were annointed is deriued from the Hebrue word Ieschah And why he was so called the angel declared For saith he he shall saue his people from their sinnes This word Christ is a Gréeke word in Hebrue it is called Meschiah that is annointed In old time among the people of GOD kings prophets priests were annointed for verie hard conflicts rest vpon them which are appointed to these offices Wherefore vnder that token they be admonished that they should become like vnto wrestlers if they will doo according to their vocation And no man is ignorant but that the wrestlers were accustomed to annoint the parts of their bodie before they buckled togither Vnction interpreted to be an abundance of the spirit Or else which is a good deale the more likelie by vnction was signified abundance of the spirit with the which these thrée kind of men are indued sith prophets kings and priests in the administration of their functions haue néed of an abundant spirit And that the inspiration of the spirit is in the holie scriptures called vnction we haue no néed to doubt Esaie saith Esai 61 1. The spirit of the Lord vpon mee therefore hath he annointed me Luke 4 18 Which place Christ interpreteth to be written of himselfe so as it néedeth the lesse exposition of vs. And in the psalme by the testimonie of the epistle to the Hebrues Heb. 1 9. Psal 45 8. it is spoken as touching our sauiour Therefore hath God thy God annointed thee with oile of gladnesse aboue thy fellowes And in the Acts of the apostles the 10. chapter Acts. 10 38. Peter preached vnto Cornelius the Centurion of Iesus of Nazareth whom God annointed with spirit and with power And in the epistle of Iohn it is written 1. Iohn 2 20 verse 15. The vnction shall teach you in all things Also in the 105. psalme when there was mention made of Abraham Isaac Iacob c it is written Touch not mine annointed And he could not call them annointed so farre as can be gathered of the holie scripture by reason of anie externall and symbolicall vnction wherefore it is wholie to be referred vnto the instinct of the holie spirit Neither must it be passed ouer that our Lord Iesus Christ atteined to so abundant plentifull vnction of the spirit as the same by him floweth also vnto vs which beléeue in him according wherevnto it is written in the second epistle to the Corinthians the first chapter in these words verse 21. It is God surelie that confirmeth vs togither with you in Christ and hath annointed vs who also hath sealed vs and hath giuen the earnest of the spirit in our hearts Whereby it coÌmeth to passe that so manie as truelie beléeue are not vnfitlie called both Christs christians 12 But this we must note that those ceremonies of the lawe did vanish by the comming of Christ In 1. Sam. 10. at the beginning Wherefore the papists and some of the fathers also were lead with a certeine false affectation in that they obtruded to vs their annointing Of annointing Looke In 1. King 1 34 c. They would haue that oile of theirs to be set foorth so curiouslie with such pompe and solemnitie as no other sacrament is so highlie commended vnto vs by Christ This is the disposition of men that they alwaies make more account of their owne inuentions than of the commandements of GOD. But these men in their oile doo dreame I cannot tell what more than a marke that cannot be blotted out And yet what the same is they vnderstand not neither being asked be able to teach others what it meaneth But all these things Christ by his comming did abrogate wherefore there is now no néed of oile It is sufficient if ministers be lawfullie chosen that they may with some authoritie teach the people Neither is it now néed for kings and princes to be annointed Looke part 4. pla 1. art 21. But if so be there be anie that at this daie be annointed the whole consideration thereof in my iudgement belongeth to ciuill ordinance not to religion Albeit therein also séemeth to be some false affectation of the Iewes for now we be all annointed and christians and it is sufficient to haue the thing it selfe There is no néed of a signe after that we haue dedicated our name vnto Christ And we are said to be annointed not bicause we be stroked with oile but in respect that we haue atteined vnto that which the oile in old time signified Oftentimes the thing it selfe is put for the signe and the signe also for the thing Christ was neuer annointed with oile Christ was not annointed with oile Esaie 61 1. Psal 105 15 so far as we read and yet Esaie thus writeth of him The holie spirit be vpon me bicause he hath annointed me And in the 105. psalme Dauid saith of Abraham Isaac and Iacob When they were but a few in number and God had led them about defended them and punished kings for their sakes Touch not saith he mine annointed We read not that Abraham Isaac and Iacob were annointed with oile yet bicause they were consecrated for to instruct the people of God they be called Christs and annointed The thing it selfe is vsed for the signe 13 Christ also is called Lord. In Ro. 1. 7. Whie Christ is called Lord. Looke In .1 Cor. 8 6. Which name dooth fitlie agrée with him for all things are giuen vnto him by the father and he hath paied the price for our saluation wherefore he is iustlie called Lord. And we may gather that héereby he obteined this name bicause the Hebrues neuer pronounce the holie name Tetragrammaton written of foure letters which is Iehouah but pronounced by other words that is Elohim and Adonai which signifieth might or dominion Which thing séemed to be the cause that the 70 interpretors when they read this name Tetragrammaton translated it by this word ãâã ãâã ãâã ãâã ãâã which is Lord. As it appeareth in manie places of the which we will alledge one Psal 110 5. The Lord said vnto my Lord where in the first place is written Iehouah which they translated Lord. So as when Christ is called Lord it is as much as if he had béene called God Although Tertullian against Praxea saith that Christ is called Lord when he is ioined with the father for then the father is called God But and if the sonne being ioined with him should also be called God the Ethniks might thinke that we grant more gods than one Wherefore to withstand their suspicion we make this word Lord an epitheton of the sonne But if we name Iesus Christ by himselfe and alone he is plainlie called God as it appéereth in manie places of the scriptures And he vseth a certeine similitude A similitude As a beame of the sunne when we make mention of it by it selfe we call it the sunne and we saie that
confusion therewith They which sinne are made ashamed in themselues and with others wherefore after sinne great gréefes doo followe which afflict the spirit disquiet and after a sort kill the mind Furthermore there followeth a confusion so as they be greatlie ashamed if they remember their sinnes or else if their sinnes be recited by others They which be impatient of those euils would faine be deliuered they attempt manie waies but haue no successe Hercules when he had killed his sonne and Iphitus his host The expiations and purgings of the gentils was so disquieted in mind as he was desirous to be purged by sacrifice he came to Athens and was admitted to the sacrifice of Ceres Orestes when he had killed his mother came into the countrie of Taurica and would be purged by sacrifice Of Nero it is reported that after he had killed his mother and had committed other detestable crimes at the length could not sléepe and béeing haunted with furies he deuised to be purged by sacrifice By diuers and sundrie waies were they purged namelie by fire by water and sometimes they vsed egges brimstone witchcrafts and sundrie perfumes Thrise saith Ouid did he purge the old man by fire thrise by water and thrise by brimstone Thrise saith Virgil did he wash his fellowes all about with cleane water Vnlesse saith Iuuenal he will purge himselfe with a hundred egges But forsomuch as they were mans inuentions they profited nothing There is one purgation which is set foorth to vs by faith which hath repentance ioind with it by this men are purged and be at rest Tertullian saith that God consecrated this repentance in himselfe Gen. 8 21 for when he had punished men by the floud he repealed his sentence and said that he would destroie the earth no more for mans sake and it repenteth God of the euill Iere. 18 8. which he would haue brought vpon men so that they repent them of their wickednesse Not that repentance in verie déed hath place in God whereof we haue spoken else-where The originall of repentance Gene. 3 9 and. 15. Touching the originall of repentance it is said that the same began in paradise GOD called our first parents to repentance and added therewith a promise to wit that their séed should tread downe the serpents head This preaching of repentance hath béene continued by all the prophets at length it came to Iohn Baptist Matt. 3 2. who was the dawning and morning starre of our sauiour Christ and his apostles preached repentance Repent ye Matt. 4 17. Luke 24 47. What we vnderstand by the kingdome of heauen for the kingdome of heauen draweth nigh By the kingdome of heauen we vnderstand the newnesse of life heauenlie actions and regeneration So dooth God gouerne vs by his spirit and word which they that doo apprehend by faith doo repent there remaineth that the old life be put awaie So as the fountaine of repentance The fountaine of repentance is to haue the goodnesse of God and the kingdome of heauen in Christ to be manifested and to apprehend it by faith Remission of sinnes goeth before repentance And woorthilie dooth repentance followe for Christ calleth vs vnto a new life not to nourish sinne in vs which it behooueth vs to mortifie The thing is not so to be vnderstood that men maie first repent and by the merit of repentance haue remission of sinnes First it is apprehended by faith afterward followeth a sound repentance The outward signe of taking vpon vs a new life was baptisme therefore Marke calleth the baptisme of Iohn Mark 1 4. The baptisme of repentance vnto the remission of sinnes This is the voice of all those that preach the gospell they be voices crieng in the desert for how manie soeuer be without Christ are the desert The voice is that the kingdome of heauen is offered vnto them which beléeue Now it behooueth that they repent them that they renounce their old life for repentance is the crosse and gibbet of the old man Touching the names of Repentance 2 Before we doo procéed anie further let vs speake of the nature of the word The Hebrues haue this word Schub which signifieth To turne to be conuerted from whence they haue deriued the two nownes Schuua Shiua that is to saie Inuersion and Conuersion when our minds being changed and sinne sequestred a new course of life is taken in hand The Graecians called it ãâã ãâã ãâã ãâã ãâã hereof commeth ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which is a certeine changing of the mind so that in stéed of an euill mind we establish a good The Latines vse the verbe Poenitere deriued of Poena that is Paine because the things which we haue committed are gréeuous and bitter vnto vs. Certeine descriptions of repentance After these Etymologies of words let vs sée what descriptions there be of repentance They are written in the fourth booke of the Master of the sentences the 14. distinct The first is ascribed vnto Ambrose Repentance is to lament for the euils that are past and not to commit againe things to be sorrowed for The verie same in a maner saith Gregorie the bishop of Rome Repentance is to bewaile the sins that are past and not to commit anie more to be bewailed By others it is said that to leaue off sinning is true repentance And others haue somwhat otherwise described the same namelie that repentance is a vertue wherby we bewaile and detest the euils committed with a purpose of amendement a will to coÌmit no more anie such euils as are to be lamented They which fall euerie day 2. Pet. 2 22. are compared by saint Peter vnto a dog returning to his vomit vnto a sow which returneth againe to hir mire Repentance by Augustine is sometimes called reuenge béeing a punishment vpon him selfe bicause he is sorie that he hath sinned These descriptions be some without forme Neither will I passe it ouer Repentance called the second table that repentance is called the second table which we read in Ierom vpon the 16. chapter of Ezechiel and in the decrées De poenitentia distinct 1. in the chapter Secunda tabula And in this sort they vnderstood it At the beginning they saie that men sailed prosperouslie that shipwracke was made by the sinne of Adam that regeneration by baptisme is the first boord vpon which we swim out and that if men fall againe after baptisme repentance is the second boord Others doo otherwise interpret it howbeit I doo not much weigh the same 3 Now that we haue placed things on this wise let vs come to a plaine definition A definitioÌ of repentance which conteineth all the causes We may therefore in my iudgement saie that Repentance is a change of life which a man with great sorrowe for his sinnes committed willinglie taketh vpon him through faith vnto the honor of God and to the
this last state doo we confesse our soules to be after this life doo aptlie interprete the saiengs of the elder fathers to wit that the saints haue not as yet full felicitie and perfect reward for they desire the resurrection Which desire notwithstanding of theirs séeing it is in them without trouble it is no hindrance to their tranquillitie Neither is the argument which they sometime vse of anie weight Matt. 25 34. namelie that the elect shall in the daie of iudgement be called to the possession of the kingdome of God for it is not thereby prooued that they are now altogether without the same for they haue it now begun but they shall haue it then fullie perfect and manifest vnto all men 1. Co. 15 24 And shall not God the father be said at the last daie to receiue the kingdome of the sonne Who will affirme for this cause that he dooth not now reigne He reigneth vndoubtedlie although he haue manie enimies against him neither is his kingdome euident and famous vnto all men These be principall and plaine testimonies which we haue brought against this same error The 4. reason Eccle. 12 7. 22 Whereto we may adde that which Salomon hath at the end of Ecclesiastes The dust shal be turned againe into the earth from whence it came and the spirit shall returne vnto God who made it The 5. reason If it returne vnto God it is not to be sent awaie by him And Christ said that It is the will of the father Iohn 6. 39. that he which beleeueth in the sonne should haue life euerlasting and I saith he will raise him vp at the last daie Two things are here promised vnto vs one is eternall life the which séemeth not to be staid in the meane time by so long a sléepe the other is resurrection which shal be giuen vs at the time appointed The 6. reason And Polycarpus which florished in the time of the apostles as it is declared in the fourth booke of the ecclesiasticall historie The ecclesiasticall historie when he was to be burned for the confession of the faith testified that he should the verie same daie be present in spirit before the Lord whereby we see what iudgement the primitiue church had hereof The 7. reason Rom. 8 14. Yea and Paule vnto the Romans writeth that They be the sonnes of God which are led by the spirit of God But we are not mooued by the spirit of God to sléepe but both to vnderstand God The 8. reason Psal 84 8. and also to loue him earnestlie And it is a woonder that séeing we ought to go forward vnto Sion for to sée and from vertue to vertue or as we find in the Hebrue from abundance to abundance how it coÌmeth to passe that these men doo by sléepe so long interrupt this course The 9. reason Verelie while we here liue and vnderstand and loue God although the bodie be burdensome to the soule and this earthlie mansion presse downe the vnderstanding and that the spirit must néeds euermore wrestle against the flesh while the soule is kept within the bodie as in a doongeon doubtlesse these burdens being laid awaie it séemeth to be beléeued that we shall more loue God and better know him and that especiallie séeing the apostle hath promised The 10. reason Phil. 1 6. that God which hath begoone his woorke in vs will finish the same euen vntill the daie of Christ And if so be that he finish it he will not haue it broken off as these men saie And that last of all The 11. reason Matt. 22 32. must be considered of which Christ said was written of Abraham Isaake and Iacob to wit that God was their God and he added that He was not the God of the dead but of the liuing Now if they liue it behooueth them to doo some thing séeing to liue is to doo Neither dooth anie other action agrée with a spirit frée from the flesh I meane with a christian man than to vnderstand his GOD and to imbrace him by loue Io. 11 11. 1. Thes 4 13 Neither dooth the scripture fauour their opinion when as it saith euerie where that The dead doo sleepe for all that is ment as touching the bodie which after death is affected after the manner of sléepers Whie the holie ghost saith that the dead do sleepe And the holie Ghost vsed that forme of speaking chéeflie that the resurrection of the bodie might come to our remembrance for we know that they which sléepe shall after a while be raised vp ãâã ãâã ãâã ãâã ãâã And this forme of speaking the ancient fathers called ãâã ãâã ãâã ãâã ãâã that is Places appointed for sepulchres as if so be thou shouldst saie Dorters or Sléeping places But we doo not thinke that the soules are buried but the bodies onelie so as these phrases of the scriptures doo not defend them Of wandering Spirits 23 Furthermore In 1. Kin. 12 the spirits of them that be dead wander not here and there vpon the earth as Chrysostome verie well taught in his second homilie of Lazarus Chrysost and vpon the eight chapter of Matthew the 29. homilie where he demandeth the cause whie those possessed with the diuell which are there spoken of are said to haue dwelt in the graues And he testifieth that in his time there was an ill opinion by which the spirits of them that died of a violent death were thought to be turned into wicked spirits and were seruiceable and obedient vnto them which had béene authors of the murther And he saith that the diuell feigned these things first that he might obscure the glorie of the martyrs as though that their soules after death became diuels Further by this persuasion he brought the coniurers and soothesaiers cruellie to kill children and yong men as if they should haue their soules for bondslaues Howbeit these things as that verie learned father testifieth are altogether repugnant to the holie scriptures which saie Wisd 3 1. that The soules of the righteous are in the hand of God And vndoubtedlie Christ said vnto the théefe Luk. 23 43. This daie shalt thou be with me in paradise And of the rich man who inlarged wide his barns Luk. 16 22. This daie shall they take thy soule froÌ thee And of the soule of Lazarus it is written That by the angels it was carried into the bosome of Abraham and contrariewise the soule of the rich man is described to haue béene tormented with flames in hell who when he desired to haue some man to be sent vnto his brethren might not obteine the same But if it were lawfull for soules seuered from their bodies to wander about in the world either he himselfe might haue come to his brethren or else he could haue obteined the same of some other spirit Phil. 1 23. Ouer this Paule said that He desired to be loosed and
to be with Christ And Steeuen Acts. 7 59. being at the point of death praied Lord receiue my spirit The opinion of Gregorie touching souls departed I knowe indéed that Gregorie writeth in his dialogs that There be certeine spirits of the dead appointed to serue in common baths and to practise some harder exercises abroad in the world But bicause that booke conteineth manie tales I therefore thinke it better to beléeue Chrysostome who dealeth by the scriptures Againe he also prooueth that that peruerse opinion is against reason for he saith If it should be lawfull for soules after this life to wander abroad in the world they would much more easilie returne to their owne bodies Nor is it agréeable vnto reason that wicked men for parricide should carrie awaie a benefit namelie to haue the spirits of them whom they haue cruellie slaine to be seruiceable vnto them at their owne pleasure A similitude And euen as it cannot be that the bodie of a man should be turned into the bodie of an aââ¦e so it is vnpossible that the soule of a man should be turned into the nature and substance of an ill spirit And when as euill spirits by vsing of coniurations are demanded what they be and they answer that they are the soule of this or that man who be alreadie departed he saith that there must be no credit giuen vnto them for their testimonie must not be of anie value séeing they be infamous And therefore Paule as we haue it in the Acts of the apostles the 16. chapter when an euill spirit witnessed that those men were the seruants of the liuing God and preached the saluation of men he rebuked the spirit and commanded the same to silence And Christ reiected the testimonie of the diuell who said that he knew him c. And not without cause for the diuell is a deceiuer and among true things which he somtime speaketh he mingleth manie false So as he must not be credited vpon any shew of truth seing he is not commanded by God to teach men or to preach saluation vnto them These things are written by Chrysostome in the places now alledged Whereby may be confuted the fables of those men which feigne that the soules of the saints doo stand and are present abroad in the world at their sepulchres and reliks to giue helpe vnto those which call vpon them For that father laboureth to prooue that soules seuered from theâ bodies doo not wander abroad vpon the earth The xv Chapter Of the Resurrection THE entitle of the resurrection of the flesh is verie hardlie beléeued In 2 Kin. 4. bicause it is a thing âatre from mans reason It comprehendeth manie principall points But a sure persuasion thereof comprehendeth manie principall points of the christian faith which be verie necessarie vnto saluation And they that are fullie and firmelie setled in their minds of the resurrection doo prouide well for themselues against the last houre For they which being at the point of death doo assure themselues of the blessed resurrectition cannot choose but depart ioifull and chéerefull out of this life But contrariewise they which wauer in this article are then in great disquietnesse they are vexed they storme and knowe not certeinelie whither to turne them Further this persuasion dooth comfort vs when by death we loose our kinsfolks and fréends So did Paule teach the Thessalonians Besides this 1. The. 4 13. we are hereby armed against persecutions and hard chances which we must suffer for the faithfull confession of the name of Christ For what is it that martyrs will not patientlie abide when they knowe for a certeintie that a most happie life shall be restored vnto them Moreouer the remembrance hereof maketh vs to haue temperance in estimation for we easilie forbeare vnlawfull pleasures when we assuredlie trust that we shall haue true and perfect pleasures giuen vs both of mind and bodie And if this article be abolished manie principall points of religion are ouerthrowne Paule faith in the first epistle to the Corinthians 1. Co. 15 16 If the dead rise not againe Christ is not risen Which is most absurd for then he should euen to this time be deteined in death which is not conuenient for God nor for the redéemer of mankind And if he be not risen neither did he trulie die otherwise he should be deteined by death Whervpon they which denie the resurrection of the dead affirme that Christ did not verelie die neither will they that he had naturall but phantasticall flesh onelie that is to saie he died in shew and outward appéerance 2 Séeing therefore a disputation of the resurrection of the flesh is so profitable and necessarie we shall for good cause stand the longer vpon it Why God did institute the resurrection First if it be demanded why GOD did institute the same two reasons may be brought first that he might trulie and perfectlie make happie his elect for true happines cannot be obteined in this life bicause no humane actions More things that we knowe not than that we knowe neither contemplatiue nor actiue can be counted exquisite and perfect For as concerning knowledges there be a great manie more things which we knowe not than which wée knowe Which Socrates perceiuing said that This one thing he knew namelie that he knew nothing Further those few small things that we knowe we haue a verie scant and slender vnderstanding of them Neither may we affirme this of naturall things onelie but of those also which are opened vnto vs by the spirit of God 1. Cor. 13 9. Wherefore Paule said Now we knowe in part and prophesie in part and we now see as through a glasse and in a darke saieng We be of weake memorie and manie times our memorie faileth vs. Who remembreth all things that he hath read that he hath learned that he hath taught and determined The knowledges which come later to mind exclude the former as one naile is driuen out with another and as in the course of waters A similitude the latter driueth awaie the former And whereas the knowledges of things doo consist either in inuention or in teaching what one of manie is found to be excellent at inuention And verie manie are vnapt and vnméet to learne Wherefore as touching things contemplatiue we are of small happinesse in this world Also in matters of practise there is great want in vs séeing either we liue vnhonestlie or else in honest actions we be verie farre wide from perfection For our vertues are maimed and vnperfect therefore we cannot drawe out of them anie perfect and absolute actions There happen moreouer perturbations or affects of the mind which drawe vs to and fro so as we cannot altogither be inclined to doo those things which be right Yea and from the bodie it selfe which is fraile and brittle as glasse manie inconueniences doo come For if it be touched with diseases which are
afflicted the Hebrues and also were aduersaries to the true worshipping of God I knowe likewise that there was a certeine other man named Polychronius The cauils of Polychronius confuted by Oecolampadius verse 4. which was bold to affirme that this place of Daniel must not be vnderstood of the resurrection of the dead but he groundeth vpon no firme reasons and he is confuted by Iohn Oecolampadius a verie learned man Further we sée that by Iohn the apostle in the 20. chapter of the Apocalypse the verie same things well-néere and in the same order are taught as they be written by Daniel where we read that there were seates placed and the iudgement appointed againe it is added that they did liue againe which suffered death for Christ Lastlie this we may saie euen that which we brought for making plaine that place of Ezechiel namelie if they will haue it metaphoricallie taken that by the resurrection of the dead is shewed the state of the people of the Iewes after the death of Antiochus it must in verie déed be determined that there is a resurrection of the dead otherwise a similitude or parable cannot be deriued from thence verse 4. Why Daniel was commanded to seale vp the booke 49 Furthermore God commandeth the prophet that he should seale vp the booke for a time which must not so be wrested as though GOD would not that these prophesies should be read and knowen séeing prophesie is giuen to the intent it should edifie and teach But the holie ghost prophesieth by Daniel that the negligence of men in reading and knowing the word of God should be great and that therfore for their incredible slouth the holie bookes should be sealed vp from them to the intent they should vnderstand nothing of spirituall things And therfore he prophesieth that the incredulitie should be great and he that beléeueth not vnderstandeth not the secret heauenlie things Yea and at this daie among christians what a verie great number maist thou find that would be counted and called by that name which neuer read the Gospels throughout We may also interpret that the bookes of God are sealed vp as touching our senses and humane reason 1. Cor. 2 14. for A naturall man dooth not perceiue those things that be of God yea not onelie they be sealed vp to him but they séeme to be foolishnes These things are open vnto them to whom the Lambe hath opened Apoc. 5 5. to whom onelie as we read in the Apocalypse it is giuen to open the sealed booke Ouer this there be manie which read the holie bookes recite them vnto others and instruct others vnto whom neuerthelesse they are sealed vp bicause they in verie déed haue no sense nor experience in themselues neither doo they tast what things they read teach R. L. Ben-Gerson thought that by this forme of spéech God commanded the prophet that from these visions he should take nothing awaie nor yet adde anie thing thereto ouer and besides At the end it is written Manie shall run into diuers parts Dan. 12 4. and shall passe by and knowledge shall be multiplied By these words let others vnderstand what they will to me it séemeth that the time of the new testament is foreshewed when as the apostles are sent to preach the Gospell ouer all the world Therefore when they had wandered among all nations the saiengs of the prophets became much more plaine than they were before as well for the great abundance of spirit that was powred out as also for that the prophesies may be a great deale better vnderstood when they be fulfilled than before when they were reuealed And these things I thinke to be sufficient for this place 50 Now I come vnto the prophet Osee A place of Osee as touching the resurrection declared God promised sundrie times that he would once destroie death whereby is manifestlie gathered that wée must beléeue the resurrection of the dead the which being taken awaie death reigneth and cannot be said to be abolished Esaie in the 25. chapter saith verse 8. I will destroie death for euer and I will wipe awaie the teares from all faces and I will take awaie the rebuke of my people for euer These things be manifest but Osee in the place now brought did more vehementlie and effectuallie speake the same From the hand of the sepulchre will I deliuer them Ose 13 14. and from death will I redeeme them O death I will be thy plague O graue I will be thy destruction verse 54 This place did Paule vse in the 15. of the first to the Corinthians as an euident testimonie Neither must it mooue vs that he followed not the Hebrue veritie but the Gréeke interpretors for albeit he change the words yet he departed not from the sense The translation of the seuentie interpretors was then better knowen and was well-néere in all mens hands and so Paule dooth sometimes vse the same that euen the Gentils might vnderstand that those things which he taught were extant in the holie scriptures But as to the meaning of the prophet thus it standeth He a little before had inueihed bitterlie against Ephraim that is against the kingdome of the ten tribes prophesieng destruction and most certeine ouerthrowe vnto them for their idolatrie and wicked life afterward he gaue the comfort which I haue rehearsed to wit that they should be deliuered and plucked out from death and from the graue But thou wilt saie How may it be that these things are not repugnant one with another namelie that they should be vtterlie cut off and that they should be deliuered But there must be a difference put betwéen the Israelits For on the one part manie of them were of a most obstinate mind cleauing vnto idolatrie and to most gréeuous sinnes to these belonged destruction bicause they repented not On the other side there were among them some good men holie men and true worshippers of God who notwithstanding that they were to be wrapped in other temporall calamities yet should they be deliuered and to them properlie belongeth the comfort which is brought But the aduersaries will yet vrge more earnestlie and saie We doo not read that the ten tribes were restored nor deliuered from the graue of their captiuitie some of them perhaps returned but they came not by great companies neither was anie more restored the kingdome of Ephraim that is of the ten tribes This indéed is true and therefore GOD in comforting them did not promise temporall redemption or the deliuerance of this life but the blessed resurrection with euerlasting felicitie And he saith that he will redéeme them from the graue and that he will deliuer them from death and saith that he will be the plague of death and the destruction of the graue A rule in reading of the prophets In reading of the prophets we must oftentimes vse this rule namelie that we should vnderstand threatenings to take place as
of planting watering there is one thing doone in them whose outward eares are mooued by a bodilie voice an other thing in them whose inward sense God hath opened in whose hart he hath put the foundation of faith the feruencie of loue c. Those two kinds of calling could not more euidentlie be expressed Zuinglius in his book De prouidentia tome 1. leafe the 370. That appointment or ordinance wherby is decréed that a man is now called by God not onelie by this generall calling which betokeneth the outward preaching of the apostles but also by that whereby the spirit dooth earnestlie put the elect in remembrance that they desire to obeie GOD in that he commandeth or promiseth c. The same author vpon the epistle to the Romans the eight chapter tome 4. leafe 428. To them which according to the purpose who indéed were called from the beginning These words doo I vnderstand of the inward calling that is of the election not of the outward calling of the word As if he should saie I haue now said that to the saints or them which be called all things turne vnto good Which saieng I allow for all things are grounded vpon the frée election of God God which knew all things before they were determined also before hand that they should be coheires with his sonne so neuerthelesse that Christ is the first begotten that is the naturall and essentiall sonne of God and we the adopted sonnes Whom he hath so before hand appointed and ordeined those afterward he calleth by an inward calling that is he draweth inwardlie Iohn 6. that is he maketh faithfull he draweth them that their mind may cleaue fast and trust vnto him Whom he thus maketh faithfull those also he iustifieth through an assured faith that is to wit of his sonne c. The same author in his booke De prouidentia tome 1. leafe the 368. saith For they sawe that this thing is not now signified by signes but doone before the eies whereby the sinnes of the whole world were purged but as touching this outward calling there was nothing doone bicause onelie they did repent whom the holie Ghost lightened that they might knowe this man to be the sauiour and the father did drawe them that they might come vnto him and might imbrace him further to knowe that outward things are not able to doo anie thing else but signifie and shew c. Conradus Pellicanus vpon the first chapter to the Ephesians interpreting these words Ephe. 1 5. Who hath predestinated vs to the adoption of sonnes thus writeth In the which thing must be noted the order wherein election holdeth the first place next vnto that the adoption to be sonnes which is said to be the calling while the Lord draweth vnto him those which he indued with the spirit in giuing a knowledge of himselfe finallie there succéedeth an holinesse of life c. Now by these excellent and holie men appéereth these two maner of callings not deuised by me but both receiued and put in writing by them Whereof it commeth that of them which be at one and the selfe-same sermon and heare the selfe-same Gospell some beléeue some contend some imbrace and some laugh to scorne Verelie they which contend scorne and refuse doo it of their owne naughtinesse which God infuseth not into them but they which beléeue and imbrace doo this by the effectuall caling of God the which is not giuen vnto all men Wherefore Augustine De praedestinatione sanctorum chapter eight Therefore when the Gospell is preached some beléeue and some beléeue not they which beléeue the preacher speaking outwardlie do inwardlie heare of the father do learne but they which doo not beléeue doo heare outwardlie inwardlie they doo not heare nor yet learne This is as much to saie as To the one sort it is giuen to beléeue to the other it is not giuen Iohn 6 44. bicause No man saith he commeth vnto me except my father shall drawe him The same father euen in that booke the sixt chapter Many heare the word of truth but some beléeue and some speake against it That these therefore will beléeue and that those will not who can be ignorant of this Who can denie it Howbeit séeing the will of some is prepared by the Lord and of some not we are in verie déed to discerne what springeth of his mercie or what springeth of his iudgement Rom. 10 3. That which Israel sought saith the apostle it obteined not but election obteined it Acts. 2 37. But others be blinded as it is written God hath giuen vnto them the spirit of slumber eies that they might nor see and eares that they might not heare euen vnto this daie c. Wherefore verie great is the difference of hearers the which Augustine as we haue knowne noteth by the diuersitie of callings And wherefore God so tempereth and distributeth them he in the same booke the eight chapter teacheth in these words But whie he teacheth not all men the apostle hath opened so much as he thought méet to be opened bicause He minding to shew his wrath Rom. 9 22. and to make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glorie vpon the vessels of mercie which he prepared vnto glorie c. Here the reason as it manifestlie appeareth is deriued from the finall cause bicause God determined to make manifest not onelie his goodnesse but also his righteousnesse and seueritie But some man will saie If thus the case stand God shall not be vniuersall but particular The which doubtlesse in this respect cannot be denied for we sée that he ruleth at his pleasure and distributeth these two kinds of callings But of this matter we will speake afterward when we shall come vnto predestination The vse of this doctrine 14 In the meane time let vs answer them who say it is but a small matter that they desire and that the frée will which they would haue to be granted them they saie iâ but a certeine little sparke The same we doo grant so farre as godlinesse will permit namelie in those things which are subiect to the sense reason of man and which doo not excéed the capacitie of our nature Also to them that be renewed we grant it as much as mans infirmitie dooth suffer while we liue in this world But vnto those which be not renewed we cannot grant the same as touching heauenlie and spirituall good things bicause such a sparke it is as it would not bréed brightnes but smoke wherby men would soone become proud and withdraw much from the grace and mercie of God For by this little sparke they would boast that they are discerned from others but the scriptures will not haue them discerned otherwise than by the grace and mercie of God not by free will or by their owne gifts and vertues
this full generalitie of calling hath béene alwaies so celebrated as after the time of the ascension of the Lord into heauen not so much as one yeare passed ouer within the which there came not vnto all men the preaching which was sent let him sée how he will prooue that the people of Asia were called Act. 16 6. 7. when as the apostles as it is written were forbidden by the holie Ghost to preach the word in Asia or to the Bithynians vnto whom the same apostles assaied to go and the spirit of Iesu suffered them not Let him sée also how he can defend the foreshewing of the truth it selfe Mat. 14 14. which said This Gospell shall bee preached ouer all the world for a witnesse vnto all nations and then shall the end come For the truth of that prophesie which were wickednesse to be spoken staggereth if the world were replenished with the Gospell within the space of foure hundreth yeares after Christ and as yet the comming of the Lord is deferred c. The same father in an epistle to Ruffinus as touching that which is written 1. Tim. 2 4. Who would all men to be saued And againe at the verie same time wherein preaching was sent to all men certeine places were forbidden the apostles to go vnto euen by him that would all men to be saued to come to the knowledge of the truth manie doubtlesse in that delaie of the Gospell being withheld and turned awaie died without knowledge of the truth and were not consecrated with regeneration Wherefore let the scripture tell what was doone Act. 16 6. It saith When they had gone through Phrygia and the region of Galatia they were forbidden by the holy Ghost to preach the word in Asia But when they were come into Misia they sought to go into Bithynia but the spirit of Iesu suffered them not But what maruell is it if at the verie first preaching of the Gospell the apostles could not go except whither the spirit of God would haue them to go since we sée that manie nations foorthwith at the first began to be partakers of Christian grace and that others haue not as yet had anie maner of smell of this goodnesse But shall we saie that mens wils and that so beastlie and rude maners of these men doo stop the will of God that they doo not therefore heare the Gospell bicause wicked harts are not open to preaching Psal 33 15. But who hath changed the hearts of these men but he that seuerallie framed their hearts Who hath mollified this rigorous hardnesse to the affect of obedience Mat. 3 9. but Hee that is able of stones to raise vp children vnto Abraham And who shall giue vnto preachers a bold and inuiolable constancie but he which said vnto the apostle Paule Feare not but speake Act. 18 9. and hold not thy peace for bicause I am with thee no man shall withstand thee to hurt thee for I haue much people in this citie And I thinke that no man dare saie that anie nation of the world or anie region of the earth should be passed ouer wherein ought not to be spred the tabernacles of the church c. By these things it appeareth by how manie reasons this father hath prooued that the preaching of the Gospell which is necessarie vnto saluation hath béene wanting to manie nations in manie ages Whereby cannot be affirmed that God did that which sufficed to the saluation of men But that his meaning may the more appeare let vs adde those things which he wrote throughlie vpoÌ the 4. chap. to the Gauls Also he that saith that all men are not called to grace if he speake of them vnto whome Christ is not shewed he must not be blamed bicause wée knowe indéed that the Gospell hath béene sent into all the parts of the world but we thinke not now that it hath béene preached in all the ends of the earth neither can we saie that there is the calling of grace where there is as yet no regeneration of the mother of the church c. The same Authour in his answers vnto the collections of the Genuenses to the sixt doubt And as we cannot complaine of him that in the ages which be past permitted all nations to walke in their owne waies so should we not haue anie iust complaint if grace yet ceasing we should perish among them whose cause and ours was all one who neuerthelesse as then of all the world he made choise of a few so now of all mankind vniuersallie he saueth innumerable not according to our works 2. Tim. 1 9. but according to his owne purpose and grace which was giuen vnto vs in Christ Iesus before the beginning of the world c. Now dooth it plainlie appeare by the saieng of this man that the grace of GOD sometime ceased and that all men had not alwaies a iust calling vnto saluation wherefore it is not so vniuersall as some will but is rather particular But bicause some vse a certeine shift to saie that they to whom the Gospell was not preached had calling enough of God sith by the elements by the spheres of heauen and by other creatures they were instructed concerning the onelie true God whom it behoued them to worship Rom. 1 18. so that in the epistle to the Romans they are blamed as inexcusable But how true this is the same Prosper sheweth in an epistle vnto Ruffinus as touching frée will where he thus writeth For neither is it remooued from the common consideration of men in how manie ages what innumerable thousands of men being left to their owne errors and impieties fell away without any knowledge of the true God euen as in the Acts of the apostles the words of Barnabas and Paule did declare Acts. 14 15. saieng to the men of Iconium O men whie doo ye these things We also are mortall men like vnto you and preach vnto you that ye should turne from these vaine things vnto the liuing GOD which made heauen and earth the sea and all things that in them are and who in times past suffered all the Gentiles to walke in their owne waies And verelie he left not himself without witnes in that he did good vnto them and gaue raine from heauen and fruitfull seasons filling their hearts with food and gladnesse Verelie if either naturall vnderstanding or the vse of Gods benefits might haue sufficed to atteine eternall life then the reasonable contemplation and the temperature of the aire and the abundance of fruits and meates in our time might saue vs bicause vndoubtedlie we hauing a better vse of nature should worship our Creator bicause of his dailie benefits But farre be it from the minds of the godlie and them that be redéemed by the bloud of Christ to haue an ouer-foolish and pernicious persuasion hereof He dooth not deliuer mankind without the man Christ Iesu the onelie mediatour betwéene God
angels and yet the sorcerers withstood the same then sathan séemed to resist sathan neither could the sorcerers haue trulie said that their power failed them and haue testified that it was the finger of God which wrought But in my iudgement these things haue no good ground bicause the things doone by the sorcerers were doone by the power of the diuell which vnto him is naturall For thereby he is able to applie the séeds of things and the working causes to the matter prepared and as touching the âight of men to worke maruellous things The diuell by naturall causes can woorke strange things But those things wherewith God afflicted the Aegyptians were doon by his owne most mightie power through the instrument of the diuell wherefore it is no maruell if the sorcerers failed and perceiued the most excellent power of the finger of God But the booke of Wisedome the 18. chapter séemeth wholie to ascribe these plagues vnto God verse 15. where hée saith While all things were in quiet silence the night was in the midst of hir course c. And in the 17. chapter it is written that the Aegyptians being among those plagues verse 14. especiallie when they were oppressed with darknes were so disquieted with horrible vexations of mind and verie terrible sights as if most ouglie and discomfortable ghosts had béene continuallie conuersant before their eies and about their phantasie which vndoubtedlie might be doone by the sending of euill angels as the psalme dooth mention Also their hart was hardened and their mind was obstinatelie bent euerie daie more and more against the Israelits and that séemeth to haue pertained to the sending downe of euill angels Wherefore these two places might be easilie made to agrée by ascribing the plagues The places of Exodus the psalm are agreed which are spoken of in Exodus to good angels and the terrible sights and hardening of the hart to the sending of the euill angels vpon them whereof the psalme now alledged maketh mention 9 But séeing that God as it hath béene shewed vseth for the working of miracles The power of dooing miracles maketh not men either better or woorse both euill and good angels and men godlie men ought not therefore to be agréeued bicause this power is not oftentimes giuen vnto them For they are not for this cause of anie woorse condition than others to whom the working of miracles is granted For the Lord said vnto his disciples when they returned from their ambassage Reioice not in this Luk. 10 20. that spirits are subiected vnto you but rather reioice bicause your names be written in heauen In obtaining of signes the diuels labour must not be vsed Some there be so desirous of these things as to worke signes they feare not to vse the helpe euen of the diuell and excuse themselues vnder this pretence that God himselfe about the working of signes vseth sathan in following of whom they saie that they doo well so far are they from confessing themselues guiltie of offense Further they saie that Paule deliuered certeine to be vexed of the diuell and that therefore they also may vse his ministerie But what maner of men I beséech you bée these which would haue it lawfull for them to doo as much as is lawfull for God God is the author of all creatures wherefore it is no maruell if he vse them all but it is prescribed vnto vs by the lawe of God that we should not doo it And to imitate God is commended vnto vs so long as wée be not contrarilie commanded by his lawe otherwise he himselfe will reuenge his owne iniuries But who will saie It is not lawfull in all things to imitate God Iudg. 6 25. that it is lawfull for priuate men to doo that which God dooth God vsed for his owne sacrifice the beast prepared vnto Baal and the wood dedicated vnto the same idoll shall euerie one of vs therefore eate things dedicated vnto idols The rule of our life is the word of God wherefore to imitate him we must not be led except so much as the lawe dooth permit He hath made the same lawe not for himselfe but for men to the intent that they should make their life agréeable vnto it Wherefore it was lawfull for him to require of Abraham the sacrificing of his sonne Gen. 22 1 which is not lawfull for anie of vs to require of our fréend Paule and other apostles had euill spirits subiect vnto them 1. Cor. 5 5. and by them it was sometime lawfull vnto them to punish the guiltie for the furtherance of their saluation wherefore they to whom such a gift is not granted ought to abstaine from exercising the same 10 Now then the vse of the power of euill spirits is of two sorts The one is with authoritie and that belongeth chéeflie vnto God also it belonged vnto the apostles and holie men of the primitiue church but the other consisteth of compact and obedience which is vtterlie forbidden vnto men 2. Cor. 6 14. For what fellowship can there be betweene light darknes betweene God and Belial For which cause the sorcerers and whosoeuer giueth credit vnto them cannot be excused naie rather they are by the lawe condemned to be guiltie of superstition idolatrie Why God forbad vs to vse the diuels help in obtaining of signes Neither is it to be thought that God hath forbidden these things but for verie iust causes and those not vnprofitable vnto vs for doubtles he prouideth that we should not be deceiued and that we should not by such waies run headlong into destruction for therto at the length tendeth felowships with sathan Iohn 8 44. For the diuell is a lier and the father of lies he is also a murtherer euen from the beginning as Christ hath taught Wherefore let this be a sure saieng which also the Schoolmen in the second booke of sentences distinction the eight and among them speciallie Thomas yea the ancient fathers confirmed that If so be wée aske anie thing which goeth beyond the power of man wée must aske it of God onlie which thing they that doo not doo fall awaie as runnagates from the faith worshipping creatures in stead of God The inconstancie of certeine of the fathers and schoolmen I would to God both the old fathers and the Schoolemen had remained constant in it who afterward forgetting themselues I knowe not how haue consented now to the inuocation of saints and haue instituted a sort of exorcists or coniurers to the carcases and relicks of dead men These being indued with no peculiar gift of miracles doo with most gréeuous comminations as much as in them lieth imperiouslie adiure diuels desiring of the saints which are alreadie dead to driue out euill spirits from such as be possessed But these spirits if they depart at anie time according as they be commanded yet they doo it not against their will but doo
séeme that it must rather be said that miracles are appointed and established by faith séeing if faith be not present as the euangelists doo saie miracles cannot be doone I answere that they which by praiers will obtaine miracles must after an accustomed and iust maner be indued with faith for those praiers are counted vaine which leane not vpon faith But if a miracle be giuen nothing letteth but that faith which is begun may be stirred vp and confirmed Moreouer this must we be assured of Looke in 2. King chap. 4 vers 30. that there is no let with God but that he may giue miracles vnto the vnbeléeuers yea hée hath oftentimes giuen them God oftentimes giueth miracles vnto vnbeleeuers Vndoubtedlie Pharao and the Aegyptians were vnbeléeuers and who knoweth not that there were verie manie miracles doone vnto them by Moses Christ likewise did then shew the miracle of his resurrection when all men in a maner despaired of his doctrine and truth wherefore nothing letteth but that faith may be confirmed by miracles And for that cause as we haue said they which by praiers labour to obtaine signes doo labour in vaine vnlesse they haue beléeued For praiers without faith are of no value with God and this Christ hath manifestlie taught in the 17. chapter of Matthew verse 21. For when his disciples could not heale the lunatike child the cause therof being demanded hée said that it happened by reason of their incredulitie Against exorcismes done at the sepulchers of dâd men Looke part 4 chap. 9. art 8. The diuell dallieth with idolaters whose answere manifestlie declareth what we must iudge of these exorcists or coniurers which indeuour to driue awaie diuels at the sepulchers of the saints and at their rellicks All things be there doone fainedlie The dead are called vpon without faith and the diuell maketh dalliance with idolaters faining to haue faith to the end that damnable worshippings may be still continued which is therefore manifest bicause those exorcists being most vnpure doo all things there without faith Origin vpon the 17. chapter of Matthew writeth verie well against this abuse Origins opinion of exorcismes If at anie time saith he it behooueth vs to helpe these men let vs not talke with the spirit by adiuring or commanding as though he heard vs but let vs onelie perseuere in giuing our selues to praiers and fastings These words spake he euen then when the inuocation of the dead and worshipping of rellicks were not vsed in the church What would he at this time saie if he should sée the madnes of our age But to returne to the chéefe point of the doubt I iudge that faith goeth before miracles as touching those which obtaine them by praiers but not as concerning them which stand by and haue not yet beléeued the preaching which they haue heard 14 But let vs sée by what meanes miracles may sometimes be doone by wicked men For there be some which shall saie in the latter time Haue wee not cast foorth diuels in thy name Matt. 7 22. Haue we not prophesied c Vnto whom shall be answered Verelie I saie vnto you I knowe you not These vndoubtedlie in working of miracles as it séemeth credible vsed praiers but yet being destitute of faith were neither iustified nor belonged to the kingdome of God Wherefore it séemeth to be no sure argument that praiers powred out without faith are not heard But we must note that ill men which by praiers haue obtained miracles were not vtterlie without faith For we find Thrée kinds of faith that there be thrée kinds of faith The first is a faith that consisteth of the opinion and persuasion of man Looke in the 1. Cor. 12 vers 9. whereby those things that be written in the holie scriptures are beléeued to be no lesse true than are the histories of Liuie Suetonius and those things which are now written of the new ilands and this kind of faith in respect of manie things is common both vnto Turks and Iewes There is another faith wherby wée being inspired from heauen doo liuelie and effectuallie cleaue to the promise of Gods mercie and vpon this faith dooth our iustification consist Finallle the third faith is called the faith of miracles With what faith those be indued by whom God dooth miracles whereby we are neither changed nor made one haire the better For it is a moouing of the spirit of God whereby men are stirred vp to desire miracles altogither beléeuing that it is the will of God that those should be doone that the thing required should haue successe Therefore while they cleaue vnto this faith sometime they obtaine their request Which I therefore speake Miracles are not alwaies doon at the praiers of euill men Chrysost bicause they doo not alwaies so neither are they alwaies lightened with that inspiration But if thou wilt demand how this kind of faith can be prooued let Chrysostome answere who vpon the 17 chapter of Matthew maketh mention thereof There Christ said If ye haue faith as the graine of mustard seed ye shall saie vnto this mountaine verse 20. Throwe thy selfe into the sea and it shall doo so In expounding of these words this father saith Whereas these things be not doone in the church at this daie shall we therefore saie that christians be without faith God forbid that we should iudge so ill of the people of God Faith iustifieng is now but that which is called the faith of miracles hath alreadie ceased Also this kind of faith is shewed by the words of the apostle in the first epistle to the Corinthians where he saith Though I had all faith 1. Cor. 13 2. so that I could remooue mountaines if I haue no charitie I am nothing Neither let it trouble vs bicause he saith all for that distribution is to be drawne vnto the faith of miracles This doubtlesse is plainelie perceiued in the 12. chapter of the same epistle where the apostle maketh relation of the frée acceptable gifts saieng Ibidem 12 8 and 9. To one is giuen the spirit of the word of wisedome to another the gift of knowledge by the same spirit to another the power of healing by the same spirit to another the gift of faith by the same spirit c. Faith in this place cannot be vnderstood the same whereby we be iustified For that is not rekoned among the gifts which are priuatelie distributed vnto some but is common vnto all true christians Now as I thinke it appeareth by what means they which be not as yet iustified might sometimes by their praiers obtaine miracles namelie bicause they are not destitute of euerie kind of faith 15 Now resteth it to sée Whither it be lawfull for godlie men to aske miracles Looke In Gen. 24 at the end Looke part 2. place 4. Art 54 In 1. Cor. 1 22. whether it be lawfull for godlie men to desire miracles of God
thinketh that it may be more easilie answered if we saie that it was not Samuel but onelie a vaine imagination and phantasie A rule howbeit he cannot but grant that two things are against this opinion one is that the scriptures doo alwaies so speake as if it had béene verie Samuel But he answereth that it is the vsuall maner of the scriptures to call similitudes by the names of those things which they represent For so the woodden images were called cherubims and Salomon made brasen oxen 1. Kin. 6 23. 1. Kin. 7 25. 1. Sam. 6 11. and the Philistines gaue siluer mice Neither doo the holie scriptures lie when they speake after that sort For men are woont commonlie so to speake and it pleased God to applie himselfe to the sense and capacitie of man Another thing is that he trulie fore-shewed what would come to passe namelie 1. Sa. 28 19. The diuell sometime speaketh true things that Saule with his sonnes should be slaine and that the host of Israel should be ouerthrowne But he answereth that this also is no new or woonderfull thing for the diuels confessed Christ to be the sonne of God Mark 1 24. And in the Acts of the apostles they gaue a verie goodlie testimonie of Paules doctrine Acts. 16 17. Euen so in this place God vseth the seruice of the diuell to the intent he might terrifie Saule that he which had taken counsell of euill spirits might be afflicted with an euill answere But he addeth how might Saule be with Samuel a wicked man with an holie prophet A great distance of places between blessed soules and lost soules Luk. 16 26. Such he saith is the subtiltie of the diuell alwaies to mingle some truth with falshood For assuredlie saith he there is great distance of place betwéene the blessed soules and the reprobate And this he prooueth out of the historie of the rich man and Lazarus This I make mention of forsomuch as I sée that they which affirme the bodie of Christ to be in euerie place haue no reason so to saie For if that were true then the soules of the godlie should be in euerie place also For Christ saith Wheresoeuer I am Iohn 12 26. there also my minister shall be And by this meanes there should be no differences betwéene soules Of vbiquitie for all should be in all places But they saie Ierom against Vigilantius that Ierom writeth thus against Vigilantins For Vigilantius denied that we should call vpon dead men for they are in the bosome of Abraham and doo not wander about their sepulchres and ashes Then are they not saith Ierom in anie stinking prison but in a pleasant and large custodie like certeine fathers of the order of senatours But saith he They followe the Lambe wheresoeuer he goeth now the Lambe is euerie-where Apoc. 14 4. Further saith he shall we grant this vnto diuels that they can wander vp and downe thoroughout the whole world shall we denie the same vnto the blessed soules of godlie men Here Ierom by his good leaue may it be spoken is somwhat out of the waie Ierom misseth concerning the vbiquitie of soules and yet he hath not spoken of that whereof these men did meane He erreth in saieng that the soules of dead men are conuersant about their sepulchres and that they are to be inuocated yet dooth he not saie that they be euerie-where He compareth them with spirits which he saith doo wander euerie where that is they be sometimes here and sometimes there But if they were euery-where they could not wander héer and there and change places and therefore Ierom saith that neither the lambe nor the soules departed nor diuels be in euerie place but that they in such sort wander at large as they may be wheresoeuer they list These things I haue touched by the waie But Augustine answereth that that saieng of Samuel may be vnderstood of the generall state of death and not of the equalitie of happines In the latter end he addeth that whereas there be but these two waies onlie the former may not be admitted vnles it be prooued to be possible that soules departed may by magicall charms be called againe and beare the proportion of mens bodies And therefore of necessitie the other waie remaineth namelie that it was doone by the counsell and will of God But by the power of incantation that could not be doone and yet by the purpose and commandement of God it might be brought to passe And to this opinion I willinglie agrée For if God will I sée not what should hinder it Augustins booke of questions of the new and old testament 5 In the sixt question to Dulcitius he hath in a maner the same that he hath to Simplicianus But in the questions of the old and new testament if that be Augustines booke which I speake bicause of the censure and iudgement of Erasmus who hath separated that booke from the works of Augustine he accounteth it detestable for anie man to thinke that it was Samuel whom the witch raised vp for it was onlie a delusion and an imagination For the diuell did this to bring himselfe vnto honour and to persuade men that the soules of the dead be in his power and that they shall not escape from his hands after death But if the historie be well discussed we shall not find anie thing at all to prooue that it was Samuel but that Saule indéed when he had heard the description of his apparell and the fashion of his bodie thought that it had béene so that the scripture applied it selfe to his mind and opinion that Saule fell downe and worshipped and thereby the diuell had that which he sought for that Samuel would neuer haue suffered it but that he said Saule should be with him the next daie bicause he was wicked and should perish euerlastinglie But what shall we answere as touching Ionathas 1. Sa. 28 19. who was well knowne to be a iust man Wherefore this answere of Augustine séemeth to be féeble In his second booke De doctrina christiana Augustins booke De mirabilibus scripturarum the 26. chapter he saith It was an image raised vp by sacriledge In another booke De mirabilibus sacrae scripturae if the same be Augustines booke he likewise denieth that it was Samuel indéed Also in his little booke De cura pro mortuis agenda he hath manie excellent things but in the end he concludeth The dead knowe not what is doone in this life that it séemeth vnto him the soules of those which are departed be ignorant what is doone in this life For wheras they oftentimes appéere and present themselues to liuing men somtimes waking and somtimes sléeping Looke In 2. Kings 22 verse 23. that may be doone by angels either good or bad And he saith that we our selues doo oftentimes present our selues to our fréends in our sléepe when as we our selues
thinke nothing thereof A place in Cicero expounded by Augustine in his slepe And that he himselfe being at Millan expounded a hard place of Cicero to his scholler Eulogius being asléepe in Aphrica And vpon the Acts of the apostles he saith that Saule being come néere vnto Damascus Acts. 9 12. God foreshewed vnto Ananias that Saule in a dreme had séen him put his hands vpon him and cure his eies A reuelatioÌ by a dreme and yet Ananias himselfe did not perceiue the same In like maner he saith that at Millan when a certeine citizen was dead there came a creditor to whom he had sometime béene indebted and demanded his monie and when the sonne knew the creditor to be satisfied by his father while he liued but yet hauing no quittance or discharge to shew his father afterward shewed him in his sléepe in what place the acquittance was laid This thing Augustine thinketh not to be doone by his father being dead but by some angel For if so be that the dead might be present in our affaires they would not saith he forsake vs in this sort especiallie saith he my mother Monica who in hir life time could neuer be without me would not now being dead thus leaue me Wherfore he concludeth at the length that they knowe nothing of our dooings more than it shall please God himselfe to reueale vnto them or else that angels or soules departing hence shal shew vnto them which notwithstanding saith he shew not vnto them all things but onlie such things as God shal permit them But yet he saith it may be that God sometimes extraordinarilie sendeth some man againe into this life For he saith A dead bishop appeered aliue that in the siege of the citie of Nola Felix the bishop of Nola being dead was by manie men séene defending the citie and that as Paule being taken vp into the third heauen might be among the angels so may soules likewise extraordinarilie returne againe vnto men and that euen so Moses and Elias were séene vpon the mount with Christ But if thou wilt say that Elias then liued yet it is manifest that Moses was dead Matt. 17 3. This is therein the opinion of Augustine In which place he by the waie toucheth in a maner the same things as concerning Samuel which he did vnto Simplicianus namelie that it may be that God either by an extraordinarie waie sendeth againe the soules of the dead vnto their sepulchres or else that it pleaseth him to haue these things doone by angels But he neuer said that soules are in manie places at one time 6 Chrysostome so far as I knowe hath written nothing expreslie of Samuel Chrysost but yet in his 29. homilie vpon Matthew he saith that It must in no wise be beléeued that the soules of dead men be conuersant vpon the earth The rich man saith he desired that Lazarus might be sent backe Luk. 16 31. but he obtained it not Herevnto I ad by what meanes then could the witch obtaine this concerning Samuel For the consideration was alike on both sides The soules saith Chrysostome be in a certeine place waiting for the iudgement neither can they remooue themselues from thence And in his second homilie of Lazarus If the diuell saith he haue no power ouer them that be aliue how can he haue anie power ouer the soules of them that be dead And in the fourth homilie he saith If it should be so there would be a great gap open for the diuell to beguile and deceiue For vnder that shew he would returne and teach errors Howbeit that séemeth not to be of anie force for so God also when he raised vp the dead and called backe Elias and Moses might séeme to haue opened a waie vnto errors For vnder that shew also the diuell might insinuate himselfe and deceiue men But it séemeth that Chrysostome restraineth this vnto secret things and vnto the state of dead men Certeinlie they whom Christ and his apostles raised neuer taught what was doone in the other life They that take holde of dreams run into deceit Ierom. They saith Chrysostome that laie hold of dreames run into deceit The same thing saith he would come to passe if vnder this colour of the dead it should be lawfull to aske counsell of diuels Ierom hath nothing of this matter but that vpon the seuenth chapter of Esaie he saith that Manie thought Saule to haue had receiued a signe out of the earth and from the depth of hell when it séemed that Samuel did rise vp This he saith is the opinion of others not his Further he saith that it séemed to be Samuel but yet that it was not he And vpon the 12. of Ieremie he writeth thus God heareth them not in the time of necessitie distresse bicause they also would not heare the voice of the Lord. And this did Saule also suffer for when as he béeing sore afraid of the Philistines armie was not woorthie to receiue the word of the Lord he turned himselfe to the witch to the intent he might learne that of idols which by earnest praier and teares he should haue obtained of the Lord. By which words we learne that although the Lord will not fauourablie heare vs yet we must not leaue praieng neither must we run to diuels who cannot helpe the worshippers of them but must craue the helpe of the Lord. But by these words he defineth not whether the diuell by himselfe or by the soule of Samuel brought againe answered to the questions of inchantment Lyra. Lyra thinketh that it was verie Samuel which he gathered partlie by the text it selfe and partlie by that place of Ecclesiasticus And as when Balaam would haue raised the diuell God intermedled his owne selfe euen so when this witch called vnto hir an euill spirit God sent Samuel And by this meanes saith he we doo not confirme but we doo quite ouerthrowe magicall arts Howbeit all these arguments be weake First bicause Ecclesiasticus is not of the canonicall scriptures secondly it might be called Samuel bicause it séemed to be Samuel Now by this meanes art magike might haue gotten authoritie For albeit thou wilt saie that Samuel obeied not the charmes yet he might séeme to haue obeied them but iniurie he saith had béene doone vnto Samuel if the diuell had suborned himselfe vnder his person But this maketh no matter for the diuell dooth oftentimes put on the person of God and the prophets of the diuell behaue themselues as if they were the apostles and prophets of God Paulus Burgensis thinketh Burgensis by reason of that place in Ecclesiasticus that the spirit of Samuel was not brought but his carcase onlie and yet that in anie wise it was Samuel for thus it is written in Ecclesiasticus And when he was fallen asleepe but the diuell he saith dooth not sléepe And he saith also that he complained bicause the woman had troubled him séeing his bodie
sent And againe He shall receiue of mine The fourth reason Iohn 16 14. whereby is signified that the holie Ghost dooth so differ from the Father and the Sonne as he is deriued from both And least that anie man should thinke that when Christ promised that the holie Ghost shuld come vpon the beléeuers as in the daie of Pentecost it came to passe onlie a diuine inspiration and motion of the mind was signified the words of Christ are against it wherein he said The fift reason Iohn 14 26. He shall teach you all things and bring all things to your remembrance which I haue told you But inspiration and motion of the mind doo not teach nor prompt anie thing but are onelie instruments whereby something is taught and prompted And the action of teaching and prompting cannot be attributed but vnto one that is a person indéed Which is prooued by other words of Christ when he said of the holie Ghost The sixt reason Iohn 16 13 He shall speake whatsoeuer he shall heare And that this third person procéedeth from the Father and the Sonne it is euident enough in the same Gospell of Iohn where it is written Iohn 15 26 The 7. reason When the Comforter shall come whom I will send vnto you euen the Spirit of truth which proceedeth from the Father Séeing the sonne saith that he will send the Spirit and as we said before affirmeth him to receiue of his no man doubteth but that hée procéedeth from the sonne And he now expresselie addeth Who proceedeth from the Father 8 Now haue we first declared out of the holie scriptures Whether the holie Ghost be God that the person of the holie Ghost is distinguished as well from the Father as the Sonne and that he procéedeth from them both Now must we sée whether he be God This dooth Paule shew two maner of waies first when it is said There be diuersitie of gifts but one Spirit The first reason 1. Cor. 12 4. diuersitie of operations but one and the same God But to giue gifts and spirituall faculties is no whit lesse than to distribute operations wherefore séeing the holie Ghost is said to distribute gifts God to impart actions vnto men it is manifest that the holie Ghost is God If the spirit be the author of graces the Father of operations it is méet that the holie Ghost should be equall to God the Father Further it is added that The same spirit dooth worke all these things The second reason 1. Co. 12 11 distributing to euerie one euen as he will Séeing then the souereigne choise is in him to impart heauenlie gifts he is God And it is written Ye are the temple of God 1. Cor. 3 16. The third reason and the Spirit of God dwelleth in you if anie man doo violate the temple of God him shall God destroie But it is not méete for anie creature to haue a temple séeing the same is proper vnto the diuine nature Wherefore séeing we be called The temples of the holie Ghost it is now manifest that he is God And least we should thinke it lawfull to build temples vnto martyrs Augustine saith that temples are not builded vnto martyrs let vs heare Augustine who denieth that we build temples vnto martyrs we build them saith he vnto God although they be called The memories of martyrs and out of Augustine himselfe is this forme of reasoning gathered Neither did the apostle but onlie once saie that We are the temples of the holie Ghost but he hath the verie same thing in the sixt chapter of the same epistle where it is written And doo yee not knowe that your bodies are the temples of the holie Ghost 1. Cor. 6 19. Furthermore the power of creating which is proper vnto God The fourth reason Psal 33. 6. is ascribed vnto the holie Ghost séeing Dauid hath written By the word of the Lord were the heauens made all the powers of him by the spirit of his mouth And againe Send foorth thy spirit Psa 104 30. and they shall be created and thou shalt renew the face of the earth And in Matthew it is said of the bodie of Christ which should be brought foorth in the virgins wombe Matth. 1 20. That which is borne in hir is of the holie Ghost Againe Luke 1 45. The holy Ghost shall come vpon thee and the power of the most high shall ouershadowe thee Séeing then the holie Ghost hath the power of creating as it hath béene declared vndoubtedlie he is God 1. Cor. 2 verse 10. In the same epistle to the Corinthians it is said that he searcheth the bottome of Gods secrets it séemeth that the apostle maketh this kind of argument The fift reason The things which be of man no man knoweth but the spirit of man which is in him euen so the things that be of God none knoweth but the spirit of God And so he will haue it that euen as the spirit of man is vnto man so the spirit of God is towards God And no man is ignorant but that the spirit of man belongeth vnto the nature of man whereby it is certeine that the spirit of God is of his diuine nature Basil The sixt reason Basil against Eunomius vseth another reason which commeth in a manner to the selfe-same he saith that the holie Ghost is the spirit both of the father and of the sonne and therefore of the verie same nature that they be For it is written in the epistle to the Romans And if the spirit of him Rom. 8 11. which raised vp Iesus froÌ death doo abide in you he that raised vp Christ shall also raise vp your mortall bodies This place declareth that the holie Ghost dooth belong vnto the father who in the same epistle is shewed to belong also vnto the sonne when as a little before it is said He that hath not the spirit of Christ the same is not his But in the epistle to the Galathians Galat. 4 6. The seuenth reason both togither is expressed in these words And bicause yee be children therefore hath God sent the spirit of his sonne into your harts whereby ye crie Abba father Wherefore séeing the holie Ghost is the spirit aswell of the father as of the sonne he is wholie partaker of their nature 9 Moreouer in the Acts of the apostles the fift chapter Peter said to Ananias Acts. 5 3. How darest thou lie vnto the holie Ghost The eight reason Thou diddest not lie vnto men but vnto God Now in this place he most manifestlie calleth the holy Ghost God Augustine in his booke De trinitate else where and Ambrose also De spiritu sancto doo both cite the apostle to the Philippians the third chapter Phil. 3 3. where he writeth Beware of dogs beware of euill workers beware of concision for we be the circumcision which serue God in the
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
saith that Those spirituall minds so often as they offend doo fall and are thrust into bodies but yet not immediatelie into the vilest bodies but first into starrie bodies then into firie and airie afterward into watrie and last of all into humane and earthie bodies and if then also they behaue not themselues well they become diuels And further that if they will yet then repent they may come againe by the selfe-same degrées vnto their former state And this he saith we should vnderstand by that ladder Gen. 28 12. vpon which Iacob saw the Angels ascending and descending But Ierom to make the matter more plaine Ierom. giueth a similitude If a tribune saith he do not rightlie execute his office he is put from that degrée and is made a principall secretarie afterward a senator a captaine ouer two hundreth a ruler ouer fewer a constable of a watch afterward a man at armes and after that a souldier of the meanest degrée And although a tribune were once a common souldier yet of a tribune he is not made a yoong souldier but a principall secretarie Howbeit these things be absurd and woorthie to be laughed at And certeinlie héerein Origin speaketh more like a Platonist than a Christian That which he first affirmeth Against Origins opinioÌ of thrusting soules into bodies as vnto punishments namelie that soules are thrust into bodies as vnto punishments is manifestlie false forsomuch as God hath ioined the bodie to the soule for a helpe not for a punishment Neither doth he well to put the diuell into anie hope of saluation in time to come séeing Christ hath taught the contrarie saieng Matt. 25 41. Go yee cursed into eternall fire prepared for the diuell and his angels Neither can we in that place vnderstand Eternall to be onlie a long space of time For Christ most plainlie expoundeth his meaning when he saith Their woorme shall not die and their fire shall not be quenched Mark 9 44. Esaie 66 24. Neither did he truly affirme that the soules first sinned before they came into bodies Rom. 9 11. séeing Paule writeth of Iacob and Esau that before they were borne and had doon neither good nor euill it was said Iacob haue I looued and Esau haue I hated the greater shall serue the lesser Vpon iust cause therefore is this opinion of Origin reiected by all men Augustine 7 Augustine in manie places séemeth to attribute bodies vnto Angels and namelie in his second booke De trinitate the seuenth chapter in the third booke the first chapter Which the schoole men perceiuing excused him saieng that he spake not there after his owne iudgement but according to the iudgment of others Which thing I also might allow for so much as I sée that that father in his eight booke and 16. chapter De ciuitate Dei after the opinion of Apuleius Madaurensis and Porphyrius defineth that Angels be in kind sensible creatures in soule passiue in mind reasonable in bodie airie in time eternall Doubtlesse herein he followeth the doctrine of the Platonists but in the places before alleadged he séemeth to speake altogither of himselfe Barnard Yea and Barnard also vpon the song of the thrée children as it appeareth is of the same opinion Wherefore the schoolemen be compelled to deuise an other shift and they saie that Angels if they be compared with men are spirits but if with God they haue bodies bicause they are destitute of the single and pure nature of God Tertullian Tertullian De carne Christi affirmeth that Angels haue bodies but that is the lesse maruell in him for he attributeth a bodie euen to God himselfe But he calleth a bodie whatsoeuer is for he delt with vnlearned and rude men which thinke that whatsoeuer is not a bodie is nothing But the schoolemen saie that Angels in verie déed are spirits but that when they come vnto men they take vpon them airie bodies which they thicken and make verie grosse whereby they can both be séene touched and perceiued beyond the nature of aire There be some also which saie that some earthie or waterish thing is mixed with them but in no wise will grant the same to be anie perfect mixture least they should be compelled there to appoint a generation There haue béene also which thought that Angels tooke vpon them dead carcases but this to the more part séemeth an vnwoorthie thing to be thought of the holie Angels Whether it be conuenient for Angels to take vpon them the similitude of men 8 Here will some man saie that it is an absurd thing to charge the celestiall Angels with feigning and lieng as they to feigne themselues to be men and yet are none indéed Yea and this séemeth to weaken the argument of Christ which he vsed after his resurrection to declare that he had a verie bodie indéed Feele saith he and see Luk. 24 38. for a spirit hath no flesh and bones as ye see mee haue For the apostles being dismaid thought that they had séene a spirit and therefore to bring them out of doubt Christ bad them to handle and féele his bodie But the apostles might haue said That which we féele is a phantasie it séemeth indéed to be Christ but perhaps it is not For Angels also séeme to haue bodies and to be touched felt whereas yet they haue no bodies indéed Also this opinion may weaken the argument of the fathers against Marcion as touching the flesh of Christ For he did eate saie they he dranke he was hungrie he slept he did sweate and such like and therefore had a true and humane bodie Vnto these things might be answered that the selfe-same things haue happened vnto Angels whereas notwithstanding they had no bodies I answere that which they first saie that it is absurd to charge the Angels with lies they should vnderstand that euerie thing howsoeuer it be feigned is not straightwaie a lie Euerie thing that is feigned is not a lie Luk. 24 15. Christ appeared vnto his disciples as a stranger and yet he lied not euen he was séene vnto Marie in likenes of a gardener yet he lied not so the Angels although they appéered to be men when they were no men Iohn 15 20. The Angels while they seemeâ to be men lied not yet were they no liers For they came not of purpose to prooue themselues men but onelie that they might conuerse and haue communication with men To the argument of Christ as touching his owne bodie thus I answere first the apostles thought that it had béene a ghost which appeared and therefore Christ to refell that saith Handle and see for a spirit hath neither flesh nor bones By the handling it selfe it might be perceiued that the same which was present was a verie true and perfect bodie not a vaine phantasie But thou wilt saie It was a true bodie indéed but yet taken for a time and such a bodie as
5 3. 1. Pet. 1 6. for Tribulation worketh patience patience experience And Peter in the first chapter of his first epistle saith that There is ioie to the saints in temptations yea and Paule dooth glorie in his aduersities 2. Cor. 21 9. The which he meaneth not as they procéed from the diuell or from wicked men Temptations distinguished but as they come from the prouidence of God and be the instruments of his reward and saluation But if they tend vnto euill that is that they be prouocations vnto sin then must they be distinguished bicause therein is either fall or victorie If victorie be ioined with them this kind is desired of saints to the intent the diuell the flesh and the world may euerie daie more and more be vanquished in them But if they be afraid of falling it is either temporall or eternall if it be temporall we must praie for the auoiding of temptation as we doo in the Lords praier And lead vs not into temptation Matt. 6 13. This did Christ teach his apostles when hée said The spirit indeed is readie but the flesh is fraile Matt. 26 41. watch and praie that ye enter not into temptation And reason leadeth vs therevnto for we ought to detest all things that are contrarie vnto the will of God such is a fall against the lawe of God yea nothing ought to be more displeasing vnto vs euen as it appéereth by the commandement Thou shalt loue the Lord Deut. 6 5. with all thine hart and with all thy soule To these things adde that none ought to haue such confidence in his owne strength as he should not feare in temptation Wherefore in temptation we must alwaies praie but not that wée may not be tempted at all séeing God hath appointed our life to be a warfare But godlie men are not afraid of temptations which haue a perpetuall and deadlie end for they knowe that God is a father vnto them which they would not beléeue if they misdoubted that they should be forsaken of him Further they acknowledge Rom. 11 25. that The calling and gifts of God are without repentance as it is said in the epistle to the Romans ¶ Looke the propositions out of the 22. chapter of Genesis at the end of this booke The end of the first part E R THE Second Part of the Common Places of PETER MARTYR Wherein is intreated of the woonderfull knowledge of God the Redeemer The first Chapter Of Sinne especiallie originall sinne and of the vniuersall corrupting of mans nature ¶ Looke the like place In Gen. 8. at the end In Rom. 5. The cheefe points to be intreted of FIrst wee will sée whether there be anie originall sin or no for there be some which vtterlie denie the same to bée then wée will declare what it is lastlie what properties it hath and how by succession it is conueighed to the posteritie and by what meanes it is released As touching the first we must remember that both in the holie scriptures also among the fathers it hath diuers names for in the seuenth chapter of the epistle to the Romans verse 8 23. The names by which originall sin is called it is called sinne and the lawe of the members and concupiscence Else-where it is called the want of originall righteousnes a corruption of nature a lumpe of wickednes a froth a weaknes naturall The Pelagians and Anabaptists denie originall sinne The arguments of them that denie originall sin Nahum 1 9. the lawe of the flesh and such other like The Pelagians in old time denied this sinne at this daie the Anabaptists denie it These in a maner may be accounted their arguments First they saie that the fall of Adam was sufficientlie punished in himselfe and that there is no cause why God will reuenge it in his posteritie especiallie séeing it is written in the prophet Nahum that God dooth not twise punish one and the selfe-same thing for it sufficeth him that he had once punished Moreouer it is also written Ezec. 18 20 that The sonne shall not beare the fathers iniquitie but the soule that sinneth the same shall die Further that the bodie when it is formed in the wombe is the workmanship of God and hath nothing that ought to be blamed naie rather which is not woorthie of great admiration that the soule also is either created or infused by GOD and that the meanes of propagation cannot be accounted euill bicause marriage in the holie scriptures is commended and that from the beginning God commanded man to beget children Wherfore among so manie defenses of innocencie they demand by what entrances sinne could insinuate it selfe They adde also that Paule in his first epistle to the Corinthians 1. Cor. 7 14. when he exhorteth the beléeuing wife to abide with hir vnbeléeuing husband if he will abide with hir among other things saith Your children are holie But they saie that they cannot be holie if they be borne in sinne and that therefore they which be borne of faithfull parents cannot drawe with them originall sinne They affirme withall that it is commonlie said that sinne is a thing spoken doone or lusted against the lawe of God and that it is not sinne vnles it be voluntarie And as Iohn saith in his first epistle the fourth chapter Sinne is iniquitie 1 Iohn 3 4 contrarie wherevnto is equitie or right and that this can be no other thing than is conteined in the lawe and so that sinne is a transgression of the lawe All which things cannot fall into infants when they be borne And they saie further that it séemeth not conuenient which is spoken of some namelie that this sinne is by the flesh or bodie powred out from one to another for that the flesh and the bodie are in their owne nature senselesse things neither can they séeme to be a méet subiect for sinne And to establish their feigned deuise they said besides that those things which are spoken by Paule verse 12. in the fift to the Romans must be extended vnto the sinnes which be called actuall But they saie that it is therefore said that sinne entered by one man into the world bicause of the imitation and example which the posteritie followed 2 By these and such other like arguments they being led denie that there is anie originall sinne But as for death and the afflictions of this life which are commonlie brought as tokens whereby originall sinne is confirmed they say that those consist of naturall causes such as in the temperature of the elements and of the humors And therefore they saie it is a vaine fable that we refer them to the fall of Adam And they thinke it to be a thing most absurd to affirme that to be sinne which by no maner of meanes can be auoided Lastlie they saie that if by that meanes we shall be said to sinne in Adam bicause we were in his loines according as it is
and wisedome of the flesh is enimitie against God and vnder this sentence he comprehendeth all the affections of men not yet regenerate But I maruell at the impudencie of Pighius who to wind himselfe out by some meanes or other saith that this place must be vnderstood as touching the sense of the letter which he affirmeth to be against God and cannot be subdued vnto him For as well that which goeth before as that which followeth dooth manifestlie reprooue him verse 8 9. for Paule foorthwith addeth the difference betwéene men that be in the flesh and those which be in the spirit Wherefore it appéereth sufficientlie that he treateth not of the diuersitie of the sense of the scripture but of the diuersitie of men themselues And the next words before that sentence are verse 3. That which was vnpossible to the lawe inasmuch as it was weake bicause of the flesh God sending his owne sonne in the similitude of sinfull flesh by sinne condemned sinne in the flesh that the righteousnes of the lawe might be fulfilled in vs. These words also doo testifie that Paule spake of vs not of the spirit or the letter of the scriptures For in vs is the infirmitie whereby the lawe is weakened that it could not bring vs to saluation and by Christ the rightousnes of the lawe beginneth to be fulfilled in vs. 18 Neither must we harken vnto them which both in this place in manie other By the flesh is not ment the grosser part of the mind Gala. 5 19. will that by flesh should be vnderstood the grosser parts of the mind For when Paule to the Galathians reckoneth vp the works of the flesh he putteth in that number not onelie adulteries fornications and wantonesse but also idolatrie which no man can denie but that it dooth apperteine to the mind not vnto the flesh And Christ when he saith That which is borne of the flesh Iohn 3 6. is flesh and that which is borne of the spirit is spirit exhorteth to regeneration which in verie déed apperteineth not onelie to the substance of the bodie or grosser parts of the mind but especiallie also vnto the will and mind And when he said vnto Peter Matt. 16 17. Blessed art thou Simon the sonne of Iona for flesh bloud hath not reuealed it vnto thee he ment that he had not learned those things by naturall knowledge but by the spirit of God For vnder the name of flesh he comprehendeth those things which apperteineth to the mind and reason But yet we saie not as Pighius fondlie cauilleth that in the nobler part of the mind there is nothing but flesh for we knowe although Pighius had not told vs that the soule is a spirit which neuertheles in the scriptures is called flesh The soule in the scriptures is called flesh before it be regenerated bicause whereas it ought to make the flesh that is to say the grosser part of it self spirituall and ought to reduce the same to the obedience of a mind instructed by the word of God it will rather bend vnto the pleasures thereof and so is made carnall But they obiect against vs that saeing vnto the Galathians Gal. 5 17. The flesh lusteth against the spirit and the spirit against the flesh as though this may not be if in the minds of men we leaue nothing that is sound But we will easilie answer to this obiection for first those words are pronounced by Paule as touching beléeuers which be alredie regenerated which thing those words that followe doo sufficientlie declare That ye doo not those things which yee would By which words he declareth that they obteined a right will by the spirit of Christ which neuertheles they could not accomplish by reason of the continual conflicts of the mind and their great infirmities And therefore the apostle ment no other thing in that place than that whatsoeuer is in vs not perfectlie regenerated all that dooth striue against the spirit of God In the minds of men not yet regenerate be the lawes of nature and illumination of Gods spirit Nor doo we denie but that some such conflict is otherwhile in men which be not yet regenerated not that their mind is not carnall and prone vnto naughtines but bicause the lawes of nature are as yet ingrauen therein and that also there is some illumination of Gods spirit in the same although it be not such as either can iustifie or bring in anie change to saluation 19 Moreouer that reason is corrupted in vs Paules words doo sufficientlie declare wherein he exhorteth To put on the new man Col. 3 10. which must be continuallie renewed in vs. Séeing hée willeth that man be so wholie changed and that man consisteth not only of the bodie affections of the flesh but also and that much more of the mind will and reason it is necessarilie gathered that these things were also corrupted in him It behoueth things to be renewed to haue beene first corrupted For otherwise what néed haue they to be renewed And it maketh no great matter if thou saie that these things must be vnderstood of such as be come to ripe yéeres who of their owne choise and voluntarie sinnes haue corrupted these things in themselues For I will aske wherefore all in generall which be not regenerated did so contaminate themselues as there was not one innocent to be found among them all Trulie there can be nothing else answered to this question but that the verie fountaines were corrupted and defiled in them euen from the beginning Augustine teacheth also that we be so far foorth onelie regenerated in how much we are become like vnto Christ for in that we be vnlike vnto him therein we are not borne anew but reteine still the old man in vs. Wherefore let vs sée whether from the beginning we haue a mind will and reason like vnto Christ for if they be found vnlike we must néeds conclude that they be corrupt and doo apperteine vnto the old man as touching the corruption of the baser parts of the mind dailie experience sufficientlie teacheth vs. Againe The baser parts of the mind are sprinkled among the members this propertie belongeth vnto the baser parts of the mind that they be sprinkeled abroad in the members doo spred themselues abroad ouer all the parts of the flesh which cannot be agréeable vnto the mind and reasonable part being things spirituall and inuisible That the bodie also and parts therof haue fallen from their dutie to become rebellious and repugnant to the mind Paule teacheth when he crieth out O vnhappie man that I am Rom. 7 24. Who shall deliuer me from the bodie of this death And againe when he saith Ibidem 23. I feele another lawe in my members Finallie that the whole man how much soeuer he be is corrupted the commandement of Christ dooth sufficientlie prooue Matt. 16 24. wherein he biddeth vs to denie
vse of light we receiue originall vnrighteousnes be conceiued in iniquitie And he saith of Christ The sanctification of Christ It was not requisite for him in whose bodie no sinne should be to féele anie naturall contagiousnesse of generation Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature and that infections began to be in a maner before he had life The same Ambrose in his booke De arca Noe Whom then hath he now called iust but him that is frée from these bonds whom the common bonds of nature cannot hold Also vpon the gospell of Luke Through the washing of the healthfull ministerie those infants which haue béene baptised are now clensed from wickednes Ierom. Ierom vpon the prophet Ionas saith that Yoong children are subiect to the sinne of Adam And least thou shouldest thinke he onelie spake of the * Or imputation of fault guiltines of Adams fault vpon the 18. and 41. chapters of Ezechiel he saith Not so much as the child of a daie old is without sin vrging also that sentence Iob. 14 4. Who can make that cleane which was conceiued of an vncleane seed Nazianzen Gregorie Nazianzen saith The image of God shall cleanse the blemishes of bodilie inundation And afterward Reuerence the birth by which thou art deliuered from the chaines of earthlie natiuitie And intreating of baptisme he saith By this man the spots of our natiuitie are taken awaie by the which we were conceiued in iniquitie and in sinnes our parents begat vs. Augustine defendeth Basil 22 Basilius Magnus is defended by Augustine for the Pelagians would haue had him séeme to be of their parts He writeth against the Manicheis that euill is not a substance Whether euill be an essentiall thing but a conuersation which commeth onlie of the will Which saieng he ment of those which procured the infection of conuersation by their owne proper will which conuersation saith he may easilie be seuered from the will of them that be diseased for if it could not be seuered from the same euill should be a substantiall part thereof All these things Augustine affirmeth to be rightlie spoken The opinion of the Manicheis for the Manicheis decréed that euill is a certeine substance and that the same is the beginning of worldlie affaires But contrariwise Basil saith that that euill is in a good thing and that it happened through the will of the man and of the woman that sinned Euill may be separated from vs by the mercie of God And wheras he saith that it may easily be seuered from the will he ascribeth not that vnto our strength but vnto the mercie of God And in that he saith there shal be no token thereof left we also doo hope the same though not in this life A perfect separation from euill is hoped for in the life to come yet in the life to come But that he acknowledged originall sinne his owne sermon of fasting dooth sufficientlie beare witnes for thus he saith If Eue had absteined from the trée we should not haue had anie néed of this fasting Matt. 9 12. for Sound men haue no need of the physician but sicke men We became sicke through that sinne let vs be healed by repentance but repentance without fasting is vaine By these words Basil determined that we by reason of the sinne of Adam are not sound Moreouer he citeth the twelue bishops of the east which condemned Pelagius To whom we should adde Origin Origin who interpreting that sentence of Paule which we haue spoken of Death came vpon all men he said that Abel Enoch Rom. 5 12. Methusala and Noah sinned other fathers he saith he will not recite bicause they sinned all euerie one and that none is cleane from corruption though he haue liued but one daie But vpon the sixt chapter of the epistle to the Romans he speaketh more plainlie when he saith that Baptisme was appointed by tradition from the apostles to be giuen vnto infants Baptisme appointed vnto infants by the apostolicall tradition bicause the apostles knew that the naturall corruption of sinne is in all men which ought to be washed awaie by water and the spirit And Chrysostome vpon Genesis intreating of the question Chrysost Wherefore men now a daies bée afraid of beasts and be hurt by them séeing they be created lords ouer them This saith he happens by reason of sinne and bicause we depart from our confidence and honour And thereby Augustine prooueth that the naturall gift of yoong children is fallen awaie in that the beasts doo not spare them The same Chrysostome expounding that place of the sixt to the Romans saith how that sinne which remaineth through the disobedience of Adam hath polluted all things He hath also manie other places to the same effect 23 But yet the Pelagians The Pelagians indeuoured to haue Chrysostome on their side and especiallie Iulianus were not ashamed to cite this father for a witnes as though he had made for him bicause in his sermon De baptisatis he reciting manie gifts of baptisme saith that They which be baptised doo not onelie receiue forgiuenes of their sinnes but also are made the children and heires of God the brethren of Christ and ioint-heires with him the members and temple of God and instruments of the holie Ghost He addeth at the end Doost thou sée what a sort of liberalities there be of baptisme And some doo thinke that heauenlie grace consisteth in remission of sinnes and for that cause we doo baptise yoong children when as neuertheles they be not polluted with sinne that vnto them should be giuen or added righteousnes holines adoption inheritance brotherhood of Christ that they may be his members By these words Iulian thought that Chrysostome giueth not his consent that there is originall sinne It may be said that infants be innocent as touching sinnes aduisedlie committed Rom. 9 11. But Augustine saith that his words must be vnderstood concerning sinne committed vpon their owne aduisement from which sinne assuredlie they be exempt and by this reason they may be called innocent According to which meaning Paule writeth of those two brethren Before they had doone either good or euill when neuerthelesse there is none altogither exempted from that which the apostle said By the sinne of one Rom. 5 16. condemnation came vpon all men And By one mans disobedience manie are made sinners Hereof it appéereth A great warines must be in reading of the fathers how warelie it behoueth vs to be in reading of the fathers for sometimes we read in them that yoong children haue no sinne proper of their owne when neuerthelesse they especiallie acknowledge the corruption of nature Sinnes proper are two waies to be vnderstood that is originall sinne to be in them But to haue sinnes proper may be two waies vnderstood either concerning things which they haue doone of their owne will
things Rom. 8 23. which Paule a little after addeth And not onelie it but we also which haue the first fruits of the spirit c we shall perceiue that godlie men and such as are indued with the spirit of God are distinguished from the multitude of other creatures for so meaneth this particle Not onelie Although I know there be some that by those which are said to haue the first fruits of the spirit doo not vnderstand all christians in generall but onelie those which at that time did abound in great plentie of spirit such as were the apostles and Paule himselfe and a few certeine others which were indued with the apostolicall spirit As if it had bin said Rom. 8 9. The reuelation of the glorie of the children of God is waited for not onelie of all the godlie but of vs likewise which are indued most plentifullie with the spirit of Christ An argument taken from the iudgement of most excellent men so that the argument is taken from the iudgement of most excellent and wise men which is of great force either to confirme or amplifie But the apostle séemeth not in this place to vse that distinction for before he pronounced vniuersallie that we which be of Christ haue his spirit dwelling in vs. Neither doth he in that he maketh mention of the first fruits of the spirit meane to put a difference betwéene the common sort of christians and the apostles but he called the first fruits of the spirit that spirit which we now haue The first fruits of the spirit bicause we shall reape in an other life the full fruits and plentifull commodities thereof And Ambrose when he interpreteth that place Not onlie it but we our selues also which haue the first fruits of the spirit addeth straitwaie When he had now spoken of the vniuersall creature then he speaketh of men themselues The arguments also wherewith Augustine was led to flie the common interpretation of other men be not so weightie and firme as there should be much attributed vnto them For in that Paule maketh insensible things to desire our saluation and for the cause thereof to grone and be in trauell he vsed the figure Prosopopoeia or Anthropopathia They which are of this opinion are not farre off from the fondnesse of heretiks to beléeue things absurd concerning the sunne the moone and the starres Here we are in a doubt betwéene two figures for Augustine followeth this figure in that he thinketh euerie creature doth signifie a man we rather thinke it to be the figure Prosopopoeia The coÌtrouersie is here whether of these two figures is rather to be vsed That must be allowed as I thinke which best agréeth with the words of the apostle What kind of figure is best to be allowed which maketh his argument of more weight and force And séeing the sense that we take it in may bring both to passe I haue thought that the same is rather to be admitted First indéed the apostle added as we did note that Not onelie it but also we which haue the first fruits of the spirit c. Which words doo sufficientlie declare that he before intreated not of men but of other creatures Further this reason is of great force to aduance our redemption which we wait for if we knowe the same to be expected of all sorts of creatures 54 Touching the angels onelie this exposition séemeth not so plaine for they might séeme to be miserable if they should for our sakes either grone or trauell whom yet we must beléeue to be in blessed state The blessed angels shall not be rid of all kinds of affections verse 12. But their felicitie dooth not prooue that they should be vtterlie rid of all kinds of affections Peter in his first epistle and first chapter saith that They desire to looke vpon the promises of the prophets which apperteine vnto the Gospell For that place is not so to be read as our interpretor hath turned it to wit In quem desiderant angeli prospicere that is Vpon whom the angels desire to looke but In quae ãâã ãâã ãâã ãâã ãâã that is Vpon which the angels desire to looke wherfore they be holden with a desire to sée those promises fulfilled In Zacharie we read Zacha. 1 12. that they among the mirtle trées like a troope of horsemen praied with great affection for the holie citie that it might be builded againe I passe ouer that which we read in the gospell Luke 15 10. that they be in great ioie when they perceiue sinners to be conuerted to repentance wherefore it followeth by an argument of the contrarie that of necessitie they be gréeued at the stubbornes and obstinacie of the wicked Concerning the soules of godlie men departed no man doubteth but that they be indued with singular felicitie Apoc. 6 10. The soules euen of the blessed desire manie things and yet we read in the Apocalypse that they crie and praie vnto God that he will reuenge the bloud which hath béene shed and labour with great affection that the clothing of the bodie now corrupted may one daie be restored So as both vnto angels and blessed soules such a felicitie is to be ascribed as excludeth not these kind of affections which the scripture dooth shew to be conuenient for them Which ought so much the lesse to be maruelled at séeing we read in the scriptures that God the verie fountaine and head of all felicitie is touched with repentance changeth his mind and suffereth manie other things which séeme not to be agréeable vnto his diuine nature But how those things are to be vnderstood neither intend we now to declare neither dooth this place require the same of vs. But it shall be sufficient to saie in a word that such an affection may fall euen into the angels as Paule dooth make mention of in this place And although we cannot as yet vnderstand how the same should be no let vnto their happines yet there is no cause whie we should denie that the same can be so but at the last when we shall be come to that felicitie then it shall be manifest vnto vs. In the meane time let vs beléeue the holie scriptures which beare witnes that the holie angels haue such affections in them 55 But how shall we vnderstand How angels may be vnderstood to be subiect vnto vanitie that they be subiect vnto vanitie Easilie inough indéed not according to the substance as they terme it of their owne nature but as touching those works which God hath appointed to be doone by them They be set ouer cities kingdomes and prouinces as Daniel plainelie writeth Dan. 10 13. yea also they are present with euerie priuate man for Christ saith Matt. 18 10. Their angels shall alwaies behold the face of my heauenlie father Acts. 12 15. And disciples in the acts of the apostles answered concerning Peter when he knocked at the doore It
chapter where he saith The first image of brasse was made vnto Ceres at the proper costs and charges of Spurius Cassius Here we sée that this writer calleth the idoll of Ceres Simulachrum Vitruuius in his second booke and eleuenth chapter where he intreateth of the hewing of stuffe calleth the image of Diana Simulachrum The seuentie interpretors where it is in Hebrue Atsabbim there they translate it in Gréeke ãâã ãâã ãâã ãâã ãâã but the Latine text hath Simulachra Yea and Iohn in the place a little before alledged saith Defend your selues from images 1. Ioh. 5 21 We read it in the Latine translation Fugite simulachra Ierom vpon the eleuenth chapter of Esaie declareth that Idols be the images of them which be dead Wherefore it appéereth that these men deuise distinctions which be fond and ridiculous Againe it must be considered FroÌ whence the worshipping of idols came into the church of Christ that this worshipping of images which is outwardlie of them vsed hath béene fetched as well from the Hebrues as also from the Gentils For in the tabernacle of Moses there was the candlesticke and the altar and also the incense such as these men doo set before their images Albeit Christ is now come and hath abrogated the ceremonies of Moses Cicero in his third booke of offices saith that Perfumes and wax candles were set before images Wherefore such rites or ceremonies were deriued aswell from the Gentils as from the Hebrues But at the last the matter came to such passe which is more intollerable as it is now thought of them which be called christians that some diuine power is in those images In which point I sée not what they differ from Ethniks They vndoubtedlie did thinke that such as vsed the image of Alexander were more fortunate than other men Wherefore Augustus which had before vsed the image of the Sphynx did afterward vse the image of Alexander Marius was delighted with a siluer eagle the which came afterward to the hands of Cateline who also worshipped the same himselfe and praied victorie of it Euen so doo they at this daie attribute sundrie vertues vnto images they make sacrifice vnto them and doo aske manie things of them Ierom vpon the 57. chapter of Esaie declareth that in his time at Rome the image of Tutela was worshipped in the entries of houses The image of Tutela worshipped at Rome in the time of Ierom. with tapers and lights But for vs if we be true christians it is no decent thing to take rites and ceremonies either from the Iewes or from other nations but we must onelie vse those things which are commanded vs in the word of God 1. Co. 11 23 Wherevpon Paule being desirous to commend the vse of the Lords supper saith that He deliuered vnto the Corinthians that which he had receiued of the Lord. 17 Wherefore séeing we haue it manifest out of the word of God that we must not worship images we ought to obeie suffering our selues to be gouerned by the lawe of God and not by the inuentions of men Moreouer we knowe Iohn 4 23. that God must be worshipped in spirit and in truth but no man is ignorant that images be not spirit and truth for so much as they be things which may be séene 2. Co. 5 16. And Paule saith that We knowe Christ no more after the flesh therefore much lesse after an image I beséech you let vs conferre the state of the primitiue church where vnto the seruice of God images were not vsed at all with the latter state wherin they be allowed and it will most manifestlie appéere that all things are become more corrupt Moreouer Augustine in his booke De quantitate animae most wiselie wrote that It behoueth him that is worshipped to be much better than he that dooth yéeld the worship but all men vnderstand that images be not better than men Further if they might be indued with life and reason they would honor their makers by whose hands they were made When men sinne in this kind of worshipping they doo nothing else but as S. Paule taught the Romans They change the glorie of God into the similitude of a mortall man of birds Rom. 1 23. of foure footed beasts and of serpents Those which defend and mainteine such worshippings doo drawe awaie men from the true worshipping of God For 1. kin 12 28 when as Ieroboam went about to drawe awaie the children of Israel from the worshipping of the true God he erected two images of calues one in Bethel and the other in Dan. Furthermore in this matter we knowe the forwardnes of men for whereas Christ hath commanded that we should beare his crosse we had rather worship the same and all to becrosse our head and forehead therewith which thing he commanded vs not Neither can we but grant that the Christians as we may learne by Tertullian began euen at the first to fortifie themselues with the signe of the crosse Matt. 13 25. For the diuell began foorthwith to sowe cockle vpon the good séed of the church Also Paule putteth the Corinthians in remembrance 1. Cor. 12 2. that they were sometime carried awaie vnto dumbe images the which verie thing we sée doone at this day in euerie place We read not anie where in the time of the primitiue church that faithfull and godlie men did direct their praiers vnto pictures and images But now this is vsed euerie where and it is come to that passe that men giue more honor vnto images than they doo vnto the word of God For there is not a man found at this daie that dooth worship and honor the holie scriptures Christ when he was vpon the earth Iohn 15 7. bicause he was now readie to depart comforted his apostles saieng that Vnlesse he departed the spirit of the Comforter should not be sent vnto them Which the interpretors expound to be said bicause that the presence of Christ as concerning his flesh would hinder them that they should not be fit to receiue the spirit Which thing if it be trulie said as touching the flesh of the Lord how much rather shall it be affirmed of his images and pictures Neither doo we doubt that Peter would not be worshipped of Cornelius the Centurion If Peter would not be worshipped himselfe much lesse his image who was not to be thought that he would doo diuine honor vnto him With what mind thinke we dooth he beare that his images and pictures should now be worshipped among men But if they will saie We doo not honor them with the chéefest honor let them vnderstand that neither Cornelius minded so to worship Peter 18 Neither must we be ignorant Apo. 19 10. and 22 9. that the angell in the Apocalypse did twise reprooue Iohn for that he would haue worshipped him Then if so be that neither angels nor men must be worshipped much lesse their images and pictures And
The end of good men is life eternall and the kingdome of heauen and the end of vertues is to prepare and renew vs to the glorie of God But honour is said to be the reward of vertues in respect of others which doo behold and woonder at the gifts of God which are in good and godlie men And when they desire to present or recompense them with some good thing haue nothing more excellent than honor they giue that vnto them After this maner therefore honor is accounted the reward of vertue caution 2 An other caution is that none be so inflamed with the desire of honor as he séeke to attaine to the same after what sort he will be it by right or by wrong Salust Salust spake an excellent sentence as concerning this matter The good man and the euill doo both alike desire vnto themselues glorie honor and rule the one by true meanes but the other wanting good arts striueth to compasse the same by fraud guile caution 3 Thirdlie we must beware that a man séeke not more honor than his deserts and vertues require nor that he séeke to wrest vnto him honors and dignities when he rather deserueth blame for this would be both absurd and without all order of iustice Abimelech tooke no héed of those things Abimelech was ambitious which I haue recited but ranne into them all for he proposed to himselfe a kinglie power or rather tyrannie as the chéefe end for he directed therevnto all his acts and deuises And moreouer he indeuored to attaine thereto by deceits and guiles and not by a good waie and iust meanes or rather he séemed to be of Euripedes iudgement A sentence of Euripedes That euen right it selfe is to be violated for dominion sake And for so much as he wanted deserts he rather extorted honor which is giuen as a testimonie of vertues than got it vnto himselfe by honest meanes He circumuented his citizens by no obscure kind of largesse for he with faire words desired the kingdome bicause he would bestow vpon them most large and ample benefits for so much as he was their kinsman The Ethniks lawes condemne ambition The lawes euen of Ethniks condemne such ambition for it is decréed Ad legem Iuliam de ambitu that he which attaineth to honors by briberie should be condemned both in a fine of monie namelie in a hundred péeces of gold and withall should be made infamous And that ambition is woont to driue men to commit murders In 2. kin 11 without all respect of anie kindred the histories as well holie as prophane doo sufficientlie teach vs. Gen. 4 3. Caine being afraid least his brother should be preferred before him did slaie him For the same cause did Romulus kill Remus Domitian laie in wait for Titus and Antonius Caracalla slue his brother Geta. Also there haue béene children so desirous to reigne as they could not staie vntill their parents came to their fatall death And againe fathers fearing least their children should attempt innouations haue put them to death as Herod did of whom Augustus said he had rather be his hog than his sonne bicause he absteined from hogs by reason of the Iewish religion but he forbare not from murdering his children I passe ouer the most cruell proscriptions of the Romans wherein all regard of friendships was set aside Also how the earnest endeuor of peruerse religion or idolatrie violentlie breaketh out and rageth there is no néed to repeat old histories séeing our age hath ouer manie examples of the same Of desire of Praise 8 The godlie haue wherewithall to comfort themselues verie well In 1. Cor. 4. verse 5. by this sentence of the apostle When the Lord shall come 1. Cor. 4. then shall euerie one haue praise of God when they be backbited when their good name is impeached and when the things that they haue well doone are brought into slander by euill persons For they be taught to expect praise from Christ and with a noble courage to contemne the praise that commeth from men which for the most part is vaine Indéed man of his owne nature is gréedie inough of praise Wherefore Augustine in his 13. booke De Trinitate Augustine dooth cite a verse of Ennius namelie Ennius that All mortall men doo feruentlie desire that they may be praised And no maruell séeing man is according to the image of God and God will haue his praises to be most highlie celebrated But this desire must be reformed least by our abuse it hinder saluation This may be doone if we followe the counsell of Paule in expecting praise to come from God whereby it may be counted perfect and sincere Augustine Augustine in his 13. booke of confessions writeth that concerning this matter he had much cause to be greatlie gréeued for he was oftentimes commended neither was it an easie thing to ouercome the flattering motion of the mind but he saith that he vsed this comfort that he knew it was most surelie determined by God that praise is a perpetuall companion of pure and chast life And hereof were not the Ethniks ignorant when as they made praise to be as a shadowe following the bodie to kéepe continuall companie with vertue I ought not saith one for that cause to liue naughtilie that all men may hate me so soone as they heare me spoken of But when we heare our selues praised Remedies against humane praises there must be vsed a double remedie First let vs reioise on the behalfe of our neighbours bicause they be so appointed by God and inspired by his spirit as they will praise and allow of those things which they shall iudge woorthie to be praised which benefit of God is not common Another remedie there is that whatsoeuer praise is giuen vnto vs let vs turne all that vpon God himselfe The loue of glorie sometime driueth men into madnesse Iulian the apostata who is author of all good things taking speciall héed that we be not desirous to be praised of men For this desire is so pernicious that sometime it driueth men to madnesse Iulian the apostata as we read in the sixt booke of the tripartite historie although otherwise a man wicked yet in humane philosophie and sciences of the Schools verie well learned what time as he mooued warre against the Persians was so desirous of glorie that in pride of mind he began now to dreame and imagine vnto himselfe a glorie whereby he might be equall with Alexander of Macedonia Yea and he fell into so great a follie as he said that The soule of Alexander was translated and dwelt in himselfe We be taught in the epistle to the Romans Rom. 2 29. that True praise is to be expected from God where the apostle speaking of Circumcision which is in the spirit not in the flesh nor in the letter straitwaie added Whose praise is not of men but of God And in
indured cruell iniuries all his life long he was beaten and finallie was crucified like an euill dooer Neither did the punishment fall vpon the murtherers and rebels till after certeine yéeres These things dooth GOD diuerslie according as the counsels of his prouidence doo permit In 2 King 1 verse 9. 5 There remaineth to sée wherefore it was admitted to Elias that he should destroie with fire from heauen those princes and their soldiers and yet it was denied to the apostles Luke 9 54. which in like maner desired that the same might be lawfull for them against the Samaritans Looke In 2 Kings 2 23. who most cruellie excluded Christ from harbouring among them when he iournied from Galilie to Ierusalem for Iames and Iohn desired this of Christ Some saie that hereof commeth the difference that the spirits of the lawe and of the Gospell be verie contrarie For the propertie of the lawe is to condemne punish and slea but the propertie of the Gospell is to forgiue preserue and quicken So that Elias was to kill them which did openlie violate the lawe of God but the dutie of the apostles was to helpe and to heale men and not to destroie them Wherefore the Lord added Ye knowe not of what spirit ye be I doo not thinke that these words are so to be vnderstood as though Elias was so much addicted to the lawe that he had nothing common with the Gospell for he himselfe was sometime a helpe to men For in a verie great dearth he fed the widowe of Sarepta 1. Kin. 17 16 togither with hir sonne and familie yea and when hir sonne was dead he restored him vnto life againe and heauen being opened hée gaue raine most plentifullie Also the apostles of Iesus Christ were not so addicted vnto goodnes as that they neuer hurt anie Acts. 5 5. Acts. 13 11. for Peter by his word destroied Ananias and Saphyra Paule made blind Elimas the sorcerer and deliuered verie manie vnto satan to be tormented according to the flesh Howbeit I grant that the spirit of clemencie and gentlenesse flourished more in the apostles of Christ than in the ancient prophets and againe that the spirit of seueritie and reuenge was more vttered in Elias and his fellowes than in the euangelicall disciples And I thinke good to adde that the apostles were therefore warned of the Lord bicause they were mooued against the Samaritans by an humane anger and not by a diuine persuasion to wish euill vnto them But it is verie likelie that they were vrged to aske that thing through the site of the place bicause in the same place Elias procured fire from heauen vnto those princes For king Ahaziahu was in Samaria when he commanded that Elias should be brought vnto him Wherefore there was a certeine fond zeale in the apostles wherewith they indeuoured to imitate Elias Nor in the meane time did they make anie difference betwéene the nature of their vocations For thereto was Elias called that he should execute the iudgements of Gods seueritie neither did he so sharpelie behaue himselfe of his owne accord but by the warning of God and of his angel Indéed in outward shew he might séeme to be a manqueller yet must he not so be reputed séeing he was onelie the minister of God And so we must beware that we doo not by anie example of our forefathers assure our selues of those things which we earnestlie and extraordinarilie desire Thus vndoubtedlie did the sillie woman of Samaria Iohn 4 20. who reasoning with Christ at the well side laboured to prooue that God should be worshipped in that mountaine bicause Iacob had worshipped him there Indéed he did that which was lawfull for him to doo in that age wherein he liued but afterward when the lawe was giuen the worshipping was to be doone at the tabernacle and after that in the temple of Salomon Neither must the examples of the forefathers doone against the lawe of God be taken as rules to imitate and followe The which if we shall doo we shall not be counted as followers of the fathers but as mockers of them Wherefore when we will take vnaccustomed things in hand against the ordinarie commandement of God it is not enough to alledge an example of the forefathers but we must descend into our selues in examining by what spirit we be led least vnder a certeine glorious pretence we followe the wisedome and affection of the flesh For this cause Iesus said to his apostles Ye knowe not of whose spirit ye be Ye purpose with your selues to followe Elias but ye be not led with his spirit 6 Two waies we sée there is offense committed in this age of ours Warres of christians against the Turks The christian princes haue diuers times taken in hand wars against the Turks pretending a iust cause for that they thought méet to recouer those lands which the barbarous nations and wicked tyrants had taken awaie from the christians Buâ whether they were stirred vp by a good spirit it is verie doubtfull Peraduenture they were mooued by a gréedie desire of bearing rule or for worldlie glorie sake or else by other inuentions of mans wisedome and therefore had seldome anie good successe Againe there haue béene some Fighting for the Gospell which indeuoured by armes and humane power to spread abroad the Gospell and propagation of churches These perhaps did not well trie with what spirit they did it This is it whereof Christ warned his apostles that they should descend into themselues and examine with what spirit they were led namelie Luke 9 55. whether they could be like vnto Elias And when they had desired of their maister that it might be lawfull for them by his leaue to vndertake and doo it he denied that request bicause he was not sent to the end he should afflict or destroie men but rather to helpe them and that therefore he would not passe the limits of his vocation Whereby he also warned them that they should not rashlie indeuour to arrogate such things vnto themselues But that Christ was not sent to punish and take reuenge of wicked déeds his life and acts doo testifie For he was a succour vnto all men and he helped them that were in miserie so often as occasion was offered And when he was with most bitter taunts reuiled he did not reuile againe And being fastened to the crosse he praied most patientlie for his enimies Wherefore the places which at the first sight séemed to varie are reconciled And we be all warned that when we are to take in hand anie thing against order custome we must first discerne with what spirit and instigation we be mooued Neither let vs be of the mind to imitate Helias in reuenging vnlesse we vnderstand for a certeintie that we be led with the spirit of Helias Yet is not therefore the power which the magistrate hath of iust reuenging taken from him for he hath lawes prescribed vnto him
by GOD which he ought to followe But those things which we haue spoken belong vnto priuate persons VVhether Helias did well in killing of the Baalits In 1. Kin. 18 verse 40. 7 While the people was hot and feruent in confession of the true faith Helias vsed an occasion preuented the kings commandement prouided that the prophets of Baal should be taken and slaine They must not saith he be better instructed and prouoked to repentance but he would haue them foorthwith to be slaine Why the Baalits were slaine For he was assured by the spirit of GOD that they would not conuert or be changed And séeing they had now led awaie manie from the true God and would still haue deceiued manie if they had remained aliue he accounted it a iust thing that their vngodlinesse should be ended with their life God vndoubtedlie might by an other occasion means and waie haue confounded and destroied the Baalits Whether Helias did well in killing of the Baalits yet séeing he thought best to deale after that sort we ought to thinke that this was the best waie But some man will saie that Helias in the meane time séemeth to be guiltie of murther for he slue and caused to be slaine foure hundred and fourtie men Chrysostome treateth of this matter vpon the epistle to the Galathians when he expoundeth that place Gal. 1 17. wherein he said I went not vnto them which were apostles before me At the first sight saith he he séemeth to diminish the authoritie of the other apostles and to extoll his owne selfe which thing could not be without fault But vnto this he answereth that the saiengs and déeds of the saints must not be barelie and simplie weighed For otherwise Samuel might haue séemed to be a murtherer who killed Agag the king In like manner might Phinees and also Helias Looke In 1. Sam. 15 31. Num. 25 7. 1. Kin. 18 40 It behooueth saith he to looke vpon the causes and to consider whie and to what end those things shal be either said or doone Paule saith he was not so arrogant as he would contemne other apostles in comparison of himselfe onelie he would win authoritie vnto the Gospell which was preached by him For he had to doo with false prophets who said that vnto Paule which forbad the ceremonies of Moses credit should not be giuen but to the greater apostles who suffered them Bréefelie he would prooue that as touching things manifestlie reuealed vnto vs by God nothing should be withdrawne or changed by the authoritie of men Moreouer he séemeth to affirme An ill work cannot be made good by an intent that the intent or end is chéeflie to be regarded as though a worke which séemeth absurd can be made good and holie by an intent as they call it This vnder correction of so excellent a man doo not I easilie allow bicause there be manie works so wicked and corrupt that how good an intent so euer come vnto them yet are they not therby so amended as they be made good Let no man vnder this pretence saie that we must steale to the intent that almes may be giuen to the poore Neither let anie man be absolued if he haue committed adulterie by saieng that he did it with an vpright mind or to a good end For as saith the apostle We must not commit euill Rom. 3 8. that good may come thereof Further in things that be indifferent which may sometime be doon well and sometime ill an intent may be of some force In which kind of things slaieng is easilie placed For somtime men are iustlie slaine and sometime vniustlie For the magistrate hath the sword and it is prescribed him by God that he should punish offenders And if he doo it with a good mind and a right purpose his worke is counted both good and holie but if he shall doo it to satisfie his malice and to prosecute his quarels or to yéeld to his rage and crueltie he dooth not well Also a priuate man who hath not the right of the sword if he kill anie man he dooth amisse vnlesse he be mooued vnto it by GOD through a certeine prerogatiue or priuiledge whereby the common lawe is debarred But then must he which is stirred vp by God be verie certeine of his impulsion And therefore men must not deale rashlie héerein but a firme and perfect certeintie must be expected Now then I would affirme that those things which at the first sight séeme to be absurd are by faith made honest and right For they be allowed by God bicause they be doone by the prescript of his word when as men cleaue effectuallie vnto him by faith neither maketh it anie matter whether that word be of the common lawe or of peculiar inspiration Wherefore the goodnes of works dependeth of faith So that euen as it is said Rom. 14 23 Whatsoeuer is not of faith is sinne so on the other side may be inferred That which is of faith is iust for faith it selfe iustifieth as the apostles writings doo testifie Also the goodnes of works dependeth of the spirit that mooueth for if anie man be mooued by the spirit of the flesh he dooth vniustlie but if it be by the impulsion of the spirit of God he worketh iustlie And vnto this had the Lord regard when in forbidding the apostles that they should not call downe fire against the Samaritanes he saith Luk. 1 55. Ye knowe not of what spirit ye be And Helias shall be excused not onlie through his intent faith and spirit but for bicause that GOD deliuered vnto him his iudgements to be executed and appointed him to be a iudge of the Baalits So that he shall not be accounted a priuate man but a man of God who euen as by an ordinarie waie in the earth he would haue magistrates to be his deputies so likewise can he promote to that place of dignitie whom soeuer he shall thinke good 8 But passing ouer these excuses I saie that it is decided by the lawe For in Deuteronomie the 18. chapter it is decréed Deut. 18 20 that the prophet should be slaine which speaketh lies in the name of God or which prophesieth in the name of other gods verse 11. And in the 17. chapter is the verie same thing euen as touching priuate men and women which worshipped idols But in the 13. chapter of that booke verse 5. not onelie death is assigned to the prophet which seduceth but there is also a commandement added that none should spare his owne brother or the sonne of his mother neither sonne nor daughter nor seruants nor those which were most déere and néerest friends vnto him Thirdlie it is commanded that the whole citie when it is infected with idolatrie should be destroied with fire sword Further verse 16. in the 24. chapter of Leuiticus it is decréed that the blasphemous man should not be suffered to liue
deale verie warilie For our flesh is woont vnder the pretence of Gods glorie and honor to fight and brall for our owne honor and estimation Moreouer it must not be neglected that we diligentlie seuer sinnes from nature and that in anie wise we wish well vnto nature it selfe that is vnto men but let vs cursse and hate sinnes And for so much as it happeneth oftentimes that men when they haue béene corrected by some afflictions and punishments doo repent so if vnto wicked men being strangers from God and transgressors of his lawes we sometimes wish some discommodities and aduersities of the flesh to the end they may féele the wrath of God I sée nothing to the contrarie And this without controuersie we may wish vnto our selues and that iustlie that God will rather afflict and scourge vs than suffer vs to fall into sinnes or if we sinne that he will at the least wise by this meanes call vs backe to him And if we may wish these and such like things vnto our selues whie should we not wish them vnto others séeing we are commanded to loue our neighbours as our selues 1. kin 17 1. So Elias shut vp heauen So God drew home againe vnto himselfe some of his elect which went astraie for there be some dispositions of men so blockish that they can not be brought home againe but by this meanes Wherefore the psalme saith Fill their faces with ignominie Psal 83 17. and they will seeke after thy name So then we may wish the crosse of affliction both vnto our selues and also vnto others for amendement and correction In which cause yet nothing ought ouer hastilie to be doone for often times it happeneth that some by afflictions are not amended but rather made woorse The best waie of cursing But the better waie were to praie vnto God to correct them and not to wish aduersities vnto them except it be with this condition to conuert them or that the glorie of God may thereof insue And this waie saith Augustine we should not praie against them but for them Howbeit we must vnderstand that among men there be some which are the ambassadors of God who deale not as priuate men but they execute an extraordinarie ministerie And these by the spirit of prophesieng doubt nothing of the will of God for in their praiers they talke togither with God and in that talke they sée and vnderstand manie things as concerning the mind and are woonderfullie affected Séeing then that God sheweth vnto them that sinners shall be brought to amendement of some kind of punishments that he hath determined to punish them or else that some are now past all hope of saluation and shall without doubt be punished with eternall miserie séeing I saie that such things are shewed vnto holie men and that they in no wise doubt but that they are decréed by the most excellent God the which being chosen by him must of necessitie be good how can it be but that they please them how can it be chosen but that they are wished of them when as they continuallie praie Matt. 6 10. Thy will be doone Wherefore when they sée those things they praie they make imprecations they powre out such execrations and curssings as we read in the prophets and holie histories 23 Hereof the godlie doo take consolation who thereby vnderstand in what sort wicked men shall at the length be handeled and the weaker and wandering sort which perteine vnto the flocke of God are by these things corrected and doo take héed vnto themselues that they deserue not the like For this cause Gregorie vpon those words of Iob wherein he curssed the daie of his birth prudentlie wrote that the execrations of the saints procéed not of malice that is from a fleshlie desire and worldlie hatred but from a iust consideration namelie in that they doo sée the same to be allowed by the will of God But saith he these things are not praied for by wishing and desiring Vnto which last saieng of his I assent not for as I haue alreadie said the saints can not but allow and earnestlie wish that which they sée GOD willeth so that they be assured that God hath thus firmelie decréed Acts. 13 11. Acts. 5 5. and .9 In this manner Paule made blind Elimas the sorcerer Peter slue Ananias and Saphyra So likewise the same Peter said vnto Simon the sorcerer Acts. 8 20. 1. Cor. 5 5. Thy monie and thou be destroied togither Paule deliuered vnto satan him that committed incest and said Gal. 5 12. I would to God they were cut off which trouble you 2. kin 1 10. Neither did Elias anie other wise command the fire to come downe from heauen the which deuoured the capteins ouer fiftie with their fiftie soldiers 2. kin 2 24. Elizaeus also curssed the children which derided him and they were torne in sunder of the beares What difference is there whether God execute by himselfe or by others whom he hath appointed to be his ministers Wherefore that which he dooth by himselfe he can doo in like sort by his saints and prophets 24 Furthermore if anie man haue a great desire to cursse other and pretend the imitation of the prophets and apostles let him fore-sée whether he haue their spirit For euen as no man ought to vse the sword but a magistrate onelie so let none vse these execrations Curssings the sword of reuenge are compared togither but they which are most priuie to the will of God and which are mooued by the spirit to giue those cursses This place is alike yea rather all one with that place which concerneth reuenge Priuate reuenge is forbidden yet not publike reuenge and that which is doone by princes So then let them which be of the common sort absteine from execrations especiallie let them not wish anie crosse to anie man as touching eternall damnation but vpon condition that it may doo good And let them knowe that they are bound by this common rule Rom â2 14. Matth. 5 24 Blesse and cursse not praie for them which persecute you And they which by Gods motion vse anie execration or imprecation let them alwaies haue before their eies the amendement of sinne or at the least-waie the diminishing of the malice thereof through paines and punishments that the righteous may not be hindered from the worshipping of God Psal 24 4. and also may not stretch foorth their hands vnto iniquities and finallie let them onelie séeke that the will of God may haue place let them not be desirous of their owne coÌmodities Neither ought it to séeme a woonder to anie man that that common rule which prescribeth to vs To blesse and not to cursse and to wish well vnto them which persecute vs admitteth anie exceptions for that happeneth also in other commandements Is it not else-where ordeined that We should praie for all men 1. Tim. 2 1. And vnto Timothie the
Matt. 5 45. who maketh his sunne to shine vpon the good and vpon the euill and that we are his disciples who answered his apostles when they required fire from heauen to burne the Samaritans Luke 9 54 Ye knowe not of whose spirit ye be namelie his which came not to destroie but to saue his Luke 22 51 who healed them that railed vpon him his who restored vnto Malchus his eare Matt. 26. 50 who came with the other soldiers of the chéefe rulers to take Christ his which both saluted the traitor Iudas as a friend Luke 23 43 and receiued him with a kisse finallie his Luke 23 34 which forgaue the wicked théefe and promised him eternall felicitie which praied for them that crucified him Rom. 5 8. and which of his owne accord died for his enimies It shall nothing profit thée to recompense iniuries with iniuries and taunts with taunts Thou oughtest rather to commit the matter vnto God who will be a most iust iudge and by no perturbation can be led awaie from iustice 27 Furthermore thou shouldest héereby gather that it is not lawfull to speake ill of anie man nor yet to cursse anie man For if it be forbidden to doo these things against our enimies which otherwise might séeme tollerable in mans iudgement much lesse may we suffer our selues to doo it vnto others Chrysostome How manie waies our aduersaries misreports doo benefit vs. to the intent he might persuade vs to followe these words of Paule reckoneth vp the commodities which the curssings and persecutions of aduersaries commonlie bring to the godlie First saith he they verie well helpe vs to the obteinment of the kingdome of heauen for Christ saith Matt. 5. 10. Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen And he addeth Blessed are ye verse 11. when they reuile you and persecute you speaking all manner of euill and lieng against you for my sake Be glad and reioise for your reward is great in heauen c. Besides this they are an occasion or matter of most excellent vertues for as Paule teacheth Tribulation worketh patience patience experience and experience hope Rom. 5 3. But where is the patience of the saints where is their experience where is their hope if thou take awaie the wicked enterprises of our enimies against vs Moreouer the glorie of God can by no other meanes be highlie aduanced than if we valiantlie and couragiouslie behaue our selues in those things which are to be suffred for his name sake For it is no hard matter to cleaue vnto God so long as all things go prosperouslie and quietlie with vs and as we would desire But when all maner of aduersities happen and yet we constantlie abide in his obedience this doubtlesse commeth of a manlie and stout faith And therefore I thinke Iames said that Patience hath a perfect worke Iam. 1 4. Vnlesse peraduenture a man will thus vnderstand it that perfection is not in anie worke vnlesse we perseuere in the same For when we leaue off we accomplish not the worke and so without patience it is left vnperfect Adde moreouer that by this meanes chéeflie our enimies are terrified that they procéed not to persecute vs. For when they sée that we are not mooued by their iniuries they thinke that they loose their labour and therfore they take not so great pleasure of the reproches wherewith they haue exercised vs. But if they shall perceiue vs to be vexed and to take it in ill part they will thinke that their iniuries haue taken good successe and will be afterward more bold in their wicked indeuour By this we may sée Matth. 5 11 why the Lord said Blessed are ye when men reuile you persecute you and speake all maner of euill against you falselie for my sake reioise and be glad for your reward is great in heauen This commandement of Christ the apostles executed for they returned from the presence of the Councell reioising that they were counted woorthie to be reuiled for his names sake And Paule in the first to the Corinthians saith 1. Cor. 4 12 We are euill spoken of and we blesse In Gréeke it is ãâã ãâã ãâã ãâã ãâã 28 But this persuasion Paule did not alwaies obserue for to the Galathians he saith I would to God they were cut off Gal. 5 12. which trouble you Psal 69 12. And Dauid saith Let their table be made a snare before them let their eies be made dim that they may not see and bow downe their backs alwaies All other bookes of the prophets are euerie-where full of cursses and imprecations wherewith they cursse the enimies of the people of God Whether it be lawfull alwaies to cursse enimies Here doubtlesse in my iudgement it must be said that we ought so to deale as Paule now admonisheth so long as we haue a respect vnto our owne iniuries and that wée walke the ordinarie waie and common course whereby we are bound by loue to wish well vnto our neighbours But if so be God open vnto vs his secret will and declare what shall without doubt come to passe concerning our enimies and those which persecute vs then if we sincerelie and truelie loue him we ought vndoubtedlie to staie our selues vpon his will and counsell Howbeit this caution is added first to be fullie assured whether those things which God hath opened vnto vs perteine onelie to a threatening or else wholie to declare his determinate and assured will For where we suspect that God onelie threateneth to bring vs to repentance we ought not to cease praieng euen for the wicked Exod. 32 11 Gen. 18. So did Moses when he made supplication to God for his nation so did Abraham for the Sodomites 1. Sa. 15 11. Iere. 10 24. so did Samuel for Saule and so did Ieremie for the people But when they be out of doubt that it is the certeine and fixed will of God they doo not onelie praie against the wicked by prophesieng as thinketh Augustine against Faustus in his 16. booke and 22. chapter where he thus writeth But cursses when they are vttered by the waie of prophesie procéed not of an ill desire of him that cursseth but of the foreknowing spirit of him that denounceth them but also from the hart God now consenting therevnto and wishing the same with it Dauid when as otherwise he was so mercifull to Semei to Absolom and to Saule and to other enimies yet sometimes he so cursseth and banneth the wicked as he driueth a horror into them that read them Christ also first bewailed the infelicitie of the citie of Ierusalem Luke 19 41 for that she knew not the time of hir visitation and he saith How often would I haue gathered togither thy children as a hen dooth hir chickens vnder hir wings and thou wouldest not Howbeit euen he knowing the assured and vnmooueable will of GOD
they tendered their owne matters they might haue séemed to wrest the sword out of the hand of God and of the magistrate as they doo which reuenge their owne iniuries What we must speciallie take heed of in dooing the businesse of God 33 This also is to be added that men appointed to take in hand and to defend Gods cause though they may then doo things sharpelie and seuerelie ought notwithstanding preciselie and diligentlie to beware least vnder that pretence they followe their owne affections The apostles when they desired Christ to send fire from heauen vpon the Samaritans as they knew had béene doone in the old time Luke 9 54. at the petition of Elias were rebuked of the Lord bicause they knew not of whose spirit they were which without doubt was a most fit answer For they whom God sendeth to execute these offices ought not now to be counted priuate or méere men but such as were prepared and instructed by him to supplie his roome vpon the earth Whether it be lawfull to cursse tyrants and to praie against them Augustine But whether is it lawfull for priuate men to praie against vngodlie and cruell tyrants by whom the true worshipping of God is hindered and to cursse them Augustine answereth that it is alwaies lawfull for godlie men to praie against the kingdome of sinne and that may be taken awaie when the vngodlie forsake their wickednes for whose vnfeined repentance we must alwaies praie vnto God But if they séeme past all hope it is lawfull to praie that their sinnes may once at the length come to an end namelie that they being taken awaie might cease both to hinder the worshipping of God and also to trouble the saints For it is not conuenient that their sin should range abroad vnpunished sith when it is left vnpunished it is méere vniustice but when the punishment of God is ioined to it then it hath in it selfe lesse deformitie Augustine Wherefore by the same Augustine God is verie well called not a cruell punisher but a iust corrector Moreouer séeing that holie men be verie familiar with God and therefore so soone as by anie heauenlie reuelation they be certified of his will they hauing an earnest loue vnto him cannot but allow his iudgment yea they faithfullie praie that the same may be accomplished Howbeit insomuch as they be men they be both sorrie and also take it gréeuouslie to haue their neighbours so vexed For which cause Samuel moorned for Saule 1. Sa. 15 11. although he were not ignorant that he was reiected of God Ieremie also wept for the captiuitie Ierem. 9 1. which was at hand And Christ wept for the citie of Ierusalem that should be destroied For they Luke 19 41 which be men indéed cannot choose but be sorie for their neighbours and for their owne flesh when it is afflicted God requireth not of vs a Stoicall lacke of compassion Neither dooth God require of vs a Stoicall lacke of compassion But of this matter if the reader desire to sée more let him peruse my Commentaries vpon the Corinths And as concerning this present matter I saie that the people of Israel in destroieng or curssing of these nations followed not their owne hatred but the instinction of God For they were his lientenants and might be called his workemen séeing they destroied those whom God himselfe had declared to be his enimies and commanded that they should be destroied by them Of Affects or affections in generall out of the Commentaries vpon Aristotles Ethiks 34 An affect is a certeine power or facultie What affect is whereby we either séeke or shun the obiects laid before vs. And in liuing creatures in that they be liuing and haue sense it dooth insue knowledge And some affects doo insue touching but some doo accompanie the cogitation and opinion Those which followe of touching foorthwith What affects doo followe touching as the sense lighteth into an obiect either agréeable or vnagréeable doo either pursue it or flie from it For when the sense and the obiect doo agrée the one with the other then it is pleasure but when it happeneth otherwise it is counted gréefe And while the sinewes are hurt there ariseth a great gréefe which gréefe vndoubtedlie is not an opinion or a cogitation as manie haue fondlie conceiued for besides the cogitation or opinion the bodie it selfe is ill affected And it is not in the power of our opinion or imagination to change such maner of obiects for those which doo cause gréefe will alwaies hurt the sinewes which sinewes doo apperteine to the féeling and will vex the bodie And on the other side those obiects which of their owne nature are pleasant will alwaies delite so that the bodie be not ill affected with some ill qualitie What affects doo spring from the cogitation But those affects which doo not insue in touching spring and arise from the cogitation or imagination although there be no outward obiect present And they be the motions of the hart whereby we pursue or shun obiects according as the cogitation either trulie or falselie sheweth those things to be either profitable or vnprofitable Those affects are called * Passions ãâã ãâã ãâã ãâã ãâã and therfore they be not cogitations but are deriued of them Of these affects there be diuers sorts for some of them be simple and others compounded Of the simple we reckon foure Gladnesse Gladnesse Sadnesse Sadnesse Hope Feare Hope and Feare for the obiect which is presented vnto vs is either good or euill And the same is shewed by the cogitation either as present or by and by to come If good be shewed to be present there ariseth gladnesse which is a motion of the hart whereby it openeth spreadeth foorth it selfe swéetlie imbracing the present good But if the good be not present but is looked for hope ariseth being a motion of the hart whereby it inlargeth and prepareth it selfe to imbrace that good when it shall come But the euill when it is presentlie shewed the hart dooth shun it for sadnesse is a motion of the hart whereby it draweth it selfe togither that it might auoid the present euill But if the euill that is to come be shewed then we feare And that affect is a motion of the hart wherby it draweth it selfe togither lest it should be oppressed by the euill to come These are the simple affects which are giuen vnto liuing creatures that they might not onelie vse a knowledge for their owne safetie but also that if that knowledge should be but a weake helpe such kind of spurs might be ioined withall as might stir vs vp to our safetie and call vs backe from things that are hurtfull vnto vs. They be as it were winds wherby the ship is driuen and they are placed in the third kind of qualitie And albeit that the first and second kind are of very great force to the gouerning and ruling of
bicause there be verie manie intemperate men which being blamed for their droonkennesse are woont to excuse their sinne otherwise most shamefull saieng that They abuse not wine forsomuch as they vse it to that end for the which it was appointed and ordeined by God to wit that mortall men might thereby make themselues merrie For this cause I thought it good to reprooue their impudencie Wherefore I will first declare the true vse of wine Afterward I will shew the abuse thereof A diuision of the treaâise teaching it to be against the lawe of God Then will I bring examples manifestlie to open that the abuse of it is as well damnable as fowle and detestable After this I will rehearse the horrible effects of this euill And lastlie I will answer to those ciuillations and sophisticall arguments whereby droonkennesse and abuse of wine is defended by the Epicures Good and hââ¦est vses of wine As touching the first I denie not but that wine hath excellent properties for it quencheth the thirst which might also be doone with water howbeit not so commodiouslie Bicause wine in quenching thirst maketh a man strong and quickeneth the spirits whereby nature is verie much refreshed Further it is medicinable for cold and weakenesse both of the stomach and also of the powers which serue for the life of man Wherevpon Paule writeth vnto Timothie 1. Tim. 5 23. that he should vse wine for the stomach and often diseases thereof It is occupied sometimes also not vnprofitablie for wounds For which cause in the tenth of Luke it is written verse 34. that the Samaritane bound vp the wounds of him whom he found halfe dead and powred wine and oile into them Moreouer wine maketh merrie and helpeth not a little to driue awaie sadnesse and heauinesse of mind And therefore Salomon in his Prouerbes the 31. chapter writeth verse 6 Giue strong drinke to them that are heauie and wine to the sorrowfull of hart let them drinke and forget their pouertie and remember their sorrowe no more And we read in the 104. psalme verse 15. Wine reioiseth the hart of man For so great hath béene the goodnesse of God towards man that he would giue vnto them The maruelous goodnes of God towards men not onlie things necessarie for their sustenance but he also bestowed large deinties vpon them For properlie and of himselfe he delighteth not in the languishing sadnesse and heauinesse of men but desireth to haue them liue in godlie and honest merinesse of the hart Wherefore he hath granted vnto them not onelie the vse of wine but also of oile and most fragrant smels flesh likewise and also diuerse and manifold kinds of meats Assuredlie the vse of wine now and then is profitable for them which are recouered from diseases and must be restored to their former health and as a certeine Philosopher shewed the heauinesse and certeine bitternesse of old men is thereby mitigated and asswaged as hops which otherwise are most bitter become swéete being stéeped in water Moderation in drinking of wine But we must take héed that we kéepe a measure otherwise the reioising that is atteined by wine is soone turned into verie great heauinesse For the vntemperatnesse of wine dooth easilie loose his vtilitie yea and if men come to droonkennesse the vse of wine is most lamentable and hurtfull So then it is necessarie to put a difference betwéene the vse and abuse thereof Droonkennesse distinguished 43 Héerewithall we saie that to haue too much drinke or to be droonke may two waies be taken either properlie or metaphoricallie This difference did Marsilius Ficinus plainelie teach in the argument of his second dialog De iusto and he maketh one kind of droonkennesse aboue the moone or a celesticall droonkennesse stirred vp by drinking of heauenlie drinke wherby the mind being set without it selfe and aboue it selfe forgetteth all mortall diseases and onelie considereth things diuine by the brightnesse whereof first it waxeth dimme but after that it tasteth the sauour of the same it is by a new heat changed from his first habit or qualitie whereby within a while it cléerelie beholdeth spirituall things and while it sauourlie tasteth them it is fruitfullie nourished Wherefore it is written in the psalme Psal 36 9. We shall be made droonken with the fruitfulnesse of thy house Yea and Musaeus an ancient Poet saith Musaeus that the reward of vertue is perpetuall droonkennesse Orpheus And Orpheus before Musaeus said that the same was signified by the ceremonies and holie seruices of Dionysius The other kind of droonkennesse he saith is vnder the moone and is worldlie which is stirred vp of drinke taken out of the fountaine Lethes that is carnall drinke whereby the mind being set without it selfe and vnder it selfe forgetteth diuine things and doteth Neither is it to be doubted but that this kind of droonkennesse is vtterlie to be auoided Of the first kind of droonkennesse which is metaphoricall there is plaine mention made in the Prouerbes of Salomon Prou. 9 5. where wisdome stirreth vp men to drinke wine which she hath set foorth vpon hir table plentifullie and abundantlie Matt. 26 29 Yea and Christ our sauiour which is the true wisdome promiseth vs such wine in the kingdome of heauen By translation also is described the wine of compunction and furie which God will giue vnto the wicked to drinke whereby they shall become mad and for their deserts be turned into starke furie But setting aside these metaphors let vs returne vnto droonkennesse properlie taken whereof we now intreate And let vs declare by testimonies of the holie scriptures that such abuse of wine is forbidden Droonkennesse forbidden by the holie scriptures Ephe. 5 18. and the contrarie inioined vs. To the Ephesians Paule saith Be yee not made droonken with wine wherein is intemperance but be ye filled with the spirit speaking to your selues by psalms hymnes and spirituall songs Vpon which place Ierom saith We cannot at one time be filled with wine and with the holie Ghost For the apostle placeth these things as contraries euen as we cannot serue two maisters He that is filled with the spirit hath wisdome méekenesse shamefastnesse and chastitie and he which is filled with wine hath foolishnesse furiousnesse malapertnesse and shamefull lust They which be not filled with wine can easilie sing psalmes hymmes and spirituall songs which they cannot doo that haue filled their gorge with wine The like also Paule writeth Rom. 13 14 Care ye not for the flesh to fulfill the lusts thereof But Christ by expresse words said vnto his disciples Luke 21 34 Take heed that your harts be not ouercome with surfetting and droonkennesse And in the old testament in the Prouerbs the 31. chapter it is written Prou. 31 4 verse 31. Giue not wine vnto kings And in the 23. chapter Looke not vpon the wine when it is red and when it sheweth his
but among these goods a good name is the most excellent thing Séeing therefore the contumelious persons take awaie the good name they offend more gréeuouslie than théeues Better is a good name saith the wise man than great riches verse 22. But honour standeth most of all in the excellencie of vertue wherefore they which take awaie vertues as much as in them lieth and in their roome substitute vices and oftentimes faine lies doo sinne Herevnto adde that a good name is scarselie recompensed at anie time with full restitution of so much as was taken awaie from it Some for the regard they haue to a mans honour maie saie that the matter is not so howbeit there is euermore some blemish remaining 4 The fourth point to be considered of is whether reproches are to be suffered Whether contumelies ought to be suffered or else presentlie to be repressed This first of all I saie that the iudgement of suffering contumelies and iniuries is all one That which we speake generallie we vnderstand speciallie In the Gospell Christ commanded that we should suffer iniuries If anie strike thee on the right cheeke Matth. 5 30 turne thou also the other and he that will sue thee at the lawe and take thy cote from thee let him also take thy cloke and he that will compell thee to go one mile go with him twain These precepts otherwhiles haue greatlie offended some which did not rightlie vnderstand them Hereby it was obiected to Augustine that christian religion did smallie profit the common-weale that the common-weale of Rome was by this meanes greatlie diminished Augustine answereth that as concerning the preparation of the mind godlie men ought so to be affected as that for the name of Christ they be content to suffer all kind of iniuries so they perceiue it to be expedient for the honour of God and for the safetie of their neighbours But if it tend not to the glorie of God and is hurtfull to him that dooth the iniurie there is no necessitie that we beare with the act Hereof we haue an example in Christ Iohn 18 23 when he was striken by the seruant of the high priest he offered not immediatlie his other chéeke but put him backe bicause he sawe it was not expedient for the glorie of God that he should séeme to be ill spoken of Further it was not profitable for that seruant to be mainteined in his sinne They that in such wise suffer reproches giue stomach vnto the wicked that they dare do greater things to perseuere in their sinnes which we must not commit we ought rather to cut off sinnes Wherefore Salomon saith He that putteth a foole to silence dooth pacifie wrath Pro. 26 10. Sinne may be diminished by repressing thereof According to which sentence the same Salomon said Pro. 26 5. Answer thou a foole according to his foolishnes least he should seeme to be wise This is for his benefit But if thou saie anie thing to him he will perseuere in his naughtinesse Furthermore if we ought not to suffer contumelies to be doone against our neighbour no more ought we suffer them to be spoken against our selues for we must loue our neighbours euen as our selues And he that contemneth his owne good name is cruell So that reproches must be repressed Why contumelies must be repressed for his sake that dooth them that he maie acknowledge his fault and doo so no more Further for their sakes which be iniuried and for owne cause lest we should forgo that authoritie which is profitable to the church and common-weale For he that holdeth his peace séemeth to consent They that stand by will iudge thée to be such a one Thy function in the church and common-weale after that will be more contemptible The estimation of publike persons is profitable to be kept In these cases therefore it is lawfull to represse contumelies But sometimes we ought to suffer them When contumelies must be suffered neither must we requite againe with the like namelie when we perceiue that we can nothing preuaile and that perhaps that man is so euill as by stopping him of his will he becommeth the woorse and when of a small sparkle will be kindled a great fire For which cause Ezechias willed that nothing should be answered to Rabsaches sith he could haue profited nothing by anie answer Contumelies also are borne withall for our owne sakes if we féele our selues mooued and that by rebuking we shall passe our bounds So must that be vnderstood which Salomon saith Pro. 26 4. Answer not a foole according to his foolishnesse least thou also be like vnto him Some there be that while they would represse the furie of another man become more frantike themselues If they sée them prone herevnto they ought to absteine least they offend God Which we also shall doo if we perceiue that we be not therefore lead vnto it bicause it grieueth vs that the name of God should be dishonored but onlie for that we séeke to followe our owne appetites Also we must take héed that we suffer not such kind of contumelie in this respect Iâ suffering of contumelies what we must take heed of that we would ver our aduersarie the more There be some who thinke it a noble kind of reuenge if they vtterlie contemne those things that be spoken against them to the intent he might sée that there is no account at all made of him There be some which kéepe silence beare bicause they thinke it will redound to their praise Seneca said that To be despised of the wicked is to be praised And lastlie we must take héed that the dissembling of reproch procéed not of cowardlinesse There be manie which make so much of quietnesse as they will take nothing in hand which maie be troublesome and ioined with danger This also is to be added that reproches must be abidden when we cannot otherwise choose What must be doone when we perceiue that a contumelie is not to be suffered 5 But if we shall iudge that contumelie is not to be borne withall there is two waies to deale Either it is priuate namelie that we our selues rebuke him or else by sute in lawe We maie go to the iudges for this is lawfull and prouide that our office be not in danger of suspicion If we deale priuatlie it is méet to vse courteous speach which the apostle taught vnto the Galathians Brethren saith he if a man bee suddenlie taken with anie offense Gala. 6 1. ye that be spirituall restore such a one with the spirit of meekenesse c. Not but that we maie somtimes deale sharplie when we are in hand with opinions doctrine when the honour of God and the true catholike faith is in hazard or else when men be so inflexible as they cannot be reformed with courteous words then more seuere speach must be vsed Howbeit we must take héed that we alledge no false crime
no sinne to be with it for charitie is the fulfilling of the lawe Where the lawe is fulfilled and performed there is no place left for sinne But séeing while we abide héere in this life our charitie is féeble and vnperfect therfore it is easie to be prooued that the same suffereth manie defects and sinnes therewith The verie which thing we perceiue to happen in heate and other qualities of that kind which being in their perfection admit not by anie meanes anie contraries but if they be remisse and of lesse force they receiue perpetuallie something that is contrarie vnto them Howbeit in my iudgement we may easilier resolue the matter to saie that those things which are taught by the Philosophers are true concerning the morall vertues and sinnes onelie which they in their bookes intreate of but that the Christian faith dooth more narrowlie looke into the nature of sinne than they were able to discerne And those things which we admit to be sinne they would iudge not to be repugnant to their vertues and consequentlie would repute them not in the place of sinnes 7 But to returne to our purpose There séemeth a doubt to remaine against that which we haue affirmed touching sinnes namelie when as we said that they of necessitie be not ioined one with an other For Iames wrote A place of Iames expounded He that offendeth in one is become guiltie of all So as it séemeth that one sinne being committed the same draweth all other sinnes with it Howbeit it should appeare that the sentence of the apostle must be vnderstood of charitie which is violated by euerie kind of sinne the same being taken awaie all vices doo breake foorth Or else we will take his meaning thus when as a man transgresseth one commandement if he should be stirred vp by the same force of temptation against the rest of the commandements he should in like manner transgresse them Neuerthelesse the former exposition séemeth to approch more nigh the truth séeing whatsoeuer Iames saith he manifestlie referreth it vnto charitie For he that falleth into anie sinne against his neighbour he is straitwaie conuicted to be guiltie of the violating of loue Wherefore séeing it is not necessarie that he which is burthened with one sinne should be iudged to be guiltie of all the words of Paule in the first to the Corinthians the sixt chapter verse the ninth must not as we said be vnderstood as though the sinnes which he reckoned doo not exclude vs from the kingdome of heauen vnlesse that all the sinnes be ioined togither in one man at once One onelie sinne is sufficient vnto destruction And those things which are spoken by the apostle doo represse them which flatter themselues in the profession of their faith and make no reckoning to liue iustlie and godlie Augustine Verie well did Augustine in his fourth book of baptisme against the Donatists An infidell and an ill christian are both in one state of perdition write that An infidell disputeth against the faith but an ill christian liueth against the faith Séeing therefore either of them is against faith neither of them can be saued by faith Against the infidels Christ said Vnlesse a man be borne anew of water and the holie Ghost he cannot enter into the kingdome of heauen And on the other part against the vngodlie christians this is to be alledged that Vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharisies ye shall not enter into the kingdome of heauen Wherefore euen as the infidels haue not wherewith to delite themselues in morall vertues no more can those that be baptised if they liue ill promise vnto themselues euerlasting felicitie especiallie if they be infected with those heinous crimes which the apostle reckoneth vp séeing how can they with these crimes be in the kingdome of God For God gouerneth his kingdome by the word and the spirit but these men doo these things neither by the word nor yet by the spirit but rather by the flesh and suggestions of the diuell In 1. âing 2 at the beginning 8 Our Sauiour in the 22. of Matthew Marke the twelfe and Luke the tenth chapters rehearseth the sum of the commandements on this wise The words of Christ Thou shalt loue the Lord thy God c. expounded Loue the Lord thy God with all thy hart with all thy soule with all thy mind and with all thy strength And whereas he named the mind among the rest which word is not in the Hebrue that he did in his owne right For séeing he was the lawe-maker it was lawfull for him to expound the same Augustine in his fourth booke and sixt chapter De origine animae shewed What the hart is that héere the hart ought not to be taken for that little member of the bodie which lieth hidden vnder the ribs but he will haue it vnderstood to be that power of the mind out of which the cogitations doo arise And in verie déed euen as the hart is neuer at rest so the mind dooth neuer cease from cogitations Moreouer there be others that expound the hart to be the desiring power of the soule and therefore they saie that Christ added The mind It liketh others to saie that the hart conteineth the whole desire the soule the angrie part the mind the knowing part and finallie that vnder the name of powers or strengths it comprehendeth all the other faculties of the mind Or else it is added for the more vehement expressing of all those things which were mentioned before namelie that God must not be loued for an outward fashion sake but with the whole indeuour Barnard Wherefore Barnard saith that The maner how to loue God is to loue him without measure And Augustine in his first booke chapter 22. De doctrina christiana wrote When it is said With all the hart there is now no part left vnto vs which may attend or giue place to other desires And those things which we haue a mind vnto must of necessitie haue relation to that wherein the force of our loue consisteth that is vnto God If the words of the lawe and of Dauid were examined with a right iudgement the works of supererogation would quite be ouerthrowne and the reasons alledged for our merits conuinced séeing what is there remaining vnto vs that is not bound vnto God For if we doo well we doo but that which we ought to doo 9 Paule disputing of brotherlie charitie In Rom. 12 ver 10. Be you saith he affectioned to loue one another with brotherlie loue In Gréeke it is ãâã ãâã ãâã ãâã ãâã in which words is declared what maner of affect loue is namelie a brotherlie affect What ãâã ãâã ãâã ãâã ãâã signifieth And it is called ãâã ãâã ãâã ãâã ãâã which word signifieth an affect not comming of election such as are fréendships which men enter into one with another but graffed in by nature and therefore so ioined
place saith Those things that séeme to be righteousnesse in vs are compared vnto the cloth of a polluted woman And this he speaketh verie well notwithstanding that he misse afterward in other matters Moreouer where it is said Enter not into iudgement with thy seruant Psal 143 2. according to thy righteousnesse Againe Forgiue vs our trespasses and such other like saiengs Matth. 6 12 I vnderstand to be spoken generallie and not particularlie of those things onelie which be manifest sinnes but euen of those actions which be honest and good in apperance For these if they be examined by the rule of the lawe will alwaies be found short of the same Wherefore Augustine in his tenth booke of confessions and 13. chapter Wo saith he be vnto mans life though it séeme laudable if it shuld be iudged when mercie were absent Also De spiritu litera the last chapter he wrote that Those things cannot be beloued of vs which we knowe not And againe that those things which we loue are loued by vs but yet according to a measure of knowledge So then it followeth that séeing the knowledge of GOD which we haue in this life is vnperfect he saith that our loue also towards him cannot be perfect Neuerthelesse when we shall behold him as he is in the euerlasting habitation there we shall perfectlie loue him And I praie you saith Augustine what shall we then doo more but loue him with all our hart and with all our soule But now séeing our knowledge is dull our loue also is the more vnperfect wherefore while we liue here we doo not loue God so much as the lawe requireth And they which haue profited in louing of God aboue others doo acknowledge how far they be from the waie of true loue Howbeit there is a certeine measure of the loue of God agréeable to this life the which consisteth in the not following of our lusts but that we should continuallie wrestle against them He addeth moreouer that it cannot be denied but that if God will he can bring this to passe and that he may giue such plentie of his grace spirit as all vice may be remooued But this he neuer did nor yet promised that he would doo it bicause if it be lawfull for him to giue this vnto the saints in the euerlasting habitation hée might also if it pleased him haue granted it in this life We must distinguish betweene power and will Matt. 26 53. And they séeme not to teach aright which in God denie his power to be distinguished from his will for Christ saith Could not I require my father and he would giue me more than twelue legions of angels 2 This reason of Augustine might in verie déed suffice but I haue yet more sure and more perfect confirmations For Paule in the seuenth chapter to the Romans Rom. 7 verse 7 c. dooth plainelie declare what was in himselfe as well touching the flesh as the spirit Albeit I knowe there be some A place of Paule expounded which iudge that the apostle spake not there of himselfe nor yet of them which be regenerate but that in his owne person he susteineth the spéeches of the vngodlie Of which mind Chrysostome was Also Augustine in his booke of 83. questions in the 66. question was of the same mind while he was yet somewhat yoong But in his sixt booke against Iulian the Pelagian the eleuenth chapter hauing weighed the thing better he affirmed that Paule spake of them which be regenerate And in his booke of retractations the 23. chapter he corrected his first opinion Ambrose in his booke De paradiso and also in his booke De sacramento as it is cited by Augustine referred those saiengs of Paule vnto the godlie and to them that be alreadie regenerate The which also Hilarius and Gregorius Nazianzen doo And vndoubtedlie the place being so vnderstood dooth bring great consolation vnto the godlie For although they belong to Christ yet they find themselues to be excéedinglie troubled with ill motions and affections with the which temptations they being exercised might easilie thinke that they perteine not to the elect For further proofe also the same apostle writeth vnto the Galathians Gal. 5 17. that The spirit fighteth against the flesh and the flesh against the spirit that ye cannot doo those things which ye would doo In which place without question he speaketh of the regenerate That those things also which in the place now alledged namelie verse 25. in the seuenth chapter to the Romans are to be referred vnto the godlie it is hereby prooued in that he saith his mind is delited in the lawe of God Which is not agréeable with them that be not regenerate who account not the lawe of God for anie pleasant thing vnto them wheras vnto the godlie it is more pleasant than honie and more déere than gold and pretious stones And he addeth these words namelie Of the inward man And no man is ignorant but that the inward man is attributed vnto the godlie so far foorth as they be regenerate But in them which be not regenerate there is no mention at all either of the new or inward man Besides Paule crieth out in that place O vnhappie man that I am Rom. 7 24. The which cannot be ascribed vnto them that be not borne anew for they doo not therefore thinke themselues vnhappie bicause they be drawne backe from the lawe of God He added also Who shall deliuer me Where the pronoune of the first person hath an effectuall emphasis and prooueth not a little that he writeth of his owne selfe And in the same chapter he saith To will is redie with me Ibidem 18. but I find no meanes to performe that which I would Here would I haue it answered how vnto those that are not regenerate a will to doo good can be present There is no doubt but that God dooth grant vnto the iustified to will well Afterward he saith I doo the euill which I hate and not the good which I would But to hate euill and to will good belongeth to none other but to the regenerate He addeth also Ibidem 2â I serue the lawe of GOD in my mind Then must it néeds be that he speaketh of himselfe regenerate otherwise it had not béene lawfull for him to haue pronounced these things of himselfe In the end he saith Ibidem 23. that He was drawne captiue into the lawe of sinne when as the vngodlie and those that be strangers from Christ go willinglie and without resistance vnto euils from which they are not plucked awaie 3 But it séemeth to be a let vnto the exposition which we haue brought when he saith that He is carnall Ibidem 14 Vnto this we answer that although we be borne anew yet is there verie much of the flesh remaining in vs. Wherefore the same apostle saith vnto the Corinthians 1. Cor. 3 1 I could not speake
is applied vnto the thing signified In the desert God would haue this meat to be giuen vnto the Hebrues first to declare his power to wit that Man liueth not by bread onelie Deut. 8 3. but is nourished by euerie thing which God hath commanded man to eat Moreouer his mind was to win authoritie to Moses Aaron least that people should thinke themselues to be deceiued by them for they began alredie to suspect the same But meat being giuen in such sort it caused the promise and will of GOD to be beléeued Wherefore Moses and Aaron were no more suspected of falsehood Moreouer God shewed himselfe most readie of performing his couenant wherein he promised to be their God that is to helpe them so often as they should haue néed Lastlie he would teach all vs that beléeue in him that we shall not be forsaken of him when we followe our vocation By this means the promise of Christ is performed Matt. 6 33 First seeke ye the kingdome of God and these things shall be giuen vnto you They followed GOD when he called and he forsooke them not And so he will in like maner not forsake vs. Thou maist adde out of the saieng of Paule that God prouided not onelie that they should haue meat but also a sacrament Ambrose writing vpon this place saith that Manna had a figure of this mysterie which we receiue in remembrance of the Lord. Where he verie well admonisheth that as we now in the Eucharist beare in remembrance the Lords death that is past so in Manna and in other sacrifices of the old fathers the same death was shadowed to come Moreouer he writeth that this Manna was giuen on the Lords daie Which I knowe not how he can prooued 20 But when as Paule saith In 1. Cor. 10 6. and 11. These things were our figures or examples manie doo infer vpon these words that the sacraments of the old fathers were shadowes of our sacraments yet not all one with them Although forsooth it might not be that they were both figures of our sacraments and had also all one thing with them Assuredlie both the one and the other may be for there can be no other matter of the sacraments appointed than Christ himselfe whom Paule in expresse words affirmeth that the forefathers had But they might be called shadowes of our sacraments bicause they did not so manifestlie and cléerelie expresse the mysteries of mans saluation as ours doo Againe there is obiected against vs a place out of the epistle to the Colossians where after Paule had reckoned vp those things Col. 2 17. which perteined vnto the old testament he addeth Which are shadowes of things to come but the bodie is of Christ Herevnto I answer that the sacraments of the forefathers of right may be called shadowes and figures if thou respect those things which were performed at their time appointed I meane the death passion of Christ all which things were there represented to be exhibited Yet neuerthelesse they offered in the meane time vnto the fathers these things to be receiued by faith so far foorth as was sufficient for their saluation Thou maist adde moreouer that those sacraments were sometime to be abrogated also that ours shall not giue place vnto latter sacraments Further that the same which is abrogated and made void may haue the effect of a shadow which is past but those things that be firme and durable séeing they be sound are compared to the bodie Howbeit thou oughtest to vnderstand that the abrogating of the sacraments of the forefathers is onelie touching the signes Lastlie when thou shalt read among the fathers that the sacraments of the forefathers are so compared with ours that they are said to be deliuered out of Aegypt and we from our sinne that they obteined the land of Chanaan and we the kingdome of heauen they temporall kingdoms and we grace and the holie spirit and such like things thou must vnderstand that these men of God ment the things which the old Iewes had outward and visible and that our men doo compare them to spirituall heauenly gifts Not as though these things were not among the Iewes in times past but bicause in the old testament those spirituall gifts were folden vp in these externe and temporall things Neither yet doo they speake on this wise as though no temporall and visible things were extant among vs but bicause we haue those spirituall things more expressed and larger intreated of in the new testament the outward things doubtlesse as concerning the signes far fewer and as touching the promises verie much streictened Chrysostome in an Homilie which he wrote particularlie of these words of Paule Chrysostome which we haue now in hand compareth the old sacraments with the new by a certeine similitude after this maner A painter that is to expresse a king A similitude of a Painter with his horsemen and his enimies ouercome in triumph while the worke is yet rude or vnpolished he draweth his lines but slight and obscure The which neuerthelesse doo conteine the whole that was deuised to be doone and yet the same things so painted are not discerned but of them that be verie skilfull But afterward when he hath laid it ouer with flourishing and goodlie colours all things are manifest and are made euident and easie to be knowne of all them that haue accesse therevnto Wherefore he compareth the sacraments of the old fathers vnto the first portraiture and our sacraments vnto the latter so that as in each similitude one thing is conteined although there happen some difference as touching the apparant shew obscuritie euen so in each kind of sacraments there is an equalitie with some difference 21 But againe In Rom. 8 verse 15. bicause héere séemeth to be signified a difference of the old and new testament in these words For yee haue not receiued the spirit of bondage to feare but yee haue receiued the spirit of adoption whereby we crie Abba Father it shall not be amisse to sée with what spirit we are now led in the Gospell Vndoubtedlie Chrysostome vpon this place writeth diuerse things as touching that matter wherevnto I cannot assent For first hée dooth affirme that the Iewish people in olde time had not the holie Ghost But séeing hée saith that the apostle in this place maketh expresse mention of the spirit he saith that he dooth this bicause the lawe of the forefathers being giuen by the spirit of God was therefore called spirituall and forsomuch as those men were instructed by that lawe therefore mention is here made of the spirit And although in the tenth chapter of the first epistle to the Corinthians verse 3. those fathers are said to haue eaten one and the selfe-same spirituall meat and to haue droonke one and the selfe-same drinke of the spirituall rocke yet will not Chrysostome grant that they were partakers of the spirit but he saith that those things
were called spirituall bicause they were giuen neither by the strength of man nor of nature but by the power of God And it is to be wondred at that this father shuld déeme that the people of the old time were excluded from the spirit of God séeing we read in the 31. verse 3. chapter of Exodus that Bezeleel and Aholiba were replenished with the holie Ghost and also with wisedome and vnderstanding to make all such things as God had commanded to be made in the worke of the tabernacle And we read that the seuentie elders Num. 11 17. 24. which were giuen to be helpers vnto Moses were in such sort made partakers of his spirit that they also prophesied Iosua 34 9. Iud. 6 34. 1. Sam. 16 14. and that Iosua was indued with the holie Ghost and that Gedeon had giuen vnto him the same spirit and that the same holie spirit departed from Saule which might not haue béene vnlesse hée had had the same before And what meaneth this that Dauid saith in the psalme Take not away thy spirit from mee Psal 51 13. and 143 10. and 51 14. Againe Thy spirit shall lead me Againe Confirme me with a principall spirit Neither can we denie but that Elias and Elizaeus had the spirit of GOD 2. King 2 9. when the one desired to haue the spirit of the other giuen double vnto him We read also that Daniel had the spirit of the saints Dan. 4 9. But vnto these so manie oracles we will also adde a firme reason That the fathers were iustified we haue no doubt and they could not be iustified without faith in Christ but faith can neither be had nor reteined without the holie Ghost And whereas Chrysostome saith that the apostle maketh mention of the spirit bicause those men were gouerned by the lawe which was giuen by the spirit that is friuolous séeing the lawe cannot doo the office perteining thereto The lawe cannot doo hir office without helpe of the spirit to bring men vnto Christ which be now made affraid by the same vnlesse the power thereof be holpen by the spirit For how manie Epicures and godlesse men be there who hearing the lawe are neither brought vnto Christ nor yet appalled at the horriblenes of their sinnes committed 1. Cor. 10 3. A place vnto the Corinthians expounded 22 And that place in the tenth chapter of the first epistle to the Corinthians must not so be vnderstood as he thinketh séeing Paule saith that the sacraments of the old fathers were the selfe-same with ours For vnlesse it were so the reason of Paule as it hath béene said might easilie haue béene made féeble For the Corinthians might haue thought that the Iewes had béene afflicted with so manie punishments bicause they had no sacraments like vnto ours and contrariewise that they themselues although they sinned should not be chastised for that their sacraments were more perfect the which might be able to pacifie God although he were angrie and driue awaie all aduersities which hoong ouer their heads But séeing Paule saith that their sacraments were all one with ours this place of refuge is vtterlie taken from them And that Paule had respect vnto this we may therfore beléeue it vndoubtedlie bicause he maketh mention onelie of those sacraments of the old testament which answer vnto our two sacraments omitting all the rest which were innumerable For he affirmeth that they were baptised as we are baptised and saith moreouer that they receiued one and the selfe-same spirituall meate and drinke which we at this daie receiue to signifie thereby our Eucharist or supper of the Lord. If thou take awaie this cause thou shalt find no other cause whie he made onelie mention of these two sacraments Further what haue we in our sacraments which we receiue as the chiefe and principall thing Is it not Christ But the apostle testifieth that the old fathers receiued him in their sacraments Ibidem 4. For he saith that They dranke of the spirituall rocke which followed them and that rocke was Christ We cannot drinke Christ without his spirit But we can in no wise drinke Christ vnlesse togither therewith we be partakers of his spirit also Wherefore we ought not to thinke that the old fathers had not the spirit of GOD. But thou wilt saie peraduenture They had rewards and punishments As though we haue not so likewise For what Dooth not Paule gréeuouslie threaten the Corinthians if they followe the sinnes which their forefathers committed in the wildernesse Dooth not he saie 1. Co. 11 30. that Manie are weake and manie fallen asleepe for that they had after a shamefull maner abused the Eucharist And dooth not he saie When we are iudged we are corrected of the Lord Ibidem 32. least we should be condemned with this world And what Will you saie that in the new testament also there wanteth rewards promised vnto the godlie Matt. 10 41. For if we giue anie thing to a prophet in the name of a prophet we doo receiue a prophets reward And Matt. 19 29. He that forsaketh his owne for Christ his sake shall receiue an hundreth fold euen in this world also But Chrysostome addeth that vnto them was promised a land flowing with milke and honie but vnto vs is promised the kingdome of heauen I grant indéed that the old fathers had manie temporall promises but yet not in such sort as vnto them was made no promise of eternall life For Christ bringeth a testimonie of the resurrection out of the lawe Matt. 22 32 Exod. 3 6. I am the God of Abraham the God of Isaac and the God of Iacob And God saith vnto Abraham I am thy protector and thy exceeding great reward Gene. 15 1. And Daniel saith that They shall rise againe Dani. 12 2. which haue slept in the dust of the earth some to eternall life and some to euerlasting damnation And Esaie saith of the damned Esai 66 24. Their fire shall not be quenched and their woorme shall not die And to omit all other testimonies which are infinite Christ himselfe is promised in the lawe For he himselfe saith Iohn 5 46. Rom. 10 4. that Moses wrote of him And Paule saith that he was the end of the lawe Besides there be manie such other testimonies both in the Gospels and in the epistles of Paule which are all taken out of the old testament 23 Chrysostome addeth moreouer The forefathers were bomb to more ceremonies than we be that the forefathers vsed outward purifiengs Neither doo we denie but that they were bound to a great manie more and more gréeuous ceremonies than we are and yet are not we altogither without outward signes For we also haue bread wine and water as elements of our sacraments but one and the selfe-same Christ was common both vnto our sacraments and vnto theirs Sith no man can denie but that circumcision was the sacrament
christian without the same Neuerthelesse Paule in his epistle to the Romans dooth boldlie affirme that He which hath not the spirit Rom. 8 9. the same is no sonne Wherefore let such men go and by the same infidelitie whereby they mistrust of the hauing of Gods spirit let them stand in doubt whether they be christians The holie Ghost in vs and how And if so be anie man aske how we haue him I answer that the most excellent father for Christ his sake sendeth him vnto vs according as Christ promised to vs in the person of his apostles Iohn 14 26. The comforter saith he which is the holie Ghost whom my father will send in my name c. Yea and this I may boldlie adde that Christ himselfe sendeth him vnto vs from the father euen as in an other place he saith The spirit Iohn 16 14 and 14 16. which I will send from the father vnto you Neither is he giuen vnto vs either from the father or from the sonne for anie other end but to inrich vs abundantlie with those gifts and verie excellent riches But yet the scripture sheweth that his cheefest worke dooth speciallie consist in teaching Christ promised to his disciples Ioh. 16 13. that he would send the holie Ghost which should teach them and lead them into all truth which he had shewed vnto them He warned them also Matt. 10 19 that when they should be brought before princes they should take no care bicause it should not be they that should speake but the spirit of their father that should speake in them And certeinlie the apostles were not dispersed abroad in the world for preaching of the Gospell before they were indued from aboue with that heauenlie power by the helpe whereof they not onlie preached the Gospell mightilie for bringing of men vnto the obedience of Christ but they also established the truth of their doctrine with woonderfull signes and miracles And that maner of teaching by which that spirit is performed towards vs must be inwardlie considered in the mind the which he not onelie replenisheth with his light but also dooth gentlie allure and persuade the same and maketh those things acceptable from which otherwise by reason of our corrupt nature we doo vtterlie flie Thus dooth he worke a maruelous transforming in the minds of the elect while he stirreth them vp vnto the indeuour of good works and godlie actions which by the guide of nature they might not be able to performe 34 And yet dooth he not by force constraine them vnto those works but rather with effect persuade them inwardlie And this is that happie libertie wherewith the chosen of Christ be indued who by the power and persuasion of the same spirit doo imploie their whole indeuour vnto such actions which by the onelie guide of nature could neither be doone by them nor yet would be acceptable vnto God Further also from that spirituall doctrine which flourisheth inwardlie there springeth afterward an assured mortification as well in the mind as in the flesh as Paule testifieth in his epistle to the Romans whom he warned Rom. 8 13. that If they would by the spirit mortifie the deeds of the flesh they should liue To these things adde if you will that the comfort which springeth by the assurance of our saluation is so great as euen in the middest of troubles miseries calamities and sorrowes of this world we may lead a chéerefull and merrie life And that not without cause séeing we féele in vs that singular and noble gift which Paule to the Ephesians calleth The pledge of our saluation Ephes 1 14. I sée not now how anie man vpon iust cause can doubt of his comming one daie into that state of Christ when he perceiueth alreadie that his soule liueth by the same spirit of Christ But if a man will demand how we knowe that our soule is quickened by the same spirit Answer may be made by the words of Paule I liue not anie longer saith Paule to the Galathians but Christ liueth in me Gal. 2 20. And vnto the Philippians Phil. 1 21. Christ vnto me is life Which saiengs declare no other thing but that the godlie doo liue in Christ and Christ in them and that by his spirit It is also written in the epistle to the Romans Rom. 8 16. that The same spirit dooth testifie with our spirit that we be the sonnes of GOD. And it is not fit by anie meanes to refuse so certeine a testimonie But whosoeuer hath not this testimonie inwardlie in himselfe is vnwoorthie to be called a christian But if any man obiect Paules assurance of his faith that although Paule were indued with this assured persuasion and that he felt inwardlie this inward testimonie in himselfe it followeth not that the selfe-same thing must be granted to be in others I answer that Paule wrote all these things vnto the Romans who as yet were farre off from perfection neither had they profited so much as Paule And that doo their own contentions suspicions and rash iudgments and also their verie féeble weake consciences beare witnesse all which things the apostle dooth oftentimes reprehend in these his writings And yet neuerthelesse when the Romans were such he wrote vnto them of that adoption whereby God had determined to make them his children when they should imbrace christian religion Wherefore beloued brethren let vs put off the spirit that miserable doubteth of our saluation séeing there is nothing that is more enimie to our faith which is the liuelie and most sure foundation of all our felicitie Who dooth not sufficientlie vnderstand how great contraries are beléeuing and doubting and how much they are repugnant the one to the other I certeinlie for my part doo not sée how these things may agrée To beléeue trulie in Christ my onlie and true sauiour and To stand likewise in doubt of him whether he will saue me or no séeing he hath receiued me into his faith and so greatlie testifieth by his spirit vnto my mind that swéet and bountifull affection of his towards me And if we admit the testimonies of men who naturallie are liers proue to deceit that we in like maner should cleaue to them how much rather ought we to repose our selues in all those things which that good true spirit of God dooth confirme by his testimonie Vnlesse peraduenture we suffer our selues to be persuaded that there is more truth and fidelitie in men than there is in God Which if anie be so hardie to saie he shall in this point alone most plainelie bewraie himselfe to be such a one as he is Wherefore let vs yéeld vnto the most benigne and mercifull God as great and manie thanks as we can who hath not by the ministerie of angels or of anie other creature whatsoeuer but by the power of his owne spirit ingraffed vs in Christ his true and naturall sonne and by him hath renewed
of righteousnes taken by it selfe yet can it by no meanes be spoken of vs and of our righteousnes Wherefore séeing that sentence could neither edifie nor make anie thing to the purpose I sée not how Paule could so haue written howbeit in this matter I will not contend with Augustine more than is méet The third Chapter Of Faith and the certeintie thereof and of the vices of feare and securitie which are contrarie vnto the same also of the nature of our adoption and hope and vnion with Christ NOw it shall be conuenient to declare what faith is In Rom. 3 verse 22. Faith therefore is an assent A definition of faith and that a firme assent vnto the words of God obteined not by reason or naturall demonstration but by the authoritie of the speaker and by the power of the holie Ghost And this definition disagréeth not from that which Paule taught in th' eleuenth chapter to the Hebrues By this we may sée Verse 1. about what things faith is occupied namelie about the word of God And it is euident what the chéefe and principall ground is vnto which all things perteining to God are referred and that is The Lord hath said But the authoritie of the speaker cannot be of so much effect with vs as it ought to be vnles the persuasion of the holie Ghost be therevnto adioined In Gréeke it is called ãâã ãâã ãâã ãâã ãâã which word is deriued of ãâã ãâã ãâã ãâã ãâã for we are not accustomed to beléeue vnles it be in that thing whereof we be full persuaded Basil as touching faith when he expoundeth this place of the psalme Psal 116 10 I haue loued and therefore haue I spoken writeth thus Doo not contend to sée those things which are laid vp far off neither make those things doubtfull which are hoped for Two breake necks or downe-fals to be taken heed of In which words he sheweth that two principall things are to be auoided the one is that we be not with too much curiositie stirred vp to séeke out the proofe of things which we ought to beléeue which proofe so long as we liue here cannot be had the other is that although they be obscure yet we should not doubt of the truth of them And the same writer intreating of the confession of faith saith on this wise Basil saith that they swarue from faith which adde anie thing to the scriptures Iohn 10 vers 4. 5. It is a manifest falling awaie from faith and a point of pride either to refuse anie of those things that be written or to bring in anie thing that is not written forsomuch as our Lord Iesus Christ said My sheepe heare my voice before that he said But a stranger they will not followe but will flee from him bicause they haue not knowne his voice The apostle also hath by another humane example straitlie forbidden either to adde or to diminish anie thing in the holie scriptures when he saith Gala. 3 15. And yet no man dissanulleth the testament of man when it is confirmed neither addeth anie thing therevnto In which place a man may perceiue how warilie this writer affirmeth that as touching faith nothing ought either to be added or diminished in the holie scriptures Which thing maketh chéefelie against them that obtrude inuentions and traditions of men as of necessitie to be beléeued Further the same writer plainelie setteth foorth the certeintie of faith when he declareth the propertie thereof in his Morals the eightie Summe 22. chapter where he saith What is the propertie of faith He answereth and vnseparable certeintie of the truth of the words of God which is not atteined to by anie kind of reasoning or brought in through anie naturall necessitie nor being framed to anie pietie can euer be shaken off And he addeth that it is the dutie of one that beléeueth in such a certeintie to be affected to the power of the words spoken and not to presume either to disanull or to adde anie thing Rom. 14 23. For if it be so that Whatsoeuer is not of faith is sinne as the apostle saith And faith commeth of hearing and hearing by the word of God Rom. 10 17. then whatsoeuer is not of faith being not conteined in the scripture inspired by the spirit of God the same is sinne This father togither with vs confirmeth the certeintie of faith and sheweth wherevpon the same dependeth when he calleth it vnseparable bicause when we beléeue we doo not examine by our owne reason what is possible or not possible to be doone And he séemeth to allude to those words which Paule speaketh of the faith of Abraham Rom. 4 20. that He wauered not through vnbeleefe where he vsed this verbe ãâã ãâã ãâã ãâã ãâã Wherefore let certeintie be the contrarie thing vnto doubting which happeneth through inquisitiuenes or examination of mans reason Moreouer Basil saith that is sinne which is without faith the scriptures Rom. 14 23. Note how Basil vnderstandeth this text whatsoeuer is not of faith is sin Faith differeth from opinion and suspicion that which he in another sentence had spoken he plainelie repeateth againe namely that Those things which are without the scriptures are not to be beléeued And this place of Paule Whatsoeuer is not of faith is sinne he vseth in his naturall and proper sense as we also vse it which thing our aduersaries cannot abide Faith differeth from opinion for opinion although it make vs leane vnto one part yet it dooth the same both with reason and also not without feare of the truth of the other part And suspicion dooth yet ingender a weaker assent than opinion dooth bicause it is both destitute of reason and also it leaueth men doubtfull of the truth of the other part It is true indéed that science ingendreth a firme assent but that is brought to passe by adding of demonstrations Forsomuch as we now sée plainelie as well what faith is as also how it differeth from opinion science and suspicion let vs sée how manie waies faith is taken How manie waies faith is taken For there is one kind of faith that is mightie perfect and of efficacie whereby we are iustified but there is another which is void without fruit and the same being vaine and during but for a time bringeth not iustification Which thing is manifest by the parable of the Gospell where it is said that The séed that is to saie the word of God Mat. 13 19. falleth sometimes vpon good ground and somtimes vpon stonie ground vpon thornes and by the high waie side where it is lost bringeth foorth no fruit Againe Iustifieng faith is not in all alike that faith which is good and profitable is not in all men alike for it hath degrées according to the greater or lesse infirmitie of the flesh Wherefore Paule saith Rom. 12 3. Euen as God hath diuided vnto euerie man the
No particular man ought to be in doubt of his saluation But none of the number of the faithfull ought to be in doubt of his owne saluation for the nature of faith is to make men assured of the promises of God Howbeit this must be vnderstood that it is not possible to shake off all feare While we liue here we cannot shake off all feare so long as we liue in this life for we be continuallie tossed betwéene two cogitations one touching the goodnes faith and constancie of God the other as touching our corruption infirmitie and pronesse to euill For when we consider how weake we are and how prone to euill and weigh also the vnpurenes and imperfection of our works how good soeuer they be and therewithall the seueritie of the lawe in requiring the verie vttermost of things that it commandeth this consideration I saie if it be earnestlie had cannot but make the mind excéedinglie afraid and cast it downe But when on the other side we consider the goodnes clemencie and mercie of God and his stedfastnesse in promises and herewithall remember also that all the merits of Christ are communicated with vs we are refreshed and recreated and the feare is either qualified or else sometimes plainelie laid awaie For these affections where they be perfect throughlie bent doo one succéed another for they cannot be both at one time or else if they be both at one time then they appéere both to be remisse But in what maner they giue place the one to the other we may by dailie experience vnderstand A similitude For if anie man be set vpon the top of an high tower and when he is there his mind runneth vpon nothing else but vpon the heigth of the tower and what a déepe waie he should fall so that he cannot fall without danger of death it is not possible but if his mind be still bent vpon this he will be altogither smitten with horror but if he turne his eies aside to the bars or battlements which staie him vp so that he cannot fall then will he plucke vp his spirits againe and will put awaie all feare Neither ought it to séeme strange to anie man that we saie that faith expelleth that feare which is ioined with doubting of saluation when as it is said in Iohn that Charitie driueth out feare for it is most certeine 1. Ioh. 4 18. Faith no lesse than charitie driueth awaie feare that that which the scripture attributeth vnto charitie ought much more to be attributed to faith for charitie springeth therof But as we haue alreadie said Paule meaneth not of men particularlie but of the publike profession of Christ of the preaching of the Gospell and of the religion thereof receiued in anie whole nation or prouince And that which is here spoken stirreth vp godlie men to most feruent praiers for preseruation of the churches In Rom. 8 verse 15. 11 But bicause the apostle in his epistle vnto the Romans writeth on this wise Ye haue not receiued the spirit of bondage to feare anie more it shall not be from the purpose bréefelie to sée whether Paule meaneth that we be deliuered from all kind of feare or no. First this is certeine Whether the adopted be free froÌ all kind of feare that feare is nothing else but a certeine affection of the mind whereby we are striken by reason of some great deadlie euill at hand We are not woont to be mooued with dangers a far off but with such as hang ouer our heads neither doo things that be light and of small weight make vs afraid A definition of feare Wherefore feare as a Diuine speaketh of feare hath respect vnto sinne vnto the wrath of God vnto chastisements and scourges and finallie vnto hell-fire But there are two kinds of feare reckoned to be Two kinds of feare of which the one is commonlie called a childlie feare and the other a seruile feare And that is counted a seruile feare which onelie for feare of paines and of hell-fire either draweth vs backe from dooing euill or forceth vs to doo well Euen so signified an Ethnike poet Oderunt peccare mali formidine poenae that is The wicked hate to sinne for feare of punishment But the childlie feare is that whereby men liue vprightlie and flie wickednesse bicause they desire the glorie of God and for that they allow righteousnes euen for it selfe Wherfore the same poet saith Oderunt peccare boni virtutis amore that is The good hate to sinne for the loue of vertue Of these two kinds of feare are manie things spoken oftentimes by Augustine in sundrie places especallie in his 9. treatise vpon the epistle of Iohn it is read in the maister of the sentences in the third booke and 36. distinction where Augustine alledgeth two places out of the holie scriptures which séeme to be repugnant one to another The one is out of Iohn Perfect loue driueth out feare 1. Ioh. 4 18. verse 10. the other is taken out of the 19. psalme The feare of the Lord abideth for euer To abide How feare can abide and yet be driuen out A similitude and to be driuen foorth agrée not togither this contrarietie he maketh at one in this wise saith that they in verie déed disagrée not For euen as two pipes being blowen with one the selfe-same breath discord not so saith he two harts namelie the hart of Dauid and the hart of Iohn being stirred with one and the selfe-same spirit cannot disagrée the one from the other But yet they require an indifferent and an attentiue hearer for Iohn speaketh of seruile feare and of perfect loue but Dauid speaketh of the childlie feare aforesaid And therefore he saith The feare of the Lord is chast or cleane for in Hebrue it is written Iireath Iehouah Tehorah and abideth for euer On this maner he thinketh that the appéerance of contradiction which séemeth to be in these two places may be holpen And he vseth for each feare this similitude Let vs suppose saith he that there be two women the one chast A similitude and the other vnchast an adultresse doubtles each of these women feareth hir husband the adultresse feareth him when he is absent least he should returne againe and when he is present least he should vnderstand of hir naughtie behauiour but the chast wife is afraid of hir husband when he is present least he should depart from hir or should not loue hir so well or should by some offense be alienated from hir By this similitude Augustine thinketh may be distinctlie perceiued each kind of those feares Others saie moreouer Whether seruile feare be profitable that this seruile feare is not altogither vnprofitable for it prepareth a waie vnto loue for first say they it striketh the mind and terrifieth men from sinnes it stirreth them vp to righteousnesse for feare of punishments And an vpright life by
And Paule in the 1. to the Corinthians verse 8. the 12. chapter Vnto one saith he is giuen the word of wisedome vnto another the word of knowlege vnto another faith and vnto another the grace of healing And then he addeth that It is one the selfe-same spirit which worketh all these things diuiding vnto euerie man as pleaseth him And if thou wilt saie that this place and the foresaid petition of the apostles perteineth vnto the particular faith by which are wrought miracles doubtles I will not be much against it And yet if thou wilt néeds haue it so I will reason A minori that is From the lesse for if these frée gifts are not had but from the spirit of God much lesse can that vniuersall effectuall faith whereby we are iustified be had from else where Further Paule vnto the Romans Rom. 12 3. Vnto euerie one saith he as God hath diuided the measure of faith And in the last to the Corinthians 2. Cor. 4 13. Hauing saith he the selfe-same spirit of faith euen as it is written I haue beleeued for which cause also I speake We also beleeue and speake that God which raised vp Iesus from the dead shall through Iesus raise vp our bodies also Vnto the Galathians are reckoned vp the fruits of the spirit Charitie ioie peace patience lowlines Gal. 5 22. gentlenes faith meekenes and temperance Faith here is numbered among the fruits of the spirit wherefore it procéedeth of the spirit But vnto the Ephesians he saith more manifestlie Eph. 2 8. By grace ye are saued through faith that not of your selues for it is the gift of God And in the Acts of the apostles it is thus written Acts. 16 14. The Lord opened the hart of the woman that sold silks to giue heed vnto those things which Paule spake And in the 13. chapter They beleeued Acts. 13 48. as manie as were predestinate vnto eternall life Wherefore it is not to be doubted How the holie Ghost is in men not regeâerate but that faith is ingendered in our harts by the holie Ghost who in déed may for all that be had of them which beléeue not but yet as persuading onlie and not as sanctifieng them And although into the elect he suddenlie powreth in faith yet forsomuch as he is the cause of faith he is therefore before it both in dignitie and in order 67 Now let vs sée what absurdities Pighius gathereth out of this our sentence iudgement If the spirit saith he be the author of our faith and vseth the instrument of the word of God and may be also in them that beléeue not how commeth this to passe How it commeth that at one verie sermon part of the hearers beleeue and part not that when as there are manie at one and the selfe-same sermon where as both the spirit is present and the word preached yet part doo beléeue and part beléeue not We answer in one word that that commeth bicause the spirit is not of like efficacie in all men neither doth after one and the selfe-same maner teach all men inwardlie in the mind But of his will we cannot render anie cause although we nothing doubt but that it is most iust If the matter be so saith he the hearers will easilie content themselues neither will they put to their indeuor or studie for they knowe that that is in vaine when as it wholie dependeth of the spirit of God This is not onelie a verie common but also an enuious obiection But we answer that all men are bound to beléeue the word of God and therefore their bounden dutie is diligentlie and attentiuelie to hearken therevnto with all their strength to assent vnto it and if they so doo not they shall then incur the punishments of the lawe Neither are they to be hearkened vnto if they shall saie that they could not obeie it or if they would haue gone about to haue prooued what their strength could haue done their indeuor for that they were not as yet iustified should haue béene in vaine and sinne A similitude As if a maister should bid his seruant which is lame to walke and he would excuse himselfe and saie that he were lame and could not go without great deformitie it is not to be thought All sinnes are not alike that therefore he is excused We are not of that mind to thinke that all sinnes are alike naie rather we teach that they which omit or neglect those outward works which they might performe and put not to their indeuor and studie to doo well doo much more gréeuouslie sinne than they which according to their strength and power obserue some outward discipline And as Augustine saith Cato and Scipio shall be much more tollerablie delt with than Catiline or Caligula But I would haue Pighius himselfe whom our opinion so much misliketh to declare when he thinketh that the holie Ghost is giuen vnto men He will answer when as now these preparations haue gone before when a man hath beléeued feared hoped repented and sincerelie loued What thing else would Pelagius saie As though to beléeue to loue and such other like doo spring of mans strength He alledgeth this also thinketh it to make for his purpose Mat. 11 28. Come vnto me all ye which labour and are laden and I will refresh you For he thinketh that labours burthens contrition confession and as they call it satisfaction fastings teares and such other like doo make to the obteinement of iustification But this place is to be vnderstood farre otherwise for Christ calleth them labouring and loden which were oppressed with the lawe and felt their owne infirmitie and the burthen of their sinnes and which had now long time laboured vnder humane traditions These men being now wearie and in a maner without all hope the Lord calleth vnto him for they are more apt and fit for the kingdom of heauen than are other blessed and quiet men which by their owne works and good déeds doo thinke themselues verie iust God saith Pighius requireth works preparatorie and then he promiseth not to faile them of his grace This was wholie the opinion of the Pelagians Against which the holie scriptures are vtterlie repugnant for they teach that It is God which giueth both to will Phil. 2 13. to performe according to his good will that it is God which beginneth in vs the good worke and accomplisheth it euen vnto his owne daie Phil. 1 6. that it is God from whom onlie we haue sufficiencie when as otherwise we are not able to thinke anie thing of our selues as of our selues Wherefore it is manifest that Pighius confoundeth the lawes of God describeth those things which are well set foorth in the holie scriptures 68 Further when as we saie that vnto iustification it is not sufficient to haue an historicall faith he faineth himselfe to maruell what
derideth vs as often as we saie that faith is had by the grace and inward working of the holie Ghost For he saith that it is woonderfull that the holie Ghost should haue his abiding and worke in them which doo not as yet beléeue The same Origin vpon Leuiticus in his third booke and third chapter The holie sicle saith he representeth our faith for if thou shalt offer faith to Christ as a price to the ram without spot offered vp for a sacrifice thou shalt receiue remission of sinnes Here also we haue expressedlie that remission of sinnes is obteined by faith by that faith I saie which is directed vnto Christ who was deliuered vnto death and sacrificed for vs. There can be nothing more manifest than these testimonies which Origin hath brought for vs. But these men are so obstinate that they will not be led from the opinion which they haue once taken in hand to defend although thou bring neuer so great light with thée least they should séeme to anie of theirs to haue defended an ill cause Cyprian 79 Cyprian beside those things which we afore spake touching the coniunction of faith with a good life writeth also in his third booke to Quirinus that Faith onelie profiteth and that we are able so much to doo as we doo beléeue The first part of this sentence perteineth vnto the third article of this question but the latter serueth verie much for that which we are now in hand with It is a woonderfull saieng doubtles that So great is the force of faith that by it we are able to doo what we will And yet did not Cyprian thinke it sufficient absolutelie to pronounce this but he hath also confirmed it by manie and sundrie testimonies of the scriptures As touching Basilius and Gregorius Nazianzen that shall suffice which I haue before cited Chrysostome Chrysost in his sermon which he hath intituled De fide lege naturae spiritu saith that Euen faith is of it selfe able to saue a man And for example he bringeth foorth the théefe Luk. 23 42. who saith he onlie confessed and beléeued but works saith he alone cannot saue the workers Faith can saue without works but not works without faith without faith After that he compareth works without faith with the reliks of dead men for dead carcases saith he although they be clothed with pretious and excellent garments yet they obteine not heate by them so saith he they which want faith although they be decked with glorious works yet are they by them nothing holpen A similitude And the same father vpon the epistle vnto the Romans vpon these words of Paule Rom. 10 6. But the righteousnes which is of faith Thou séest saith he that this is chéeflie particular vnto faith that we all treading vnder foot the complaint of reason should inquire after that which is aboue nature and that the infirmitie of our cogitations being by the vertue and power of God cast awaie we should imbrace all the promises of God Here we sée that by faith we obteine the promises of God and although by it we assent vnto all that which is conteined in the holie scriptures yet it peculiarlie hath a regard vnto the promises of God This is also to be considered that he saith that The infirmitie of our cogitations in beléeuing is by the vertue and power of GOD cast awaie for this maketh against them which contend that this is doone by humane power and strength as though we had faith of our selues and that it should go before iustification The same Chrysostome vpon the 29. chapter of Genesis in his 54. homilie This saith he is the true faith not to giue héed vnto those things which are séene although they séeme to be against the promise but onelie to consider the power of him that promiseth Let them well consider this which will haue vs to haue a regard not onelie to the power and promises of God but euen chéeflie to our owne preparations And expounding these words in Genesis Abraham beleeued God Gen. 15 6. and it was imputed vnto him vnto righteousnes Let vs also saith he learne I beséech you of the patriarch of God to beléeue his saiengs and to trust vnto his promises and not to search them out by our owne cogitation but to shew a great gratitude for this can both make vs iust and also cause vs to obteine the promises Here also are two things to be noted the one is that we are made iust by faith the other that by the same we obteine the promises which two things our aduersaries stoutlie denie The same father vpon these words of Paule vnto Timothie 1. Tim. 1 20. Of whom are Hymenaeus and Alexander which haue made shipwracke as concerning faith So saith he he which once falleth awaie from the faith hath no place where he may staie himselfe or whither to repaire for the head being corrupted and lost what vse can there be of the rest of the bodie For if faith without works be dead If faith be dead without works much more works without faith much more are works dead without faith Here is to be noted that this is an argument A minori that is From the lesser vnto the greater for he saith that works are more dead without faith than is faith without works The same authour in his sermon De verbis apostoli vpon these words of the apostle Hauing one and the selfe-same spirit of faith 2. Cor. 4 13. for it is vnpossible saith he yea doubtlesse it is vnpossible if thou liue vnpurelie not to wauer in faith By this we sée how great a coniunction Chrysostome thought that to be betwéene faith and good works The same father expounding these words of the apostle Rom. 3 31. Doo we then destroie the lawe by faith God forbid naie rather we confirme the lawe So soone as saith he a man beléeueth So soone as a man beleeueth he iâ iustified straitwaie he is iustified wherefore faith hath confirmed the will of the lawe whilst it hath brought to an end euen that for which the lawe did all things How then dooth Pighius saie that faith is onelie the foundation and therefore is verie farre from the perfection of iustification Or vnto what purpose is that that after faith he putteth so manie degrées and meanes whereby we come vnto iustification For Chrysostome speaketh farre otherwise that a man is iustified straitwaie so soone as euer he beléeueth Further he attributeth vnto faith euen this also that it maketh men iust when as the law was not able to performe that although by manie waies it did endeuour it Moreouer when he expoundeth these words They being ignorant of the righteousnes of God Rom. 10 3. Rom. 9 33. going about to establish their owne righteousnes were not subiect to the righteousnes of God This righteousnes of God saith he he calleth the righteousnes of faith which
else ye doo doo it vnto Gods glorie So maie we saie of sléepe for we obeie the Lord who hath so ordered our nature If we obserue this we sinne not Brieflie all the works of godlie men are repentance for they alwais depart from euill bicause their works be certeine renewings and new obediences of God to be dutifull vnto him and if they be not yet they ought to be And for this conuersion the godlie doo alwaies praie Ps 119 176. Mat. 6 12. I haue gone astraie like a sheepe that is lost ô seeke thy seruant Forgiue vs our trespasses Be mercifull vnto me a sinner and such like These be the vowes of godlie men in all their actions I meane as touching continuall renouation Wherefore let vs leaue that idle vertue vnto Philosophers and Sophisticall diuines but we knowe that it is commanded vs to repent 18 Now let vs go forward and consider of the parts of repentance Of the parts of repentance Those men haue made their parts of repentance to be contrition confession and satisfaction but how well and trulie we will afterward sée and therewithall will shew the true parts of repentance Some haue named two namelie contrition and faith By contrition they saie we sorrowe for the multitude of sinnes that be past therein we are after a sort astonished and sore afraid But by faith we imbrace the comfort of remission of sinnes and they saie that they doo this for instructing sake Whether faith be a part of repentance Others denie that faith is a part of repentance but they which affirme it to be a part alledge this cause speciallie bicause in repentance there is most doone as touching the forgiuenesse of sinnes and that standeth most of all by faith Wherefore if we shall not alwaies applie faith repentance can not stand Others saie that this is no good argument namelie Repentance without faith is vnprofitable Therfore faith is a part of repentance For then should it be a part of the supper of the Lord and of baptisme This will no man saie why then is it rather made a part of repentance Further they saie that the holie scriptures when they make mention of repentance and of faith doo speake as of two distinct things Christ saith Repent ye and beleeue the Gospell Paule in the 20. of the Acts Matt. 4 17. verse 21. said that he preached repentance vnto the Ephesians and faith in Christ Iesus These two he set downe as distinct and seuerall things I my selfe vpon the consideration of each part Faith is no part of repentance but is ioined thereto would saie that faith is no part of repentance but is ioined thereto We sée in a man that the soule and the bodie are ioined togither yet the bodie is no part of the soule nor yet contrariwise the soule a part of the bodie in like maner must we saie of faith and of repentance The same thing doo we sée in the sinne therein is a figure of a bodie round A similitude and like vnto a globe and also light and shining and yet being ioined togither as they be neither is the figure a part of the light neither the light a part of the figure euen so faith and repentance are ioined togither in them that be godlie and yet is not the one a part of the other Faith hope and charitie be thrée vertues alwaies ioined togither and yet is not one of these vertues a part of the other How faith is ioined with repentance but they are seuerall How then shall faith be ioined with repentance It is as it were a beginning thereof as I haue said and it is méet for the same to giue light vnto the mind of him that is penitent And when the mind hath imbrased the goodnes of God and the remission of sinnes through Christ then followeth a renewing so as we lay aside our old life and take a new Wherefore faith is not a part but a certeine entrance into repentance and repentance is a consequent ioined vnto it as an effect 19 In my iudgement The true parts of repentance there shall be two parts of repentance the one a going backe from euill and the other an accesse vnto good And this is rightlie said for séeing repentance is assigned to be a changing and that all changing consisteth of two ends or limits namelie from whom and to whom it followeth also that repentance hath these ends perteining vnto it And certeinlie this is the rule of contraries that when the one is remooued the other followeth let naughtines be remooued holines must néeds followe And the holie scriptures reckon in this order verse 16. Esaie saith in the first chapter Be ye washed be ye cleane put awaie the euill of your hands from out of my sight cease from dooing wickedlie learne to doo well And in the psalme Depart from euill and doo good Psal 34 15. The apostle Paule giueth a testimonie of those parts and he would haue vs euermore to cast awaie the old man and to put on the new Ephe. 4 23. Be ye renewed saith he in the spirit of your mind and put on the new man which is made according to God in righteousnesse and holinesse of truth saith Paule vnto the Ephesians the fourth chapter Wherefore faith is alwaies ioined with repentance otherwise repentance should be vnprofitable 20 Now let vs examine those thrée papisticall parts contrition confession Of contrition and satisfaction As touching contrition it is woont so to be handled by the Schoole-men as they saie that it is a sorrowe receiued in the will by reason of sinnes And in verie déed whosoeuer shall diligentlie consider of this part shall perceiue the verie same to be whole repentance whose beginning is faith But these men doo hold far otherwise they séeme to haue taken the name out of the holie scriptures In the 51. psalme it is read Psal 51 19. A sacrifice to God is a troubled spirit a contrite hart In the 147. psalme verse 3. Who healeth them that be broken in hart and bindeth vp their contritions Esaie in the 66. chapter saith Esai 66 2. that God will haue respect vnto them that be of an humble and contrite spirit They acknowlege it to be a metaphor and they saie that the man which is a stranger from God is as it were stiffe and obstinate in his purpose for obteining of saluation they saie that it behooueth him that his hart after a sort should be broken and that he should vse this contrition Howbeit bicause they make it a part of a sacrament they adde that therein must be the purpose both of confessing and satisfieng how trulie it shall afterward be declared The difference betweene contrition and attrition Here they abiding in the same metaphor haue put a difference betwéene attrition and contrition for some hard things are so broken as they be sundred into small péeces and some so
said that he should watch at the âoome of blessed Anthonie within a daie or two bicause now a yéere or certeine yéeres were passed since he died The elders watched also at the sepulchres of martyrs therby to shew vnto them honor applieng them selues to doctrine exhortations giuing of thanks and praiers especiallie in those perillous times when they might not easilie in the daie time assemble togither Moreouer godlines was by that meanes the better obserued for in the daie time men were occupied in sundrie labours and works Wherefore to the intent that the worshipping of God might not be vtterlie neglected they appointed certeine houres in the night for it Ierom. 29 Ierom against Vigilantius maruelouslie commendeth the institution of the church for watching and he thinketh that we should not cease from this obseruation although by the occasion of these watches some shamefull thing were committed For saith he the errors of yoong men and light women which can also sinne in an other place and plaie shamefull parts at home ought not to reuoke vs from so holie a custome But we sée at this daie contrarie to the saieng of Ierom watches not onelie of the martyrs are abolished but also those which were doone in the honor of the Lord as it manifestlie appéereth in the councell of Anticiodorensis The Councell of Anticiodorensis chapter 5. Although in some places there continue some remnants of watches as at Mantua vpon the feast of Bartholomew and at Vercellis in the night of saint Eusebius But all men knowe how vnreasonablie and immoderatlie men behaue themselues in those watches Watchings turned into fastings Wherefore they haue conuerted the obseruation of watchings into fastings But what maner of fastings I praie you Such as now a daies they vse to absteine from the eating of flesh But whatsoeuer it be the sentence of the apostle is firme and constant 1. Tim. 4 8. that The exercises of the bodie haue no great profit but godlines is profitable vnto all things We must indéed fast and watch as much as reason requireth and the strength of the bodie will beare And I doo not thinke Basil and others must not be imitated in fastings that herein we ought to imitate Basil Nazianzen and such other which with outward obseruations so kept vnder their bodies as at length they became vnprofitable both to themselues and also to others The golden mediocritie is to be kept wherein we must obserue the laudable measure of frugalitie and temperance And these things by the waie as touching watches The eleuenth Chapter Of Christian life wherein is treated of diuers vocations of friendship of the confession of Christ also of the example of Naaman the Syrian which is largelie expounded the vse of riches and of pouertie A Verie excellent sentence is that of Paule In 1. Co. 10 verse 14. We must not seeke out owne as touching the flesh in the first to the Corinthians the tenth chapter Let no man seeke his owne but euerie man an others wealth Wherein is bréeflie comprehended that we should perpetuallie in all our actions haue before our eies the edifieng of our neighbour 1. Cor. 9 22. which the apostle did excellentlie well performe when as he would be made all things to all men As touching the words We may seeke those things that be trulie our owne they haue like signification in name For we are not to séeke our owne as touching the flesh and pleasures but in the meane time there is no let but that we ought to séeke the kingdome of heauen saluation and eternall life which things be ours Otherwise the apostle should be against himselfe who saith in the epistle to the Philippians Phil. 2 12. With feare and trembling worke ye your saluation And also vnto Timothie 2. Tim. 4 14 Attend vnto thine owne selfe and to doctrine Afterward when it is said We must not seeke for other mens things as touching the flesh that We should care for those things which be other mens that also must not be vnderstood as touching the flesh and pleasures For as we are not to séeke these things in our owne selues so must we not prouide that they may be in our neighbours But those things which Paule speaketh namelie In the holie scriptures there is no expresse coÌmandement touching the loue of mans selfe of other mens we ought to prosecute as touching saluation eternall life and obteining of the kingdome of heauen vnto them Of the louing of our owne selues there is no manifest precept extant in anie place of the holie scriptures yet is there a commandement giuen vs that We should loue our neighbour Matt. 22 39. as our owne selues Wherein the holie scripture séemeth to determine that the same loue is graffed in vs by nature for what things soeuer God hath made they be of such a nature as they desire most of all to preserue themselues The naturall loue of a mans self being defiled by Adam and by him in vs the lawe commandeth to be amended Which naturall loue of a mans owne selfe when the first man had defiled through sinne he transferred the same being corrupted into his posteritie Wherefore we are instructed by the lawe to correct the same which shall be doone if in like sort as we haue loued our selues we haue such regard of our neighbour in loue as we haue of our selues Therefore it is said Loue thy neighbour as thy selfe Let it not trouble vs bicause else-where in the scripture we heare it spoken that we should hate our selfe as when it is said in the gospell Iohn 12 25. He that hateth not his owne soule can not be my disciple and vnto Timothie 2. Tim. 3 2. Men louing them selues are reprooued And this doubt is easilie resolued for we may doo both After what maner we should both hate and loue our selues that is to wit hate our selues and loue our selues For we our selues beare hatred against our selues séeing as the apostle saith We knowe right well that in our flesh dwelleth no good thing And by the flesh we vnderstand a man that is seuered from the grace and spirit of Christ Rom. 7 18. in whom séeing there is much euill and nothing that is good he deserueth hatred and not loue But againe we loue our selues in the Lord in whom we be now a new creature for we earnestlie wish that the good things which be begun in vs may euerie daie be made perfect more and more Of Friendship In Rom. 11 2 There is no man but vnderstandeth that friendship is a necessarie thing which neither great princes themselues nor emperours can want for if they be destitute of friends by whom shall they gouerne their dominions and kingdoms And how méete and profitable a thing concord is in aduersities we néed not in manie words declare bicause it is most manifest to all men Friendship more conuenieÌt than iustice and
to sing hymnes before daie vnto their Christ And it is not to be ouerpassed that these words were written in the same time that Iohn the euangelist liued for he remained aliue vntill the time of Traian Singing in churches in the apostles time Wherefore if one will saie that in the time of the apostles there was singing in the holie assemblies he shall not straie from the truth Paule being before these times saith vnto the Ephesians Be not filled with wine Ephe. 5 18. wherein is wantonnesse but be ye filled with the spirit speking to your selues in psalms hymnes and spirituall songs singing in your hart giuing thanks alwaies vnto GOD for all things in the name of our Lord Iesus Christ Against wine the apostle opposeth the spirit and he plucketh vs awaie from the pleasure of the senses when he will haue christians in stéed of wine to be filled with the spirit For in wine as he saith is wantonnesse but in the spirit is true and perfect ioie Droonkards talke more than enough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onlie in mouth but in hart for the voice soundeth in vaine where the mind is not affected They which be filled with wine speake foolish fowle and blasphemous things but giue ye thanks to God alwaies I saie and for all things To this end doubtlesse ought the ecclesiasticall songs to tend Also to the Colossians are written certeine things not disagréeing from these Col. 3 16. Let the word of the Lord saith the apostle abound plentifullie among you teach and admonish one another in psalmes hymnes and spirituall songs singing with grace in your harts In these words Paule expresseth two things First that our songs should be the word of God which must abound plentifullie in vs and they must not onelie serue for giuing of thanks but also for teaching and admonishing And then it is added With grace which must be so vnderstood as though he had said Aptlie and properlie both to the senses and to the measure and also vnto the voices Let them not sing rude and rusticall things neither yet so immoderatelie as common minstrels doo In the first epistle to the Corinthians verse 26 the 14. chapter where he intreateth of an holie congregation the same apostle writeth acter this maner When ye assemble togither according as euerie one of you hath a psalme or doctrine or a toong or reuelation or interpretation let all things be doone vnto edifieng By which words is declared that singers of songs and psalmes had their place in the church West churches Augustine But the West churches more latelie receiued the maner of singing for Augustine in his ninth booke of Confessions testifieth that it happened in the time of Ambrose For when that holie man togither with the people watched euen in the church lest he should haue béene betraied to the Arrians he brought in singing to auoid tediousnes to passe awaie the time 28 But as touching the maner of the song which ought to be reteined in church Musicke these things are worthie to be noted Augustine Augustine in the same booke of Confessions both confesseth and is sorie that he had sometimes fallen in that he had giuen attentiue héed vnto the measures and times of Musicke more than vnto the words which were vttered vnder them Which hereby he prooueth to be sinne bicause measures and singing were brought in for the words sake and not words for Musicke sake And he so repented him of his fault that the earnestlie allowed the maner which the church of Alexandria vsed vnder Athanasius The maner of the church of Alexandria for he commanded the reader that when he sang he should alter his voice but a little so as he might rather be like vnto one that readeth than vnto one that singeth Howbeit on the contrarie part when he considered how at the beginning of his conuersion he was inwardlie moued with these songs namelie that through the zeale of godlines he burst foorth into teares for this cause I saie he consented that Musicke should be reteined in the church yet in such sort that he saith he was readie to change his mind if a better reason could be made And he addeth that those doo sinne penallie as he speaketh which giue greater heâ⦠vnto Musicke than vnto the words of GOD. Vnto which saieng Ierom dooth plainelie agrée Ierom. as he hath noted vpon the epistle vnto the Ephesians Also Gregorius Romanus Gregorie in the Synod of Rome was of the same opinion And both their words are written in the Decrées distinct 92. in the chapter Cantantes and in the chapter In sancta Romana in the verie which place we read in the Glosse these two verses indéed not eloquent but godlie Non vox sed votum non chordula musica sed cor Non clamor sed amor cantat in aure Dei that is Not the voice but the desire not the musicall tune but the hart not crieng but louing soundeth in the eare of God And in the words of Gregorie this must not be slightlie passed ouer where he saith that while the swéetnesse of the tune is sought for the life is neglected and when naughtie maners prouoke God the people is rauished with pleasantnes of the voice 29 But now let vs declare the cautions which me thinks should be vsed that we may lawfullie and profitablie vse singing in the church Cautions in the vsing of ecclesiasticall musicke caution 1 The first caution is that in Musicke be not put the whole summe and effect of godlines and of the worshipping of God For almost euerie where in popish religion they thinke that they haue in the churches fullie worshipped God when they haue a great while and a great deale sung and bellowed caution 2 Further we must take héed that we put no merit nor remission of sinnes therein For there be manie priests monks which for this cause doo thinke that they haue hereby verie well deserued of God bicause they haue sung a great number of psalmes yea and the Pope also and the cardinals bishops and abbats when they haue heard songs of Masses and euensongs doo oftentimes pronounce vnto the people pardons of their sinnes caution 3 Also this vice must be taken awaie namelie that singing be not so much occupied in the church as there be almost no time left for to preach the word of GOD and holie doctrine As we sée it come to passe in a maner euerie where for all is so filled with chanting and piping that there is no part of time left for preaching whereby it coÌmeth to passe that the people depart out of the church full of Musicke harmonie but touching heauenlie doctrine fasting and hunger starued caution 4 Moreouer so rich and large stipends are appointed for Musicians that either verie little or in a maner nothing is prouided for Ministers which labour
ãâã or ãâã ãâã ãâã ãâã ãâã or as Erasmus corrected it in his scholies to Ieronymus ãâã ãâã ãâã ãâã ãâã that is A preseruing place or séed-store of the dead And this he saith shall at the time of the last iudgement shoot foorth and bud out humane bodies but not flesh bones and bloud least in heauen we should haue néed of meat and drinke of mariages barbers and of handkerchers to wipe awaie the vncleanlines of the nose And when he denieth that the flesh shall returne he abuseth the words of Paule wherein he saith Rom. 8 8. that They which be in the flesh cannot please God For the apostle By flesh meant not in that place substance and nature but corruption viciousnesse and lewdnesse Euen as in the booke of Genesis GOD said Gen. 6 3. My spirit shall not rest vpon these men bicause they be flesh And by Paule it is written Rom. 8 9. But ye be not in the flesh but in the spirit if the spirit of Christ dwell in you Wherefore Origin iudged that the bodie of them that rise againe shall be Homogenium that is of one and the same nature Now saith he we sée with eies we heare with eares and we go with féet but then we shall sée heare and go with that whole bodie He moreouer abuseth the words of the same Paule vnto the Philippians when he said of Iesus Christ ãâã ãâã ãâã ãâã ãâã that is Phil. 3 21. He shall transfigure the bodie of our humilitie For this he also vnderstandeth to be spoken of the nature substance of our bodie whereas it respecteth onelie the changing of qualities and conditions For the Gréeke word ãâã ãâã ãâã ãâã ãâã from whence that verbe is deriued belongeth to the predicament of qualitie and so doth ãâã ãâã ãâã ãâã ãâã which signifieth Forme or Shape whereof is deriued ãâã ãâã ãâã ãâã ãâã that is to saie Conformed These things if Origin had weied he had not so foulie fallen as to saie that the bodies of them that rise againe shall be airie or elementall so as they should not be subiect either to séeing or féeling but shall be inuisible and vnpalpable Yet did he leaue them a place for he said that they should not be remooued according to the varietie of places where in the meane time they which confesse that flesh and bones shall be restored againe vnto vs doo take awaie place from them But I returne to Origin who teacheth that indéed the bodies shall rise againe but not the flesh But these are distinguished A distinction of the flesh from the bodie as the generall and the speciall kind for euerie flesh is a bodie but euerie bodie is not flesh For flesh is that whith consisteth of bloud and veines and skin and also of bones and sinews But of bodies some be airie or elementall such as Plato assigned to certeine spirits vnto our soules wherein as in a certeine chariot they should be caried and ioined to the outward bodie which is the more grosse and more earthie And those bodies which he imagined to be on this sort might not be either felt or perceiued There be also other bodies which may both be séene and felt when as yet they be no flesh as is a wall and wood which be sensible bodies and yet no flesh So as the bodie which is the generall word is drawen by the flesh into a speciall kind Which is prooued by the words of Paule vnto the Colossians Col. 1 21. who saith When ye were strangers from Christ and enimies by cogitation in euil works hath he yet now reconciled in the bodie of his flesh Col. 2 11. through death And in the same epistle With circumcision made without hands by putting off the bodie of flesh subiect to sinne This was the opinion of Origin out of the booke ãâã ãâã ãâã ãâã ãâã as Ierom reporteth in his epistle against Iohn bishop of Ierusalem Origins error 63 He greatlie erred in manie things concerning this matter First he fondlie reasoneth of that séed-store of dead men remaining after death in the ashes of them that be departed For what néed is it to appoint an originall of the resurrection in the matter of our bodie The action of raising vp from the dead is all wholie in God neither are there anie powers of the bodie whereby it should spring vp againe And to note this by the waie A rule The fathers must be warilie read some of the ancient fathers must be read verie circumspectlie bicause they séeme to attribute vnto the Eucharist that which Origin hath assigned to reason and to a power ingraffed in the bodies which is not extinguished in them that be dead Of this matter did Irenaeus in his 4. Irenaeus Iustinus booke and Iustinus in his apologie vnto Antonius the emperor write and said that our bodies when they haue receiued the Eucharist Whether the Eucharist profit vnto the resurrection are no more mortall bicause that sacrament is become vnto our bodies a preseruer vnto life euerlasting If these things should properlie absolutelie be vnderstood as they séeme to be at the first sight as though they should teach that the bodie and bloud of Christ passeth into the true nourishment of bodies and so in them to be the beginning of the resurrection the opinion would be verie absurd For the verie meat of the bodie is concocted digested distributed among the parts and is also conuerted into the substance and nature of him which is nourished But the bodie of Christ being impassible cannot be changed into other bodies euen as also it cannot be buried with them Yet did those fathers trulie write so as their saiengs be fitlie vnderstood Wherefore let vs vnderstand that the faithfull in the supper of the Lord doo receiue bread and wine with the mouth of their bodie and they with their mind and spirit doo receiue the bodie bloud of Christ euen in such sort as he was giuen vpoÌ the crosse for our saluation and that in receiuing these things by faith we be iustified and regenerated or we be confirmed in righteousnes and spirituall birth But iustification and regeneration which be in the mind doo make the bodie it selfe capable of resurrection And in this respect we may saie that the outward elements which we receiue with our bodie are a preparatiue to the resurrection bicause they be instruments of the holie Ghost whereby he stirreth vp faith in vs which is the verie originall of resurrection 64 Herein moreouer Origin erred Corpus homogenâ⦠in iudging that the bodie which he acknowledgeth in the resurrection shall be of one and the same nature so as the whole shall sée the whole shall heare and the whole shall go as though it shall not haue eies eares and féet distinct one from another Furthermore Matt. 17 2. Christ in his transfiguration when he gaue to his apostles a patterne of blessed bodies
health indéed returneth but it is not the same in number for as well the old things brought foorth as the new are diuerse Herevnto we saie that this indéed is true and altogither taketh place in those efficient causes in which the action or thing it selfe brought foorth is distinguished from the efficient cause as it commeth to passe in all causes created But the resurrection is the worke of God wherein the action is not diuided from the nature and substance of the agent it selfe And lastlie whereas it was alledged that the heape of those things which passed fell from the bodie should be monstrous and that if all things should be restored at the resurrection mens bodies should be of excéeding greatnes but if on the other side all things shall not be laid vp in store what reason can be assigned whie some parts should be restored more than other some Not all things which haue past from our bodie shall be restored at the resurrection I answer It hath béene alreadie said that not all things which be cast foorth of our bodies shall be receiued when we rise againe but onelie those things which make to a iust and conuenient quantitie But whie rather one sort than an other are kept in store we must commit it to the iudgement of God who disposeth all things with singular wisedome 70 Now it resteth that we dilate of those places which in the holie scriptures séeme at the first sight to be against the resurrection In the 78. verse 39. psalme it is written And he remembred that they were but flesh their spirit or breath departing awaie and not returning againe For the exposition of this place the scope must first be considered namelie that God was led to take mercie of his people bicause their infirmitie was knowen vnto him So as bicause of their frailtie and féeblenesse therefore had he mercie vpon them and scattered them not abroad with one onelie stripe Sometime the spirit is said to be against the flesh in respect that the flesh is said to be weake and the spirit strong and valiant So said Christ vnto his apostles when as they slept Matt. 26 41 while he was in praieng The spirit indeed is readie but the flesh is fraile And Esaie in the third chapter Esai 31 3. describing the weaknesse of Aegypt saith Aegypt is flesh and not spirit that is It staggereth with féeblenesse Sometime the flesh the spirit taken both for one thing it standeth not firme and strong But sometime the flesh and spirit are taken both for one thing and both betoken infirmitie euen as in this place where the same thing is repeated in the latter clause which is spoken in the former In this place therefore the spirit is not ment to be the soule of man or the diuine inspiration but the breath blast and wind A similitude which being gone and past perish and are restored no more When the life of man is finished we begin not againe at the originall neither doo we bud foorth as trées and herbes cut downe but we lie in the dust not returning vnto our former state When I saie that after death men be not like vnto herbes I am not against Dauid who saith in the 103. psalme verse 14. He knoweth his workmanship he remembreth that we are but dust The daies of man are as grasse and as the flourishing flower of the field the wind commeth ouer him and he is withered and his place hath knowen him no more Wherein man is like and vnlike vnto the grasse Herein standeth the similitude that the sudden and vnexpected destruction of flourishing man may be perceiued but in this is the similitude taken awaie that men doo not spring foorth anew like vnto plants and herbes There is shewed moreouer that there is nothing found in man to prouoke God vnto mercie but miserie But if spirit be taken for the soule then we will saie that the prophet dooth weigh of man and consider of him according to his owne nature and strength and trulie pronounceth that his spirit dooth so depart as it returneth not For the blessed resurrection is a miracle not a worke of nature This scripture speaketh not of man according to those things which he shall receiue through the bountifulnesse and power of God but according to the faculties and strength which it hath by nature Also it is written in the booke of Wisedome the 15. chapter verse 8. His spirit shall go foorth of him and it shall not returne againe And no man doubtlesse hath brought with him from his mothers wombe or from the originals of nature the power to rise againe Indéed our soule hath a being after death but it hath no power of it selfe to returne vnto the bodie which it had Naie rather if God should remooue from it his preseruing power it would fall to vtter ruine This is the common and receiued exposition of this place Howbeit there is an other sense which commeth to my remembrance no lesse profitable than both the former When the Israelites were pressed with aduersitie in the desert and were for iust causes punished by God they cried vnto him that they might be deliuered but this they did verie vnperfectlie which was not hidden from God Yet neuerthelesse he had mercie vpon them bicause they were flesh that is of a corrupted nature and for this cause they oftentimes fell againe into the same sinnes Also their spirit that is their earnest motion of praieng and inuocating of the true God IEHOVA was not stedfast in them but in a maner passed by them and returned not séeing they fell againe to idolatrie after the deliuerance obteined Wherfore these were Chronij that is Temporizers as we read in the parable of the séed in the eight of Luke verse 13. 71 In the 115. psalme verse 16. it is written The heauen of heauens is the Lords but the earth hath he giuen to the children of men Wherevpon some doo gather that men are so become bound to the earth as heauen dooth not belong to them But they are farre deceiued for from thence is drawne aboundantlie the goodnesse of God which hath no néed of earthlie commodities neither hath it anie maner of néed of worldlie wealth and yet did it bring foorth the whole world howbeit vnto the vse and commoditie of men But that God hath no néed of those good things héereby it is prooued that he dwelleth in the heauens whither these things ascend not and where they cannot growe Neither yet did the prophet so affirme God to be setled in heauen The essence and power of God is euerie where as he denieth him to be euerie where for the essence and power of God is in all places But he is peculiarlie said to dwell in heauen bicause his presence is there ment to be more famous How God is said to be in heauen more mightie and more effectuall as well
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 ãâã ãâã ãâã ãâã ãâã 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
Scripture This did Moses first he ascended vnto the mount and there spake with God and afterwarde when he was come downe vnto the people hée shewed them what hée had heard of God Exo. 19. 3. The example of Moses and of Christ Luk. 21. 37. The verie which thing Christ séemed to doe not as though this was necessarie for him but because he might giue an example vnto ministers In the night season hée gaue himselfe to praiers vppon the mount and was conuersant with his father desceÌding from them in the morning vnto the Temple taught those things which hée had heard of his Father And Paul wrote vnto Timothie 1. Tim. 3. 16. that he should attend vnto reading not for anie other cause than for that he should drawe out of the holie Scriptures those things which hée was to preach and by that meanes saue both himselfe and also them which should heare him And if they bée the ministers of Christ they ought to submit themselues altogether vnto him The Ministers must be no Lords or Tyrants but Stewardes 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. Not to beare dominion ouer the Cleargie or people of God which thing Peter did expreslie forbid For they are shewed to be stewards and disposers not ouerrulers or Tyrants And Peter declared that they ought rather to bee patternes to the flocke which is to be vnderstood as touching the soundnesse of doctrine and example of life And when they heare themselues to be the ministers of Christ let them consider that they doe not their owne worke They doe not their owne worke but the Lords but the worke of the Lord. So that it behooueth that they shewe themselues to be more attentiue in those affaires than if they should deale in their owne 26 Furthermore they be called disposers of the mysteries of God 1. Cor. 4. 1. And a mysterie we distribute into the worde of God How a mystrey is distinguished What fellowships Oeconomy hath and sacraments Oeconomie or householde gouernment as appeareth by Aristotles Politikes hath three societies namelie of a husbande and Wife of a Parent and children of a Lorde and Seruants Which degrées are also founde in the Church which is the householde of Christ And whereas the gouernor of a house hath certaine instruments which be without soule and be voide of reason as be féeldes pastures vineyardes heardes of cattel and flockes of the which it behooueth him to haue a care he hath also instruments which both haue life and are capable of reason of which kinde be seruants in the instructing of whom as the learned gouernours of households haue taught a great deale of diligence must be bestowed Crassus saide in Plutarch Crassus that other things maie be gouerned by other men but the master himselfe must take héede vnto the Seruaunts that they bée righlie instructed Wherefore Crassus himselfe would bée present when they shoulde be taught But our gouernours of householde How worthy and excellent a charge the Pastors of Christs Church haue which be rulers of the familie of Christ are to care for liuing instruments to wit the seruaunts of Christ which not onelie be reasonable creatures but are also citizens of the kingdome of heauen being redéemed by the bloud of the Lord. So as it appertaineth to them to deale both verie warelie diligentlie And their actions maie thus be described First come they which are to bee adopted together into the familie of Christ The actions or workes which these men are to exercise in the household It is the part of the gouernour of the household to chastise and instruct them in the faith Further he baptiseth them which is the cognisance of the household Afterwarde he instructeth them of their vocation and teacheth that according to their state and degrée they should indeuour to be beneficiall to their brethren And he commaundeth that they should do some certaine worke least they be idle And because warres and temptations be immineÌt he ministreth armour namelie the word of God and with the meate of the communion he confirmeth and streÌgtheneth them to the battell Wheruppon Cyprian in his first booke the second Epistle Cyprian iudged that vnto them which were fallen and had repented them when as persecution was nowe at hand the communion shoulde be restored that so they might be the stronger to make warre And he saith Howe can we thinke them meete for the cup of Martyrs whom we shall not admit to drink the cup of the Lordes bloud Also the ministers of Christ shall minister liuelihoode vnto them that be poore Ministers must kéepe hospitalitie of the Church goods and of the store of oblations which the faithfull doe giue Hospitalitie kept néere the Temples The Elders in times past had néere vnto the Temples manie Hospitals where the poore were nourished not vnto idlenes but that they should serue to good godlie occupations 1. Thes 4. 11. The end of the Oeconomy of the Church that if their strength would serue They should labour with their hands according to the doctrine of Paul 27 The end of this householde gouernment is appointed that in them which belong vnto the familie should be restored the Image of GOD welnéere cleane defaced through sinne For which cause the Apostle wrote vnto the Ephesians Eph. 4. 22. that they should laie awaie the olde man which is corrupted according to the concupiscences and should be renued in the spirit of the minde putting on the new man which is created according to God in righteousnesse and holines of truth Neither is it otherwise which is written to the Colossians Col. 3. 8. The wise gouernour wil minister according to the capacitie of the hearers 1. Cor. 3. 2. and the wise gouernour of a household will vse his indeuour that all things maie be ordered according to the receiuers capacitie so as they which haue néed of milke may haue it distributed vnto them and they which shall haue néede of strong meate he will set the same before them Finallie His part is to exclude the vnpure liuers and vpon repentance to receiue them againe he will bée carefull that they which liue vnpurelie and naughtilie shall be excluded from his householde and that if they repent themselues he maie againe receiue theÌ And all things that we haue spoken of hée will doe not at his owne pleasure but according to the will of the Lorde He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb 16. who would haue nothing to be chaunged of those things that he hath prescribed Nadab and Abiu which offered strange fire were consumed by the same Core Dathan Abiron would otherwise haue doone than was appointed by God and they perished miserablie And King Ozias who against the law would administer the holie function 2. Chron. 26. 16. was taken with the leprosie He must not hinder
not euerie where receiued So as if a due consent ought to be preserued in the Church it is necessarie that we firmelie and constantlie staie our selues in the holie Scriptures Of discerning of Spirites 9 But the discerning of spirits is a gift In 1. Cor. 12. ver 10. How Spirits may be discerned by which the difference of theÌ which are moued by an euill spirit is knowen from them which are inspired with the holy ghost Which how necessarie it is Christ admonished when he said Matt. 7. 15. Beware of false Prophets which come vnto you in sheepes clothing but inwardlie they be rauening wolues 1. Thess 5. 21. And Paul vnto the Thessalonians Prooue all things and keepe that which is good But how spirites are to be knowen Iohn teacheth in his first Epistle when he saith 1. Iohn 4. 2. If a man confesse that the Lord Iesus is come in the fleshe he is of God and he that denieth that the Lord Iesus is come in the flesh is not of the Lord but is of Antichrist Augustine treating on these wordes Augustine maruelleth that manie Heretikes be verie pernitious which confesse the Lord Iesus to haue come in the flesh who neuertheles be not of God but he aunswereth to this effect that they confesse the Lord Iesus to be come in flesh which with a sound faith receiue all those doctrines which either goe before or follow this article If Christ come in the flesh he was before his comming he tooke verie fleshe vppon him to this end that he should verilie die and that afterward hée should rise againe whereby he might also giue vs the hope of resurrection And manie other things are knit vnto that principle the which aswell heretikes as infidels doe refuse either in whole or in part Wherfore Iohn would not distinctlie recken vp euerie thing which we ought to confesse vnto saluation to the end that our spirite might be approoued but he onelie spake of that which was the chiefe vnto which in a manner all other things necessarie to saluation are adioyned Looke part 1. pl 3. Art 8 Euery one that holdeth right opinions is not therefore saide to be of Christ Two sorts of confessioÌ But if thou wilt saie Admit there be some which rightlie and faithfullie hold al those opinions is he therfore thought to haue the spirit of Christ if he liue vnpurelie Augustine aunswereth that there is a certaine confession which is in outward words onelie and an other which is true and hath good workes with it And this he prooueth out of the Epistle vnto Titus Tit. 1. 16. They confesse that they know God but in deedes they denie him Therefore by contraries he saith there be some which in déeds confesse God him selfe therefore he affirmeth that confession of which Iohn speaketh is no vulgare confession but such a one as hath déeds But through these things which are spoken by this godlie man we haue as yet no certaine rule by the which spirites are discerned Many heretiks haue liued godlie in shewe For there be manie Heretikes which in outward shew haue had their life garnished with workes notable enough but the same in the meane time was contaminated with the indeuour of humane glorie and we being ignorant of the purpose of their mind can iudge nothing of the goodnes of the workes which they make semblance of for this iudgment pertaineth onelie to the conscience Wherefore Iohn in the same Epistle writeth 1. Ioh. 3. 20. And if so be our heart accuse vs God is greater than our heart and knoweth all things As if he had said Although thou shalt behaue thy selfe notablie in outward shew and shalt haue an euill minde thinke not that thou art hidden for God also vnderstandeth the peruersenesse of thy minde séeing he is greater than our heart So as to God must be left the secrete iudgement of perfect vprightnesse of workes because he being the iudge it maie be that he which shall giue his bodie to be burned 1. Cor. 13. 3. séeing hée is without charitie it is nothing and that those things which he séemeth to doe verie well are condemned Onelie we can iudge of those thinges which appeare manifestlie Two rules for the trying of spirits 1. Ioh. 4. 2. The confession of opinions must be examined according to the scriptures Before the new Testament was written opinions were examined by the Apostles sayings 1. Iohn 4. 6. 10 Wherefore there remaineth two rules for to iudge of spirites One is if the opinions as touching faith be retained perfect and pure And this meant Iohn when he said If anie man confesse the Lord Iesus c. And this confession of opinions must be examined by the holie Scriptures the which seeing they had not in the Church at the beginning as concerning the new Testament they were examined by the words and doctrine of the Apostles Therefore Iohn a little after saith He that is of God heareth vs and he that heareth not vs is not of God Then he addeth that thus we doe prooue the spirit An other rule is of maners and life This did Christ expresse when hée said By their fruites ye shall knowe them And as opinions are knowen by examining of them with the Scriptures Life and maners must be tryed by discipline so life and maners should be tried by the discipline of the Church Howbeit either rule of examination is at this daie waxen cold For the life of the faithfull is not looked vppon but the shéepe of Christ doe miserablie perish and are neglected Further the holie Scripture is lesse red than méet it should neither is it carefullie and diligentlie handled And the Papistes will that the opinions should bée examined not by the Scriptures but by the councels and fathers Thereof it commeth to passe that the Church hath these manie yeares béene deceiued In the Primatiue Church a gift was extant whereby it might easilie be knowen with what spirite they which did speake were ledde By these meanes Satan was resisted when he transformed himselfe into an Angel of light Of Councels 11 Wherfore let them take héed which in diuers places boast of the Councels In 1. Cor. 2. verse 14. in which it hath bin iudged as touching religion what men it behooued there to bée namelie spirituall for somuch as the iudgement onelie of diuine things is brought to theÌ But at this daie the greatest part of a Councell Out of this place is gathered an argument against Councels is so ouerfraught with grosse imperfections as in verie déede it is not lawfull to take meat with them They saie that they be the Church howbeit although they be baptised and haue taken orders in the Church Looke after pl. 6. Act. 9. 17 c. Looke part 1. pl. 6. Act. 11. yet doe they not therefore prooue themselues to be spiritual séeing it is prooued that they do the workes of the flesh and not
word of God is sinne And in a certain oration of the confession of faith It is a fall saith he from faith and a crime of excéeding great pride either to start backe from that which is written or to admit that which is not written Iohn 10. 17 And he addeth a proofe Because my sheepe heare my voyce Neither are we bound saith he to heare others than the shéepheard And that he might affirme his saying the more he brought a place vnto the Galathians Gal. 3. 15. No man altereth a mans Testament or addeth thereunto And if so great honour saith he be done to the testament of a man howe much greater must bee done to the Testament of God And in the exposition of the Créede which is attributed vnto Cyprian after the recitall of the Canonicall Scriptures By these things saith he are gathered what soeuer is necessarie to saluation And against the Aquarians he alwaies appealeth from custome vnto the holie Scriptures and vnto those thinges which Christ himselfe did And in an Epistle vnto Pompeius he hath manie things to the same purpose Ierom. Ierom also vppon Ieremie the 9. Chapter The Elders saith he must not be followed as touching errors but faith must be sought for out of the holie scriptures Chrysostome vppon the 7. Chrysost Chapter to the Hebrewes Euen as they which giue rules haue no néede to teach a thousand verses but a certaine fewe by which the rest maie bée vnderstoode euen so if we would onelie hold fast the Scriptures of God not onelie wée should not fall our selues but we should also call them backe which be falne And this he prooueth by that which Christ said Iohn 5. 39. Search ye the Scriptures in which ye thinke there is eternall life Againe Yee erre Mat. 22. 29 not knowing the Scriptures And he citeth the place of Paul Whatsoeuer things are written Rom. 15. 4. are written for our learning that by patience and consolation of the Scriptures we may haue hope Lastlie he bringeth al those places the which are cited by me a little before and in his oration de profectu Euangelij vppon the place of Paul vnto the Philippians Phil. 1. 18. Whether by occasion or by enuie c. If ye would holde fast these words saith he ye may encounter with heretikes But vpon the Epistle to the Galathians de Diuite Lazaro he hath manie things much more euident Abraham aunswereth They haue Moses and the Prophets Luk. 16. 29. Here Chrysostome sheweth saith he that greater credite ought to be giuen to the scriptures than if a man should rise againe from the dead And he addeth that we ought not onelie to giue more credite to the worde of God than vnto dead men but also more than vnto the Angels as Paul hath admonished Gal. 1. 8. Also if an Angel from heauen shall teach you an other Gospell than that which wee haue taught let him be accursed 16 Furthermore it is certaine The Church iudgeth by the word and by the spirit that the libertie of the Church must not be taken awaie But the Church hath alwaies iudged by the word and the spirite Therefore it is now méete also that it should iudge as it list For what did those most auncient writers when as yet there were no fathers If then the Church iudged by the word and the spirite why maie it not now also iudge in the same sort For the Fathers vndoubtedlie meant to helpe the Church not to depriue the same of her libertie But they are woont to saie that in the Apostles times was onlie an infancie of the Church and that afterward the same grew more and more to perfection These things are not to be confuted but to bee laughed at For woulde to GOD that wee could attaine to the lowest steppe of the Church which was in the Apostles time Howbeit admit that the same were the infancie of the Church as ye affirme but if so bee that they were then able to aduaunce the Church by the word and the spirit why can not wee now also promote it after the same sort For there bee manie thinges alwayes in the Church which ought either to be renewed or taken awaie iudging by the spirit and holie scriptures those thinges which the fathers ordained either by giuing consent vnto them or dissent from them according as we are now in a riper age of the Church than they were But how do these men estéeme of the Fathers If for age sake we also shall one day become fathers and those schoolemen which were fiue or six hundreth yeares past shall now bee fathers And so there will neuer bee anie certaine number of the fathers But they saie that the Scriptures are obscure and therefore that there is néede of Fathers to bee interpretours But the fathers were also obscure and therefore there was néede of the Master of Sentences But séeing the Master of sentences himselfe might séeme to be obscure there was néede in a manner of infinite commentaries And hereof arose verie manie sectes disagréeing in opinions one from an other so that some were called Scotistes others Thomistes others Occamistes others were called by other names Neither certeinlie can it be denied The fathers Councels TraditioÌs erre and are sometimes one against an other but that the fathers erred often times Cyprian erred as concerning the baptisme of Heretikes Tertullian as touching Monogamia that is the Mariage of one wife and others after another sort Councels also did oftentimes erre as we haue aboue declared at large Lastly the traditions do other while erre are repugnant in them selues The tradition of Ephesus was that the Christians should celebrate Easter vppon the 14. daie of the moneth as the Iewes did and they ascribed the same vnto Iohn the Apostle and Euangelist But contrariewise the Romane tradition was that the Christians should not celebrate Easter but after the 14. daie of the moneth least they might séeme to agrée with the Iewes And of this tradition they make Peter and Paul to be authours Either of both is Apostolicall yet both of them maie not be allowed Panormitanus But Panormitanus de electionibus in the Chapter Significasti saith that the vnlearned if they bring the Scriptures must be more beléeued than the Pope the whole Councel if they deale without the scriptures A man that was a Canonist although hée oftentimes erred in manie other things yet could he sée this Paul saith 1. Cor. 14. 29. When anie man prophesieth let the rest sit still and iudge The fathers when they interprete the scriptures doe not they Prophesie Wherefore we must as it were sit and iudge of their sayings 17 But they saie that then at the leastwise the Fathers are to be allowed The fathers are not to be allowed in all things wherein they agrée together when they agrée among themselues No verilie not then alwayes For the consent of
vnto the vncircumcised Such verily was the societie betwéene these Apostles 23 But setting these reasons aside I perceiue plainlie that this power which they say is giuen onely to the Bishop of Rome by the succession of Peter The primacie of the bishop of Rome is taken away by the old Canons is ouerthrowen by the Canons of the Fathers forsomuch as in the Synode of Nice some certain limits were prescribed vnto the Patriarches of Rome of Alexandria and to the rest which might not haue béene done if the Roman Patriarch had at that time béene head of all Churches How rightlie they did which appointed foure Patriarches to be the principall of all Bishops throughout the Church of Christ I will not at this present declare But this onelie I affirme that they in the Church which is * Gouernance of many good men Aristocrasia or a kind of common weale did institute a * The dominion of the foure Patriarches was like the quadrumââ¦rate in Rome Quadrumuirat whose fellowship neuerthelesse in processe of time they obserued with small fidelitie Leo the Pope misliked that any Byshop should be called vniuersall For Leo the first of that name complayned that the Patriarch of Alexandria would make himselfe the vniuersall Byshop of the Church of Christ The very same coÌtention had Gregory with Iohn Byshop of Constantinople And Socrates in the 7. booke and 10. Chapter wryteth that the Byshops of Rome and Alexandria went beyond the limits of their iurisdiction especially in that they turned themselues to an outward dominion which is a most sure token that the Byshop of Rome had not in times past as they will haue it an infinit power 24 But to returne to Peter himselfe by whose labour they boast that they haue obtayned so great and so excellent an authoritie of their Popedome as it may be iudged by none vppon the earth whosoeuer he be But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the Ethnikes Acts. 11. 2. Peter had none of that common maioritie declared the cause purged himselfe neither did he flye from iudgement vnder that pretence that he was Pope and that he would be iudged by none vppon the earth as they would haue it He was sent together with Iohn by the Church of Ierusalem into Samaria Acts. 8. 14. whereby it commeth to passe that he is of lesse authoritie than the same For it is euident that he which is sent is inferiour vnto him whose messenger he is made Moreouer Paul ordayned Byshoppes and that by Titus Titus 1. 5. neither did he in that thing aske counsell of Peter or thought it requisite to vse his authoritie therein The same Paul as we haue to the Galathians reprooued him Gal. 2. 14. that openly before the Church of Antiochia vndoubtedlie not as an inferiour vnto him but as one equall and of lyke dignitie The most ancient Fathers were not subiect to the Roman bishop Cyprian and others of the most auncient fathers and also Councels especiallie those which were celebrated in Africa when they wrote letters vnto the Byshop of Rome professed not the subiection towards him which they imagin should be giuen him they called him brother or else honorable or worshipfull fellowe in office or such lyke In the 4 Chapter to the Ephesians are reckoned the ecclesiasticall degrees Ephe. 4. 11 The Ecclesiasticall degrees and God is declared to haue put in the Church some Apostles some Prophets some Pastors and teachers c. No mention of the Popedome in the holie ââ¦tures But of so great a matter namely of the Popedome we haue no mention there made There is also a remembrance of one bodie one spirit one hope of vocation one faith one baptisme but this ministeriall head of the Church is vtterly silenced 25 But they make great outcryes that they haue a perpetual succession of these their high Byshops What we are to iudge of the continual succession of the Romane Byshops and that the same is greatly accounted of by Tertullian Augustine and other fathers as though the Churches of Ierusalem Antioch and Alexandria cannot euen vnto this day shewe their successions As though perhappes also we would defraude of those successions the Churches of Corinth Ephesus and very many other Apostolicall seates And what Did not also the high priestes of the Iewes in the time of Christ and the Apostles bragge of their successions euen from Aaron But yet that might be no impediment but that it should be lawfull for the Apostles to depart from them when they sawe them reiect the Gospell of the sonne of God Steuen also sayd vnto them although they sate in very honorable place and might make vaunt of their successions and that verily with great bouldnesse You haue alwayes resisted the holy Ghost So that succession no whit auaileth them which depart from godlynesse and from the worde of God And that it is sometime lawfull for iust causes to depart from a continuall succession Note an example of Charles the great the example of Charles the great declareth The Emperours of Greece had a continual succession but whenas now through succession of time they were become slothfull and of small courage the Romane Empire reuolted from them and they ordayned Charles the sonne of Pipin to be Emperour Augustine Moreouer Augustine teacheth vs for what cause the fathers sometimes alledge those successions In his 165. Epistle vnto Generosus dealing against the Donatistes as touching this matter he writeth many excellent things among the rest he rehearseth the Roman Byshops euen vnto Anastasius which in his time sat at Rome and at length saith Ye will not be so boulde to say that any one of these was a Donatist so as it appeareth that ye enterprise newe matters in the Church and bring in newe opinions vtterly vnknowen to the auncient time séeing vnto your doctrine you are not able to shewe any succession or continuance with the auncient fathers Wherefore the argument of this father was very euident and plaine against the Donatistes neither will we therefore despise the same but being instructed thereby will contend against the Papists Let vs make a reckoning of the Roman byshops in their order course vntil we come to Boniface the 3. which first erected the Popedome Boniface the 3. first ââ¦rected the Popedome Certainly we may perceiue that amongest them there were many excellent and holy men and valiant confessors of Christ yet let our aduersaries say if they can of any one of them This was a Papist Let them take héede then to which of those men they will apply their doctrine The doctrine of the maioritie of Rome is newe and froÌ whence ãâã sprang so as they may say that he receiued it by this or that succession Vndoubtedly this doctrine of theirs is new in no wise taught by those godly fathers but by the
1. Cor. 5. 30 through all and in all He saieth also that wee be one bodie of the flesh and of the bones of Christ that we be most néerelie conioyned vnto him and the giftes which wée haue are deriued vnto vs by God through the flesh of Christ giuen for our sake vppon the Crosse and so by the flesh of Christ we be coupled and vnited vnto God And in the 17. Chapter of Iohn Christ prayeth the Father for the Apostles Ioh. 17. 20. and all that doe beléeue and shall beléeue Cause thou that they maie be one euen as I am in thee and thou art in mee Wherefore he would that they should be one by communicating I meane of one and the same spirit The vnitie of the Church therefore by the places alleaged consisteth in the spirit in the worde of God in the Sacraments and in a most néere bond with Christ who is the head of all the members of the Church Such a vnitie haue not we broken but we wish euerie manner of waie that it maie be maintained safe and sound Much more might be brought for the deciding of this controuersie but those things which are alreadie spoken I thinke are sufficient vnto godly mindes to confirme and comfort themselues against the cauillations of the Papistes What is to be done of theÌ which haue departed from the Papists 51 Lastlie this remaineth that séeing we haue departed from that congregation which persecuteth true godlines let vs shew that we haue done the same in good earnest least we should séeme onelie to be absent from them in bodie Therefore let vs with our whole heart and with all our indeuour imbrace sound and true godlinesse and shewe forth plentifull and manifest fruites of our faith In this vocation of ours let vs auoide the offences by which the course of the Gospell maie be hindred and they called backe from the going forwarde in Christ who as yet be somewhat tender therein Let vs rather labour to edifie the brethren and driue them so farre as we are able to the purer religion And let vs remember that it is not sufficient to haue put our hand to the plough we must perseuere vnto the ende Luke 9. 22. And since we stand in the right waie we must take verie diligent héede of the furie and sleightes of the Diuell Let vs not suffer our selues by peruerse opinions and erronious sectes to be led awaie from that trueth which we perceiue by faith This if we shall doe we shall purge our selues both to the godlie and to the wicked but if we behaue our selues otherwise we shall be verie much hated of both not for the cause sake but through our owne fault The seuenth Chapter Of Sacramentes and namelie of Circumcision THe worde which signifieth a Sacrament in Hebrew is Sod and Razi In Rom. 4 ver 11. Looke In Gen. 17. Look Epist 18 vnto the brethren of Polonia Verse 16. The first of these wordes is common vnto all secretes and hidden things is more in vse And the other Esaie vsed in the xxiiij Chapter when he said Razi-li Razi-li that is a secret vnto me a secret vnto me Daniel also in his second Chapter setting downe the interpretation of a mysterie vseth the selfesame word Such is the nature and condition of Sacramentes that they containe things hid knowne yet vnto some but not vnto all And from this Etimologie the Gréeke worde ãâã ãâã ãâã ãâã ãâã differeth not much which is deriued ãâã ãâã ãâã ãâã ãâã that is because wée ought to kéepe things close inwardlie After such a sort were the mysteries of Ceres Eleusina in the Countrie of Athens The mysteries of Ceres of Eleusis which were opened vnto none but those who had bin first instructed And they are called ãâã ãâã ãâã ãâã ãâã to whose secresie these things are committed Chrysost Rom. 11. 25 Chrysostome when he interpreteth the xj Chapter of the Epistle of Paule to the Romans where Paul saieth that he writeth a mysterie of the Israelits partlie blinded and partly to be restored saith that a mysterie signifieth a thing vnknowen and vnspeakable which hath in it much admiration and which is aboue our opinion The same father when he interpreteth the second Chapter of the first Epistle to the Corinthians 1. Cor. 2. 7. where it is sayd We speake wisedome in a mysterie thus writeth It should be no diuine or perfect mysterie if thou shouldest adde anie thing of thy selfe Vnto diuine mysteries must nothing bee addâ⦠By which wordes it is manifest howe much they are to be blamed which at their owne pleasure and iudgement ordaine Sacraments and from that which Christ himselfe hath ordained plucke awaie what they will Those wordes of Chrysostome doe manifestlie reprooue them Neither let them thinke themselues to be anie thing relieued by saying that he speaketh of that mysterie which is found in the holie scriptures whervnto he saieth nothing must be added nor taken awaie Forsomuch as the Sacraments whereof we intreate are of no lesse weight than the holie Scripture The sacraments of the same weight that be the holie scriptures For they as Augustine verie aptlie saieth are the visible wordes of God Furthermore Chrysostome expounding the place before alleaged saieth that we in the Sacraments sée one thing beléeue another thing beholde with our sense one thing vnderstand in our mind another thing The faithful and the vnfaithful are not affected both after one maner towards the sacraments Whereof it followeth that all are not after one and the selfe same maner affected towardes these mysteries For an Infidell when he heareth that Iesus Christ was crucified thinketh it to be a thing foolish and of no value But the faithfull man acknowledgeth in that mysterie the most high power and wisedome of God If an Ethnick heare that Christ was raised from the dead he will thinke it to be a fable But a Christian not onelie beléeueth that the same was done but also will not doubt but that he himselfe as a member of Christ shall one daie be raised vp from the dead Afterward Chrysostome commeth to the visible Sacrament and saith If an Infidel sée Baptisme he wil iudge that there is but water onely but the faithfull beholdeth the washing of the soule by the bloud of Christ And in the Eucharist by the senses is knowen onelie the bread and wine but the beléeuers referre their minde to the bodie of Christ Hereunto he applyeth a similitude of a Booke A similitude For if an vnlearned and rude man that cannot reade a worde should light vpon a Booke he onelie may behold and woonder at the prickes figures and colours but the sense and vnderstanding of them he cannot finde out but he which is learned draweth from thence either Histories or else other things pleasant and worthie to be knowen Now that we haue declared the interpretation of the Gréeke and Hebrew worde there
the Churchyardes the waxe candles the fraÌkincense the pascall Lambe egges and also holy water the boughes of their palme trées yong springes grasse and pothearbes and finally all kinde of fruites and it is come to that passe as they consecrate the very belles and they take it in ill part that we say they baptise them For Hosius cauileth that this is vainelie spoken by vs The baptizing of bels and affirmeth that they be consecrated by their Ministers but not baptised But truely the common people are wholy to be excused for saying they doe baptise them for séeing all thinges in a manner are there doone wââ¦h pertain vnto baptisme it is not without a cause that they say they baptise theÌ For they be washed they be annointed they be coniured they are named handled with far greater pompe and ambition than men are while they are baptised with the holy baptisme How much the Papists attribute vnto Bels. much more is attributed vnto them than to the prayers of godly men For they say that by the ringing of them the wicked spirits the hoste of aduersaries the laying awaite of enemies tempestes hayle stormes whiriewindes violent blastes and hurtfull thunderclaps are driuen away flames and fires extinguished and finally what else soeuer But we much more soundlie and rightlie iudge that it is lawfull as we haue saide yea to bée required by godlie right A lawfull kinde of dedication that in the first vse of euerie thing wee should giue thankes vnto God and celebrate his goodnesse and that with méete and conuenient praises and desire that we may vse religiouslie and holilie such a benefite bestowed vpon vs. These things doubtlesse cannot be reprooued séeing they haue iust foundations out of the holie Scriptures Why the consecrations of the Papists must be reiected But the trifles of our aduersaries séeing they bee not deriued of the word of God but haue béene brought in by idle and superstitious men ought worthilie to be reiected by the Church of Christ For such is not the condition of men to institute sacraments at their owne pleasure because that is proper to God alone and to none besides him For sacramentes be instruments of the holy ghost the which he vseth to stirre vp our faith And séeing he is altogether the wisest he hath no néed that we should by our owne imagination or indeuour prepare instrumentes for him Which thing also no artificer in his facultie would abide but would him selfe make choyce of his owne instrumentes Wherefore great is the bouldnesse of these men which will prescribe his instrumentes whereby he should worke our saluation They are also reprooued for an other cause because they deale against the diuell by commaundement as though they could constraine him to depart when they will whereas they haue receaued no such grace of the holy Ghost and séeing that all Christians inioy not that gift 1. Co. 12. 11 For the spirit as Paul testifieth distributeth his gifts euen as he will Further they be ignorant whether an euill spirit be in that place which they say they consecrate which séeing they knowe not neither are warranted by the worde of God whatsoeuer they doe they worke without faith and therefore they sin séeing it is written by the Apostle Ro. 14. 24. Whatsoeuer is not of fâ⦠is sinne In déede there hath sometime âin certaine wicked houses where ill spirites exercised horrible thinges so as they might not be inhabited by men but there it was knowen by the déed it selfe that the ill spirite was present but in other houses we cannot perceiue either by the effectes or yet by the word of God that there be ill spirites Why then doe they so imperiously coniure them They might aswell coniure the whole world séeing Paul in the 6. to the Ephesians calleth the diuels Verse 12. The rulers of the world or at the leastwise the whole ayre whereby we chiefly vse to take breath séeing the euill spirites are called the powers of the ayre Neither can that be because they make more account of the ceremonies inueÌted by themselues than of the Sacraments instituted by God For they vse greater pompe and preparation in the administring of them than when they celebrate the supper of the Lord or baptisme which Christ instituted Againe they preferre their inuentions aboue the tenne commaundementes and would more grieuously punish the breakers of them than those which transgresse the commaundementes of God Wherefore godlinesse is maruelouslie impayred for men are ledde away from the word of God and doe turne their mindes vnto vanities and to mens traditions And it is vnspeakeable how greatlie the ordinance of new worshippinges doe displease God for he hath euerie where in his lawes forbidden that it should not be doone 5 But now that we haue spoken ynough of the consecrating of outward thinges Onelie thanks and prayers must be vsed in outward consecrations What maner of consecration of men the papists vse With what superstitioÌs they haue infected Baptisme wherein this brieflie must be helde that besides prayer and thankesgiuing no other thing ought to be vsed now will we sée whether they deale anie thing more sincerely and godly in the baptising of men Vndoubtedly with their superstitions and inuentions they haue horriblie infected baptisme For that sacrament doeth consist of two things of the outward element of water and the word of God âhereupon Augustine verie well said The worde is added vnto the element and it is made a Sacrament Other things which afterward were put thereunto procéeded from Bishops who were more giuen vnto Ceremonies than was méete and were maruellouslie affected to things inuented by themselues For this is a grieuous and in a manner a continuall fault of the nature of man that we haue in estimation those things especiallie which wee our selues haue inuented Therefore were the institutions of Christ and of his Apostles contemned as things worne out of vse Whereof it came to passe that the Papists do more detest them being barelie and simplie receiued than good Orators doe the wordes that be altogether out of vse So that in tract of time the Bishops haue foisted into Baptisme Oyle salt spittle Consecration of fonts twise in the yéere waxe light breathings exorcismes consecration of Fontes twise a yéere that is at Easter and at Pentecost thrée times dipping and such other like And as they bée most pregnant in coyning of wordes they haue called manie of them not sacramentes The Papists Sacramentals but sacramentals because they be tokens signes of those things which they themselues not God would haue to be signified and as they were mooued and did dreame in their imagination so they brought in things which séemed good vnto themselues As concerning Oyle Oyle added to baptisme we confesse that the auncient Kings Prophets and Priests and among the Ethnicks the wrestlers were annointed withall But these men by applying their annointings in Baptisme doe
aunswered Verse 27. A place of Matthew expounded If I in the name of baalzebub doe cast out Diuels in whose name do your children cast them out Where Ierom interpreteth that by the children of the Hebrewes maie be vnderstood exorcistes Exorcists among the Hebrewes which all that time wandered here and there coniuring il spirits by the name of the Lord. It is saide then that they shall be their iudges not by power but by comparison They doubtlesse confessed that Diuels were cast out by the spirit of GOD but these men attributed the power vnto Baalzebub wherefore they were found to be much worse than they But he addeth that that place might also be vnderstoode of the Apostles which were the children of the Hebrewes as touching the flesh and had already giuen by Christ the giftes of casting out of Diuels and are rightlie saide that they shall be iudges of the wicked and of the blasphemous seeing it is saide vnto them Mat. 19. 28 Yee shall sit vppon 12. seats iudging the 12. Tribes of Israel And hee farre preferreth this latter interpretation before the first But mee thinkes the first séemeth the more agréeable For if we affirme that these things are spoken as touching the Apostles the Scribes and Pharises shall not séeme at the full to bée reprooued of Christ For they might haue saide Thy Disciples also cast out Diuels in the name of Baalzebub euen as they be taught by thée Neither do I perswade my selfe that those wicked men make more account of the Apostles in better place than they did of their master But if so be we refer those words vnto exorcistes the Scribes and Pharisees are notablie confuted Wherefore I confesse that among the Iewes there were exorcistes Neither doe I denie but that God bestowed that gift of driuing awaie of Deuils from men to certaine men whom he would yet not vnto such as the Priestes had appointed But the Priestes therein gréeuouslie sinned in that they would at their owne pleasure appoint a felowship or colledge or order of Exorcistes as though they might binde the grace of GOD to their elections and constitutions Christ the head of new Exorcists 10 But afterwarde Christ renued that strength and power yea rather he was the a chiefe and prince of new Exorcists and he dealt against the vncleane spirits with great commaundement and absolute power as it manifestly appeareth in the storie of the Gospell Mark 1. 25 Ibid. 5. 11. Neither did he onelie cure them that were present but them also which were absent for he healed the daughter of the woman of Chanaan which was absent neither had he himself onlie power ouer the diuels but he also gaue the same gift vnto his Apostles But there is another place in the Actes of the Apostles Ver. 13. in the 19. Chapter whereby it most euidently appeareth that such Exorcists were among the Hebrewes For the sonnes of Sceua adiured ill spirites which also they attempted to doe through the name of Iesus Howbeit the auncient Prophets although I reade that sometime they did myracles yet doe I not finde that they vsed Exorcismes But that Christ gaue power of casting out the Diuell vnto his Disciples it is shewed in the 16. Chapter of Mark where it is written And there signes shall followe the beleeuers shall cast out diuels Luke 9. 49. c. And in the 9. of Luke it is declared that Iohn sawe a certaine man which through the name of Christ cast out diuels and yet he did not follow him Wherefore saieth Iohn wee forbad him which déede Iesus disallowed Manie also at the latter daie shall saie as we haue it in the 7. Ver. 22. of Matthew Haue we not in thy name cast out Diuels And Paul as it is written in the 16. Act. 16. 18. of the Actes commanded the spirit of diuination to depart which forthwith was done Howbeit we must vnderstand that the Apostles were not alwaies able by their authoritie to cast out ill spirites For as the historie of the Euangelist teacheth Mat. 17. 16. A certaine man offered to them his sonne to be cured whom they could not deliuer And Christ comming to them taught that that kinde of Diuels are not cast out but by fasting and prayers As if he shoulde saie Ib. ver 21. that therein prayers and that verie earnest are néedefull the which are verie much furthered by fasting true fasting I meane not that fained fasting which consisteth onelie of the choise of meates 11 A great while did these giftes of healing remaine in the Church How and how long the gifts of healing were in the Church The words of Christ in the last of Marke expounded And what time they vtterlie ceased it cannot precisely be defined And because that they are now no longer had we are constrained to thinke that the words of Christ wherein he said These signes shall follow them that beleeue were not generallie spokeÌ as if those graces should be giuen alwaies vnto all the faithfull It was sufficient that they were giuen to the Church and remained for a certaine space in it Iustinus Martyr who liued in the time of Antoninus Pius in the first Apol. page 146. writeth that the Christians ouer all the world and in the Citie it selfe healed verie manie that were possessed with euill spirits which other inchaunters coniurers sacrificers could not perfourme and that as yet those men of ours persist in their purpose Neither onelie did these graces indure vntill the time of Antoninus but as TertulliaÌ in his Apologie teacheth they continued still vntill the time of Seuerus the Emperour in whose time he florished We are accustomed saieth he to assaile Daemons that is spirites and to driue them awaie froÌ men and as it should séeme he reckoneth himselfe among the number of them which did this And in the same place he saieth We driue out ill spirits without reward or hire Likewise in his booke intreating of idolatrie in the 734. page he saieth against them who being Christians yet neuerthelesse solde frankincense and those things which were vsed in the worshipping of Idols When thou séest the Aultar smoking how canst thou contemne it and with what constancie wilt thou exorcise thy scholers And he calleth the Diuels Whose scholers the diuels are counted the scholers of these men because they made their house a Cell for Idols whereby they retayled Frankincense vnto them to the intent they might make a perfume for them By this place we are taught that the giftes of these adiurations were not onelie giuen vnto the Clergie men but that they happened euen to marchants also moreouer that they were graunted vnto souldiers For the same Author in his little Booke De Corona Militis page 454. against them which of their owne accord went a warfare with Emperors writeth Those which he by exorcisme in the day time chased awaie in the night he defended Which he therefore ârote
shewe when they beate their children For by that meanes they omit not to prosecute them with fatherlie good will Torquatus put his sonne to death for the safetie of the Commonweale whome neuerthelesse he ceased not to loue as it became a father Augustine And Augustine against Faustus the 2. booke saith Exod. 32. ver 11. 25. Moses fiue manie thowsandes for the Idolatrie committed to the golden Calfe but that he kept charitie towardes them the prayers which he had before the slaughter of them doe declare If thou let them goe saith he it is well if not Ib. ver 32. wipe me out of the booke of life Yea and God himselfe which is the principall charitie punisheth his elect and chasticeth them but he ceaseth not to loue them 9 And when it is written Matt. 5. 38. You haue heard that it hath bin said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill at all We are not to beléeue that the olde lawe fauored priuate reuenge which in Leuiticus is in plaine wordes forbidden Leuit. 19. ver 18. Seeke not the reuenge of the Sonne of thy people Yea and rather charitie is commaunded towardes our enemie séeing euerie man is commaunded to take home vnto him his enemies Oxe and Asse that goeth astray Exod. 23. 4. 5. and to restore the same vnto the owner and also to helpe his enemies Asse if it should be fallen and pressed vnder his burden But in that lawe of rendring one for an other the Iudge was instructed what he should doe in the punishing of offences And Christ when he said But I say vnto you Matt. 5. 39. resist not euil amendeth the peruerse interpretation of the Scribes which taught men to come vnto iudgementes being led with a desire also of reuenge that they might craue of the Iudge An eye for an eye and a tooth for a tooth with the desire of reuenge Christ said The matter is not so As much as in thée is resist not euill Yet he forbiddeth not but that if thou for the benefit of an other and for the glorie of God wilt attempt the lawe it may be lawfull for thée Some obiect that God would that thou shouldest suffer the taking away of these goods to the intent that such and such might be punished If thou by iudgementes doost indeuour to withstand thou seemest now to resist the will of God Howbeit these men are grossely deceiued séeing it is no firme consequence God would that we should otherwhile be sicke therefore we must not vse Phisitions and medicines God will that both we should be sicke and that we should vse medicines because God hath prepared these thinges also and if thou apply not them thou shalt tempt him God will both that thou shouldest be sicke that through medicines thou be helped In lyke manner also he will that we should suffer some losse and that we should not turne vnto blasphemies against God but he will in like maner that we should not despise the remedies of the iudgements which he himselfe hath set foorth It is onely the minde of the vser that maketh these thinges either good or euill The Apostles who being sometime stirred vp with a desire of reuenge craued that fire might come downe from heauen against the Samaritans Luke 9. 55. were forbidden that they should so desire because they knewe not of what spirit they were But euen to the selfesame Apostles being now confirmed by the holie ghost and being voyde of perturbations of the minde it was graunted to slay by the word Acts. 5. 5. Acts. 13. 11 For Peter slew Ananias and Saphira Paul deliuered vnto Sathan and made Magus blinde The seuenteenth Chapter Of Warre or Battell In 2. Sa. 3. at the end Looke In Gen. 1â BEcause in the holie Historie there is often mentioÌ made of war I thought good to speake somewhat of the matter The Etymologie of the word And as touching the Etymologie of the word it is called in the Hebrew Milchamah of Lacham which is to fall and be cut off and that either with a sword or with the téeth because in warre many slaughters are committed The Gretians betwéene ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã put the same difference that the Latines haue put betwéene Bellum and Praelium that is warre and battell And it séemeth that ãâã ãâã ãâã ãâã ãâã hath taken name of ãâã ãâã ãâã ãâã ãâã that is of turning because manie are the turnings and chaunces in warre Whereof perhaps came that saying Manie be the newes of Warre In Latine it is called Bellum either by the figure Antiphrasis as who would say not good or else because it is a good thing and compared vnto peace or else as Festus saieth of Belluis A distinctioÌ of warâ that is cruell beastes or monsters Now will we distinguish warre the subiect doubtlesse into accidentes Some warre therefore is iust and othersome vniust Howbeit to speake truely vniust warre is no warre it is rather Théeuerie A definition of iust warre And iust warre maie thus not vnaptly be defined It is an Hostile dissention whereby through the Princes edict mischiefes are repressed by force and Armes to the intent that men may peaceably and quietly liue by iustice and godlinesse The generall kindes of warre of peace The generall kinde is dissention For contrarie vnto warre is peace and as the generall kinde of peace is vnion so the generall kind of war is dissention But because dissention is manifold for men dissent among theÌselues either in opinions or in kinde of life or in will therefore Hostile is added And because there may be an Hostile dissention which is not tried by weapons there is also added By Force and Armes The efficient cause The efficient cause is the commaundement of the Prince without which The end warre cannot rightly bee made The ende is that people maie quietly maintaine iustice and godlinesse Here haue we comprehended the foure kindes of causes The forme is Hostile dissention the matter are the mischiefes which ought to be repressed the efficient cause is the Magistrate the ende is that wee maie liue iustly and godly But when we say that the Edict of the Prince is required we vnderstand no difference betwéene a King the gouernment of manie good men and a Common weale but we onelie oppose a Prince against a priuate man 2 Hereof are gathered those thrée properties which commonly are ascribed vnto right warfaring First Thrée conditions of iust warre that there is required the authoritie of the Prince Secondly an honest cause to wit that peace be sought for Lastly that it be doone with a good mind I am not ignorant that Plato in Alcibiade 1. writeth that men mooue warre when as either they be deceiued or constrained or spoyled But all these things are included in that part wherein I said
he to be beleeued it is vncertaine They promise thou wilt saie that their Hoste shall doe no harme but if they stand not to their promises then will the lande be in their possession Vndoubtedly Iulius Caesar woulde not permit the Heluetians to passe through his prouince although they promised that they would passe without doing iniurie or harme But I say that the warre which the Israelites made against Sehon was iust The Israelites made iust warre against Sehon yet not therefore because he denied them leaue to passe through his Countrie but because he came with his hoste out of his owne borders and willingly offered wrong vnto the Israelites For euerie man ought to defende both himselfe and his against violence That which Augustine bringeth hath some shewe yet his reason is not firme For howe coulde Sehon knowe certainely whether the Israelites would doe him harme or no especially they being so manie in number For there were sixe hundreth thréescore and sixe thousand armed souldiers and well appointed to the battell He might perhaps haue permitted them to haue passed and that safelie although not all of them together but by bandes But séeing the first reason before alleaged is sufficient we néede not much to labour about excusing of Augustine Augustine What must be taken héede of in iust wars 7 The same Augustine in the 105. Epistle vnto Boniface In the making of iust warre saith he many thinges must be taken héede of For it is not sufficient that the warre be iust vnlesse also the warre be iustlie handled Wherefore he admonisheth his Earle WheÌ saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God Yea rather doe this Fight for his lawes and name let promises be kept euen with enemies but much more with friendes for whome thou makest warre By which wordes he blameth those souldiers which are more grieuous in Cities than be the verie enemies Of which sort we sée in our dayes a great manie more than we would which being in their Garisons good Lord how doe they handle the Citizens and men of the countrie How shamefull abhominable thinges doe they commit He addeth also a third Caution Consider with thy selfe that warre must be made vppon a necessitie Wherefore haue thou alwayes a minde vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Warre is taken in hand onelie for the amending of thinges that be amisse Yea and the Apostles did so afflict some to the intent they might become the better Paul said vnto the Corinthians 1. Cor. 5. 5. Deliuer such a one vnto Sathan for the destruction of the flesh that the spirit may by saued 1. Tim. 1. 20. And to Timothie he saith of Hymenaeus and Alexander I haue deliuered theÌ to Sathan that they may learne not to blaspheme So ought they also to restraine princes to the intent that they may be made the better And Augustine in his 19. Augustine booke De Ciuitate Dei saith that warres though they be iust vnto Godlie men they séeme both troublesome and gréeuous For besides other thinges which the nature of man eschueth they shall sée the wickednesse of the contrarie part by reason whereof they are constrained to fight and they cannot but be sorie for it And in the Epistle before alleaged Rage not saith he nor waxe not insolent against those which submit themselues but let mercie be shewed to those that be ouercome Such is that saying of Virgill Spare thou them that be subiect vanquish them that be proud 8 Moreouer he admonisheth the same Earle to beware of vices which are woont to followe Hostes Namelie of filthie lustes of rauenous pillage and of drunkennesse For it is a most dishonest part that thou shouldest make warre for the amending of other mens vices when as thou thy selfe in the meane time art a great deale more vitious and much more art ouercome both with affections and diseases than they which are ouercome And in warre we reprooue not the end but the desire of hurting the crueltie of reuenging the outragiousnesse of rebelling and the gréedie desire of ruling these thinges said he are condemned For they which without those vices make iust warre are the Ministers of God and of the lawes The same father against Faustus the Manichie This order saith he must be kept that the warre be proclaimed either by God or by Princes to breake the pride of man and to tame the obstinate Moreouer souldiers ought to be perswaded that the warre is iustlie made and not taken in hand against the word of God Whether souldiers ought to be prâne to the cause of the warre otherwise let them not goe on warrefare Neither doe I to this ende speake these thinges because I would haue souldiers to vnderstand the secrets of princes but that to their knowledge and wittinglie they suffer not themselues to fight against true and iust causes Yet it may be saith Augustine that the prince himselfe may make warre against his conscience and yet his souldiers nothing offend so long as they obay the ordinarie power For the people must obay their prince And in their so doing it may be doubtfull vnto them whether their prince make warre contrarie to the commaundement of God But they are excused so long as they obay their owne prince in a doubtful cause their owne prince I say and not a strange prince Wherefore those hyred souldiers cannot be excused Against mercenarie souldiers which hauing no respect to the cause but onelie for monie and reward sake doe serue strange princes Wherefore Iiphtah thus reasoned as touching the first poynt of his Oration We haue taken this land by the right of warre therefore thou vniustlie requirest the same againe of vs. 9 He addeth afterward Our God hath giuen it vnto vs which is the Lorde and distributer of all humane thinges Iud. 11. 21. God is the distributer of kingdomes He bringeth his Argument from the gift of God And that God may giue and distribute kingdomes the verie Ethnick authors sawe And therefore in Virgil Virgil. Aeneas dooth so often boast that he by the commaundement of GOD went into Italie and for that cause would not abide either at Carthage or in Sicilia when he might haue obtained either of those kingdomes Augustine Augustine in his 5. booke De Ciuitate Dei the xxi Chapter As touching kingdomes saith he and prouinces it is certaine that God distributeth them both when and how much and to whome he will doutlesse by his iudgement which is secret but not vniust In the booke of Genesis GOD promised to Abraham and his posteritie the land of Chanaan Gen. 15. 13 but yet he promised it after foure hundreth yeares Now saith he I will not giue it for the Chananites as yet had not fulfilled their sinnes I will
belongeth vnto the generall word of qualitie for it is an affect and propertie of the will but ãâã ãâã ãâã ãâã ãâã is an action And how qualitie and action doo differ in themselues all men knowe That ãâã ãâã ãâã ãâã ãâã is an action the same authour sheweth in defining of it He saith that ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã that is Two things being propounded to choose prefer the one before the other Further the same author where he speaketh of the will of the Lord saith that the word ãâã ãâã ãâã ãâã ãâã that is will agréeth vnto that which vndoubtedlie is ãâã ãâã ãâã ãâã ãâã that is selfe power not ãâã ãâã ãâã ãâã ãâã that is frée election For that requireth consultation which noteth a former ignorance and that cannot be ascribed vnto God Furthermore as we haue it in Aristotle the third booke of his Ethiks the word ãâã ãâã ãâã ãâã ãâã is occupied about the end but ãâã ãâã ãâã ãâã ãâã about those things which belong vnto the end Besides this to ãâã ãâã ãâã ãâã ãâã doo belong those things which can be doone of vs but the will is touching those things which cannot be doone of vs as when we wold one wrestler to ouercome another a ship to hold his right course These things are in our power to will but not to choose for the will of his owne accord and power would sometimes things vnpossible as not to die But election is occupied onelie about things that be possible wherefore they differ so as ãâã ãâã ãâã ãâã ãâã extendeth more largelie séeing it not onelie agréeth to ãâã ãâã ãâã ãâã ãâã but also to ãâã ãâã ãâã ãâã ãâã yet is it not the generall word of them But if thou wilt saie that of ãâã ãâã ãâã ãâã ãâã is inferred ãâã ãâã ãâã ãâã ãâã I will grant it although the words doo not signifie one thing And I confesse that the thing it selfe is found in the holie scriptures although the word be not there extant euen as ãâã ãâã ãâã ãâã ãâã concerning the word it selfe is not in holie scriptures albeit that the thing it selfe is there concluded and prooued Séeing these words be not in verie déed all one I might rightlie saie that the one is not in the holie scriptures though the other be there found Neither haue I alone affirmed this Oecolampadius but Oecolampadius a man well learned and verie fréendlie to our church of Tigurie wrote this vpon the prophet Esaie Esai 1 19. when he intreateth of these words If ye be willing and doo harken vnto me c. For he saith This place the Pelagians and manie also of the fathers abuse for the affirming of frée will saieng If ye be willing and if ye be not willing Therefore our choise is frée And vnto this purpose they drawe a testimonie out of Ieremie the 21. Ierem. 21 8. chapter Behold I laie before you the waie of life and death So is it also in the 15. chapter of Ecclesiasticus Eccl. 15 18. Deu. 30 15 and in the 30. of Deuteronomie Vnto which we answer Trulie if the contention be about the name to saie that Voluntas that is will and Liberum arbitrium frée choise or ãâã ãâã ãâã ãâã ãâã selfe power which name I haue not yet found in the scriptures is all one forsomuch as the churches maner is not to contend we permit them so to vse those names sith charitie is more pretious vnto vs than little words For who knoweth not that the willing sort both sin and doo well But if vnder the pretence hereof the glorie and mercie of God be derogated it is better to speake contrarie vnto men than to be made partakers of blasphemie c. And a little after Howbeit they are not as I haue said to be lamented for this cause as though they were kept in barbarous seruitude for GOD maketh good men to be partakers of his fréedome and They be trulie free when the spirit of GOD worketh in them who is more rightlie said to further than to take awaie the will whose woorthinesse the apostle commending saith Rom. 8 14. Whosoeuer are led by the spirit of God they are the sonnes of God For so much the better are our works as they more purelie procéed of God And in good things not the least thought or indeuour commeth else-where but from God And strait after Vnto God is the glorie vnto vs is onlie confusion due But shalt thou not most trulie saie that those be seruants who being destitute of the spirit of GOD which put to his hand that they should not fall are carried headlong by their owne fault whither soeuer their sensualitie leadeth them O miserable fréedome that we haue libertie to sin For God dooth leaue vs a power to sinne and such as by nature we can turne our selues from him And by and by after Why doo we boast of the fréedome of will whom the scripture reprooueth to be seruants of sinne In the 8. of Iohn verse 34. Whosoeuer committeth sinne is the seruant of sinne And there a little after Wherefore euen he that saith If ye be willing he it is that stirreth the will in vs and worketh and whatsoeuer it is It is not of him that willeth Rom. 9 16. nor of him that runneth but of God that hath mercie And a litle after For such are we in our owne nature after that Adam sinned as being left vnto our selues we wax slothfull and become deafe at the voice of the Lord we fall into sinne and whereas not to will is by it selfe a damnable thing we being destitute of the spirit of God are compelled and there also make GOD to be angrie whose word we contemne The demonstration of this sentence dooth also Ieremie teach in the 15. chapter Be ye conuerted I will turne c. Iere. 15 19. And a little after this did Augustine iudge saieng Giue what thou commandest and command what thou wilt c. By these words we gather that we are not to contend for the word and that Liberum arbitrium or frée choise may be granted so it be the same thing that will is so that there be not attributed vnto it a fréedome vnto spirituall things We also account will not to be frée except it be by grace otherwise that it is a bond will It is also assured which I haue set downe that these words Liberum arbitrium and ãâã ãâã ãâã ãâã ãâã be not found in the holie bookes 8 That ãâã ãâã ãâã ãâã ãâã is had and taught among the philosophers I denied not but I said that they doo place in our mind the vnderstanding and will and perhaps the memorie Not that they there place Liberum arbitrium as a fourth or fift power of the mind but doo attribute ãâã ãâã ãâã ãâã ãâã vnto the will But whether these two words Liberum and Arbitrium be Latin words I neuer called it
and spirit which doo so flowe from the diuinitie as by the flesh and bloud of Christ giuen vnto death they are deriued vnto vs. For GOD dooth not giue anie celestiall gifts vnto mortall men but by one mediator of God men 1. Tim. 2 5. the man Christ Iesus as Paule saith vnto Timothie Whereof it commeth that our bones and our flesh Regeneration of the bodie forsomuch as they be partakers of the heauenlie regeneration and of eternall life be of his flesh and of his bones Ephes 5 30. as the apostle hath taught vnto the Ephesians For vnlesse they did depend of them and spirituallie cleane therevnto they could not deriue vnto themselues from GOD by them either regeneration the spirit or eternall life Wherefore although betwéene vs and the bodie of Christ there be great distances of places yet doo we depend of him and vnto him are maruellouslie ioined And séeing this coniunction is spirituall secret and diuine there is not required a substantiall and corporall presence of his bodie and bloud and therefore we doo not admit the same bicause it is against the truth of the Lords humane nature and dooth euidentlie disagrée with the testimonies of the scripture In things perteining to man A similitude a husband happeneth vpon some occasions to iournie into a far countrie he leauing his wife for a time at home ceaseth not therfore with hir as the scripture speaketh to be one flesh Wherefore their true proper and lawfull coniunction remaineth perfect although the one be neuer so far absent from the other How much more dooth Christ Ephes 5 23. who as the apostle saith is the husband of the church remaine with all his members wined togither although he be gone awaie into heauen and departed bodilie Wherefore vnto this vnion which we haue with the Lord that is with his bodie bloud and bones there is no néed of a naturall touching neither of places conioined continuall or close togither onelie there must be spirit and faith wherby we may be most néerlie copied to whole Christ our spouse and sauiour But they which denie that there becommeth such a coniunction with the flesh of Christ without his substantiall and corporall presence séeme to attribute but little to the mightie power of GOD whereas they in the meane time doo perpetuallie warne vs to haue regard vnto it when we iudge that the bodie of Christ can neither be euerie where nor in manie places at once Let they themselues vse that remedie which they offer vnto others and let them grant that power of God which the truth and our godlie iudgement requireth and the same being granted there shall be nothing taken awaie from the humanitie of the Lord the nature of the sacrament shall remaine found and we shall agrée togither in the wisedome of the holie scriptures In the confession made at Augusta there is nothing so farre as I can perceiue but may agrée with the opinion which I haue now set foorth But bicause both in word and mind as it manifestlie appeareth we agrée not among our selues therfore what I beléeue and vnderstand out of the word of God I ment to declare that none may afterward iustlie complaine that they be deceiued And these things haue I comprehended in verie few words touching which I can no longer with a perfect and safe conscience hold my peace from teaching disputing and writing Wherefore I beséech you that when oportunitie shall serue it may be frée for me to intreat plainlie and manifestlie in word and writing what I iudge as concerning that substantiall and bodilie presence of the bodie and bloud of Christ in the supper and of the other things which I haue rehearsed Which if it may not séeme good to be granted I desire to be dismissed by your authorities with good licence and fauour The opinion of D. Peter Martyr Vermillius as touching the presence of the bodie of Christ in the Eucharist propounded by him in the communication that was had at Poissy YEe reuerend Prelats and most learned men séeing there séemed to be in a maner a consent as touching the presence of the bodie of Christ in the vse of the supper yesterdaie I professed to you what my opinion faith and iudgement should be thereof Which as I then expressed in words so am I now minded to rehearse it by writing whereby I may make the same more certeine and more euident vnto you Wherefore I iudge that the reall and substantiall bodie of Christ is onelie in the heauens but yet that the faithfull in communicating doâ spirituallie and by faith truelie receiue his verie bodie and verie bloud which was giuen for vs vpon the crosse Wherefore I allow no transubstantiation and consubstantiation in the bread and wine of the supper Further I affirme that the distance of places is no let to our coniunction with the bodie and bloud of Christ bicause the supper of the Lord is a heauenlie thing and although that with the mouth of the bodie we receiue vpon the earth bread and wine being sacraments of the bodie and bloud of the Lord yet by faith and by the helpe of the holie spirit our minds wherevnto speciallie belongeth this spirituall and heauenlie food being carried vnto heauen doo inioie the present bodie and bloud of Christ And therefore I affirme that it is not néedfull to determine the bodie of Christ to be truelie substantiallie and corporallie present either to vs or in the signes by a presence not locall I saie moreouer that the things signified are no otherwise ioined vnto the outward signes than sacramentallie forsomuch as by them they are not prophanelie and lightlie but effectuallie signified by the institution of the Lord. This is the summe of my faith which I hold in this opinion And therefore the consents brought in writing I doo admit in this respect as they are referred or may be applied vnto the sense now declared against which if anie man doo either wrest them or interpret them I professe that I dissent from him And whereas in these spéeches there is mention made of the substance of Christs bodie I vnderstand no other thing by that name or word but the true bodie of Christ For our faith is not directed vnto a feined thing or phantasie but vnto the true humane and naturall bodie which the word of God tooke of the blessed virgine and gaue for vs vpon the crosse Wherefore there is no cause whie by that word we should be thought to beléeue that his reall presence is else-where than in heauen I Peter Martyr Vermillius a Florentine borne haue written these things with mine owne hand and haue professed them with mine owne mouth before the reuerend and honourable personages of this Conference Questions question I WHether the lawe in the. 22. of Exodus of maids deflowred to bee married of such as had deflowred them should be reteined in a christian common weale question II IF the magistrate shall thinke
shall not be without fruit For words said Homer are but wind but those things which are put in writing cannot be so easilie misreported This if they will doo euen as I was then bold to deale with them by liuelie voice so will I now prepare my selfe to answer those things which they shall write In the meane time fare yee well and take this in good part Questions set downe to be disputed of question 1 In the sacrament of the Eucharist there is no transubstantiation of the bread and wine into the bodie and bloud of Christ question 2 The bodie and bloud of Christ is not carnallie and corporallie in the bread and wine nor as others speake vnder the shewes of bread and wine question 3 The bodie and bloud of Christ is sacramentallie conioined to the bread and wine The disputers were these For the one side was Doctor Peter Martyr For the other side were Doctor VVilliam Tresham Doctor VVilliam Chadse and Maister Morgan Maister of Art The disputation of the first daie which was the xxviij of Maie Anno Domini 1549. betweene D. Peter Martyr and D. VVilliam Tresham before the kings visitors among whom the worthie man D. Cox Chancellor of the Vniuersitie of Oxford before the disputation should begin spake on this wise YE that be learned men although that of verie dutie I ought to moderate disputations but especiallie diuinitie yet doo I thinke that this must now chéefelie be doone as most apperteining vnto me bicause it so pleaseth the kings maiestie and for that the authoritie is committed vnto vs by letters patents as well in other things as also in the ordeining of publike readings disputations So we haue determined not onelie to be present thereat but also to ouersée gouerne and moderate them But I would haue you which haue taken vpon you this labour of disputing to consider how hard a matter that is which ye shall doo Remember with your selues how greatlie all mens eies are bent vpon you Respect ye diligentlie and regard ye the glorie of God laieng aside contentions and wranglings I knowe that ye be graue and learned men yet in respect of mine office I though it good to admonish you And I aduise other beholders and hearers that factions laid aside if anie such be they will so quietlie and peaceablie giue eare as there may séeme to be no partaking Phil. 2 2. Doo ye according to Pauls precept that In the name of our Lord Iesu Christ ye will vnderstand all one thing iudge all one thing that in you there be no schimes but an entire bodie hauing one mind and one iudgement Set aside ill affections let there be no noise debates scornefull laughters and outcries And ye yong men speciallie I would haue you to be forewarned which haue a greater feruencie of mind than ye haue of iudgement In the greatest controuersies there are woont to be discords hatreds and enuiengs as it came to passe in the disputations of Steeuen and Paule But I would in no wise haue this to happen among you but I wish rather that ye will learne to know the truth and when ye haue knowne it to imbrase the same so shall ye doo your dutie and also that which shall be verie acceptable vnto vs and God will giue good successe to that we haue in hand The preface of Peter Martyr RIght Honourable yée that be the Kings Maiesties Commissioners if I had thought that displeasures hatreds or enimities had béen the perpetuall companions of publike disputations I doubtles had neuer béene brought vnto this place But now that I sée those things doo not alwaies insue but are ioined vnto them casuallie or as they speake accidentallie I am come to dispute And certeinlie the desire which I haue to search out and open the truth hath mooued me aboue all things But they which for the desire of contention or for the vaine glorie of this world or for gaine sake doo take this matter in hand must not be accounted Diuines but light and vaine Sophisters carnall men giuen both to their bellie to ambition But we ought to be of that mind that we willinglie and of our owne accord yeeld vnto the knowne truth manifesting it selfe in disputation Which truelie is no small or slender part of diuine worship And therefore let the troublesome motions of minds cease on all sides and let all factions be far awaie Which if it happen there will arise singular profit of this exercise For iron of it selfe is but cold and a stone is altogither senselesse but if they be knockt one against another they cause fire to come foorth Euen as clouds otherwise of a darke and grosse nature if they méet togither and be one dashed against another doo cause a bright lightening in the aire so likewise the wits and studies of learned men are slowe of themselues but in the conflict of disputation they be stirred vp and made somwhat liuelie Neither must excellent and honest things as are disputations be refused nor yet counted vnprofitable and hurtfull sith we doubt not but they be the gifts of God We are beholding vnto disputations for that excellent doctrine of Iesus Christ our sauiour which he had with the Scribes Pharisies Saduces and Herodians of the loue of our neighbour the resurrection the paieng of tribute vnto Caesar the signe of Ionas the prophet and such other like things And I thinke it is not vnknowne to you how greatlie the disputations of Paule and the rest of the apostles and fathers did profit the church No doubt but they may be doone of vs without bitternesse hatred and enuie so that the spirit of Christ be present Trulie there is a great difference betwéene disagréement and bearing of hatred For the first belongeth to iudgement the which is exercised in the vnderstanding part of the mind but the other which is hatred is a flame of the will Paule dissented from Peter and reprooued him and yet did he not hate him Thus much I thought good to speake of open disputations in generall But comming now néerer vnto these disputations of ours I confesse that I was to staie a while before I should come to this conflict bicause I sawe that I was to deale in that matter for which the church at this daie is excéedinglie disquieted And they which challenge to themselues the order of the priesthood thinke that transubstantiation and a carnall and corporall presence of Christ his bodie in the Eucharist he being taken awaie all the honour they haue would come to naught as though they had no other office but to change the substance of the bread or to close vp the verie bodie of Christ in the bread And so béesotted and doting is the common people as if a man teach anie otherwise concerning this sacrament than hitherto hath béene receiued they thinke that Christ is taken awaie from them and when we teach otherwise of the Eucharist than is beléeued in the Papasie
may be otherwise answered that he on this wise spake therof before he had made an end of vttering his words D. Martyr Séeing you will not haue it that this round thing whereof this Epiphanius saith that it is called the bodie of Christ is bread nor yet an accident what then did he meane by this pronowne demonstratiue Hoc This D. Tresham That can I not tell but that was shewed which Christ himselfe ment let him be asked who did institute it But if it be spoken concerning bread it is ment before consecration The fathers as I haue said must be read with fauour D. Martyr In that you saie that the fathers must be fauourablie read I like it well and I know that sometimes they must be interpreted conuenientlie Howbeit when they speake the truth there is no néed of pardon neither doo I thinke that Epiphanius in this place hath anie néed thereof he dooth sufficientlie mainteine the word of God and speaketh verie well of the same D. Tresham Hilarie in his fourth booke De Trinitate as I remember saith that the vnderstanding of saiengs must be gathered by the causes of the saiengs bicause the matter is not subiect to the spéech but the spéech to the matter And therefore to answer according to the condition and truth of the matter I affirme that Epiphanius said that as touching that which is of a round figure the Lord would pronounce This is my bodie not that there is true bread vnder the round figure but bicause it so séemeth and appeareth vnto our sense and therefore I said that he must be read fauourablie bicause his words pretend bread to remaine which neuerthelesse dooth not remaine D. Martyr That which you alledge out of Hilarie helpeth you but little séeing Epiphanius cannot otherwise be vnderstood but as I haue declared For it is manifestlie said that the Lord of his grace said concerning that which is of a round figure that it was his bodie Therfore whether you will saie that that round thing is bread or an accident he speaketh vtterlie against you for by the same he nameth his bodie But that you may vnderstand verie true bread to be present I will shew it most euidentlie out of the words of the Euangelist Christ tooke bread Mat. 26 26. he blessed brake and gaue to his apostles saieng c. Those foure verbes To take to blesse to breake and to giue gouerne no more but one accusatiue case that is to wit Bread And therefore euen as it is true bread while it is receiued and blessed no lesse true shall it be when it is broken and giuen whereof it foloweth that Christ gaue bread not accidents alone Otherwise the Euangelist would haue said that Christ brake his bodie and giue his bodie but as you haue heard he referreth all vnto bread neither doo I thinke that the Euangelist hath anie néed of fauour D. Tresham I saie with Saint Peter Pet. 1 20. that the scripture is not of a priuate interpretation The fathers of the church doo cléerlie enough expound according to my assertion that Christ gaue his bodie and that in putting this verbe Gaue before he vsed a figure D. Martyr Yet doo not you satisfie me How that place The scripture is not of priuate interpretation must be vnderstood for that which Peter saith to wit that the scripture is not of a priuate interpretation that is it ought not to be expounded acording to our own priuate affections I admitt but you are neuer a whit the more furthered And as for that which ye auouch of the fathers I haue taken testimonie of them and haue shewed that they are of my side And therefore I repeat these words Christ tooke bread blessed bread brake bread gaue bread so speake the fathers so speake the scriptures You run vnto figures and you séeme to saie that we must vse the spirit That both the bread is giuen and the bodie but the bread vnto the mouth and the bodie vnto the soule and vnto faith But I see not where we should séeke the spirit except in the holie scriptures which affirme the one and the other to be giuen bread I meane and the bodie the which I also confesse but you in reiecting the bread doo not consent with the scriptures D. Tresham The holie scriptures must be expounded with the selfe-same spirit whereby they were indited And the holie Ghost hath taught the good fathers that immediatelie so soone as the words of consecration are vttered the substance of bread and wine ceaseth of which mind are all the catholike Doctors And I haue not the fathers alone but Christ himselfe also which promised in the sixt of Iohn that he would giue vnto vs his flesh he is faithfull and his truth hangeth not of the fathers but of himselfe verse 51. The bread saith he which I shall giue is my flesh which I shall giue for the life of the world And so I confesse that it is bread bread bread bread and bread euen vntill the last pronuntiation of the words afterward it is no bread but flesh D. Martyr The words of the scripture saie both the one and the other to wit that bread is giuen and that flesh is giuen whie doo you not then confesse bread to be giuen also as the Euangelists haue euidentlie written For whereas you saie that the fathers make on your side I haue now shewed by manie of their testimonies that it is not true and I allow that the scriptures should be expounded with the selfe-same spirit whereby they were indited But when they are otherwise expounded of you than they meane that exposition dooth not procéed of that spirit whereby they were written for that spirit dissenteth not from them D. Tresham I saie both but yet I vnderstand the scriptures not as you doo sith about the vnderstanding of the scriptures all controuersie hath euermore arisen For by the scriptures Arrius went about to take awaie the diuinitie of Christ The heresie of Nestor and Eutyches by the scriptures Nestor and Eutyches endeuoured to take awaie his humanitie by the scriptures Manes banished frée will by the scriptures Pelagius extolled frée will aboue measure by the scriptures Luther defended the truth of the bodie of Christ in the Eucharist and contrariewise by the scriptures Zuinglius séemed to himselfe to take awaie the presence of the bodie of Christ from the Eucharist and finallie all heretiks and the diuell hath alwaies said It is written and yet they erred Wherefore it appeareth that we must flie vnto that spirit whereby the scriptures are published Euen as Peter the apostle saith 1. Pet 1 20. that The scripture is not of priuate interpretation and that spirit is promised vnto the church D. Martyr Heretikes perhaps haue the scriptures but yet they haue them not as it becommeth they followe the shew but not the sound sense But what church you tell me should be followed To the scriptures
bodie is so called bicause it is now immortall with the spirit And a little after Therefore as a naturall bodie is not a soule but a bodie so we must thinke that a spirituall bodie is not a spirit but a bodie And in his treatise De ciuitate Dei the 13 booke and the 20. chapter Howbeit bicause it shall be subdued to the spirit by an excellent and woonderfull easinesse of obeieng euen to the accomplishing of the most assured will of immortalitie which cannot be dissolued And a litle after Euen as the spirit which serueth the flesh is not amisse called carnall so the flesh seruing the spirit is called spirituall not that it is changed into the spirit You heare what things are spoken of a spirituall bodie among the which we find not that it is in diuers places at one time For it is euen as repugnant to the nature of a bodie to be in diuers places at once as it is to be no bodie D. Tresham I denie your minor proposition that it is as repugnant to the nature of a bodie to be conuersant in manie places at once as it is to be no bodie for this latter includeth contradiction of the verie termes and so dooth not the former And more readilie may this be doone in a bodie which hath the properties of a glorious bodie D. Martyr I will prooue anon that it is against the bodie of Christ being definit and circumscribed by limits of place and a creature to be in manie places at once But as touching the glorie which he now hath I saie I doo not exclude the gifts of glorie Howbeit I will prosecute the argument in hand to wit that Augustine ment not that the soule of Christ was at one time both in hell and in heauen with the théefe much lesse therefore shall this be granted to the bodie which is not attributed to the soule Neither in that treatise dooth Augustine exclude the Eucharist D. Tresham Yes verelie he did exclude it D. Martyr Augustine made mention there of the Eucharist but intended a far other matter than to exclude the same from the truth determined For he disputed of the holie Ghost how he being one distributeth his gifts without diuision of himselfe that he maie adorne with his graces the mysticall bodie of the church which mysticall bodie of Christ he saith is set foorth in our sacrifice D. Tresham What if Augustine denie that the soule of Christ cannot be in diuers places therefore can it not be Shall the saieng of Augustine diminish the power of God that it shall not doo as it will No it shall not diminish it D. Martyr It shall now suffice at this present that we haue séene Augustines iudgement that Christ as touching his humanitie bicause of the quantitie of a true bodie is in heauen but as touching his diuinitie euerie where D. Tresham When Augustine saith Christ in that respect that he is man is in heauen vnderstandeth that to be true as touching visible forme for so he expoundeth himselfe in that place saieng If he shall come according to that voice of the angell euen in such wise as hée was séene go into heauen that is to vse his owne words in the same forme of flesh according to this forme he saith he must not be thought to be dispersed euerie where Afterward Augustine maketh mention there of our sacrifice And at that time no man doubted of the truth of the sacrament D. Martyr You shall neuer find there out of Augustine that the bodie of Christ by an inuisible forme may be in manie places at once this is of your owne deuise And I haue now shewed to what end he made mention there of the Eucharist Moreouer we doo not dispute here of the truth of the sacrament which we all confesse but we contend as touching the maner how Christ is there And I will shew most assuredlie that it is in God alone to be in manie places and euerie where at once and that it must not be granted vnto creatures For by this reason dooth Didymus in his first booke De spiritu sancto prooue the Godhead of the holie Ghost It is onelie God that can be in manie places at once bicause he was able to be in many places at one time which can be no condition of anie creature And the verie selfe-same reason made Basil in his booke De spiritu sancto chapter 22. Wherefore if these mens arguments should be of anie strength it would be concluded that the humane nature in Christ is the diuine nature séeing it is affirmed of you to be in manie places at once and so all things would be confounded But now let vs heare their words Didymus saith thus The holie Ghost himselfe if he were one of the creatures he should at the least-wise haue a substance circumscriptible or within limitation euen as haue all things that be made For albeit that the inuisible creatures are not limited within place and bounds yet are they bounded by the propertie of their substance But the holie Ghost sith he is in manie places hath no limited substance For Iesus sending foorth the Preachers of his doctrine replenished them with the spirit and breathing vpon them Receiue ye saith he the holie Ghost Iohn 20 22. and go yee foorth and teach all nations not as though he sent them all to euerie nation Neither in verie déed did the apostles trauell togither vnto all nations but some into Asia some into Scythia and others were dispersed into other nations according to the dispensation of that holie spirit which they had After what maner also we haue heard the Lord saie I am with you euen vntill the end of the world Héerewith all likewise agréeth that saieng Act. 1. 8. Ye shall receiue power of the holie Ghost when hee shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost ends of the earth Now then if these apostles for the testimonie of the Lord being placed in the vttermost confines of the earth were distant in most far places one from an other yet that the holie Ghost dwelled in them hauing a substance which cannot be bounded or limited The angels cannot be in manie places at once it is an euident token that the power of angels is far other than this is séeing for example sake the angell which was present with the apostle when hée praied in Asia could not at the selfe-same time be present with others which were placed in other parts of the world But the holie Ghost not onelie is at hand with them which are separated one from an other but also remaineth an assistant to all particular angels principalities thrones dominations and as he sanctifieth men so is he of an other nature than men be of Basil in his booke De spiritu sancto the 22. chapter Therefore as touching the holie Ghost whom the world cannot
the Lords bread and drinke of his cup. The second reason As Christ said This is my bodie so likewise he said by the mouth of Paule 1. Co. 12 27 Ye are the bodie of Christ and yet for the making of vs to be the bodie of Christ there is no néed of transubstantiation Whie then shall it not be true as concerning bread that it is the bodie of Christ vnlesse transubstantiation happen therein Yea We be more the bodie of Christ than is the bread and if a man will well consider of the matter the bodie of Christ is more ioined vnto vs than it is to the bread séeing what the bread hath it therefore hath it to the intent that by it Christ may be ioined vnto vs. And the words whereby the bread is brought to become a sacrament rather belong vnto vs than vnto the bread which is altogither without sense and faith Againe it is a perillous matter to delude the senses by transubstantiation bicause that then dooth perish the proofe of the true resurrection of Christ which he shewed to his apostles saieng Feele ye and see Luk. 24 39. for a spirit hath no flesh and bones And the Marcionit heretiks would soone haue said that Christ had no true humane bodie but onelie the accidents and figure thereof as ye saie of bread that it is no bread albeit it séeme so if ye respect the properties and outward forme thereof Also the fathers thought that they did effectuallie prooue Christ to be true man by the humane affections and properties which the scriptures shew of him namelie that he did hunger that he thirsted that he was wearie that he sorrowed that he woondered and such other like Which arguments by the example of your transubstantiation might be denied and the heretiks might saie Euen as this dooth not followe to wit in the sacrament of the Eucharist there be properties of bread and wine therefore the substance of bread and wine is truelie there so it followeth not In Christ there were properties and affections of a man therefore he had a verie true humane substance and thus there shall be a windowe opened vnto most gréeuous errors By transubstantiation is peruerted the nature of things Moreouer by this their vnnecessarie transubstantiation they peruert the nature of things sith they plucke awaie the accidents from their substance and proper subiect which is far more than to separate substance from a quantitie which before they haue striuen to doo such is their audacitie forsomuch as the accident is a latter thing than is the substance Neither haue we heard the ancient fathers make anie mention of this so dreadfull a miracle And séeing they were learned and verie well vnderstood how a substance is defined and how an accident they would not haue passed ouer in silence so great a matter Nazianzen soong in verse the miracles wrought by Christ And vnto Augustine is attributed the booke of the miracles of the holie scripture and yet is no mention there of accidents separated from their subiect By transubstantiation Christ must needs eate himselfe Besides it must come to passe that the eater and the meate eaten must be all one for Christ communicated with his apostles in the supper And therfore as these men will haue it he ate his owne selfe reallie and by transubstantiation Admit also that in the same supper which Christ first celebrated with his apostles some of the reliks remained after the bread was transubstantiated the which was reserued vnto the morowe wherein Christ was crucified and died should not the bodie in that bread haue béene depriued of soule and life If you denie it it must néeds followe that the selfe-same bodie was both aliue and dead at one and the selfe-same time By transubstantiation manie absurdities will followe But and if you will saie that it died also in the bread then it followeth that there was made a change and that a naturall and reall change therein all which things might haue no place in that bread to wit that it shuld there both be crucified and wounded sith vnto those matters not onelie a quantitie but also a measure of quantitie is required the which from the bodie of Christ in the Eucharist they remooue with great contention And if so be that much bread good plentie of wine should be transubstantiated by the Masse priests verelie they which should eate and drinke these things shuld be filled and nourished and their bellie should be stretched out and all these things doo these men attribute vnto the accidents If the Eucharist be burned there doo appeare ashes if it putrifie worms breake foorth so a substance commeth of accidents But yet as they dare saie anie thing they imagine that God oftentimes createth new substances which doo succéed the accidents or doo reuoke by miracle the former substances and they heape miracles vpon miracles For if the mice shall gnawe awaie this sacrament that is kept what will they eate They saie the accidents But why not the bodie of Christ sith they bind the same to the accidents so long as they remaine sound Which being corrupted they also take awaie from thence the bodie of Christ But whither goeth it when it departeth awaie Into heauen But there it is alreadie and before was How can it then go thither It it cease to be then it is destroied and corrupted which is far from the nature of a glorified bodie Sometimes also there happeneth a vomiting after the receiuing of the communion as Cyprian testifieth of a certeine maid and he saith that the drinke being consecrated into bloud brake foorth of hir bowels What then shall become of the bloud of Christ By affirming transubstantiation they leaue emptie a space or place And when they say that the bread is transubstantiated into the bodie of Christ and so transubstantiated as it is not there locallie we demand of them what dooth fill the space or place left by the substance of the bread For if this be not granted vnto the bodie of Christ it will remaine void and be filled vp with no sound matter And besides this that accidents be without a proper subiect to the end there may nothing want to strange woonders they attribute vnto them sundrie actions and passions which they cannot denie whereas notwithstanding betwéene the dooing and the suffering is required a communion of one and the selfe-same matter That there cannot be a breaking the bread being taken awaie And whereas there is plainlie séene a breaking in this sacrament they saie they breake accidents Which the Mathematicians durst not pronounce of their quantitie abstract by imagination to wit that they can reallie diuide the same And Platos Idaeae haue lesse absurditie according to Aristotles disputing against them than this feigned deuise of transubstantiation bringeth with it But what They assoile all by miracles But so it might be an easie matter for euerie man to be a diuine if all
that bee alreadie beléeuers when with faith and reuerence they exercise themselues in the holie Scriptures I passe it ouer that although a naturall man perceiueth not those thinges that be of God 1. Cor. 2. 14 yet doth a spiritual man discerne al things Wherfore what by our owne strength and the capacitie of our reason wée are not able to attaine to in the holie scripture we learne so farre as is necessarie by the strength of the holie Ghost And assuredlie they be no light thinges or of small importance which the holie Scripture teacheth For to speake nothing of infinite things that be noble and verie excellent is there not in them an intreating of the prouidence of God of the nature of God of the bringing foorth of things of the gouernment and redemption of men of the election before al eternitie of reiection of contingencie of necessitie of the fréedome of mans wil of the cause of sins and of infinite such like whereof the vngodlie standing oftentimes in doubt do perish in their vngodlinesse and the godlie being especiallie instructed in the verie same things by the holie scriptures receaue thereby both singular pleasure and also edifying There be manie which saie that they take it verie gréeuouslie that they liuing in this life cannot sée celestiall thinges against whom we maie iustlie obiect Why doe you not goe vp vnto this Theater of the holie scriptures that you maie behold euen the things of God yea the verie thinges in heauen Howbeit these men and together with them all yee my Christian brethren woulde I haue to bee admonished that the place or Schoole of this Philosophie is heauen Wherefore they which créepe on the grounde and haue not their conuersation in heauen Phil. 3. 20. as the Apostle commaunded are in ieopardie least in studying they loose their labour Besides this it must not bee omitted that the instructer thereof is the holie Ghost for although you haue innumerable teachers preachers instructers and masters vnlesse the holie Ghost doe fashion the inwarde partes anew those shall all spende their labour in vaine And who haue béene euen from the beginning the chosen ministers of this doctrine the holie Histories doe abundantlie shewe Namelie the Prophetes and for the most part the common and rude sort of people fishermen publicans and men of occupation but yet did not the word of God by the base condition of these in respect of the world receiue anie indignitie or dishonour For vndoubtedly this function what and how much soeuer it be dependeth of God of his spirit Therfore it must not be weighed what those men were but what they teach and wherevnto they perswade vs by their doctrine Indéede they cal vs not vnto the oliue bough and to the garlande of the wilde oliue trée wouen with the leaues of Aspins not vnto the garlandes which were giuen for scaling of wals or bourding of a shippe that was assailed and for sauing a Citisens life in fight not vnto images of marble brasse siluer or golde not vnto other images vnto bankets perpetuallie prepared and vnto meat in the Senate house of Athens but vnto this doe they call vs that wee shoulde bee made the most déere children of God heires of him coheirs with Christ Furthermore I beséech you for your saluation sake that if there be anie compassion anie pitie anie remorse or if anie care touch you of the Church that is of the bodie of Christ so rent in sunder and scattered in these our daies haue regarde I beséech you haue regarde vnto this It will not be restored by riches or holie garmentes neither by a choise of meates nor by rites and ceremonies but it maie by this one medicine of the worde of God be cured Vndoubtedly if the power of doing myracles were at this daie extent in the Church as it was in the primitiue time perhappes it woulde not a little confirme the doctrine of godlinesse But if wee shoulde all gather together in one and shoulde deale by most vehement praiers and most effectuall teares we shall not bring so much to passe as did in times past the handechercheffes of Paul Acts. 19. 12 Whereby it plainly appeareth with howe great a studie the knowledge of the holy scriptures must be obtained séeing the tents of God must by that onely garrison bee defended Moreouer the Apostles which were so singular in the spirit and in miracles suffered not themselues for any cause to be seuered from the worke of exercising and communicating the worde of God Acts. 6. 1. but rather prouided that Deacons shoulde be ordained in the Church to the intent that they being vnburdened of the care of ministring vnto tables might onely intend vpon the administration of the Gospel 2. Tim. 4. 13. Yea and Paul when he was held captiue at Rome commanded to be brought vnto him the sachel with parchments bookes that by reading also by writing he might profite the Church And the same Paul warned Timothie 1. Tim. 4. 13. that he shoulde giue diligent attendance to doctrine and reading whereby he might saue both himselfe and those which should heare him But and if that all those things which assuredly shoulde haue mooued verie much mooued but a little why doe not we take héede with howe cruell conflictes we are assailed Ephe. 6. 12. Our wrestling is not as saith the Apostle against flesh and bloud but against principalities and powers and against spirituall wickednesse Which warre since it is not one onely and slightly followed but is sundrie manifolde and most sharpelie fought it warneth vs that we should alwayes haue weapons ready out of the armourie of the scripture In this warre we ought to knowe all the wayes and manners of fighting least we shamefully giue ouer when we come to handstrokes What shall it profite vs to haue disputed sharply against Ethnicks and Philosophers when the Iewes on the other side wast and destroy al things Or what shall it profite to haue vanquished the Marcionites Valentinians Arrians such other pestilent sectes if the papistes consume all thinges farre and néere Finallie what thing shall we do worthie of commendation if we onely defende Godly opinions when as we bring nothing vnto the institution of a godly life the amendement of manners and vnto spiritual edification Wherfore come yée all hither to assist the common-weale of the Church and with this wall of the worde of God more strong than the Adamant inclose ye the people of the Lord while they be inuaded by such violent and craftie enimies Let vs remember Paul who as it is in the Actes Acts. 20. 18 rehearsed vnto the Ephesians that he was whole thrée yeares with them that hee warned euerie one and that with many teares and let vs be ashamed of our selues which either at no time preach the Gospel in the Church or else do it so seldome so coldly that we rather seeme to do some other matter
Oliue branch to Appius garland of the wild Oliue trée wouen with leaues not to the garlandes giuen to them that first clymed a wall that first boorded a ship or saued a Citizen in fight not to Images of Marble Brasse Siluer or Gold not vnto other Images vnto banquetes perpetuallie in a readinesse and vnto the meate in the Senate house of Athens but to this end that we may be made the most deere children of God his heires and coheires with Christ And further I beséech you for your saluation sake that if there be in you anie compassion anie pitie anie remorse or anie care or regard of the Church that is of the bodie of Christ so rent in sunder scattered in these our daies haue a regard I beséech you haue a regard vnto this For it will not be restored by riches or holie vestmentes neither by the choise of meates nor by rites and ceremonies but by this one medicine of the word of God it may be cured Assuredlie if the power of doing miracles were at this day extant in the Church as it was in the primitiue Church perhappes it would much confirme the doctrine of godlinesse Howbeit if we would gather all together in one and would deale by most earnest prayers and vnfeined teares we shall not bring so much to passe as in times past did the handkerchers of Paul Whereby it plainly appeareth with how great studie the knowledge of the holy scriptures must be obtained since by that onelie helpe the tentes of God ought to be defended Moreouer the Apostles which were so excellent in spirit and in miracles suffered not themselues for anie cause to be remooued from the worke of handling and communicating the word of God Acts. 6. 2. but rather prouided that Deacons should be ordained in the Church whereby they themselues being fréed from the care of the Tables might onelie apply themselues to the administration of the Gospell 2. Tim. 4. 13. Yea and Paul when he was held captiue at Rome commaunded that the Satchel with the partchmentes and bookes should be brought vnto him that both by reading and writing he might profite the Church 1. Tim. 3. 13. And the same Apostle warned Timothie that he should diligentlie giue himselfe to doctrine and reading that he might preserue both himselfe those which should heare him But if that all these thinges shall litle mooue vs which without doubt ought verie much to mooue vs why doe we not regard with what cruell conflictes we are assailed Ephe. 6. 12. Our wrestling as the Apostle saith is not against flesh and bloud but against principalities and powers and heauenlie wickednesse Which battell séeing it is not one onelie and sleightlie followed but is diuers manifold and most sharplie fought it warneth vs that we should alwayes haue out of the Armorie of the scriptures most necessarie weapons It behooueth vs in this battell to know all manner of wayes and meanes of fighting least we shamefully yéeld when we come to the conflict What dooth it profite to haue sharply disputed against Ethnickes Philosophers when the Iewes on the other side waste destroy all thinges Or what auaileth it to haue vanquished the Marcionites Valentinians Arrians and such other pestilent heretickes if the Papistes destroy all thinges farre and néere Finallie what thing praise woorthie shall we doe if we onelie defend godlie doctrine and bring nothing to the institution of a godlie life to the mending of manners and to spiritual edification Wherefore come ye all hither to assist the Commonweale of the Church and with this want of the word of God more hard than the Adamant compasse ye about the people of the Lord while they be inuaded by such violent and craftie enemies Forget not Paul who as it is in the Actes Acts. 2. 18. put the Ephesians in minde that he was whole thrée yéeres with them he warned euerie one and that with manie teares and let vs be ashamed of our selues who either preach not the Gospel at all in the Church or else verie seldome and that so coldlie that we may rather séeme to doe some other matter There be applyed no vehement affections nor is there anie thing doone earnestlie and from the heart but all thinges are rather doone of a certaine custome and ceremonie Let no man alleage that these thinges belong onelie vnto the Byshoppes and Pastors séeing Paul to the Colossians warneth euerie man Col. 3. 16. aswell that the word of God may dwell plentifullie in their heartes as also that our communication should alwayes be gratious and powdered with fault that we may know how to aunswere all men 1. Pet. 3. 16. And Peter will haue vs to be readie to giue a reason of that hope which is in vs. But now since I sée that my time is past I will make an end and will bend my selfe to prayer as to a most sure hauen to craue the assistance of Gods helpe And as holy Moses Deut. 3. 2. when he had now ruled the people of God 40. yéeres on this wise prayed Deut. 23. 2. That my doctrine may drop as dooth the raine and my speech as dooth the deawe So I O God most humblie desire thée that those thinges which I shall teach thy children may be no stormes of errors but desired and plentifull raine of the trueth and that my interpretations may be no water to destroy the Church and ouerthrow consciences but a deawy consolation and profitable edification of soules And I earnestlie desire thee also to incline and giue eare vnto my prayer that all those which be here present may receaue the holy séede of thy word not as the highway nor as the thornes neither yet as the stonie ground but as the good ground and field prepared by thy spirit they may out of the scriptures which shall be committed to the furrowes of their heartes bring foorth fruite some thirtie some sixtie and some an hundreth folde An Oration which he made at Zurick the first time after he succeeded in the place of Conradus Pellicanus What things are woont to fraie vs from the weightier sort of functions THose causes yée Diuines and most déere brethren in Christ which are woont many times to terrifie men from any function of charge as both the experience and the writings of the wise doe teach me are indéede not infinite that they cannot bee comprehended vnder a certaine number but yet many and manifolde doe come to my remembrance First some doe refuse a charge committed vnto them because it is laide vpon them as newe fresh and vnlooked for of them A similitude For euen as the yoke is soone shaken off from vntamed cattle the bridle from young coltes so doe all those things easily disquiet men whereunto they haue not béene accustomed and especially if they shall choose to themselues a kinde of life which is altogether contrarie from that whereunto they are called For
increasing is shewed namelie that each member by the ioyntes and closures whereby it is ioyned to the head hath the same flowing into it from the heade Which doubtlesse what else is it than daylie more more to be made partakers of the head You haue moreouer in the same Epistle the seconde Chapter Verse 19. Nowe therefore are ye no more strangers and foreners but citizens with the saintes and of the houshold of God built vppon the foundation of the Apostles and Prophetes Christ Iesus himselfe being the head corner stone in whom all the building coupled together groweth vnto an holy teÌple in the Lord In whoÌ ye also are built together to be the habitatioÌ of God by the spirit The Apostle as you heare describeth our increase vnder a metaphor of building which not only hath Christ to be the foundation but to be also the chiefe corner stone Wherefore eueÌ as wals do after a sort grow vp and rise from the foundation do tend vnto the chiefe corner outward most quoyne so is Christ ioyned to vs from the beginning like a foundation and is placed as the chiefe corner stone of our building therefore euen as we spring from him by regeneratioÌ so we rise vnto him by increasings and become more néere vnto him euery day Verse 12. 13. In the Epistle to the Philippians the 3. Chapt. I follow if I may comprehend so farre forth as I am comprehended of Christ Iesus Brethren I count not my selfe that I haue yet attained to it but this one thing I doe I forget those things that are behinde and indeuour my selfe vnto that which is before and follow hard towards the marke for the price of the high calling in God I sée héere yâ Christ of his goodnesse and mercie hath ioyned himselfe to euerie one of vs and by the counsel of God hath giuen to al men a certaine prefixed and distributed measure of the participation of Christ whereunto we perpetuallie tende while we liue leauing the vnperfect things following the better laying away the olde man and putting on the newe And while we liue héere it behooueth that none of vs doe cease as though hée shoulde thinke that hée hath attained Whereuppon it comes that all the godlie doe alwaies in this life goe forewarde and doe growe vp vnto the highest calling And our highest calling is nothing else but Christ vnto him we are called vnto him I say who while he was vpon the earth sayd vnto his Come vnto me or followe me So at this present he calleth vs no other way but vnto him wherefore they which profit more and more are not vniustlie saide to be ioyned more and more vnto him Col. 2. 19. Vnto the Colossians you haue the selfe same thing And houldeth not the heade whereof the whole bodie furnished and knit together by iointes and bondes increaseth with the increasing of God Adde withall that Peter sayth in the first Epistle the seconde chapter 1. Pet. 2. â Desire ye as new borne babes the milke not of the bodie but of the minde which knoweth no guile that ye may growe thereby to ripe age This Apostle also attributed to them that be new borne in Christ their increases From whence out increase in Christ commeth Séeing it nowe plainlie appeareth that Christ doth increase in vs and we in Christ there remaineth that wée see from whence we haue this thing whether of workes or of our owne strength No forsooth for we haue it all wholy so much as euer it is of the méere mercie of God although good workes are neuer absent from them that beléeue The mercie of the true God propounded to vs by the worde and the sacramentes is not apprehended of vs by other meanes or instrumentes than by faith therefore are wee saide to bee ioyned vnto Christ by it which neuerthelesse no man dare bragge to be of himselfe Ephe. 2. 8. séeing Paule manifestly teacheth that the same is the gift of God Neither must it be coÌsidered of vs as it procéedeth of vs and as it is drawen from our minde or will for in this respect euen as all our thinges be it hath verie much imperfection but let vs consider of it as it is deriued from God the author thereof and as it resteth in the obiect of the promises of God As if you would say that Christ himselfe according as he shall more or lesse giue himselfe to be apprehended of vs by faith so much the more or lesse is he ioyned vnto vs. But seeing he graunteth this vnto his faithfull ones in receiuing of the worde and sacramentes doubtlesse we are then more vnited and incorporated vnto him Wherefore power is not ascribed vnto faith so farfoorth as it is a thing of ours but vnto Christ himselfe according as he giueth himselfe vnto as to be apprehended more or lesse Moreouer it shall be shewed thus to be by an other reason To eate Christ is verilie to beleeue but there followeth such an eating as Christ himselfe sheweth that Christ dwelleth in vs and we in him whereof is inferred that if the eating that is the faith be increased the dwelling also that is our vnion with Christ doth likewise increase for this is the nature and power of thinges ioyned together that the one beeing augmented the other hath also an increase The verie which thing I may conclude in no other maner out of the Epistle to the Ephesians where it is sayde Ephe. 3. 16 Be yee strengthened by the holy spirite in the inwarde man that Christ maie dwell in your hearts by faith These things doe note vnto vs that Christ dwelleth in vs by faith wherefore it is prooued that if faith doe increase there comes an augmentation to such a dwelling and that by the lawe of thinges ioyned together whereof if thou make one greater it followeth that the other also is become greater These and such other argumentes haue I for my opinion But héere learned syr since you are of an other minde heerein than I am you demaunde whether we are rather ioyned vnto Christ in respect we are apprehended by him and that as Paule speaketh When we were yet enemies Rom. 5. 10. and when he chose vs before the making of the worlde or else by our faith which both is weake and hath dailie his increases Whether the coniunctioÌ of Christ be doone by Christ or by one fayth And you perswade your selfe that we are vnited and ioined vnto him long since in that wee haue béene comprehended of him but not as we our selues apprehend him by faith But I iudge that this reason must be so aunswered as I graunt that either of both may be doone first doubtlesse that we are apprehended of Christ through loue in that of him we were chosen before the making of the worlde and to euerie one of vs is distributed a meane and measure of ioyning and cleauing to him vnto which meane and measure
67 a Of woodden Priestes and golden Vessels and contrarie 3 239 b Vi. Vices What nature and custome is able to doe about Vices and vertues 1 55 b Why they doe suffice vnto miserie but not vertue vnto felicitie 1 165 a Not necessarilie linked together as vertues be 2 555 a The weightines of them is considered by their obiectes 2 530 a Wherein they and vertues are one and the same and wherein they differ 1 95 a Why they are to be dispraised and vertues to be praised in men 1 56 b Victorie Thrée respectes to be had of Victorie in warre 4 285b Whether the ende of warre be Victorie 1 7 a ¶ Looke VVarre Violence Whether it be lawfull for a man to repell Violence by vyolence 2 397 a 417 b 536 a Looke Reuenge Violent A definition of Violent shewing what it is 2 257 a 286 a What the holie scripture determineth there of 2 291 b What it is according to philosophie and from whence it hath originall 2 281 b Whether such thinges as haue a Violent motion may also haue a dooing 2 282 a Against them that saide that the wicked actions which we commit for pleasure and profite be Violent 2 285 a Virginitie Whether Virginitie be a worke of supererogation 3 227 b The fathers extolled it and single life 2 428 b In what estimation the Ethniks had it 3 192 b The reason of Paules praising of it 2 428 b Whether it is to be preferred before matrimonie 3 202 b 203 a Of the perpetuall Virginitie of the virgin Marie 3 58a b Whether she had vowed it to God 3 62 b Vision Of a Vision and that the same may be in thrée sorts 1 19 b 20 a Why the Vision or sight of God or Angels doth séeme to bring present destruction with it 1 31 b Of God vnto Moses and howe hee shewed himself vnto him face to face 1 17 b Esay put to death as Ierom saith for saying he sawe a Vision of God sitting vpon his throne 1 31 a The Vision of Ieremies hose which hee laide downe by a rocke at the riuer Euphrates 1 25 b The Vision of God vnto Micheas the Prophet 1 27 b The Vision of the breade baked in Oxe doung which Ezechiel sawe 1 25 b Of the Lord to his Apostles vpon mount Tabor 1 31 b Visions How to discerne betwéene the Visions of a good spirit and an euill 1 37 a Of the prophets sometimes imaginatiue 1 117 a What they be according to Saint Augustine which make not Prophets 1 36 b Aristotle thinketh not that they are sent by God and why 1 32 b Thrée kinds of Visions noted by Augustine 1 36 b God sendeth them both sleeping and waking 1 38 a In diuining any thing thereby sent of God two things are required 1 36 a Those of prophets obtaine not their truth from nature 1 38 b Both of God and also of Angels prooued by examples 1 27 ab Great difference betwéene them 1 27. a b 28 a Of the Visions that the Prophets and Patriarchs sawe of God 1 25 a In what sort and howe much God may be séene of men â 24 a 25a Saint Ambrose his iudgement touching those of the mind 1 26 a The Visions that the Godly saw of God and of Angels did strike them into an excéeding great feare whie 1 31 a 32 a Visitation Howe necessarie the Visitation of Churches is 4 9 a Vn. Vnction Of the signe of outward Vnction 4 14 ab Of extreme Vnction 4 15 b ¶ Looke more in Annointing 4 15 b Oile Vnderstanding The corruptions of the Vnderstanding in man noted 2 225 ab The power thereof can do nothing without the senses and similitudes that we contemplate 2 147 a Referred vnto things present 1 170 a It dependeth of phantasies and formes 1 83b How the power thereof is diuided 3 165 b Whether the bodie be troublesome thereto 3 316 b 317a Actiue and speculatiue 2 301 b Of things diuine how euill it is 1 31 b Not onely our will but our Vnderstanding also must bee conformable to the will of God 1 205 b Whether the will of God be before his vnderstanding or his Vnderstanding before his will 1 170 b Labour in Vnderstanding doth not disquiet God and why 1 168 b ¶ Looke Knovvledge Vnion Of the Vnion of the godly with Christ 3 77 b 78 a ¶ Looke Vnitie Vnitie Of the Vnitie whereby Christ and the Church are coupled 4 144 Represented 4 82 a Whether we or the Papists haue broken it 4 96 a In what things it consisteth 4 96 a 321 ab Abolished by sedition 4 321 a Of the Vnitie of ministers 4 25 a The Vnitie of substance in the Trinitie prooued most notably 1 105 ab 106 a The Philosophers diuided into partes and how 1 11ab Vnmarried Touching the state of such as bee Vnmarried read part 3 pages 191. 192. 193. c. 202 b ¶ Looke Marriage Vnpossible Whether nothing is Vnpossible to God 3 336 a Vnrighteousnes What is properly to withholde the trueth in Vnrighteouânes and what the Apostle meant by that vnrighteousnes 1 15 ab Vnthankful In what maner and sort we may withdrawe our benefites from the Vnthankfull 2 524 a Vnthankfulnes Foure degrées of men noted for Vnthankfulnes 2 524 a Whether benefites are to be withdrawen froÌ men therefore 2 524 ab Vo. Vocation How earnestly wee must be bene to our Vocation 2 561 b Of contentment therewith 3 259 b Defined 3 259 b The cause of iustification 3 14 b The Vocation of the Gentiles prophesied 3 346 b ¶ Looke Calling Vocations Whether it be lawfull for Christians to change their Vocations 3 260a The holie Scriptures commaund that wee confounde them not as howe 1 9 b Vnto whom the distribution of them and states belongeth 3 259 b 260 b Voluntarie Voluntarie standeth vpon knowledge and desire 2 281 b A definition thereof 2 257 a 289 a 1 194 b How the holy Scripture determineth thereof 2 291 ab It is not in that which is done by ignorance 2 286 a Voluntarie doeth not properly belong to brute beastes and children why 2 290 b Whether the actions of a drunken and angrie man be Voluntarie 2 286 b 292 b Why some thinke that they are not 2 289 b 290 b 291 a Whether these things that be done for pleasure be not Voluntarie 2 285 a Voluntarie and not voluntarie are referred vnto the will 2 2â3 b Whether those things be Voluntarie which are done for the feare of greater euils rather than the obteining of some good and honest thing 2 282 a Against them that made Voluntarie actions to be onely those which be rightly consenting vnto reason 2 285 a Whether Voluntarie and without constraint be all one 2 282 a Sinne is Voluntarie if we speake of actuall sinne but not voluntarie if we speake of originall sinne 1 â98 a That something though it bee of necessitie yet is Voluntarie howe 1
spirit Where you sée that the worshiping of God which the Grecians call ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã is doon vnto the holie Ghost which he calleth God Albeit in some place it is read in the genitiue case ãâã ãâã ãâã ãâã ãâã as if thou shouldst saie Seruing the spirit of God I sée the place is not verie firme for some interpret it Seruing God in spirit but yet I thought it good to shew that the fathers haue vsed this argument Basil in his treatise De spiritu sancto Basil Didymus The ninth reason the 22. chap. and also Didymus De spiritu sancto declare that to be God which can be in diuers places at one time which thing is not agréeable to anie creature But that the holie Ghost was present with the apostles and prophets in sundrie parts of the world at one time no man professing the faith of Christ doubteth wherfore it followeth that he is God Also Basil against Eunomius alleadged the epistle of Iohn the fourth chapter The tenth reason Iohn 4 13. And in this we knowe that Christ dwelleth in vs and we in him bicause we haue receiued of his spirit which should not be true if we should account the holie Ghost to be of another nature than Christ is for then might the holie Ghost be communicated vnto the faithfull without Christ He addeth also another reason The eleuenth reason Iohn 8 15. By the holie Ghost we are adopted to be the children of God wherefore he himselfe is God For the scriptures doo euerie where call him The spirit of adoption But none that is not God can adopt anie to be the children of God In the Acts of the apostles we read The holie Ghost said The twelfe reason Separate me Paule and Barnabas vnto the worke of the ministerie Acts. 13 2. wherevnto I haue chosen them And there is no doubt but that it is the part of God onelie to call vnto the ministerie Athanasius The 13. reason Acts. 20 28. Which reason Athanasius vseth in disputing against Arrius There is also brought the twentie chapter of the Acts where Paule thus admonisheth Take heed vnto the whole flocke wherin the holie Ghost hath made you ouerseers to gouerne the church But it is the office of none but of God onlie to choose ministers and bishops of the churches Ambrose thoroughlie weieth of these words All things are made by him and he saith Ambrose The 14. reason that the holie Ghost spake in the Euangelist and that therefore if it had béene a creature he should haue said Iohn 1 3. All we things are made by him by that meanes he had not excluded himselfe from the number of creatures Againe he citeth that saieng of Iohn Iohn 16 14. The 15. reason He shall receiue of mine we cannot saith he vnderstand this to be spoken of the bodie no nor yet of the soule and then it must be vnderstood of the diuine nature He also taketh the testimonie of Esaie which is written in Luke The 16. reason Luke 4 18. Esai 16 1. The Spirit of the Lord hath annointed me and sent me to preach glad tidings to the poore But there is none that hath power to send Christ no not as touching his humane nature vnles it be God The 17. reason Psal 85 9. We read in the psalme I will heare what the Lord God will speake in me but when Dauid spake these words there was none spake in him but the holie Ghost wherfore he is God In the tenth chapter to the Hebrues The holie Ghost hath testified Heb. 10 15. The 18. reason This is my testament that I will make vnto them he calleth it his testament which onelie God made with his people wherefore it is manifest that the holie Ghost which did speake is God 1. Iohn 5 7. The 19. reason 10 And in the first epistle of Iohn the fift chapter There be three which beare witnes in heauen the Father the Word and the Spirit and these three be one Manie write that this testimonie is not found in the Gréeke against whom is Ierom in his preface of the canonicall epistles who saith that these words are in the Gréeke Ierom. but haue béene left out by the Latine translatours Yet Cyrillus herein agréeth not with Ierom Cyril for he reciteth in the 14. booke of his Thesaurus all this whole place and omitteth this particle Among the Latins Augustine and Beda read not these words Augustine Beda Erasmus But Erasmus in his notes vpon this place sheweth that there was found a Gréek booke in Britan A booke found in England which had these words also the Spanish edition hath them But admit that these words be not had in the Gréeke copies the strength of the argument shall not be anie thing diminished for that cause The Spanish edition for that which we affirme is prooued by the other particle of the sentence which is found extant as well among the Gréeks as among the Latins namelie There be three things 1. Iohn 5 8. which beare witnes on the earth bloud Augustine water and the spirit Augustine against Maximus the Arrian bishop in his third booke the 14. chapter vseth this place and he would that the spirit should signifie the Father The Spirit God the father bicause God is a spirit and the Father himselfe is the fountaine and beginning of the whole diuinitie Further Bloud the Sonne bloud as he saith betokens the Sonne bicause he tooke vpon him the nature of man and shed his bloud for vs. Finallie water in his iudgement Water the holie Ghost dooth manifestlie declare the holie Ghost Wherevnto the Gospell dooth verie well agrée For whereas Iesus said Riuers of liuelie water shall flowe out of his bellie Iohn 7 38. it is expounded that he spake this as touching the Spirit which they should receiue that beléeued in him Wherefore insomuch as the thrée persons are represented in these thrée names and that it is added withall that these thrée be one it is manifestly declared that the thrée diuine persons haue one and the selfe-same substance And Augustine treating vpon this place dooth speciallie vrge that particle And they three be one And he would haue it to be a stedfast and firme thing in the scriptures that when anie things are said to be one they differ not in substance Euen as when we read in the Gospell that Christ said I and the Father be one Iohn 10 30. there was ment to be one nature both of the Father and of the Sonne so saith he we must now vnderstand as touching these thrée that they be one 11 Cyrillus thus argueth vnto this matter The 20. reason Iohn saith It is the Spirit which beareth record and the Spirit is veritie bicause there be thrée which beare record vpon the earth The Father the Word and the Spirit and
teache to belong vnto their functions For onely the Elders doe baptise ordinarylie among them neither are there vsed besides them any other Cleargie men which by their ministerie may exorcise the infantes which be brought vnto them And they which in times past accompanied the Byshops as witnesses of their good name conuersation Who were Acolutht were called ãâã ãâã ãâã ãâã ãâã At this time in déede remaineth the order of Acoluthes but they doo not the office They haue also the name order of doorekepers vnto whom the Temple doores are said to be committed that they may haue a regard to them that goe in and that they may kéepe the infidels and excommunicate persons from the holy seruice Doore kéepers But there is no doorekéeper found at this day that dooth execute that office Readers Furthermore they ordaine readers whose office in the purer times was that they should openly reade certaine places out of the Scriptures vnto the congregation assembled which the Byshop afterward succéeding did interprete vnto the people standing by This office is at this day out of vse Yet is the name and order retained And they haue also added exorcists which should adiure them which be assailed with diuels And this as I haue said the priestes at this day doe in baptisme not the meaner Cleargie men who séeme now to doe nothing in the Temples as we sée but to sing to beare waxe lightes to ring belles and to help the priest to say Masse and so now all thinges in the Church are become ridiculous foolish And while they will imitate the forefathers especially in that wherein they were not to be allowed they after a sort shewe themselues to be their Apes Wherefore vaine names and degrées ought not to be retained without the true exercise of a functioÌ By what meanes we must succour the possessed with ill spirits Howe that Exorcisme is taken away What then shall wée doe with men that be taken and assaulted with euill spirits when they be tormented by them shal we forsake them vndoubtedlie they must not be forsaken Yet must we not by adiurations commaund the euill spirit to goe foorth séeing we perceiue not our selues to be indued with that grace and power that we should by our owne commaundement cast foorth diuels Wherefore we will vse faithfull prayers deuout and most earnest supplications for the recouerie of them Briefly it would be well and aduisedly doon in these dayes to coÌuert exorcismes into prayers And hitherto concerning this point Whether Exorcisme is to be ioyned with Baptisme Arguments affirming it and first the testimonies of the Fathers 14 Now let vs sée for the third whether exorcismes should be ioyned with baptisme They which defend the part affirmatiue vse very many testimonies sentences of the fathers Further they bring certaine reasons of their owne mind Augustine in the first and fourth bookes De Fide Symbolo ad Catechumenos giueth an excellent testimonie vnto exorcisme And in his booke De peccato originali against Pelagius and Coelestius the 40. Chapter By exorcismes saith he is blowen out before baptisme a contrarie power The same father in his Encheridion vnto Laurence Chapter the 31 saith that now Exorcismes be in the whole world and that by an exsufflation or blowing out the vncleane spirite is driuen away and the prince of this world is cast foorth the strong armed man is bound and his vessels are plucked from him Moreouer in the first booke and 14. Chapter De peccatorum meritis remissione he writeth what dooth my Exorcisme woorke in the baptising of an infant if he be not held in the familie of the diuell Vndoubtedlie Augustine in this opinioÌ erred gréeuouslie in that he attributed ouer much vnto Baptisme For he acknowledgeth it not to be the outward signe of regeneration but he would that by the very act of washing we should be regenerate and adopted and passe into the familie of Christ As though before that very howre of washing we did pertaine vnto the familie of the diuill and were wholy possessed of him The same Author in the 6. Chapter De fide operibus teacheth that by Exorcismes men be purged And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion And also in his Sermon De Sacramentis fidelium feria secuÌda paschae where he saith By Exorcismes and adiurations ye began to be grinded Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation as of thinges vsed generally by the Church Furthermore Optatus the Byshop of Miletum in the viij booke against Parmenianus maketh mention of Exorcismes as though they serued euery where for the vse of Churches Reasons seeâing for exorcismes about Baptisme 15 Surelie it would be ouer long to recite here the sayings of al the fathers Wherfore leauing now the Testimonies of them I will rehearse the reasons by which they defende this opinion of theirs First they take as graunted that it is necessarie vnto saluation to passe from the power of darkenesse into the kingdome of light They adde afterwarde that men before baptisme liue vnder the power of the Diuell So then they conclude that he must be put awaie which they iudge to be doone by exorcisme Secondlie they say it is come to passe for sinnes sake that the Diuell hath power ouer men but they affirme that sinne is in them vntil such time as they be baptised and therefore iudge it requisite that the euil spirit which is alwayes ioyned together with sinne shal giue place vnto the good spirite séeing they cannot be both together For what agréement is there betwéene light and darkenesse and betwéene Christ and Beliall Further that the vncleane spirit is driuen out by exorcismes they thereby confirme because with their cries they testifie themselues to be tormented and il vexed while they be adiured But if thou shalt saie vnto these men that the nature of Infantes is good For GOD sawe all things that he made and they were good They will aunswere that they doe not exorcise nor blowe out nature which GOD hath made but that they woulde depresse the power of the enemie I meane the Diuell that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne And they adde that it is lawful for them to Exorcise euery creature séeing Paule hath said vnto Timothie 1. Tim. 4. 5 that thinges are sanctifyed by the word and by prayers For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed Gen. 3. 17. Cursed is the ground for thy sake and thereby they gather that by Exorcismes the state of man is to be deliuered from the diuell and from the cursse Ephe. 6. 12. They bring also that saying of the Apostle Our wrestling is not against flesh and bloud but against wickednesse in heauenly thinges Wherefore they affirme
that the spirites must be bridled by Eorcismes Lastlie they say that in naturall thinges the impedimentes are first remoued from the matter before a forme and habite of good be brought in So it behooueth before the forme of new generation to exclude the aduerse power which hindreth and altogether resisteth spirituall birth Reasons to the contrary 16 But this matter is farre otherwise for séeing the Scripture hath no where commaunded that exorcismes should be ioyned with baptisme it is not to be attempted by vs. And if so be we will followe better examples we shall perceiue that Peter baptised Cornelius and that the Eunuch was baptised by Philip without anie adiurations Thirdlie I adde that this gift of the holie Ghost flourisheth not at this daie in the Church that we be able to heale them that be taken with ill spirites to cure such as be possessed with the Deuill Therefore we must cease to boast of that which wee haue not receiued Moreouer it should bée necessarie that they which iudge otherwise should shewe some signe or token of their power which they haue receiued from God There be as it is saide verie manie Lunaticke men and there want not of them that be possessed of ill spirites why doe they not heale them This whilest they do not to the Deuill himselfe nor yet to vs let them not perswade vs that they be indued with such power Augustine in the 22. booke de Ciuitate dei Chapter 22. writeth that Infantes of Christians being baptised are oftentimes miserablie vexed by vncleane spirites Then séeing these Exorcistes be not able to driue awaie vncleane spirites out of them in whom it is not doubted but that they are why bable they that they can cast them out of them in whom they shewe no signe of their presence Ouer this let vs consider that Circumcision in olde time was in the place of Baptisme and yet that during all the time of the old testament no exorcismes were vsed to the Circumcising of Infantes Which if they had béene necessarie wee are not to thinke that so manie Prophetes had passed them ouer especiallie séeing among the Hebrewes as we haue said there were some exorcistes that were indued from God with the power of driuing awaie ill spirits Neither can they easilie escape which imbrace exorcismes but that of one Sacrament they make manie séeing they make so manie signes which they will to be accounted holie adding oyle spittle exsufflations and such like so as one Sacrament of baptisme doeth degenerate into manie Neither must they be heard when to the intent to mocke the simple they feigne a difference betwéene Sacraments and Sacramentals which is altogether Sophisticall For distinctions are to be receiued gladlie but those to be such as are taken out of the verie nature of things because they bring much light to controuersies but those distinctions which spring out of the braine of Sophisters onelie for the shifting off of Arguments are altogether to be refused 17 But séeing that among them selues euen priuate men and silie women doe baptise and vse neither exorcismes nor exsufflations what manner of baptisme will they iudge that to be If they will say a perfect baptisme they ought not to ioyne thereunto these inuentions of their owne séeing they iudge that to bee perfect vnto which nothing can bee added If vnperfect they make themselues wiser than Christ who ioined not exorcismes and exsufflations with baptisme Besides that they are so insolent as they saie in the 4. booke of the Sentences Dist the 6. that these their Sacramentals must both be supplied and péeced vp when they haue beene omitted vpon the daungers of life But they knowe for a certaintie that they are vainelie and superfluouslie patched For if as themselues saie and Cyprian affirmeth when they come to baptisme the Deuil is chased awaie neither can he be there anie more after Baptisme is celebrated at the perill of Death if he nowe be away why doe they adiure him and by a certaine imperious manner commaund him to depart A foolish thing doubtlesse it is to speake with one that is absent and to command him to depart which is alreadie gone But that we maie againe fight with their owne weapons we remit the reader vnto Gratian who de Consecratione distinct the 4. C. Si paruuli bringeth the iudgement of Caelestinus who decréed that from baptisme must be driuen all those from whom the Diuell by adiurations and exsufflations hath not béene cast out There the Glosse saith that this must not be absolutelie vnderstoode because the euill spirite before baptisme is not cast out seeing vntill the time of baptisme we be the Familie of the Diuell and his members Wherefore he affirmed that the Diuel is not cast out by exorcisme but signified that hee shall be cast out namelie in baptisme To conclude these men be they which so greatlie flie from figuratiue spéeches and cannot abide that we should applie a figure of signification vnto the words of the Lords Supper where as they at their owne will I will not saie for their pleasure euerie where abuse figuratiue spéeches But if it be lawfull for them to saie that by exorcismes is signified that the Diuell shall be cast out by the same reason another wil say it is signified that he is cast out alreadie But I goe yet vnto stronger reasons and affirme A firme argument against exorcismes about Baptisme that those which are to be baptised be either men of ripe age or else Infantes They which be of ripe age it behooueth that they beléeue before they be baptised who if they beléeue they be already iustified and when they are become the members of Christ the Diuell out of doubt is departed from them So that they ought not to be exorcised or adiured as though they had yet euill spirites present in them And if they which be offered to bee baptised be the Infantes of Christians I denie them to belong to the diuell séeing they be in the couenaunt of God wherein it was saide vnto Abraham Gen. 17. 7. I will bee thy God and the God of thy seede Wherefore in the Prophet Ezechiel the 16. Chapter and also in the 23. Chapter Eze. 16. 20. Eze. 23. 37. God is brought in to the Israelites blaming them because they had yeelded vnto Idols the children which they had begotten vnto him and had made theÌ to passe through the fire that they might become sacrifices of the Idols And Paul in the first Epistle to the Corinthians affirmed that the Children of the Christians be holie 1. Cor. 7. 14 Which if it be true there can no cause bee assigned why the Diuell should bee driuen from them by exorcismes 18 But the head of their superstition is this that these men thinke It is Christ not Baptisme that taketh away sins and that is prooued by many arguments Iohn 1. 29. that by the outward baptisme sinnes are chiefely forgiuen But they are
difference made betwéene him and the Pope 4 38a The state of his soule separated from his bodie 2 622 a The saying of Hylarius howe he had sinne to bée marked 2 227 b He tooke flesh vpon him in one respect Angels in another 1 115 b What kind of creature the Arrians taught him to be 1 106 b Whether he be inferiour to his father 3 306 b Of his bodie much spokeÌ too fro worth the noting out of the fathers 1 116. 117. What his bodie hath respect vnto 3 78 b The later Dauid with what stones he smote the head of Goliah 1 44 b He grounded his doctrine vpon scriptures 3 340b Of his exaltation to glory 2 622 a A Iewe borne 3 30â a Wherefore he is called our mediator 3 308 a What his soule did when it was departed from the bodie 2 621 a Of the first and second comming of Christ 3 383 ab 2 625 ab 597 b The opinion of Apelles the heretike touching his flesh that it was not borne but brought from heauen confuted 1 115 b He was borne and brought not a body from heauen proued 1 117 b 118 a Nothing ca. bée doone without him and why 3 102 a Of his conceptioÌ by the holy ghost 2 616 b What we haue to note in that hee did eate after he was risen 1 88a b In what sense he is called the first begotten 1 108 a 2 â16 a The head and chiefe of new exorcists 4 130 a The scornings that he suffered at his death 2 619 a Why he called himselfe the sonne of man 1 117 b A most effectuall example of patience constancie 2 620 a How he is ioyned with all men 3 77 b 78 a Whether it wereof necesittie that he should die 2 610 b Why he departed this life loden with shame c. 2 618 b His humanitie is definite 2 611 b Of his sitting at his rathers right hande and what it meaneth 2 611 b Frée from sinne 2 615 ab The blowes wounds that he suffered at his death 2 619 a His death most ignominious 2 618 ab How he is said to haue left the world 4 156 b 157 a Their reasoÌs which say that he brought his bodie out of heauen 2 603 ab 604 a Why he is called the onely sonne of God 2 â15b He came from heauen though hée had his bodie out of the earth â 602 b 603 a How he had true sleâ⦠when he appeared vnto Abraham the fathers 1 117 b 118a Diuerse properties of his body set downe 2 638a Howe hee dwelleth in our hearts 2 60â a 3 162 a Why hée is called Lord 2 606 b 600 b 614 b 615 a How he is said to haue dyed for vs all 3 31 a The Manichies defame his genealogie and how 1 51 a All his passion reduced to foure chéefe parts 2 618 b 619 ab More oppugned his diuinitie than his humanity 2 614 b The difference betwéene his prayers and ones 3 368 b His death voluntary and noâ voluntary 3 298 b Of his affections how ours his differ 3 298 ab How he satisfied his father 3 222 b 223 a He was not deliuered to the crosse against his fathers wil 2 276 ab What his healing of the diseased teacheth vs. 3 129 b How he saw not the graue 3 343 a 344 b 345 a Himselfe was the cause of his owne comming 2 600 a Whether his kingdome shall haue an end 2 607 a He was not annoynted with oile 2 6â6 b What he did for vs at his ascending 2 624 a Vnto whom his nobilitie is communicated 4 313 b Fine things to be noted in his person 2 614 a His innocency obscured 2 618 b Adam and he compared and howe 3 31 a Both the old and the new testament do speake of him 1 39 b He dyed not altogether without sin 3 12 b 43 a How God is said to be made visible in him 1 30b 31 a His death resurrection represented in types shadowes 2 581 b 582a The very name of him is the knot wherein al the articles of the faith are conteined saieth Augustine 1 22 a How the prophets apply their doctrine vnto him 2 596 b Against such as helde that he had no true body 2 601 ab How the false Apostles woulde take him from the law 2 585 b 586 a He Manna most excellently compared 2 591 ab Against certaine heretikes that affirmed him to be a méere man 2 600b Howe farfoorth he concerning his humane nature is the full image of God 1 124 a Whether he were the sonne of God by nature or adoption 3 81 a Hee was otherwise in the loines of Abraham than of Leuy 2 245 a Augustine iudgeth that he hath restored vs vnto more than Adam tooke from vs 2 246 b Vnder his name is contained all the articles of the faith as saith Augustine 1 22 a Whether he may haue hope as yet 3 88 a The end of his predestination 3 25a Accused of sedition 4 319 a Of his death and buriall 3 342b Of his felicity now in heauen 2 598 a Of his kingdome 2 597 ab Christians A difference of Christians 3 105 b Why they are called annoynted 2 606 ab Wickedly accounted dogs 3 311 a Whether they may vse or desire helpe of infidels 4 296. 295. Their boÌdage greater now than that of the Iewes 3 172 a How it commeth to passe that some are iudged to damnation some to saluation 2 626b Against the counterfait or such as are but so in name 2 628 b The common profession of all Christians 4 310 a ¶ Looke Beleeuers and Faithfull Christianitie Wherein the whole sum of Christianitie consisteth 2 625 a ¶ Looke Religion Chronicles Aulus Gellius opinion of Chronicles and hystories 1 48 b The difference betwéene them and histories 1 48 ab 49 a Ciceroes opinion touching the same 1 48 ab ¶ Looke Histories Church militant The Church defined 4 1 a She cannot be well gouerned without troubles 4 63 a By what meanes she is increased 2 633 a 637 a Augustines meaning in saying I would not beléeue the scriptures vnlesse the authoritie of the Church mooued me 1 43 a 3 586. The Catholike Church is the communion of saints 3 78 b She of her owne authoritie cannot decide controuersies 4 75 b Whence the name is deriued 4 1 a 54 a 1 45 b 2 630 a In what cases euill men must not be excluded thereout 4 2 a How it is ment that she is the pââ¦ier and ground of truth 4 75 b Her dutie towards the excommunicated 4 59 a Whereof so great corruption in the same commeth 4 63 b Whether two heads may be therein one visible another inuisible 4 35 a Who be indéede of the Church and who not 4 1 b 2 a 3 79 a Dissentions in the Church of the Iewes and of the Apostles 4 3 a 2 425 ab The Church hath alwayes iudged by the
word and the spirit 4 49 b Whether the be visible 2 630b 4 92 ab She consisteth of good bad 4 92 a Whether a strange tongue is to be vsed in the same 3 309 b 310. 311. The Pope oppresseth it 4 93 b 94 a The papists and we define to diuersly 4 92 a She hath not now the gift of trying of spirits 4 59 a Howe God worketh together with the iudgement thereof 4 60 a Of what manner of gouernement she is 4 60 b Why she is called Catholike 2 630 b 631 a To what ends she hath respect 3 78 b She standeth firme and fast 2 631 b What kinde of bodie she is 4 91 b 92 a 69b Dissentions therein are no âist proofes that it is not the true 4 2 b 95 b Pressed with infinite burdens 3 172a Whether her authoritie excel the scriptures 4 74 a 4 71 b 72 a 1 42 a 3 59 a 1 43 b 4 47 ab 48a 54 ab 72 b Ours much more vnhappie than that of the Iewes 4 94 a Augustines Church or temple had no images in it 2 352 a What nations vncircumcised were perpetuallie and what nations but for a time excluded from the Church of the Iewes 2 443 a Whether multitude bee any true note of the Church 4 93 a Where she was before reformation 4 91 b Diuerse functions of the same 4 4. 5. 6. 8. The thrée societies thereof 4 17a 1 42 ab Whether women may teach openlie therein 4 7 ab 8 a Whether shee haue power to make lawes 3 172 a 4 41 b 42 a Why the publike ministeries thereof are called frée giftes 4 8 b Whether abuses therein must bee borne withall 3 164 ab Of the vnity whereby Christ and shee are coupled 4 144. Thrée kindes of things in the same 4 70 a There arguments that confounde callings therein 4 11a b Why that of Ierusalem was not preferred to the primasie 4 71 ab Vnderstoode vnder the name of the kingdome of heauen 3 392 a What is to be doone at the Dedication thereof 4 66 a Gouerned by the holy Ghost 2 63â ab Whether we must dissemble for the preseruation of the same 2 32â b The state thereof in the Apostles time 4 50a Comforts for her being afflicted â 351 b 352 a Vniuersall cannot bee ruled by one man 4 37 b 36 a Primitiue had all thinges necessarie to be ãâ¦ã 3 23b Marks whereby to know ãâ¦ã 6. Howe long the giftes of healing c. were therein 4 13â b Two famous witnesses of the same in the last age 3 382 b Infants belong thereto 4 120 b 114b 115 a What her keyes be 4 108a 3 218 a 116 b 2 636 a 4 237 a Whether shée may erre 4 72 b 73 ab 207 b False notes of discerning the same 4 93 ab The state thereof in the latter time prophessed 3 351 b 352 a A meane to restore her to her first institution 4 55 a A prophesie thereof 3 305b Shée hath her resting places of receipt 2 429 b How she is the piller of the truth 4 54 a 1 40 a Why the Pope must obey her 4 40 b Latter than the word 4 72 b At the beginning among the Iewes 2 430 b How she oftentimes plaied the harlot 2 496 a What it was to enter into the Church of the Iewes 2 447 ab The rich ornameÌts of the Church of Ments 4 66 b The Church had no dowrie to offer vnto Christ 2 456 b Shée discerueth the true scriptures from not canonicall â â2 b Which is Catholike and which not 4 70 b 71 a Whether the expositioÌ of scriptures beloÌg to her 4 74 b 86b 87. 88. 89 Vniustly slandered with troubles seditions 4 319. 320 How Christ remaineth with her though hee bée ascended â 39 b 40 a In what state shee was before Christ matched with her 2 610 b The outward gouernement thereof altereth not her forme 1 99 b Whether we or the Papistes haue broken the vnitie of the same 4 96a One Nilus a bishop counselleth him that buildeth a Church to beautifie it with pictures images 2 352 a How God maintaineth her against wicked tyrants 3 285 b An vnméete spouse of Christ 2 610b 3 92a Her great authoritie 2 634. 635. 636. Remission of sinnes no where to be hoped for but there 2 634 b Whether the whole Church shall at any time faile 3 64 a Of the spirituall communion thereof 2 631 b Shée hath power to iudge the Pope 4 237 b 238a Her dutie is to preach and publish the worde 1 42 b In the Apostles time shee had not two swords 4 234 b Of a Church planted and not yet planted the consideration is diuerse 4 11 b Why God would not gouerne his Church without ministers 4 23 b Whether that of Corinth were the Church of God 4 2 a Her libertie is to be redéemed 4 33 a Whether Peters confession may be called the foundation thereof 4 83 b Of comlinesse order therein 4 65ab How shee is ruled and prouided for 4 40 a That therein should be ordinarie callings 4 10 b 11 a Shee would bee a monster if it had two heads 4 37 b 38 a Shee vsed an Ethnicke magistrate 4 228 b How to know that shee erreth not 3 59 a Whether shee were a long time cast into error by God 4 187a Shee hath borrowed certeine wordes of the Hebrewes 4 215 a What wée must do if the magistrate be vngodly 4 38b Of her coniunction with Christ 3 78. 79 The care of her belongeth to Princes 4 247b 248 a In what things shée hath authoritie in what not 3 63 a Two great lightes feined in the same 4 246 b Of certeine things which the primitiue Church did commaunde and for how long 1 9 b 10a Who is the head of the Church who is not 2 632a b In what things she hath not liberty 3 310 b The Church of the Hebrues when good and when bad 4 89 b 90a Whether the consent of the Church must be expected in reforming of religion 4 242 ab Whether Christ instituted one head in the same 4 37 a What is the roote thereof 2 629 b 630 a What be her weapons 2 632 a Many abuses crept thereinto in Bedes time 4 2â6 b How shee preserueth the holy scriptures 4 74 a 1 42 ab 43 a Whether therin may be an outward head to gouerne ministers 4 36a What gouernement Christ instituted in the same 4 36 b What is to be done when the greater part therof is infected with one vice 4 62 a How this saying of Christ that the Church must be heard is to be meant 4 75 ab A place of the Apocalyps touching the twelue foundations thereof 4 84a The old Iewish Church erred and how 4 73 ab Her state at Christs first comming 4 187 a The same shewed by comparisons 4 290 b 291a Whether she hath two swordes that is two distinct powers