of Henoch and Elias who should sharplie fight against the Romane antichrist and idolatrie of the beast and with diuerse torments be slaine but the returne of these men is not there in verie déed set foorth But they are said to be two bicause they shall be manie and not one onelie and yet of no large number if they be compared with the wicked and idolaters Neither is it anie rare thing in the scriptures that a number certeine is put for an indefinit number The verie which thing is doone there also séeing the certeine and definite number of daies of their preaching is appointed 21 But there is a place obiected as touching Elias Of Helias comming hauing in outward shew some likenesse of truth For on this wise it is written in the booke of Malachie in the end of the last chapter Mala. 4 5. Behold I send vnto you the prophet Elias before that great and terrible daie of Iehoua shall come and he shall conuert the hart of the fathers vnto their children and the hart of the children vnto their fathers least perhaps I should come and smite the earth with a cursse These words persuaded the Hebrues that Elias should come before that Messias should be giuen But we interpret this Elias to be Iohn Baptist hauing learned the same of Christ who made mention of this thing in the 11. and 17. Matt. 11 10 Matt. 17 11 chapters of Matthew He verelie in the eleuenth chapter in praising of Iohn saith This is that Elias And in the 17. chapter after his transforming vpon mount Thabor when the disciples had said vnto him Whie doo the Scribes and Pharisies saie Elias must first come As if they should saie For this cause they receiue not thée as Messias sent from God bicause Elias is not yet come Christ answered them Elias indéed shall come according as they iudge by the words of the prophet Malachie Mal. 4 6. but I saie vnto you that he is alreadie come howbeit they knew him not and haue doone vnto him whatsoeuer they would Then his disciples vnderstood that he spake those things of Iohn Baptist Séeing therefore that we haue Christ to be the interpretour of the propheticall sentence we must rest vpon him Neither is that which is spoken by Malachie to wit that The fathers harts shal be conuerted vnto the children and againe the childrens harts vnto the fathers to be referred as manie doo vnto the conuersion of the Hebrues in the end of the world Rom. 11 25 whereof it séemeth that Paule in his epistle to the Romans hath written But we must rather saie that these things haue respect vnto Iohn Baptist séeing the angell did so interpret them When he had foreshewed vnto Zacharie manie things of Iohn Baptist as we read in the first chapter of Luke Luke 1 16. He shall saith he conuert manie of the Israelits vnto the Lord his God and shall conuert the harts of fathers to the children and the disobedient vnto the wisdome of the iust that he maie make readie a perfect people vnto the Lord. Now by these things we vnderstand after what maner both Christ and the angell haue referred the words of Malachie vnto Iohn Yea and Tertullian in his treatise of the resurrection of the flesh saith This vndoubtedlie is doone in such sort as the spirit and vertue of the one is communicated vnto the other Num. 11 17 for of Moses spirit was giuen vnto seuentie elders 2. Kings 2. 9. and of the spirit of Elias there befell a double portion vnto Elizaeus Howbeit it commeth not to passe that the person substance and flesh of one should be communicated with an other and be powred through into him But yet not to dissemble anie thing I will shew how Iustine Martyr hath interpreted the words of Christ In his dialog with Triphon he saith verse 11. that Christ in the 17. chap. of Matthew answered the apostles that Elias indéed shall come as the Scribes and Pharisies saie at the last time that is at my latter comming But in the meane time so soone as I was now come I am not without mine Elias for euen Iohn is Elias whom I haue now in the spirit and power of Elias but in my second comming I will haue Elias himselfe present in his owne person These things dooth Iustine wrest out of the words of Christ and he séemeth to ground vpon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He shall come as though Christ by his saieng affirmed that Elias shall yet come séeing he said He will come in the same maner of spéech which the Scribes and Pharisies vsed 22 Also A place of Malachie touching the comming of Elias expounded by the words of Malachie himselfe it is vnderstood that those things which be spoken belong to the first and not vnto the latter comming for it is said Least perhaps I strike the earth with a cursse For at the last time albeit that the Iewes be conuerted yet shall the earth be smitten with a cursse séeing all things shal be burned But it séemeth to be somwhat against the interpretation of Christ and the angell in that Iohn being demanded whether he were Elias he in plaine words denied it saieng Iohn 1 21. I am not as we read in the first chapter of the Gospell of Iohn But it must be considered that he answered according to the mind of them which demanded of him for they inquired as touching the person and substance of Elias as they which thought that his soule should returne into an other bodie This dotage of theirs Iohn confuted yet did he not denie but that he came in the spirit and power of Elias This also séemeth to be a let bicause he denied himselfe to be a prophet when as yet the Lord said in Malachie Mala. 4 5 Behold I send vnto you my prophet Elias To this I answer two waies First that Iohn had not respect vnto euerie prophet but vnto that excellent prophet which was expected of all men namelie vnto Messias that prophet he denied himselfe to be Also we maie saie that he did not denie the verie thing indéed but onelie tooke from him selfe the name of being called so and was content with the title of a forerunner and of a voice of a crier in the wildernesse And this he did that the people should not followe him as the prophet of God but should followe Christ the true and onelie Messias He auoided schisme or drawing the people into sundrie opinions he indeuored to set forward all men vnto Christ and to reuiue authoritie vnto him 23 But that which Malachie said Ibidem Before that great and terrible daie of Iehoua shall come it séemeth not to agrée with the first comming of Christ for then he came altogither mercifull peaceable and benigne It is true indéed that Christ came benigne and mercifull
whatsoeuer else rather than that which behooued Vndoubtedlie godlie Kings erected Schooles Colledges that in them yong men should be brought vp to good learning and godlinesse Neither was there any Cathedrall Church but a Schoole was ioined thereunto At Alexandria and Antioch did Pantenus Clemens Origen and other most learned men publikelie professe At this day also among the Canonistes a place is assigned for the Schoolemaister but he doeth nothing lesse than teach the youth And hereof commeth so great darkenesse euerie where in the Popes gouernment 1. Sam. 10. 5. either bicause the youth are not taught at all or else bicause they are taught wicked things Samuel was president of this Colledge Before his time there is no mention made in the holie scriptures of anie such fellowship of Prophets Of taking a spirituall charge looke the Oration that beginneth Those causes In Iud. 4. v. 4. 10 But when as God chose Debora vnto the Ministerie of iudging being weake in Sex he straight waie made hir very famous and honourable through the gift of prophesying By which grace and perhappes many other miracles more she was constituted by God and confirmed by miracles as a womā chosen to so great an office Neither was onelie this woman indued with the spirit of prophesie for in the holie scripture we reade of other women also which were in such sort instructed by the holie Ghost Marie the sister of Moses Exod. 15. 20. 1. Sam. 2. 1. 2. Kings 22. 14. Luke 1. v. 42. 46. 2. 36. Hanna the mother of Samuel Holda in the time of Iosias the king were Prophetisses And in the newe Testament to speake nothing of Marie the virgin of Elizabeth the mother of Iohn and of Anna the daughter of Phanuel the daughters of Phillip the Deacon That womē Prophets did openly teach the people as it is written in the Actes of the Apostles were Prophetisses Neither thinke I it ought to be denied that some of those women indued with the gift of prophesie did openlie teach the people in declaring of those things vnto them which had bin shewed them of God séeing the gifts of God are not therefore giuen that they should lie hidden but to the intent they should further the common edifying of the Church And yet hereby it followeth not that what God doeth by some peculiar priuiledge we should forthwith drawe it into an example vnto vs bicause according to the rule of the Apostle we are bounde vnto an ordinarie lawe 1. Tim. 2. 12. 1. Cor. 14. 34. Why womā were commaunded to be silent in the Church whereby both in the Epistle to Timothie and in the first Epistle to the Corinthians he commandeth that a woman shoulde kéepe silence in the Church And of the silence commanded he assigneth causes namely for that they ought to be subiect to their husbandes but the office of a teacher doeth declare a certaine authoritie ouer those which are taught which must not be attributed vnto a woman ouer men For she was made for man whom to obey she ought alwaies to haue a respect which thing is also appointed hir by the iudgement of God whereby he said vnto the woman after sin was committed Gen. 3. 16. Thy disposition shall be towardes thy husband Further the Apostle deriued a reason from the first fault 1. Tim. 2. 14. wherein he saith that Eue was seduced and not Adam So as if women should ordinarilie be admitted to the holie ministerie in the Church men might easilie suspect that the diuell by his accustomed instrument would deceiue the people and for that cause they would the lesse estéeme the Ecclesiasticall function if it should be committed vnto women wherefore by the ordinarie right and by the Apostolicall rule it ought to be appointed vnto men Howbeit if God doe otherwise sometime yet can he not be iustly accused for so much as all lawes are in his power If then sometime he send a Prophetisse and adorne hir with heauenly gifts the same woman speaking in the Church must vndoubtedlie be hearkened vnto but yet so as hir state be not forgotten Therefore the two testimonies of Paule Two places of Paul are reconciled which séeme to be repugnant one to another may easilie be reconciled In the first Epistle to Timothie he writeth That a woman ought to be silent in the Church Which towarde the ende of the first Epistle to the Corinthians 1. Cor. 11. 5. he most manifestlie confirmeth Howbeit in the same Epistle he commandeth that a man prophesying or praying should haue his head vncouered but the woman while the prophesieth should haue it couered whereby doubtlesse he teacheth that it is lawfull for a woman both to speake and also to prophesie in the Church For it would not séeme that so doing she should haue bin commanded to couer hir head if she were vtterly to kéepe silence in the holie assemblie After this sort the matter must be expounded namely that the precept of silence is a generall precept Why the women that prophesie are cōmanded to be couered on their head but the other which is for couering of the head when they pray or prophesie pertained onelie to those which were Prophetesses They verilie are not forbidden to prophesie for the common edifying of the Church but least they forgetting the propertie of their owne state by reason of the extraordinarie office committed vnto them shoulde waxe proude they are commanded to haue their head couered whereby they might vnderstand that they haue yet the power of man aboue them Moreouer where in the 2. Chapter to Titus Tit. 2. 3. it is commanded that the elder women should admonish the yonger women of temperance that they should loue their husbands and children and should likewise be diligent housewiues in their familie this must not be vnderstoode as touching publike doctrine or Ecclesiasticall Sermons but of priuate exhortations which are méete to be vsed by the elder sort vnto the yonger In Rom. 12 11 When Paul saieth in the xii to the Romans He that distributeth let him doe it with synceritie The office of Deacons he touched the office of Deacons as they were at that time and ought also to be in our time Their office was to distribute to the poore the Almes and oblations of the faithfull Let them doe their office saieth he with simplicitie let them withhold nothing by craft and ill practise For naughtie and deceitful men when they haue dealing in publike receites doe nothing syncerelie but vse woonderfull guiles and subtilties These things would Paul haue to be remoued from this kind of ministerie Others think that In giuing with simplicitie he meaneth without any respect vnto worldlie praise which some séeke for in the bestowing of other mens Almes But the first interpretation in my iudgement séemeth most fit And whereas he addeth He that ruleth let him doe it with carefulnesse although I doubt not but that there were many
which are not Magistrates such be the Ministers of Churches which neuerthelesse are kéepers of the word of God and of his law but not onely as touching outward discipline The difference betwéene the office of a magistrate and a Minister Because it is the office of ministers through the word of God to pearse euē to the inwarde motions of the minde because the holy Ghost ioyneth his power both to the right preaching of his word and also to the sacraments which are ministred in the Church But the Magistrate onely exerciseth outward discipline and punishment vpon transgressors The minister in the name of God bindeth the guiltie and vnpenitent and in his name excludeth them from the kingdome of heauen as long as they shall so remaine The Magistrate punisheth with outwarde punishments and when néede requireth vseth the sword Both of them nourish the godly but diuersly The Magistrate aduaunceth them with honors riches and dignities The minister comforteth them with the promises of God with the sacraments The end of a Magistrate Wherefore the Magistrate is appointed to the end that the lawes should be diligently kept the guiltie punished and the good holpen and fostered And certainely the lawe is a dumb Magistrate and againe the Magistrate is a liuing and speaking law Rom. 13. 3. and is also the Minister of God as Paul saieth to their praise which doe well and on the otherside he beareth the sworde against the wicked as a iudge and reuenger of God Looke In 1. Sam. 8. 6. Neither tend these things to any other ende than to the safetie of men 2 Howbeit the forme of Magistrates is not of one sort but manifolde as Monarchia The forme of a Magistrate is manifold the gouernment of one Aristocrasia the rule of many good men and Politia politike gouernment Or else Tyrannis where one rules for his owne commoditie Oligarchia where a fewe be in authoritie and Democratia when the people beare the sway The descriptions and natures of which formes Plato Aristotle and other Philosophers haue elegantly described Of all these manners of gouernment the best is to be desired And all men to whom it pertaineth ought to prouide that a good or tollerable estate degenerate not into an euill one But if it happen at any time that Tyrantes or wicked princes obtaine the gouernance that must bee suffered as much as the worde of God giueth leaue The Iewes were by violence oppressed of the Babylonians Ier. 27. 11. 29. 7. An example of the Iewes for obeying of the Magistrate whom neuerthelesse GOD admonished that they should obey to pray for the King although he were a Tyrant and possessed the kingdom of the Hebrewes most wrongfully Caesar also helde Iewrie by Tyrannie and yet Christ said Giue that which is Caesars vnto Caesar Mat. 22. 21. and the things that are of God vnto God The Apostles also haue taught that we must obey princes and pray for them Rom. 13. 1. 1. Pet. 2. 13. Nero was a most shamefull beast to whom notwithstanding the Apostle in his Epistle to the Romans sheweth that obedience ought to be giuen Rom. 13. 5. not onely for feare but also for conscience sake Phocas attained to the Empire of Rome by euill practizes and most cruelly slew Mauritius his prince and also his children whom neuerthelesse the Romans acknowledged for their Emperour and Gregorie the first read vnto the people his commandements and writings But and if thou shalt demaunde what forme of a publike weale the Iewes had it may easily be knowen At the beginning they had Aristocrasia where the best sort ruled For God approoued the counsell of Iethro Exo. 18. 14 which was that there should be chosen out wise men and couragious and such as feared God which shoulde gouerne the publike weale as it is written in Exodus and Deuteronomie Deut 1. 9. Numb 11. 16. Yea and God himselfe with his spirit did so inspire these 70. men whom he had commaunded to bée chosen as helpers of Moses in the gouernment as they also prophesied On this wise were the Israelites gouerned although afterward they were ruled by a king That Princes are called pastors 3 But this must not be omitted that princes in the holy scriptures are not onely called Deacons or Ministers of God but also Pastors Ezech. 34. Of whom Ezechiel complaineth for manie causes for that they cruellie and peruerslie fed the people of God Homer Homer also calleth his Agamemnō the pastor of the people For they ought not to beare rule as théeues or hirelinges to fléece and to oppresse but to kéepe nourish and féede lyke Pastors They are also called Fathers Magistrates are called Fathers wherefore the Senators among the Romans were called Patres conscripti that is appointed Fathers Neither was there a greater or more auncient honour in the Commonweale than to be called The father of the Countrie Yea also a Magistrate by the lawe of God is cōprehended vnder this commaundemēt Honour thy father and thy mother Exo. 20. 12 Princes then owe vnto their subiectes a fatherly loue and they ought alwayes to remember that they are not rulers ouer beastes but ouer men and that themselues also are men who yet should be farre better and more excellent than those whome they gouerne otherwise they are not fit to gouerne them For we make not a shéepe the chiefe ruler ouer shéepe but the Belwether and then the shepheard And euen as a shepheard excelleth the shéepe so ought they to whome the office of a Magistrate is committed to excell the people Nowe must wée consider by whome Magistrates are ordained That is sometime doone by the consent of the Senate By whom Magistrates are appointed sometime by the voyces of the people or by the will of the souldiers or else by succession of inheritance Howbeit these are but instrumentes God is the first appointer of Magistrates But the proper cause of Magistrates is God himselfe which may be prooued by manie reasons First there is by God kindled a certaine light in the hearts of men whereby they vnderstand that they cannot liue together without a guide and from thence sprung the office of a Magistrate Deu. 17. 12 The lawe of God also commaundeth to obay Magistrates And before the lawe giuen by Moses as it is written in Genesis Gen. 9. 6. God ordayned that he which sheddeth mans bloud his bloud also should be shed not rashlie in déede or by euery man for that were verie absurd We may then gather by those wordes that a Magistrate was plainelie instituted by God that he should punish manquellers Paul also writeth that Rom. 13. 1. all powers whatsoeuer they be are ordained of God And Christ aunswered vnto Pilate Ioh. 19. 11. Thou shouldest haue no power against me except it had bin giuen thee from aboue By these testimonies and reasons it is prooued that
euils thus lost yee your commodities on this wise haue ye your selues cast awaie the honour and noblenesse of your order And yee haue caused manie to fall in the way c. Yee that should haue drawen men vnto God ye haue both by peruerse doctrine by example of most vnpure life and also by superstitious rites called them from the right course when otherwise they were in a good forwardnesse Yee haue made voide the couenantes of Leuie saith the Lord of hoasts c. The conditions and couenauntes shoulde haue béene inuiolate on both sides Let vs consider whether of vs kept or brake the promises I as I promised vnto your Fathers gaue you peace and life for they liued a long time in great glorie and happie state Yea verilie that same Phinees with whome I made my couenant liued a verie long time For as it is in the booke of Iudges Iud. 20. hee was yet on liue when all the Tribes made war against Beniamin And if we shall giue credite to Iosephus that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron and in the meane space were welnéere fiue hundreth yeares And no man can iustlie obiect but that they were accounted as the messengers of God Wherefore let vs confesse God to be faithfull whose wordes abide euerlastinglie in most assured equitie and trueth So nowe is the synceritie of Gods promise sufficiently prooued and made manifest But on the other side saith he you haue broken the couenant to whome onelie this sufficed and this yee accounted for your chiefe and singular benefite that your superstitious ceremonies tithes and reuenues might remaine vntouched but as for trueth knowledge equitie and compassion of heart you had none So farre were you off from bringing home and raising vp them that were fallen that ye haue béene a hinderaunce euen to them that goe and stande vpright Yée shewed not your selfe my Angels that is my messengers Naie rather ye haue pleaded for the aduersarie power for the world for darkenesse and for the Pope himselfe and sooner for anie power than for mine And euen I also haue caused you to bee had in contempt Nowe is the cause plaine why the ministers of God be cast downe why they are vile contemptible and in a manner despised of all men and maie séeme of all men to be made a mocking stocke Because yee haue not kept my waies c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof For all thinges which be created haue these properties which the worde of God hath giuen vnto them Wherefore séeing wee perceaue them to be most surelie kept in other things can the holie ministerie which among the ordinances of God is so excellent be iustlie accused of falling awaie either through fault of God or it selfe from the auncient most excellent properties thereof It is said here to haue happened farre otherwise For because yee haue not kept my wayes but haue beene partiall in the lawe c. I beséech you déere brethren what is to bée parciall in the lawe in the administration of the worde of God but to haue in the holie ministerie a chiefe consideration of him selfe To prouide especiallie that no harme come to his owne commodities honours and substance that he hath gotten To take héede that he offende not the rich mightie noble nor principall men To prouide with singular care that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende Let rather the trueth say they preuaile let the scripture bee subiect to the traditions and inuentions of men Let the worde of God serue the priestlie maiestie or rather Tyrannie And as for Religion let not the heauenlie oracles of the diuine Scriptures but rather our wils order the same Verilie this saide the Prophete or rather God in him And yee haue beene parciall in the lawe Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes sparing neither mother nor brethren nor children and for this cause are saide to haue consecrated their handes therein Therefore I heartilie pray beséech you my brethren for Iesus Christ his sake that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto ye will regarde the same not as an vnprofitable and vile thing Consider diligentlie what bee the honours commodities and couenauntes thereof stand ye to the promised conditions and doubt ye nothing of the faith of Almightie God and of our sauiour Iesus Christ For he is true stedfast and most assured in perfourming those thinges which hee hath promised Heauen and earth saith the Lord shall perish but my wordes shall not perishe And these thinges as touching the holie ministerie are spoken to you that be the Elders Nowe I thinke it good to saie somewhat vnto the younger sort and to the children An Exhortation for young men to studie the holie scriptures I Reioyce gentle Auditorie at this your diligence in comming together to heare the interpretation of the holie Scriptures And this I doe not without a cause For since that this will procéedeth not from the fleshe from the sense or from nature it is vndoubtedlie giuen from aboue it is giuen you from heauen and from Gods holie spirite inspired into your heart For séeing the lawe is spiritual Rom. 7. 12 and the commaundement holie iust and good as Paul declareth and wee on the other side euil corrupt and altogether wicked it cannot bee but that we hate the sayings of God the lawe and the Scriptures Therefore so manie as shall not be stirred vp by the spirit of Christ doe both flée vnto them and doe also hate them most gréeuouslie not for anie fault in the scriptures but for their owne corruption That same people of Israel that was but a small nation and nowe hardened in perpetuall infidelitie did not onelie hate holie Moses Numb 11. 14. 16. c. but diuerse times indeuored to stone him to death which was the greatest punishment wherewith the people punished malefactors It cannot be declared howe gréeuous troublesome and hatefull that man of God was to the whole multitude whenas in verie déede he was most quiet amiable and courteous whom God pronounced to bee most méeke and gentle A true testimonie whereof he thereby showed in that he most earnestlie praied vnto God for them Ibidem whom he saw to bee inflamed with infinite enuie and vnspeakeable hatred against him and desired that himselfe might rather be wiped out of the booke of life than that they shoulde suffer extreme punishment as they deserued Wherefore it is plaine that
naughtie Gladnesse and what it is 1 134 b Glorie Celestiall God vsed the wickednes of the Ethnikes to his owne glorie 1 14 b Augustines definition of glorie or honour 1 142 a It signifieth the whole felicity of the saints 3 276 b What is to giue glorie vnto God 3 35 a It comprehendeth two things 3 276 b Whether â—l mens shal be alike in heauen 3 389 b 390. 391. Whether we shal bee indued with greater than the Angels as the scripture seemeth to affirme 1 119 b 3 352a 357. 358. 359. 360. What vse wee shall haue of the creatures when wee shal be adorned with it 3 394 ab Howe euerie creature waiteth and attendeth with labour moiling for the reuelation thereof a notable place 2 247 b Glorie Temporall What diuerse Ethnikes haue done for glorie sake 3 277 ab The insatiable desire thereof wherewith Alexander and Iulius Cesar were inflamed 1 144 ab Why the Hebrewes cal a toong and glorie both by one name 3 342 b ¶ Looke Praise Go. Gold Why Gold was giuen to Churches 3 323 a God Whose God God is peculiarlie saide to be 3 33 a What hee is and why he is called Father 2 612 ab Of diuerse properties in him which prooue that he is not representable in Images 2 336 b 337 ab A feigned glasse of his essence wherein the Saints beheld all things 2 308 a Howe hee is truelie saide to ceasse from his labour the seuenth day 1 122 ab How he reigneth together with good kings 4 35 a Wee are not to imitate him in all things 4 62 b 1 66 b Why he is called the God of Hosts 4 25 a How he is saide to be in heauen 3 367 a Howe he worketh together with the iudgement of the Church 4 60 a How all good thinges are comprehended in him 1 3 a The corporall eye cannot attaine to his essence 3 394 b We know two things naturallie concerning him 1 10 b and what they bee ibidem 11 a Of his vniuersall gouernement 3 9 a Whether he be the chiefest good as some hold opinion 1 3 a Why hee vouchsafed to haue his nature set foorth vnto vs vnder the names of bodilie partes and members 2 339 a Compared to a potter 3 18 a What are his chiefest properties 3 11 a What kinde of working cause hee is â— 39 b Cicero denied him to bee 3 38 b 2 276 b 277 a He reuealeth not himselfe that we shold be inexcusable but that followeth thorough our own defalt 1 14 a How he is said to be God both of quick and dead 3 338 b 339 ab How he appeared in old time in visible formes 1 200 a 2 3â—8 a 1 27a b What the cause is that men be so offended at the sight of him 1 32 a Of certaine epithets or termes which we giue vnto him and why we doe so 1 30 ab The Philosophers diuided the vnitie of him into parts and howe 1 11 ab Hee is primus actus the first agent say the Philosophers and what is concluded thereby 1 178 b Whether he be the author of sinne as in shewe it may seeme 1 176 a and so forward in that Chapter 190 b 191 a Hee hath the same place in the worlde that the minde hath in man 1 170b He is able to worke mediatelie and immediatelie 1 184 a Contrarietie in him and howe to bee meant 3 301 b Three maner of waies whereby wee may knowe him 1 16 a What is meant by sitting at his right hand 2 623 b Howe and by what meanes the wicked confesse him 1 13 b Why hee is called a spirit 1 10â—b His inuisible things drawen to three principall points â— 16 b How he may be knowen seene reade 1 24 b 25 a Augustines opinion that Paul and Moses had sometime seene the substance of him with their minde while they liued here 1 30 b Diuerse signes and tokens of his presence 1 25 b Hee was verie familiar with our first Parents in what sort 1 32 a How he is said to be made visible in Christ 1 30 b 31 a To remember doth not properlie accord with him and why 1 109 a He cannot be said to be definitelie in a place 1 87 a He is saide to doe those things which he causeth vs to doe as how 1 107 a How much and in what sort he may be seene of men 1 24 a The error of the Anthropomorphites auouching him to haue a bodie how they proue it 1 29 ab How and by what meanes the Saints in heauen shall know his essence 1 29 b Why our knowledge of him is so difficult 1 30 a Why the scriptures doe attribute parts and members vnto him 1 29 a Prooued to be without a bodie how 1 28 b How he is an esseÌ„ce or being 1 100 a A nature disseuered from any matter by what meanes he declareth himselfe 1 12 a His substance cannot bee seene 1 28 b Of his omnipotencie or almightinesse 2 613 a No refuge against his anger 4 295 b 296 a The diuerse opinions and persuasions of some touching him 1 13 a He doeth offer himselfe to be beholden of men two maner of wayes 1 14a The nature of man doth most resemble him and howe 1 12 b Wherein his maiestie doth consist 1 11 a Whether in sense or minde we knowe his essence in this life 1 30 a Whether in him there bee any chaunge or alteration 1 109 b 110 a Hee is the God of all men yea euen of the wicked 3 33 a He reuoketh his decreed purposes why so 1 82 b Howe it must be vnderstoode that he doeth deceiue no man 3 23 a What wee are taught by calling him Father 3 81 b The mind of him is the originall of al lawes 2 575 b How Augustine excuseth Tertullian saying that he is a bodie 1 28 b The answere of Simonides to king Hiero demanding what God was 1 30 a His power and his will must be distinguished 2 563 a He is the maker of heauen and earth 2 613 b How he is said to come sith he filleth all places 1 101 a Godhead Reasons obiected against the Godhead of the holie Ghost 1 107 a Against them that think Christs Godhead empaired because in the new Testament he is called Lord. 1 100 b A proofe of his Godhead manhood 1 115 ab What Augustine to Pascentius saith therof and of the holie Ghost 1 106 b Gods The meaning of these wordes The Gods came that he might redeeme vnto himselfe a people 1 100b 101 a Godlie The Godlie determine al waies with this condition If God will 2 254 b Howe all creatures doe seruice vnto them 2 251 b 252 a ¶ Looke Saints Godlinesse Godlinesse defined 3 255 b The proper notes and colours therof 3 142 a The end and whereto it tendeth 1 17 a 2 303a It cannot be ioyned with ignorance 2 259 b The chiefe vertue of all others
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
these three be one but and if ye receiue the testimonie of men the testimonie of God is greater In this place thou séest saith he that the testimonie of the holie Ghost is called the testimonie of God whereby it is prooued that the holie Ghost is God The spirit bloud and water represent the three persons And that those thrée I meane the spirit bloud and water doo represent the thrée persons it is shewed by thrée reasons The first is taken from the Analogie or conueniencie of the signes which Augustine recited Secondlie thou perceiuest that those thrée are said to be one which is not méete for them vnles thou shalt respect those things which be represented for otherwise spirit bloud and water doo varie in nature or kind one from another Thirdlie those thrée nounes in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is water spirit and bloud be of the neuter gender vnto which afterward is put the masculine article in the plurall number namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is These three be vnto one or be one But the masculine article as touching signes which be of the neuter gender might take no place vnles it should be applied vnto those which are signified that is vnto the Father the Sonne and the holie Ghost Neither let it trouble vs that it is read some-where These three be vnto one as though it should make for the Arrians which said that these thrée persons be vnto one bicause they consented togither in one testimonie as though the spéech concerneth not one maner of nature but one maner of will The Hebrue phrase And the phrase commeth néere vnto the Hebrue so as To be vnto one and To be one is the selfe-same thing As when we read in the psalme I will be vnto him a Father and he shall be vnto me a Sonne it is as if it were said I will be his Father and he shall be my Sonne And in another place They shall be vnto me a people 2. Cor. 6 18. and I will be vnto them a God is all one as to saie I will be their God and they shall be my people And when it is said They be one there is signified both a distinction of persons and an vnitie of substance For vnlesse there were some distinction it should haue bin said It is one The 21. reason verse 57. 12 Also they alledge the song of the thrée children wherein when all creatures are stirred vp vnto the praises of God the Sonne the holie Ghost are not mentioned whereby it is plaine that they be not reckoned among creatures Neither maist thou saie that this song is a part of the Apocrypha bicause this part of Daniel is wanting in the Chaldean edition for thou shalt sée the verie same to be done euerie-where in the Psalmes of Dauid wherein is the same stirring vp of creatures vnto diuine praises Iohn in his first epistle saith 1. Iohn 5 6. The spirit is truth and this cannot be written of a creature séeing truth is chiefe and principall The 22. reason and dependeth not of another They are woont to alledge the beginning of the booke of Genesis The 23. reason where it is said The spirit of the Lord mooued vpon the face of the waters Genes 1 2. In which place they affirme that there is mention made of thrée persons namelie of the Father which created of the Sonne by whome all things were made as when it is said In the beginning it is all one as to saie By the beginning and of the holie Ghost I knowe that the Hebrue expositors interpret far otherwise of these words but I haue onlie taken vpon me to shew those places by which the fathers gathered the Godhead of the holie Ghost Wherevnto adde The 24. reason that Paule in his epistles seldome maketh mention of the father and the sonne but he also speaketh of the holie ghost either expreslie or by adding of somewhat pertaining to him And Basil sheweth The 25. reason that it was a custome receiued in the whole church to adde in the end of the Psalmes that which we now vse Glorie be to the Father to the Sonne and to the holie Ghost wherein the thrée persons are made equall the one to the other The 26. reason 13 The Synod of Nice set foorth a créed in which we saie I beleeue in the holie Ghost But it is verie manifest that we must not repose our confidence in anie thing that is created And bicause in those daies the contention was not much sproong vp of the holie Ghost there was nothing else added but afterwards when diuers and sundrie heresies grew vp as touching him The Councell of Constantinople then in the Councell of Constantinople which was the second among the foure principall manie things were added to make this article plaine For we grant that We beleeue in the holie Ghost both the Lord giuer of life By the particle Lord they make him equall vnto Christ who in the scriptures is commonlie called Lord which epitheton or addition they would therefore to be expressed Against the Arrians bicause the Arrians affirmed that Christ was altogether a creature but yet the noblest they said which next vnto God was the chéefe And they said that the holie ghost was yet lesse than the sonne and euen his minister Wherefore the Synod in place of Minister put the title of Lord. The selfe-same thing did they in the particle The giuer of life for they saw that it is written in Iohn that not onlie the father doth giue life but that the sonne also can quicken whom-soeuer he will and so least the holie ghost might séeme to be excluded from this propertie they added that particle And that his Godhead might be the more manifest it was added The 27. reason that He together with the father and the sonne is woorshipped and glorified 14 Further Athanasius hath in his créed The 28. reason God the Father God the Sonne and God the holie Ghost And to prooue this thing no lesse is the forgiuing of sins taken for an argument which they grant as proper to the holie Ghost For when Christ had breathed vpon his disciples he said Receiue yee the holie Ghost Iohn 20 22. and whose sinnes ye remit they be remitted vnto them and whose sinnes ye reteine they be reteined Whereby it appéereth that this power is yéelded to the holie Ghost and is proper vnto God And this euen the Scribes themselues testified The 29. reason who hearing Christ saie to the man sick of the palsie Thy sinnes be forgiuen thee Matth. 9 2. cried out that he spake blasphemie in that he durst take vpon him the office of God Furthermore The 30. reason the holie scriptures doo call this self-same spirit both A sanctifier and giuer of light which faculties are méete to be attributed vnto God onlie In Exodus the fourth chapter
it is said vnto Moses when he detracted the time of dooing his message bicause he had an impediment in his spéech Exod. 4 11. Who hath giuen a mouth vnto man Or who maketh the dumbe or deafe the blind seeing Haue not I the Lord Wherfore I will be in thy mouth By which place it is shewed that it is the worke of almightie God to speake in his ministers to open their mouths to make them readie of spéech But Christ when he speaketh of this matter saith It is not you that speake but the spirit of your father whereby it séemes to be prooued Mat. 10 20. that the holie Ghost is God séeing he hath one and the selfe-same action with him Augustine in his epistle to Pascentius saith Augustine that he doth woonder how it can be that Christ whose members we are is beléeued to be God and that the holie Ghost whose temple we be should be denied to be God séeing the excellencie of the Godhead is more prooued in the latter condition than in the first The reasons which we haue brought do in part prooue of necessitie and doo plainelie shew What maner of reasons haue bin alleged that the holie Ghost is God Others indéed be not altogether of such efficacie but being ioined with other things doo confirme the minds of the faithfull in this truth neither is there anie of them which the fathers haue not some-where vsed There might also be added other arguments of this sort but with these we will hold our selues contented What may be obiected against this doctrine Rom. 8 26. 15 Now remaineth to consider what is woont to be obiected against this doctrine Some saie The holie Ghost praieth for vs and that with sighings vnspeakeable How can he then bée God séeing it is not méete for God to humble himselfe after the maner of suppliants Some answere and saie That the sonne doth make intercession for vs How the holie Ghost praieth for vs. Rom. 8 34. Looke In Rom. 8 verse 26. The holie Ghost hath not taken vpon him anie creature into the vnitie of person who neuerthelesse is God and that therefore to praie is not strange from the nature of God howbeit this is friuolous For Christ in that he was man was inferiour to the father and therefore might be a suter vnto him But the holie Ghost hath not taken vppon him the nature of anie creature into vnitie of person Wherefore the respect that must be had towards him and towards Christ is far differing and vnlike and therefore we will answere that the spirit praieth and maketh request for vs as it is written in the epistle to the Romanes bicause it driueth vs forward to doo these things and it is therefore said to sigh bicause it maketh vs to sigh Neither is this phrase strange from the scriptures God is said to doo those things which he causeth vs to doo Gen. 22 12. but it is verie often vsed For God said vnto Abraham when he would haue sacrificed his sonne Now haue I knowne that thou fearest God That vndoubtedlie was knowne before vnto the diuine maiestie and was commanded For the harts and cogitations of men are not hidden from him But I haue knowne in that place is as much to saie as I haue caused to knowe That this phrase is so to be vnderstood the Apostle testifieth to the Galathians when he saith And seeing yee be children Galath 4 6. therefore God hath sent the spirit of his son into your harts crieng Abba father In which words he séemeth to affirme that the holie Ghost himselfe doth crie vnto God But to the Romanes the same Apostle doth make it verie plaine For ye haue not receiued the spirit of bondage Rom. 8 15. to feare anie more but yee haue receiued the spirit of adoption of children whereby we crie Abba father in which place it appeareth most plainelie that it is wée which crie the holie Ghost stirring and driuing vs forward therevnto 16 Further they demand that If the spirit procéed from the father Why the holie Ghost is not said to be the son and also from the sonne what is the cause why he is not called a sonne séeing he hath not beginning of himselfe We answere Bicause that in diuine and secret things we followe both the doctrine and manner of spéech of the holie scriptures Séeing then that the scripture hath in no place said that the holie Ghost either is begotten or is the sonne why should we attempt thus to saie And doubtles vnto godlie men this answere should suffice It must be added moreouer that this issuing out of the holie Ghost is called a procéeding therefore we must call it so And albeit that betwéene the Gréeke and Latin churches A long contention betweene the Greeke and Latine Churches Looke In Rom. 3. verse 30. there was a long contention whether the holie Ghost procéeded from the sonne yet was it not of anie great importance vnlesse it had bin aggrauated with the spirit of ambition For after the time that the Grecians began to contend in the Church for primacie they easilie tooke in ill part the opinions of the Latins But the dissention was taken vp in the Councell of Florence where it was manifest The Synod of Florence that the Latins meant no other thing but that the holie Ghost had his procéeding or issuing out as well from the father as from the sonne The which séeing it may be found as we haue said that in the holie scriptures it is called a procéeding we are not to be blamed Iohn 20 22. The sonne is said to send the holie Ghost for when he breathed vpon the Apostles he said Receiue yee the holie Ghost Iohn 16 14. Againe he said He shall receiue of mine And manie of the fathers before the Councell of Florence wrote that the holie Ghost is deriued as well from the father as the sonne Augustine against the heretike Maximinus Augustine and elsewhere sheweth it verie plainelie Also Epiphanius in Ancorato confesseth Epiphanius that the holie Ghost procéedeth from both that is from the father and the sonne 17 Albeit that betwéene procéeding and generation it is hard to put a difference A difference betweene generating and proceeding and that Augustine in the place now alledged granteth that he perceiued not the difference yet he said that this he knew namelie that whatsoeuer thing groweth doth also procéed but he saith not on the other side that whatsoeur things procéed are also sproong foorth Howbeit we cannot properlie expresse the difference Wherfore the holie Ghost is not said The holie Ghost neither begotten nor vnbegotten either to be begotten or vnbegotten least by saieng vnbegotten we might séeme to affirme him to be the father or by affirming him to be begotten we may séeme to call him the sonne This we haue out of Augustine in his third tome at the beginning of the