Magistrate are seditious 4 323 b His charge according to Aristotle 4 38 b Whether Religion and the determining thereof belong to the Magistrates 4 246b 247ab The Magistrate is the principall part of the Church 4 237 b To what ende hee is appointed â— 226 b The manifold forme of a Magistrate 4 226 b Whether Ecclesiasticall matters belong to the ciuill Magistrate 4 243 b 244 a What things are to be considered in the Magistrate 4 233 ab In what thinges hee is to be obeyed or disobeyed 4 241 b 242. 243. Whether a Magistrate may iudge another in that crime whereof himselfe is guiltie 4 259 a The dutie and office of a Magistrate in the Church 4 2 7 b Differente betwéene him and a minister 4 226 a An example of obedience to the Magistrate 4 226 b Magistrates Magistrates may not forgiue punishments and why 2 41â— a The diuerse wayes whereby they doe punish 4 61 b How it is ment that they would rather diminish than increase punishments 2 414 b Their office is to see that euerie man vse his owne well 2 526 a Manie executions no lesse dishonourable to them than manie funerals to Phisicians 2 414 a What Magistrates may doe with things superstitious 2 517 b Whether it be lawfull for them to lie as Plato gaue them leaue 2 544 b 545 a Why citizens must be sworne to defende them 4 298 a What thinges they shoulde respect in their punishments for adulterers 2 464 ab Of the reuenge that they ought to execute 2 417 b 418 a A lesson for them touching the execution of punishments 2 416 ab They must be intreated to determine in a case of diuorse 2 459 a In what cases the superiour sort are to be forced vnto order by inferiour 4 324 b Without their consent matrimonie is not so to be dissolued that another shoulde be aduentured 2 458 b Drunkennesse more tollerable in any than in them 2 500 ab 501 b Magistrates must not spare to punish others though themselues bée guiltie of the same crime 2 495 a Their sinnes may be reprooued 1 324 a Howe farre foorth they must be obeyed 4 323 b 324 a and why 41 a Whether Christian Magistrates may vse exile for punishments 4 273ab 274 ab In what respects ciuill Magistrates haue power ouer ministers 4 232 a 61 b They and ministers haue their functions ioyned together 4 22 a 232 a 233 a By whom they are appointed 4 227 ab 276 a It is lawfull for Christians to be Magistrates 4 276 b They are called fathers 4 227 a A definition of their office 4 270 b 246 b A cauill whether all Magistrates be ordeined of God 227 b What woulde insue the want of Magistrates 4 276 ab A distinction betwéene superiour and inferiour Magistrates 4 254 b Howe they and ministers of the Church shoulde behaue themselues one to another 1 10 a Causes for the which Magistrates may sometimes deferre punishmeÌ„ts 4 257 b Whether Magistrates may let the guiltie passe vnpunished 4 248. 249 250. 251. 252. 253. 254. 255. 256. 257. 258 259 The Church vsed Ethnicke Magistrates 4 228 b Magnificence Of Magnificence and howe offence is doone therein 3 269 b Mahomet Of Mahomets doctrine and that it is heresie 4 6 a Maiestie Of the Maiestie of God wherein the same consisteth 1 11 a ¶ Looke God Maisters Howe Maisters must handle and vse their seruantes 4 314 b Paul and Christ were Maisters in what respectes 2 381 a Howe Christes wordes are to bee meant in forbidding vs to be called Maisters vpon earth 2 380 b Malice The Diuell deceiued through his owne Malice 1 33 b ¶ Looke Enuie Man The true notice and knowledge of Man his nature properties and end 1 125 a The opinions of Ethnikes declaring what he is by nature 2 227 a The ende whereunto he is instituted and ordeined 2 231 b No creature in a manner more miserable than he proued 2 227 a Howe euerie creature toyleth and laboureth for his sake an excellent place 2 247 b 248 a In him are foure differences of state which they be 2 253 a In him as in a certaine litle worlde are comprehended al thinges 2 248 a Destitute of grace described 3 94 ab Wherein hee is like and vnlike vnto grasse 3 366 b A place whereby he is admonished of his duetie manner and forme of his actions 1 125 a Of the Image of God in him and wherein the same consisteth â— 23 b What wee must call to minde when wee heare that God created him 1 125 b Augustins allegoricall exposition about the worde Man and woman and the reason of the names and howe they bée applied vnto vs. 1 124 a Men. Two kindes of Men noted in the holy Scriptures 2 546 a As touching nature there is no difference in them 3 15 b 16 a The diuerse endes whereto they are appointed 2 573 b The condition of carnall Men of two sortes 2 563 b Two kindes of euill Men. 4 63 a Mankind Mankinde diuided into two sorts and which of them waâ—…e for the reuelation of the sonnes of God 2 248 ab Manna The difference betwéene the Iewes Manna and our Manna called honie of the â—et 2 5â—0b What it signified and of the receiuers of the â—…e 2 â—…b Howe it rained 〈◊〉 heauen and why it is called Angels foode 2 590 a A most excellent analogie betwéene it Christ 2 591 ab In what respect Christ denied that it came from heauen 2 588 b 589 a What Phisitians doe say thereof 2 560 b Giuen on the Lords day as Ambrose saith 2 591 b None giuen to the Israelites in the wildernesse on the Sabboth day and why 2 374 b 375 a A figure of our Eucharist 2 591 b Manners What thinges Plutarch saith are verie necessarie for men to bee made perfect in ciuill Manners vertues 1 57 a Manners are more iudged by making of choise than by actions 2 293 b The iudgement of Manners by actions is deceaueable and why 2 293 b 294 a Manslaughter What manner of Manslaughter is condemned by God 2 385 ab Punished by exile and how 4 271 b who they be that though they kill a man yet are not guiltie thereof 2 385 ab Whether Manslaughter disable a man from the ministerie 4 265 a In what cases therof cities of refuge Were appointed 2 385 a Whether that that Elias did on the Baalites was lawfull 2 386 ab c. 388 a 389. A certaine kinde of Manslaughter acceptable to God 3 185 a Marie the virgin Whether Marie Christes mother abode perpetually a virgin 3 58 ab Whether she had vowed her virginitie to god 3 62 b Certaine titles giuen vnto her reprooued 4 22 a Marrie The degrées of kinred forbidden to Marrie is morall 2 453 b It was lawfull for a man to Marrie his brothers wife 2 426 a The Gardian might not Marrie his pupil by the Romane lawes and why 2 449 b
is no more to be found vnto which opinion I might easilie subscribe For séeing that place was assigned vnto man when he was innocent he ceasing to be such a one vnto what vse should the garden serue Wherefore this place either was taken awaie when the floud drowned the world or else immediatelie after the curse giuen to the man the woman and the serpent when as the earth also was cursed and then all those pleasures and delights perished Against which opinion that neuertheles may séeme to be which is spoken of the Cherubim that was set with a two edged sword for kéeping of the same But it may be answered that this was then doone for the terrifieng of Adam or else that kind of custodie remained vntill Noahs floud These things may we declare vnto you out of the saieng of diuerse interpretours when as yet there is no certeine determination made of this thing out of the holie scriptures That Adam vsed the Hebrue toong ¶ That Adam vsed the Hebrue spech it is noted vpon Gen. the first verse the eight And of the confusion of toongs looke the eleuenth chapter of Genesis Also if anie be desirous to knowe the originall of diuerse nations and countries let him read in Genesis the tenth chapter and Iudg. 12 verse 6. Of the long life of the Fathers 31 But some men might muse in their mind In 2. Sam. 19 verse 35. how it happened that the old Fathers before the floud and a while after liued so long and that this age afterward was shortened by little and little vntill it was brought by a common course vnto fourescore yéeres Manie were the causes of that long life in the old time An addition And it hath beene the generall opinion as well among the philosophers as Diuines Causes of the long life of the fathers that those ancients liued al that while by nature and not miraculouslie And the first reason that mooued them thervnto was that our first parents Adam and Eue were created immediatelie by the hand of God without anie meanes of man or of anie other corruptible thing wherefore it is presupposed that he made them of an excellent complexion of a perfect agreement and proportion of humors by which meanes the children proceeding from them resembled their parents in sound and good complexion vntill the third generation Secondlie in those daies they had no such cause to breed diseases and infirmities as did afterward followe to their succession Thirdlie their temperance in eating and drinking as well in quantitie as in qualitie did much further them bicause they were not acquainted with the eating of flesh nor yet with the confection of so manie deintie dishes as we are in these daies Furthermore in those daies fruits plants and hearbs were of more vertue than now they be bicause they sprang from a new made ground as yet became not barren with the inundation of waters Also Adam out of all doubt knew the propertie of all hearbs and plants for the preseruation of health more than we at this daie doo and brought the same knowledge to his succession after him Moreouer the course of the heauens and the influence of the stars planets were then more fauourable vnto them than they be now vnto vs when as they haue passed so manie eclipses aspects and coniunctions whereof proceedeth so great alterations and changes vpon the earth Besides this many children were then to be procreated and the world to be replenished which was doone by the meanes of long life Arts were to be found out wherefore long life was requisite for they are learned by experience And that which was the chéefest cause it behooued that the worshipping of the onlie true God should be reteined among men which thing in so great a varietie of people might hardlie haue béene doone Afterward when so great a procreation was not néedfull when artes were found out and the holie scriptures vnto which the seruice of God was fastened were giuen vnto vs long life would haue béene tedious Gen. 5 32. Gen. 47 9. The patriarch Iacob said Few and euill are the daies of thy seruant if they should be compared vnto the age of our forefathers not to our age So this shortening of mans age was doone of a certeine mercie of God towards vs. But whie did those first men absteine so long from procreation of children For it is written Why it was so long before the fathers did procreate Gen. 5. that they begat children at the age of fiue hundred yéeres at a hundred and thirtie and not before Augustine in the 15. booke De ciuitate Del the 15. chapter saith that It may be answered two maner of waies the first is that in these men it was long before they came to the age of procreation that they inioied not the power of séed so soone as we doo Which answer may thus be confirmed our age is diuided into infancie childhood youth and mans state Wherein if so be the number of yéeres be proportioned to the rate of our whole age so was it then And therefore if their life did so greatlie excéed ours it behooued also that the time of their infancie childhood should be more at length extended and inlarged The second answer is that in that genealogie the descent is not reckoned from one first begotten to another For it may be that there were others begotten euen before them which thing is after this maner declared The purpose of the scripture is to conueigh the course of the narration vnto Abraham from whom the people of Israel had their beginning wherefore in the genealogie those children are chosen to be described by whom they descend vnto him But it is of no necessitie that those had béene of the first begotten Matt. 1 1. Euen as in the gospell of Matthew where the meaning of the Euangelist in describing of the stocke of Christ is to descend by Dauid vnto Christ himselfe therefore he dooth not alwaies take the first begotten for Ismael was borne before Isaac Esau went before Iacob and in the order of the procreation Iuda among the children of Iacob was not the first begotten And by Iuda himselfe other children were begotten before Phares Zeram of Thamar Neither was Dauid the eldest son of his father but the yoongest among the rest of his brethren But by others the stocke would not haue descended vnto Christ But whie speciallie it was so long before that Noah begat children was as saith Rabbi Selomoh bicause that the children which should haue béene begotten before of him might easilie haue béene infected with the vices of other men And God would that they at the time of the floud should be yoonger wherby they might not be infected with such horrible vices as others were Finallie it is thus argued These if they had béene borne long before the floud would either haue béene iust or wicked if they had béene wicked they must
as touching particular things stretcheth not lower than the moone bicause so far all things are done constantlie and in singular order But as touching the things which are beneath the moone they make prouidence to be onlie of generall things not of particular Wherfore they should take this for the minor propositiō But no gifts are distributed by God vnto men neither therfore is felicitie giuen And they saie that gifts are not giuen by God vnto men not bicause they acknowledge him not to be the first efficient cause from whence all good things doo arise but they take the word of giuing or bestowing from election will and frée choise The good things which we haue and felicitie they will grant doo depend of God and of the motion of the heauen and that they cannot otherwise be had but they thinke that those be not giuen by him by a certeine distribution which he considereth of or which he giueth by a frée disposition For they thinke that God dealeth necessarilie and by a naturall impulsion Wherefore we must note that Aristotle in the place aboue mentioned neither affirmeth nor denieth that felicitie is giuen of God He affirmeth it not bicause he saith that this worke belongeth to another treatise namelie to the metaphysicks or treatise of supernaturall things wherein is treated of the prouidence of God without which doctrine this question can not be defined Neither yet doth he denie felicitie to be giuen of God least he should fall into an absurditie For it séemes to be contrarie to reason that the rest of the gifts should be giuen by God and felicitie not to be giuen by him Wherefore he teacheth it vnder a condition namelie If other things be had from God felicitie likewise doth procéed from him but he affirmeth nothing at all But I sée not how fitlie he putteth ouer this treatise to another place for if this definition doo depend of prouidence might he not in the meane time haue borowed so much of his metaphysicall treatise as should haue béene sufficient for the explaning of his mind This he did as touching the soule and tooke from his treatise of natural things so much as serued vnto morall doctrine and saith that The soule as we shall shortlie sée hath diuers parts So likewise might he here haue written of this although he had not here purposelie prooued it but taken it from some other treatise that God by his prouidence dooth giue manie gifts vnto men than the which gifts séeing felicitie is far more excellent it is méet that the same also should belong vnto it Howbeit dissembling this he passed it ouer and saith it belonged to an other treatise But I beséech you what more conuenient place had there béene séeing in that booke he was to treate of maners and vertues the vnderstanding whereof dependeth altogither of the knowledge of felicitie Now was it time to affirme thereof simplie that he might no lesse haue expected the same of God than other gifts Now then when he speaketh on this wise he séemeth to shunne the hatred of vngodlines but deserued no praise for a plaine and sincere confession If he had ment well and honestlie he should not haue vsed these ambiguities But what should he haue doone He could not by philosophie know any thing of the will of God towards men for whatsoeuer we knowe thereof we are all wholie beholding for it vnto the holie scriptures and especiallie to the gospell 28 When Aristotle had after a sort denied that felicitie commeth from God in that he would not confesse it this neuertheles he granteth that it is a thing most diuine that is most perfect which also God inioieth For he although not as men be yet after a certeine maner of his owne is blessed here Eustratius added of his owne that God dooth giue felicitie but not without the meanes which we haue rehearsed I meane learning How God dooth giue some things without a meane and some by meanes custome and exercise And vndoubtedlie there be certeine things giuen vnto vs by God without anie labour or indeuour of vs. For when did euer anie man labour that he might be borne wittie noble or of a sound bodie or of a perfect complexion Assuredlie no man As for other things God so giueth them as we should atteine vnto them by certeine means Howbeit this must be dilligentlie considered that if we will thinke well and godlie of the matter euen the verie meanes are giuen vnto vs by GOD himselfe for no man shall be mooued to receiue sound doctrine nor to take in hand a good custome nor a profitable exercise That felicitie is common vnto manie vnlesse he be stirred vp by God If felicitie haue those thrée things for causes and certeine principles it may soone be common vnto manie except those which haue not their senses perfect which be féeble and borne lame and for that cause cannot atteine vnto felicitie For there be some which be borne fooles and of an ill temperature of the bodie and therefore they which be deafe dumbe or which be ouercome with great gréefes weakenes cannot learne good arts and litterature neither are they fit for exercises nor yet to procure vnto themselues good manners And doctrine is not admitted for morall vertues sake but bicause of the faculties sciences which be contemplatiue in which things for the most part felicitie dooth consist And bicause it is said that felicitie is common vnto manie hearers readers be incouraged to thinke that if they fall from it it must be imputed to their own default which would not learne and accustome themselues to good actions and painfull exercises From felicitie he in like manner exempted children bicause they in respect of their age Children excluded from felicitie by Aristotle which in them is verie yoong and tender cannot execute that action to all intents and purposes But the reason which he maketh why they cannot be blessed let vs examine it as it is produced by Aristotle There is néed saith he vnto felicitie both vertue and a perfect life Touching life there is no controuersie bicause as one swalowe maketh not the spring time so one day maketh not a man happie Wherefore if one should become happie it is requisite that his age be lengthened and his time produced There is also required a perfect vertue for vnlesse it shall take déepe roote it will soone slip awaie as hauing small fastening Bréefelie Aristotle will that a happie man should be in such a state as he cannot easilie be remooued therefrom whervnto all men sée that a full age and perfect vertue is requisite This opinion pleased the Pelagians which placed righteousnes and the kingdome of heauen in the power of men Also it pleased the schoolmen for as the Pelagians denied grace said that nature dooth suffice so these men likewise affirming grace in bare name haue in verie déed quite taken it awaie as they which haue made the same common and
to haue no sinnes But we which say that they are altogither sins do teach that indéed they be not imputed vnto eternall death but yet that they be charged sometimes with certeine punishments to the intent it may be perceiued that they displease God But neither dooth that exposition of Augustine sufficientlie concurre with the meaning of Ezechiel for the prophet saith that It shall not so come to passe afterward that the children should saie that they suffer temporall punishments such as was exile and captiuitie for their parents sakes For the Lord saith The sonne shall not beare the iniquitie of his father Wherefore it auaileth these men nothing at all when they saie that this is true concerning spirituall punishments and in eternall damnation for the prophet speaketh most plainelie of bodilie punishments of this life There was another interpretation of Augustine In Enchiridio ad Laurentium chapter 46. that this sentence was a prophesie concerning the benefit which Christ would bestowe vpon vs for séeing that by his death satisfaction is made euen for originall sinne the prophet saith Hereafter the sonne shall not beare the sinne of his father but of his owne And it séemeth that Augustine was led to this opinion bicause when as Ieremie in the 31. chapter dooth write in a maner the same thing there is straitwaie added a promise of the new testament Behold saith he the daies shall come that I will make a new couenant with the house of Iuda But it may séeme that this sense neither agréeth with the prophets meaning which we recited before Moreouer notwithstanding that Christ suffered at a certeine time By the vertue of Christs death children in the old testament were saued yet by the vertue and grace of his death the children also in the old testament were saued What néed was it therefore to saie Hereafter it shall not so be séeing vndoubtedlie it was not so before Besides this they also which be strangers vnto Christ doo beare their owne iniquitie neither doo they suffer punishment for the offenses of others but for their owne We say therefore that the sentence of the prophet is generallie true that all whether they be children or of ripe age as well of the old testament as of the new doo euerie one beare their owne iniquitie For all those which be borne haue sinne and corruption in themselues for which they should be punished so then this sentence confirmeth our opinion so far is it off that the same can be alledged against vs. But it maketh verie much against Pighius for he decréed that the children doo beare the sinnes of the parents when as otherwise he saith that they be cleane and are borne without sinne The Iewes vaunted that they were innocents that the torments which they abode were for their parents sakes for they sinned and not themselues But God saith that there should from thence foorth be no place for that prouerbe for he would declare by the prophet a plentifull illumination which should be of the holie spirit in the new testament for that his iudgements be not such as he will punish anie innocent person for the sinne of another And so he saith not that it should hencefoorth not be so as though it had béene so at anie time before but this he saith that it should not afterward happen for them to frequent such a prouerbe in their mouth when they had once knowledge of the truth 37 But the lawe séemeth to be against this exposition for therein God saith Exod. 20 5. that He will visit the iniquitie of the fathers vpon the children vnto the third fourth generation These things appéere to haue but small concord both that God dooth auenge the iniquitie of the fathers vpon the children and also that the children doo not beare the sinnes of their parents To satisfie this obiection first I will expound the words of the lawe for so we shall vnderstand that betwéene the prophet and the lawe there is no contrarietie Some there be which refer this sentence of the lawe vnto the mercie of God How God dooth punish the iniquities of parents in their children and some vnto his seueritie and iustice They which thinke that the mercie of God is cōmended by these words saie that God is so good and gratious as he will not straitwaie destroie man when he sinneth but he will rather expect his repentance And so sometimes when he spareth the father which offendeth yet he punisheth the sonne sometime when he forbeareth both the father and the sonne yet he punisheth the sonnes child and somtime he deferreth the punishment vnto the fourth generation Which we sée was doone in Iehu the king of Samaria 2. kin 15 12. An example in Iehu for whereas he had gréeuouslie sinned yet God did not béereaue his posteritie of the kingdome vntill the fourth generation was past Wherefore by these words séemeth to be declared the goodnes of God which so long restraineth his wrath neither dooth he immediatelie powre out the same But others there be which thinke that the goodnesse of God is declared séeing it is said that He will doo well vnto those that loue him vnto a thousand generations But contrariwise that his seueritie iustice may be knowne it is added that he will persecute sinnes not onelie against those which haue sinned Exod. 17 8. 1. Sam. 15 2. An example in the Amalekits but vpon their children and childrens children also euen vnto the fourth generation Which they suppose may be declared by examples for Amaleke did infest and vexe the children of Israel with manie euils while they wandered through the wildernesse and a long space after his posteritie was afflicted by the Israelites and so afflicted as at the last God commanded Saule to destroie them vtterlie euen vnto the last man Also Iehezi the seruant of Elizaeus Iehezi the seruant of Elizeus 2. Kin 4 27. bicause he had receiued monie in his maisters name of Naaman the Syrian both he himselfe was striken with a leprosie and all his posteritie euer after him Both of these two opinions be godlie and may be confirmed by examples yet the latter dooth rather séeme to agrée with the text But in what sort God dooth persecute the iniquitie of the fathers vpon the children vnto the third and fourth generation the lawe it selfe dooth sufficientlie declare for it is added Of them that hate me They that suffer for their fathers sinnes be also haters of God Two kinds of hating of God Whereby it appéereth that no other children shall beare the offenses of their forefathers but such as shall be like vnto them And it is to be noted that To hate God is two maner of waies taken either in act as they speake which is onelie proper to them of ripe age or else by an inclination and corruption alreadie conceiued by nature and this taketh place in infants 38 But some man will obiect If we vnderstand
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Frō 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
prince take that No doubt but he would condemne them of treason And doe we thinke that GOD will not take it to be wickedlie doone if he sée his lawes contemned and trodden vnder foote Dauid sawe a daunger to hang ouer him But he had the promise of God and that was not written in the winde or in the water but was stable and eternall And what if he had bin cast out of his kingdome Yet God could haue reserued him full and whole Wherefore we sée that Dauid was so troubled in that he depended somewhat of men It had bin a hard matter to haue punished Ioab yet should he at the leastwise haue attempted it He dooth nothing here now onelie he complayneth of the power of Ioab In verie déede I deny not but that punishment may sometimes be differed that fit occasions may be waited for but to doe nothing at all it was too great a lenitie And surelie there be manie causes why punishmentes ought otherwhile to be differred Causes for the which punishmēts may be differred as appeareth in the Code De Poenis in the law Si vindicari First least the Magistrate should doe anie thing vnaduisedlie in his wrath That lawe did Theodosius the Emperour write at the request of Ambrose when he was by him grieuouslie blamed and excommunicated because through a wilfulnesse and rage of minde he had bin ouercruell against the Thessalonians That historie and cause of the lawe is set foorth in Socrates and is repeated in the decrees Cause 11. Quest 3. the Chapt. Apud Thessalonicam Wherefore it is prouided that betwéene the sentence giuen and execution should be xxx dayes space An other cause of delay is if the woman which should be executed be great with childe Also a seruāt ought to be differred vntill he haue made an account vnto his Maister and haue certified him of all thinges The execution likewise of him against whom a thing is examined by tormentes is differred that it may be knowen whether he stand to his opiniō For men being oftentimes ouercome with torments confesse those thinges which they neuer thought Likewise executiō is manie times differed so often as we are to inquire of other crimes or of thē that be priuie to thinges And these onelie so farre as I know may be the iust causes of differring punishment For if a man that is condemned in a prouince say that he hath somewhat which pertaineth to the safetie of a prince the Roman lawes decrée that he should not be heard because he séemeth onelie to séeke the delay of punishmentes Neuerthelesse if he haue anie thing that pertaineth to the prince he should haue shewed it before But now none of these matters cā serue for Ioab wherfore Dauid should not haue differred his punishment so long 20 Sometime punishment is forgiuen if a man shall offend vnder xxv yeares of age Why punishment is sometime forgiuen sometime increased Albeit an adulterer is not pardoned although he be vnder that age And besides this it must be considered whether a man haue sinned by deceite or by the prouocation of his minde or by wantonnesse or rashlie For in him that hath vsed deceite or laying in waite the punishment also is augmented But Ioab vsed both wicked deceite and hauing called Abner after a courteous and friendlie manner slue him euen before the publike place of iudgement and violated the publike faith Also punishmentes may be augmented as we haue it in the Digestes De poenis in the lawe Aut facta If a fault be committed by a multitude through sedition then verilie some one man is more gréeuouslie punished to the terror of others By this lenitie of Dauid some are after a sorte animated vnto detestable factes For afterward Théeues were so hardie as to kil Isbosethe at his owne house Ammon to deflower his owne sister 2. Sam. 4. 6. Absalon to slay his brother Ammon 2. Sa. 13. 14 2. Sam. 29. And Ioab himselfe to kill Amasa We cannot perceiue that Dauid behaued himselfe on this wise towardes others Dauid delt otherwise towards others 2. Sa. 1. 15. sith he commaunded that the Amalechite which by his owne confession furthered Saul vnto his death and afterward that the théeues which had slaine Isboseth 2. Sam. 4. 9. should foorthwith be slaine It may also be perceiued that he somewhat followed his owne priuate affection vnto Ioab 2. Sa. 20. 9. 2. Sa. 1. 15. for he was his owne sisters sonne But albeit he were not led with anie such affection yet he made a great shewe thereof For he that in the selfesame or in the like cause forgiueth one man and punisheth an other cannot séeme to be led with the loue of iustice Dauid in déede was a man of a gentle and méeke heart yet should he not haue polluted that worke of God and haue set a colour on the vessel which was bewtifull of it selfe For this was to communicate with other mens sinnes What shall we therefore say Dauid no doubt was holy and feared God yet so excellent a bodie was not without his blemishes Euen as there is no day so bewtifull and cléere but hath his night so was there neuer man so holy and perfect in euerie respect but was corrupted with some sinne Verilie we ought to follow and imitate the vertues of godlie men but not to dissemble their faultes A confutation of the reasons made on Dauids part 21 Now will I in fewe wordes confute those reasons which were brought on Dauids side at the beginning Ioab was mightie what then Assuredlie Dauid had God himselfe on his side Did he peraduenture thinke him to be weake Furthermore he had all the Israelites which so much attributed vnto Abner that out of all doubt they would haue ayded Dauid in the punishing of Ioab That which was brought as concerning the delay of punishmentes it is alreadie aunswered For I say not that he should straightway haue bin slaine He should haue bin taken cast into prison his cause was to be knowē lastlie punishment was to be executed But in that he differred the same euen to his death the delay was ouer great But at his death he gaue it in charge to his sonne Salomon Yea and Dauid himselfe aunswereth farre otherwise Let God iudge saith he Truelie this is not the part of a Magistrate to cast the iudgement of causes vppon God Punishmentes be like vnto medicines those are not to be vsed except when they may profit But if they had not profited Ioab yet might they haue profited others God differreth punishmentes therefore Dauid also dooth rightlie differre them But the dooinges of princes must not be compared with the dooinges of God For God is eternall and immortall but a prince may die And what if he die to morrowe Who shall then take punishment of the wicked But God if hée doe not take punishment to daie yet will he take it to morrowe or when he himselfe
ghost is in vs before faith 2 578 a A long contention betweene the Greeke and Latine Churches whether hee proceeded from the Sonne 1 107 b Whether hee should haue taken vpon him some visible nature as the sonne did seeing he was also sent 1 109 a He is not the same that be his giftes 2 627 b Of sinne against the Holie ghost 3 239 a 206 b 207 a Why it is irremissible 2 628 a Not apparently knowen 4 59a Whether such are to bee excluded from hearing Gods worde 1 57 b 58 a Whether all hope of their saluation is to bee cast away 4 59 a Holinesse What Holinesse is in the infants of faithfull parents 4 115 ab 2 25◠ab Whether a Holinesse consist in fasting 3 255 ab Homousion Of the worde Homousion and howe the olde Catholikes coulde not away with it 1 108 b Honestie A distinction of naturall Honestie out of Phil. Melanchthon 2 425 b Honor. Definitions of Honour or glorie 1 142 a 141 b 2 381 b Greater Honor must not be done to anie than the worthinesse of his person requireth ◠144 b Whether at any time it bee seuered from vertues and iust deedes or ioyned alwayes with them 1 142 b Howe and in what cases errour and offence is done on the part of him that doeth giue Honour 1 145 a Herod Domitian and Nero had Honour done them farre aboue their degree 1 144 b How Aristotles doctrine touching Honour agreeth or disagréeth with the Scripture 1 145 b It is not the cheefest good and reasons why 1 146 b 145 b 141 b 142 a What Honour is due vnto Princes and excellent creatures 2 342 b 377. 378 Wherein the Honour due to parents consisteth 2 380 b How Honour is ioyned vnto actions to what actions 1 141 b Whether the desire of Honour should bee accounted among good things or euill things 1 143 a Whether the testimonie of one honest and wise man be sufficient thervnto or the signification of many required 1 142 b The causes thereof both formall and efficient and in what signes the matter thereof shal be 1 141 b How Honour followeth vertue as the shadowe doth followe the body reade the similitude 1 142 b 143 a It is of the kinde of those thinges which are referred to some other thing prooued by scripture 1 145 b Whether it bee his that giueth it or his to whom it is giuen 1 142 a In giuing it vnto good men what we get and in contemning them what we gaine 1 143 b What kinde of Honour it is which we should to good and honest men 1 143 b The chéefe and perfect Honour that the faithfull shall haue of Christ at the last day of iudgement 1 144 a Honor is the good both of him that doth giue it and of him to whom it is giuen 1 142 a A rule of Augustines to be obserued in the receiuing of Honour 1 144 b Honour is not indéede the rewarde of vertues 2 381 b 382 a That we must not take too much care for it and of diuerse that haue hunted after it 1 144 ab Of how large and ample a signification this word Honour is 377 ab It must not be desired simplie and for it owne sake 1 144 a A sentence of Salust touching the desire thereof 2 382 a Why we do Honour vnto excellent men 2 381 b The right way to come to Honour is vertuous actions 1 144 b In what things the Honour due to God consisteth 2 342 b Honours In what respects Honours do profite them that doe well 1 144 a The duetie of them that yéelde and giue Honours vnto others 1 145 a Of such as buy them being a vice condemned by all iust lawes 1 144 b Why they are to be desired 1 143 b A diuision of them some small and slender othersome sounde and substantiall 1 142 a Cautions to bee vsed in the admitting of them 2 381 b Honours may soone be taken away 1 145 b It is lawfull for holy men to take them being offered and why 2 381 b We must vse them well when we haue gotten them and how some abuse honours 1 145 a Are compared to a brittle glasse 1 142 a Hope A definition of Hope 3 85 b Of two sorts 3 87b 88 a Why God gaue it vs. 3 86b The obiect and subiect thereof 3 84 a The vse of the same 3 88 a The certeintie and vncertaintie thereof 3 82. 83. 84 ab 87 b 88 a Whereupon it depēdeth dependeth not 3 82 ab 83 a Whether Hope dependeth of merits 3 86 b How it doeth not confound 3 82 ab Of what extreames it is the meane 3 67 b Whether it bee the forme of faith 3 74 ab It conteineth expectation or attendance 3 86 a Howe Hope is after and not after faith 3 85 b It hath respect vnto difficult thinges as howe 3 86 a Taken for regeneration and for faith 3 158 a The difference betwéene it and faith 3 86 b It is an affect of the angrie power and why 2 410 a Howe emulation and Hope are ioyned together 2 417 b In it is sorrow ioyned together with ioy 3 86 a Whether the sainctes in heauen haue Hope 3 88 a Faith Hope and charitie are inseparable 3 72 a Christian Hope is carried vnto those good things which cannot bée séene and howe 1 1 a 2 a Howe it is discerned from the counterfait 3 87 b Whether the workes of charitie and it be iust 3 156 b Whether Paul were frustrate thereof as it should séeme by his words 3 86 b 87 a Hope is a golden chaine and how it is confirmed 3 88b What is required for the triall thereof 3 87 b The Hope of Christians and Ethnikes differ 3 89 a What it is to beléeue in Hope contrarie to hope 3 96 a The Godlie in affliction cast it not away 3 85 a In what part of euerie liuing creatures minde it consisteth 3 86 a Howe absurdlie the schoolemen define it 3 83 ab It calleth those thinges which are to come as alreadie doone 3 84 b Howe Hope and charitie are ingendred of faith 3 74 b Whether good workes auaile to the certaintie of Hope 3 86 b What the fathers of the Church say of the same 3 85 ab Horses Howe Salomon had such store of Horses sith Palestine bréedeth verie few 4 317 a The price of these Horses 4 318 b Hospitals Hospitals néere vnto Temples 4 17 b Hospitalitie Hospitalitie becommeth a noble man 2 522 a Whereof we may gather that it is a verie good vertue 1 49 b To followe it is more than to kéepe it 2 522 a The lawes thereof ought ordinarily to bee kept vnuiolate prooued 2 522 b 523 a Inioyned vnto ministers 4 17 b The swallow noted for an enimie thereto 2 522 b 523 a The Hospitalitie of Abraham Lot and others 2 522 a Whether Iohell did right in violating the lawes of Hospitalitie 2 522 ab Lot