lawfull to redéeme the Church it selfe being captiue Another argument also maie be drawen from the ciuil lawes which graunt vnto a guiltie man in perill of his life and that should fall into extreme punishment to redéeme for a price euen his owne bloud namelie by making agréement with the accuser that he should surcease his action And this is in the Code De Transact in the law Transigere And in the Digestes De eorum bonis qui ante sententiam latam mortem sibi consciuerunt in the first law And if it be lawfull for a man through the abandoning of goods and possessions to redéeme his owne bloud why maie it not be lawfull for Churches which belong vnto eternall life to redéeme by their outward goods séeing these things are more of value than corporall life 8 But they saie no man can giue these things because they appertaine vnto the Church and are not in the power of any particular men I answere Neither woulde I that a Bishop or Minister of the Church doe this by his owne onelie counsell and will but that the Church shoulde be priuie and consenting to the same Ouer this let vs imagine that there is some stewarde which gouerneth the goods and possessions of his maister If it happen that he commeth into the daunger of his life or be taken prisoner who will blame the good steward if by selling some of his maisters goods he redéeme him and deliuer him from calamitie If it be lawfull to giue skinne for skinne Iob. 2. 4. all that we haue for the soule that is for the life doubtles it is much rather to be done that we may haue the pure Gospel and maie obtaine eternal life Let vs put the case that there is some Pope created which neuerthelesse is not to be looked for but for example sake let one be imagined Note that will saie vnto our men permit ye me that I maie possesse these Cities and Castels and I will suffer that ye shall haue the Gospell frée The libertie of the Church is to be redeemed that ye shall reforme the Churches as ye will I will not trouble you nay rather I will be fauourable to your indeuours Who woulde not giue these things vnto him Wherefore if anie being put in such or in the like danger doe deliuer anie goods of the Churches vnto Princes they are not straight waies to be accused as though they haue sinned nay rather if they obstinatelie delaie to doe it they maie incurre the suspition of couetousnesse Yet this must they take héede of namelie that they being mooued through Ambition to attaine vnto dignities or Bishoprickes or other spirituall promotions shew not themselues readie either to giue or alienate such goods This also must be foreséene that they giue not vnto their néere kinsfolke and friends those things which they faine that they would not graunt vnto Magistrates and Princes But as things now are in Popish religion I cannot tell what profit it maie be to the Church that so manie and so great riches are possessed by Ecclesiasticall men as they will be called séeing they abuse those goods especiallie against the Gospell and profession of true religion The effect is that in this difficult hard cause I would allow that if it might possiblie be they which haue the gouernment of Churches should not resist Magistrates which pluck awaie such things by force and yet that they should not by their owne proper assent deliuer thē Howbeit if the same be done at anie time in maner forme as it is now described in my iudgmēt it cānot be blamed 9 But as to the other kinde of good that is to wit the true and right faith because the same is the vine of God Whether the true and right beliefe is to be yeelded to the persecuters of the Church it is lawfull for no man to yéeld that vnto anie For nothing must be added or diminished at princes pleasures In this matter verie manie at sundry times departed from the constancie of Nabaoth Verilie there were some weake men in the time of Dioclesian and Maximinianus which deliuered euen the verie holie bookes to be burned Of which offence Coecilianus Bishop of Carthage was greatlie accused by Donatus Whence arose the heresie of the Donatists whereupon arose the heresie of the Donatistes Moreouer vnder Constantius some which otherwise were good Bishops being forced by feare The father of Gregorie Nazianzene subscribed to the opinions of the Arrians among whom was the father of Gregorius Nazianzenus Also manie reuolted what time as Iulianus the Apostata obtained the Empire neither did they faithfullie kéepe the vine of the Lorde I meane the inheritance of their parentes 10 But in verie déede the Clergie and Ecclesiasticall men contend In Rom 13 verse 9. that they by the benefite of Princes are exempted from tributes and customes Doubtlesse Christ vsed not this priuiledge for he prouided to paie tribute both for himselfe and for Peter Mat. 17. 27 Why the Clergie be exempted frō tributes customes Looke after in pl. 13. Art 23. Againe if we looke vpon the Ciuill lawes they are not exempted from all burthen of tributes Iustinianus in déede willed that they should be frée from personall offices as it is in the Code de Ecclesijs episcopes And those are called personall offices which we execute giuing hereunto industrie and labour onely For if the ministers should be bounde to them it coulde not be chosen but that they should be hindred from their function And the same Iustinian séemeth also to haue exempted them from extraordinarie and not from ordinary exactions Yea they are bound to the mending of common high waies and to repairing of bridges Neither doeth the lawe of charitie suffer that when as they possesse landes and manie other things they should withdraw themselues from ciuil burthens and laie the whole weight vpon others 2. Cor. 8. 13 that there should be a burden vpon all others and they onelie discharged Bonifacius the 8. A most vniust decrée of Boniface the 8. a man as the Papistes themselues confesse ouer proude and arrogant in his decrées as we haue De Immunitate ecclesiarum made a decrée wherein he ordained that Ecclesiasticall men be altogether frée from all payment of tributes yea rather he straitly forbiddeth thē that without the commandement of the Romane Bishop none should be so hardie as to paie anie thing to prophane Princes A most grieuous constitution of a most outragious man from whence haue sprong welnéere infinite garboyles and endlesse quarels Howbeit some haue patched it vp with a goodlie interpretation namelie that somewhat notwithstanding maie be exacted of them if Church matters or Religion or common weale be in any extreme danger As though for sooth these men ought not to succour the cōmon weale except when it is in extreme necessitie A Philosopher wittily quipped by Dioclesian I remēber a verie wittie
faith by the benefit of the holie Ghost springeth in vs The holie Ghost as well goeth before as after faith by which faith is increased the abundance of the selfe-same spirit whose increase the former faith hath preuented and of a greater faith is still made a greater increase of the spirit But yet neuerthelesse we constantlie affirme that there is but one thing chéeflie from whence all these good things flowe to wit the holie Ghost Secondlie saith Augustine the lawe by the helpe of faith is otherwise confirmed bicause by faith we praie and calling vpon God with praiers we doo not onelie obteine remission of sinnes but also a great portion of the spirit and of grace so that we haue strength to obeie the lawe Doubtlesse the lawe The lawe maketh vs vncerteine of the will of God if it be taken by it selfe maketh vs both vncerteine of the good will of God and after a sort bringeth desperation vnles faith come and helpe which both maketh vs assured that God is pacified and mercifull towards vs and also by grace obteineth the renewing of strength And the apostles phrase whereby he saith that by faith he established the lawe is to be noted For thereby he signifieth that the lawe if it be left vnto it selfe and without faith is weake so that it cannot firmelie stand And therefore vnlesse it be holden vp by faith it will easilie fall And this is the point of a singular artificer not onelie to repell from him that which is obiected but also to declare that the selfe-same maketh most of all for his purpose The lawe and faith helpe one another The lawe and faith helpe one another and as the common saieng is giue hands each to other For the lawe dooth as a schoolemaister bring men vnto the faith of Christ And on the other side faith bringeth this to passe that it maketh them after a sort able to accomplish the lawe For straitwaie so soone as a man beléeueth in Christ he obteineth iustification and is liberallie indued with abundance of the spirit with grace The intent and purpose of the lawe was that man should both be made good and also saued But this it was not able to performe Then succéeded faith and did helpe it for through it a man is renewed so that he is able to obeie God and his commandements Chrysostome saith that Paule prooueth héere thrée things first that a man may be iustified without the lawe secondlie that the lawe cannot iustifie thirdlie that faith and the lawe are not repugnant one to the other 25 Ambrose teacheth that therefore by faith is the lawe stablished bicause that those things which by the lawe are commanded to be doone are by faith declared to be doone And we knowe that this righteousnesse which Paule here commendeth hath testimonies both of the lawe and of the prophets And if anie man obiect that therfore the lawe is made void by faith bicause thorough it ceremonies are abolished he answereth that this therefore so happeneth bicause the lawe it selfe would haue it so and foreshewed that it would so come to passe In Daniel we read that after the comming of Christ Dani. 9 27. and after the slaieng of him the dailie sacrifices should be taken awaie and so also should be the holie annointing such like kind of ceremonies Wherfore Christ did not without cause saie Matt. 11 13 The lawe the prophets endured vnto the time of Iohn Baptist Ieremie also manifestlie said Ier. 31 33. that another couenant should be made far differing frō that which was made in old time The epistle to the Hebrues thereby concludeth Heb. 10 16. that that which was the old couenant and so was called should one daie be abolished Zach. 2 4 Zacharie the prophet in his second chapter saith that The citie of Ierusalem should be inhabited without wals Which signifieth that the church of the beléeuers should be so spred abroad and dispersed through the whole world that it should not be closed in by any bounds and limits Esaie 2 ◠Which selfe-same thing Esaie séemeth to testifie when he saith that Mount Sion and the house of the Lord should be on the top of the hils so that the Gentils should come vnto it out of all places And Malachie the prophet pronounceth Malac. 1 11. that The name of God should be called vpon from the rising of the Sunne to the going downe of the same so that to God euerie where should be offered Mincha which manie haue transferred vnto the Eucharist as though it were a sacrifice when as yet the prophet thereby vnderstandeth praiers and the offering vp euen of our selues as Tertullian testifieth in his booke against the Iewes and also Ierom when he interpreteth that place Wherefore when the prophets séeme to affirme that ceremonies should be transferred vnto the Ethniks they are so to be vnderstood as though by the signes they ment the things themselues The Ethniks being conuerted vnto Christ receiued that which was represented by the ceremonies of the Hebrues But they reiected the outward signes and this was by faith to confirme the lawe And forsomuch as the prophets foretold that ceremonies should be abolished the same is to be taken as if it had béene spoken of the lawe sith that the prophets were interpretors of the lawe And that Christ when he should come should change the ceremonies the Iewes themselues doubted not Which is manifest by the historie of Iohn Baptist Mat. 3 2. 6. Iohn Baptist shewed that the ceremonies should be abrogated which we read in the Gospell For when he would purge men being conuerted vnto God he sent them not vnto sacrifices and vnto the ceremonies of Moses whereby sinnes were said to be purged but baptised them into repentance to the forgiuenesse of sinnes adioining doctrine therevnto wherein he made mention of the father the sonne and the holie Ghost Which doctrine vndoubtedlie the high Priests Scribes Pharisies could in no case abide that he reiecting the ceremonies which were receiued should put in their stéed an other kind of waie Wherefore they sent a messenger to him to aske him whether he were the Messias or Elias or the prophet as it were confessing that vnder Messias it wold come to pas that the ceremonies of the lawe should be altered which should not be lawfull for others to doo 26 And if thou demand why God gaue ceremonies which should be afterward abolished Chrysostome hath thereof a proper similitude If a man haue a wife prone to lasciuiousnesse A similitude he shutteth hir vp in certeine places I meane in chambers or parlours so that she may not wander abroad at hir pleasure He moreouer appointeth for hir Eunuchs waiting maids and handmaids to haue a most diligent eie to hir So delt God with the Iewes he tooke them to him at the beginning as a spouse as it is said by the prophet Ose 2 19. I haue
for the power of the Tribunes The displeasures which the common people suffered by the Nobilitie were temporall and belonged to the maintenaunce and safetie of the bodie but those thinges which the Papistes bring in vppon vs haue respect vnto eternall saluation But letting passe the example of Ethnickes another thing commeth to minde which is mencioned in the Ecclesiasticall Historie The example of Paphnutius Paphnutius a Bishoppe of Egypt and a verie noble confessour of the Lord whose right eye the Emperour Maximianus put out and hockst his left ham whereby he might liue halfe blind lame when he was in the Synode of Tyrus where also sate Maximus a worthie Bishop of Ierusalem and he himselfe a confessour of Christ and perceiued that nothing else was sought by his fellow Bishoppes but that Athanasius might be oppressed by deceites ill reports and naughtie practises rose vp and taking Maximus by the hand which sat in the middest of the rest said It is not lawfull for thee to sit among these men And hauing spoken these wordes he led him awaie with him Also Christ admonished Mat. 16. 6. that we should beware of the Leauen of the Pharisees And Paul saide 1. Cor. 5. 6. A little leauen marreth the whole lumpe Yea and experience it selfe teacheth that they which hauing knowledge of the truth are withheld through an affection to their friends or kinne loue of their countrie couetousnes of riches and goods they become colder euerie daie more than other as touching godlinesse and are so frosen together at the length as the féele of religion is extinguished in them and sometime of friendes and brethren they become most cruell enemies And it is founde to be most true which the wise man said Eccle. 13. He that toucheth pitch shall be defiled therewith Neither can it otherwise be but as the Apostle said out of Menander 1. Co. 15. 23 yâ— ill spéech wil corrupt good maners 37 Let vs sée what happened vnto the Israelites in the time of Ieroboam when Idolatrie was erected 2. Chro. 11 13. Verilie they which had but a crum of godlines leauing the confines of the kingdome of Israel ioyned theÌ„selues to the house of Iuda to the intent they might not sacrifice vnto the Idols which were erected but that they might worshippe the true God according to the prescript of the Lawe in the place which he had chosen vnto himselfe Which whoso did not they not onelie contaminated themselues with Idolatrie but together with the wâ—…ed they were afflicted with manifolde and gréeuous punishments There was euen at the beginning of the world a separation made betwéene the posteritie of Seth and Caine for these had departed from the true worshippe of God wherein they soundlie continued Gen. 4. 17. 5. 1. And assuredlie the punishment of the floud was so long differred as that holie posteritie continued frée from Idolatrie but whenas afterward the sons of God being allured with the beawtie of women had ioyned themselues with the vngodlie all things went to confusion and horrible shame wherefore God destroyed the worlde by a floud of water Gen. 6. In which destruction neither Noah himselfe with his familie had béene saued vnlesse by going into the Arke he had seuered himselfe from the vngodlie Lot likewise escaped the fire because he was led foorth from the fellowship of wicked men Gen. 19. The Lord also commanded as we haue it in the booke of Numerie Num. 16. 21 that the Israelites should separate themselues from Dathan and Abiram vnlesse they were more willing to perish together with them He also called foorth the Israelites which were remaining in Babylon after the libertie giuen vnto them by Cyrus and Darius Esa 52. ver 11. for that gréeuous punishments were at hande vnto the Babylonians by reason of their Idolatrie and shamefull wickednesse In fine if the first Adam by the instinct of Gods spirite truelie saide of his wife Gen. 2. 23. For this cause shal man leaue his father and mother and shall cleaue vnto his wife why also were not all things to be left of vs for retaining the truth of Christ seeing that euen the wife her selfe the children must be left for religion sake But if we séeme not to our aduersaries to haue doone well let them declare the cause why they haue separated themselues from al other Churches being the greater part of the world They are not able in verie déede to shewe such iust and euident causes as ours be which we haue before alleadged Let not their slaunders terrifie vs especiallie those which they haue always in their mouth saying that we are disturbers These bee no newe things They haue béene oftentimes vpbraided to the seruaunts of God Did not Achab the king of Samaria rebuke Elias the man of God 2. King 17. 18. and said Art thou Elias which troublest Israell But the Prophet constantlie returned the rebuke vpon him I trouble not Israell thou rather doest altogether with thy wife Iezabell The Iewes also accused Christ before Pilate Luke 23. 5. that he troubled all Iurie beginning at Galile Of the Apostles also as it is in the Actes it is saide Acts. 17. 6. Acts. 24. 5. that they troubled men Yea and Tertullus the Orator thus spake vnto Portius Festus that hée shoulde punish Paul because that they might by his conduct and gouernment inioy excellent peace and tranquillitie if onelie Paul were not a let who troubled all things by peruerse and new doctrine But now I cease to vrge anie more the seconde point namely that we might not otherwise doe but depart from the Popedome Thrée special causes of departing from the Papists For thrée sortes of necessitie vrged vs namelie of obaying the commaundements of GOD of shunning sinnes and flying Idolatrie and also for the escaping of paines and punishments which remaine for the wicked Neither must it séeme anie maruell that these necessities are laide vppon vs séeing that in the ciuill lawes the companies and assemblie which vnlawfullie assemble together are condemned to gréeuous punishments as it is in the Title de Collegijs corporibus illicitis the which are not onelie forbidden by the Commonweale or Emperour but they which frequent the same are accounted of euen as if they had occupied the publike place or temple with armed men For they are thought to abuse such corporations and fellowships for the working of their naughtines Wherfore God doeth rightlie and in order when by his commaundements he reconcileth vs from such assemblies 38 But nowe I come to the third member of this treatise wherein I will shew that we departed not from the Church but are rather come vnto it That they which haue left the Pope haue not departeâ— from the Church but rather returned to the same Which that it may euidently appeare we must consider that our aduersaries are verie much deceiued forsomuch as they thinke that things
although wée affirme that the apprehension or holding fast of the bodie of Christ is doone by faith yet vpō this fast holding followeth an effect euen a true coniunction with Christ not a fained or imagined the which first belongeth vnto the soule secondly it redoundeth to the bodie And the same in the holie scriptures is commended to vs by Paul vnder a metaphor of the head and bodie when he calleth vs members of one and the selfesame bodie vnder Christ the head vnder the state of Mariage wherein two are made one flesh The which that Cyrill might expresse he brought in a similitude of molten waxe which is mingled with other waxe and so of two is made one Thus woulde he haue vs to bée ioined with Christ And to this purpose specially Ephe. 3. 6. make the wordes vnto the Ephesians wherein we are saide to be flesh of his flesh and bone of his bones which words if thou looke vpon at the first viewe wil appeare that it ought otherwise to be saide Whether Christ be of our flesh or we of his to wit that the sonne of God is of our flesh and of our bones because he assumed flesh of mankind Howbeit Paul vnderstoode not meere flesh but flesh cleane from sinne capable of resurrection and immortalitie The which séeing the faithfull haue not of themselues neither drew it frō Adam they claime it vnto them by Christ because they be incorporated vnto him by the sacraments and by faith Wherefore there happeneth a certaine enterance of Christ A falling in of Christ into vs. into vs and a spiritual touching the which Paul weighed when he said vnto the Galathians Gal. 2. 20. But now it is not I that liue but Christ liueth in mee Neither is there any néede in these respectes to drawe Christ out of heauen or to disperse his body into infinite places forsomuch as all this that we teach is spirituall and yet notwithstanding no fained thing for imagined sightes Idols or fained things doe not nourish the minde as here we be certaine that it is doone For we haue saide and we confirme it that these signes doe both signifie and offer and most truely exhibite the bodie of Christ although spiritually that is to bee eaten with the minde How the forefathers had the same thing in their Sacraments that we haue in ours not with the mouth of the bodie But if thou shalt demand after what manner the Fathers of the olde Lawe in their Sacramentes could haue the same that wee haue it is easie to bee aunswered séeing wée haue affirmed that in this Sacrament the thing is vsed spiritually not corporally And in the Apocalyps we reade That the Lambe was slaine from the beginning of the world They waited for things to come wee celebrate the memorie of them alreadie doone Lastly we haue shewed that great héede must be taken least that which we speake of spirituall eating be vnderstoode as though it destroyed the truth of his presence For Augustine saide vpon the 54. Psalme that the bodie of the Lorde is in a certaine place in heauen but that the trueth of the Lordes bodie is euerie where For wheresoeuer the faithfull be they apprehend that Christ had a true bodie giuen for vs and so they doe eate him by faith 82 Wherefore I haue nowe spoken in this sacramentall matter that which in my iudgement ought to be affirmed being according to the Scriptures which I woulde the godly reader woulde well consider and take in good part And God of his goodnesse graunt that at the length the Church of Christ may obtaine both trueth and quietnesse as touching this sacrament Which two things I therefore wish because hitherto I sée that the Eucharist whereof we intreate hath bin so ouerwhelmed buried and defaced with lies craftie deuises and superstitions as it might rather be iudged any other thing than that which the Lord instituted in the supper The which least it should easilie be cleansed the Diuell which is the most gréeuous enimie of al peace and truth hath sowne so manie opinions contentions disagréements heresies and controuersies sauing that they bée without bloud that scarcelie any consent woorthie of Christians can in mans reason be hoped for But these things alas we suffer not without cause who haue doone double iniurie vnto this Sacrament partlie for that in stead of a notable and singular gift of Christ we haue erected an execrable Idol and partly because we haue without sinceritie of faith with a conscience defiled with grieuous sinnes without sufficient triall of our selues abused these most holy mysteries I beséech the Lord to take pitie of so great a calamitie and vouchsafe at length to restore vnto his Church a reformed Eucharist and the right vse of the same through our Lord Iesus Christ Amen Looke the Exhortation to the Supper of the Lorde Also looke his Confession and opinion touching this whole matter Item the disputations with Tressham c At the end of these Common places The end of the Treatise of the Eucharist A short abridgement of the disputation which D. P. Martyr made as concerning the Eucharist against Gardiner Byshop of VVinchester THe matter of the Eucharist according as the Lorde deliuered the same vnto vs is both plaine and easie to be knowen which if it were handled according to the iudgement and sense of the holy scriptures and that there were a consideration had of the humane nature of Christ and of the receaued definition of the Sacrament there should be no great paynes taken either in the vnderstanding or handling of the fame Howbeit by reason of the contention and importunitie of the aduersaries it is become more intricate than any blinde labyrinth and it is come in a manner to passe that through contention wee haue welneere forgone the trueth for they rather thā they would giue place to the right and best opinion yea that they may by all maner of meanes defend their monstrous deuises rather than the truth they haue vsed all kinde of counterfeiting cauillations and deceiueable wayes Whereupon when I of late daies was diligent to encounter with the huge armie of their cauils and sophisticall Arguments and should answere the same with as much diligence as I could the volume grew in a manner to an exceeding greatnesse Fearing therefore least godly men when they come to take my book in hand being ouermuch tyred with long reading should returne as vncertaine as before for seeing the reasons on both sides and those sometimes but latelie and newlie deuised it is not possible but those which be the later should obscure the memorie of those that went before or in a manner make them to be quite forgotten I minded straightway to set the matter before mens eyes in a certaine abridgement or resolution which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those which shall reade my writings or be minded to reade them or haue alreadie read them may haue present
21 But now it séemeth good to treat wherefore tyrantes be so stirred vp against godlie men and against the Gospell Paul in the 2. Chapter to the Ephesians The prince of the world saith he woorketh with efficacie in the children of disobedience euen as godlie men are mooued in the holy ghost By which place it is manifestly gathered that wicked men be instruments which the diuell vseth for the execution of his furie And moreouer vnto the Diuell is giuen power against the Saintes although the same be repressed and bridled within certaine boundes and limites according as vnto the Lord it hath séemed profitable for his For this cause dooth the Diuell rage in his owne members that he may be an hindrance vnto GOD and to the Gospell And therefore dooth God permit these thinges to the intent that the excellent victories of Martyrs may appeare and that the Church no lesse than the world may haue her excellent men So then thou vnderstandest for what ende or purpose God suffereth these thinges to be doone Assuredlie it is no maruell that the Diuell rageth against the Gospell because through it he is spoyled by Christ For the Gospell is the power of God vnto saluation to all them that beleeue Rom. 16. 1. 23 There remaineth a doubt why God doth prosper Tyrants which be altogether cruell and wicked who haue had sometime such prosperous successes as their Kingdoms haue béene aduaunced to most ample Monarchies As it is manifest by Romulus Cyrus Philip and Alexander of Macedonia which euē of Ethnick Historiographers are noted to haue béene most violent and vniust First as touching these Monarchies Why how and to what end GOD suffereth tyrants to encrease howe they haue grownne this shall be imputed the cause that in the world there is a certaine coniunction betwéene causes and effectes firmelie appointed by the institution of God which cannot easily be changed nay rather it séemes many times to take place Wherefore those Princes or people which haue attained and kept these studies and Artes of gouernment which are of force aswell to increase as amplifie dominion and Empire haue obtained this good successe For present example let vs speake of the Romans They as the histories declare and as Augustine testifieth might get themselues so great power because they had those things by which it hath bin vsually obtained First they had a desire of praise not in verie deede altogether false and counterfait namelie such as thereby they might approoue themselues sounde and iust Iudges Moreouer they were liberall of monie yea and adde if ye will that they were oftentimes contemners of the same and desirous of glorie Which glory notwithstanding they ascribed to their countrie in generall which they so loued as they would haue it for a long time to be frée but euermore to be the Ladie of other countries And by Virgill is set foorth that excellent propertie of the Romans To spare the subiects and to vanquish the proud 24 They suffered not themselues to bée weakened with delightes and pleasures neither set they their minde vppon heaping of riches Besides this there was a patient enduring of labours and also a discipline of warre They pould not their subiects but protected them They wasted not their monie vppon stage players Iesters Dicing Harlots or haunting of victualing houses They obtained not their offices by guile by deceits or by yll practises but by honest meanes whereby at home they vsed great diligence and abrode a iust gouernement They gaue counsell fréelie taking héede least their minde shoulde be subiect to lustes and vices Wherefore séeing they had so excellent studies vertues and faculties they easilie obtained by nature to beare rule ouer others For such a coniunction and linking together in the world is ordained by God as of such causes vnlesse he himselfe let it those things doe alwaies or for the most part followe Howbeit I denie not but that in the common wealth of Rome there were manie vices also séeing the people was constrained sundry times to auoide from the Tyrannie of the Fathers Albeit that euen in those times they had some excellent actiue and valiant men which tempered and corrected such vices But afterward when the Empire was obtained whē vices had excéedinglie preuailed vices were supported together with the verie hugenesse of so great a kingdome and people and nobilitie So notwithstanding that they themselues abused so great an Empire yet God did both punish the world and the infinite wickednesse thereof And the Church was woonderfully increased with witnesses and heauen with Saints There be moreouer other causes as vnto vs vnknowen so most iust for the which God suffereth these things to happen The Romane Empire at the length gaue peace vnto the Church In the Monarchie of the Persians the people of Israell was restored into their owne countrie And while Nabuchad-nezer enioyed the kingdom of the Chaldeans the name of God was published and spread abroade among the Gentiles Vnder the kings of Macedonia the holie Scriptures were translated out of the Hebrewe into the Gréeke tongue while Ptolomaèus did beare rule in Egypt And thus shalt thou euermore finde that God verie well knoweth howe to vse an euill thing The end of the fourth Part. To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen ANOTHER Collection of certeine Diuine matters and doctrines of the same M. D. Peter Martyr the titles wherof appeare in the page following necessarilie added to this volume for the greater benefit and comfort of the Christian Church At the end is placed a table of all the particulars and the Authors life at large Translated and partlie gathered by the said ANTHONIE MARTEN Meliora spero Philipp 1 verse 9. I praie that your loue may abound more and more in knowledge and in all iudgement that ye may discerne things that differ one from another Seene and allowed according to the Queenes Maiesties Iniunctions 1583. The Contents Common places of Free will Prouidence Predestination The cause of sinne The sacrifice of the Masse An exhortation to the Supper of the Lord. Three confessions touching the presence and participation of Christ in the sacraments Certeine questions and answers Diuers propositions out of Genesis Exodus Leuiticus and the booke of Iudges A disputation which D. Peter Martyr had at Oxford with Tresham Chadse and Morgan Sundrie sermons of The death of Christ The resurrection of Christ A place in the 20. chapter of Iohn Reedifieng of Christs church The profit and dignitie of the holie ministerie An exhortation to the studie of Diuinitie A praise of the word of God deliuered in the scriptures Certeine other orations Diuers and sundrie theologicall Epistles The life of D. Peter Martyr E R To hir Maiestie WHen I had now by the speciall goodnesse of almightie GOD brought to a perfect end the foure Parts of M. D. Peter Martyrs Common places and perceiued that in
words in them but rather maruell thou at the power of the crosse which Christ suffereth not to be made voide by mans eloquence Yea rather when these thinges come to minde let vs giue thanks vnto our good God who would haue these testimonies of his wil to be sealed vp that wee béeing dull of memorie shoulde not forget them and that euerie man at his owne pleasure shoulde not deuise a doctrine in the Churche but that there might be extant a publike patterne whereby the sayings of all men might be prooued and throughly tried Luke 1. ◠And therefore Luke in the Preface of his Gospell that he might acknowledge the certeintie of those thinges whereof he was taught testifieth that he therefore wrote vnto Theophilus that hée might knowe the certeintie of those thinges wherof he was instructed Whosoeuer therfore beléeueth in Christ if he turne ouer the Booke he by the meanes thereof through the holy Ghost is euerie day made more assured of those things which he professeth For as Iron is by vse purged from rust A similitude and doeth the more glister and shewe bright so the doctrines of godlinesse which are contained in the holy Scriptures the more often they be reade the more manifest and true they appeare vnto vs. Plato in his Booke of lawes thinketh méete to giue commaundement to the husbandman that he doe not water his grounde with other mens water Digge saieth he a well therein that thou maiest vse the waters thereof when néede shall require Wherefore God also woulde that in the Church which is his vineyarde shoulde flowe a perpetuall reading of the scriptures whereby the necessarie water of the worde of GOD might be ministred to our faith which oftentimes waxeth drie It was a familiar saying in the mouth of Socrates when he was vrged to say or doe any thing If my good spirit shall permit me The Demon of Socrates For he had such a one who was as his counsellour or kéeper But wee must perpetually cleane vnto the worde of God as vnto a Counsellour when any thing is set foorth to be doone or beléeued we must answere so much as by the word of God shall be lawfull and in all our affaires take Counsell thereof faithfully The holy historie teacheth that there was a laudable custome of the people of GOD that as touching euery enterprise they first tooke Counsell of God before they tooke in hand to doe the same Iud. 1. 1. In the Booke of Iudges after the death of Iosua the Israelites demaund who shoulde goe vp against the enemies In the first Booke of Samuel 1. Sam. 30. 8 Dauid asketh whether he should followe after the théeues which had destroyed and burned the Citie of Ziklag Yea and Achab 1. kings 22. 6. although he were a wicked man went not altogether from his Countrie manner nay rather when he should fight against the king of Syria he tooke Counsell of God by the Prophets Therefore wee also must not attempt any thing wherein wee haue not first perswaded our conscience by the worde of God that the worke which wée take in hande is good and shall be acceptable vnto the Maiestie of God The Poets vaunted that their harmonie songes and verses wherewith men were delighted nay rather deceiued were not made by man but were drawen from Helicon Pernassus the fountaine of Castalius Pegasus or Caballinus frō the forrest of Cythaeron the Muses recyting them which as they be false lyes so is it most true that the doctrine which we now commende is drawen out of heauen and communicated vnto the Church vpō Mount Syna in Ierusalem and vpon Mount Sion Exod. 20. Esa 2. 3. as we reade in Exodus and as Esaie hath testified Out of Sion shall come a lawe and the worde of the Lorde from Ierusalem The Oracles of the Ethnikes In olde time the Ethnicks had secrete places in temples doores vnder the grounde a Caudron for sacrifice a Trenet vnder which they put fire brasse of Dodona most auncient Okes dennes Images names written in leaues and briefely vnprofitable Temples and innumerable wayes did the Diuell mocke them But vnto vs in the stead of all those things is by the mercie and goodnesse of God set foorth the onely Oracle of the holy Scriptures Pythagoras is for this cause not a litle famous that he had conference with Oules and Eagles Pompilius talked with the Nymphe Aegeria Apollonius Thyaneus as the histories report or rather fable vnderstoode the singing and chattering of little byrdes But vnto vs doeth the true God the Creator of heauen and earth speake most manifestly in the Scriptures by Moses by the Prophetes by his onely sonne Iesus Christ and by his Apostles and doeth so speake as he changeth the soules the hearts the mindes and the whole man and of stones is able to make the sonnes of Abraham not whom he may like fabulous Amphion forcibly drawe to the walles of Thebe but whom he may builde vppon Christ because he is both the onely and sounde foundation aswell of the Apostles as Prophets Let the Poets boast as they will that Orpheus tamed the wilde beastes we in the meane time being taught by experience will not doubt but that the wordes of the Scriptures turne them into the sonnes of God which before were serpents and generations of Vypers Whereupon Paul mentioning vnto Tytus what manner of persons we were before we were regenerated in Christ saieth Matt. 3. 7. Titus 3. 3. For wee also in times past were fooles disobedient going astray seruing lustes and diuerse pleasures liuing in malitiousnesse and enuie being hated and hating one another And vnto the Corin. the first Epistle and 6. Chapter Verse 11. when he had recited many detestable crimes he added And such were you in deede but nowe are ye washed ye are sanctified ye are iustified And séeing that to the breaking of our hearts which be hard and obstinate there should be néede not of weake instrumentes but rather of most strong engines for that cause GOD reuealed vnto his Church no faint or dull manner of spéeche but such as was deliuered by many of the Prophets and in diuerse manners For it exhorteth terrifieth driueth forwarde calleth backe teacheth confuteth promiseth threateneth pronounceth sigheth prayeth beséecheth praiseth dispraiseth sheweth things past declareth things present prophesieth things to come and as most soft waxe it is bended vnto all formes to the ende it may bow the stonie hearts of the vngodly Wherefore not wtout good cause it ought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vanquisher of all Yea and Sathan although he be most mightie was driuen out of the wicked bodie of Saul which was appointed to vtter destruction 1. Sa. 16. 23. being not able to abide the songes of Dauid the Musitian of the holy spirit By them the olde serpent being inchaunted was after a sort burst in péeces Matth. 4. And the same Sathan was driuen
Pastour and Maister as vnlesse they might haue their wishe they shoulde of necessitie as it were languish with sorrow But Martyr although hee were most readie to serue his owne Country mē yet did he not think it meet to determine any thing of his owne mind but referred the whole matter to our Senate and to the Ministers of the Church and because they would not allowe of this calling for that in verie deede they sawe that they coulde not let Martyr depart at this time without verie great hinderance to the schoole and Church and that the brethren had in the Italian Church at Geneua many both good and learned men whome they might verie well appoint in the place of Maximilian Celsus hee himselfe also submitted his will to their will and pleasure And moreouer also when a fewe yeares afterwarde his olde friendes called him againe into England offering him large conditions adding therewithall that the Queene so shee were assured of his minde was readie to send for him by a messenger into England he againe as before committed himselfe to the iudgement of the gouernours of our Commonweale Who would not accept well of his loue towardes our Church and Commonweale of his reuerence towardes the Magistrate of his constancie in retaining of the charge which he had once vndertaken Who seeth not that he had not a minde most farre from ambition and couetousnesse since he might haue taught elsewhere with greater concourse of people with greater glorie and with a more profitable stipend With these things he was no more mooued than if they had belonged nothing at all vnto him But on the otherside howe readie he was to doe seruice to other Churches and howe litle he feared any daungers is sufficiently declared by his going into Fraunce which he tooke in hande the last yeare by the commaundement and will of our Magistrates whereof if I shall speake somewhat I beseech you continue still your good will of hearing mee and yet will I not verie long abuse your patience When at the xx day of Iulie the Bishoppes of the French Church had bin commaunded of the King to assemble at Poyssi and that a Parliament of the Princes of Fraunce was also called at the same time our men in Fraunce were in some hope that there might bee appointed some conference in matter of Religion from whence might redound great commoditie to the Church Wherefore there were appointed certaine men by the Churches which in the assemblie of all states might promote the free course of Religion and there were also chosen many Doctors which might dispute and conferre with the Aduersaries And because the singular and excellent learning of Martyr and his incomparable power of disputing was wel knowen vnto them they thought it meete that he onelie of all straungers by name shoulde bee sent for Wherefore by the Christian Churches and by those Princes which had taken vppon them their protection vnto Zuricke was sent a noble man whose name was Cl. Bradella and together with him came also the notable learned man Theodorus Beza who in all these actions had the greatest charge These men inquired howe the Senate woulde bee inclined howe the Ministers of the Church and howe Martyr himselfe if there shoulde bee any conference appointed and that hee by speciall name shoulde bee sent for by the king And when hee knewe that there was none for his part that woulde bee negligent in so godly a purpose the one returned vnto Geneua and the other tooke the right way into Fraunce Not many weekes after Beza being called vnto the conference went thither by post and Bradella returned to Zuricke bringing with him letters from the Queene Mother the King of Nauarre and from the Prince of Condie and the Admirall wherein they required of the Senate that Martyr might be sent vnto them and therewithall they sent letters patent of safe conduite that our men might see there was no perill therein Wherefore since it seemed that the matter was not to bee slacked the Senate gaue their consent to the calling and willed Martyr to prepare himselfe to the iourney At the same time by chaunce returned to the Court Mattheus Cognetius a verie excellent man the kings Embassador with the Heluetians who receiued Martyr into his traine and conducted him safe to Paris from whence he going to the Court was most courteously receiued by the brethren being saluted by the king of Nauarre and by the most noble Princes the Condie the Admirall was sent for to the Queene of Fraunce whom after he had saluted according to the accustomed reuerence and had talked as concerning his comming afterwarde he exhorted her to aduaunce the pure Religion For hee shewed her that by a godly reformation of the Church shee shoulde not onely doe good to the kingdome of Fraunce but also to all Europe because all men had cast their eyes vppon the kingdome of Fraunce He saide that great perils were at hande and appeared but yet that shee shoulde not feare them because God will bee alwayes present with those Princes which haue a care of this matter That he ayded Aza Iosaphat Ezechias and Iosias which corrected the people when they were altogether corrupted with Idolatrie That Constantius when hee had Collegues yea rather superiours with him in the Empire Dioclesian and Maximian yet durst embrace Christ That Constantine euen in the greatest daungers when hee had gotten Licinius an enemie to the Christians for his Collegue yet brought peace vnto the Church He said that if God had holpen those he woulde not bee vnlike vnto himselfe but euen the selfe same that hee hath bin before He saide moreouer that kings ought most of all to serue GOD vnto this ende that their labour may bee applyed not according to their owne will but according to his and that nowe this one thing was most of all to bee indeuoured that Religion and holy seruice might bee reduced to the first originals and that superstitions brought in might be remooued That God in deede coulde doe this without the helpe of Princes and that he sometime had so doone but yet that hee was nowe minded by an ordinarie way in this wise to make Princes glorious and therefore it was meete that they shoulde not forget that they are no lesse appointed to bee the keepers of the first table than of the seconde and so it was not lawfull for them to let slippe the care of diuine worshippe Hee added moreouer that they ought not to bee heard which affirme that this belongeth not vnto Princes since it is farre otherwise decreed in Deuteronomie and that Paule woulde haue a Magistrate to be the furtherer of good workes among which the worshipping of God is the principall The Queene testified that shee was desirous of the trueth and that therefore also shee sent for him that he might giue counsell how a concorde might bee made so as there might bee a peace made without offence of the aduersaries
be the summe of all such points of Diuinitie Philosophie and Historie c. as are therein comprised Gathered and laide together in an alphabeticall order as followeth An introduction to the Reader FOr the easier and readier vnderstanding hereof sith many places carie diuerse numbers both in respect of Part and Page it shal be necessarie to note that all such figures as stand thus inclasped or imbraced 1 2 3 or 4 doe signifie the 1. 2. 3. or 4. Part remembring alwaies that the whole volume is Quadripartite or consisting of 4. Parts besides the additions which may be a supposed Part by themselues the other figures as they fall more or lesse doe import the page or side of the leafe Note further that A inferreth the first columne as we commonlie call it or partition of any page B the second And thus much brieflie by way of aduisement The first Table Ab. Abraham OF Abrahams bosome 3 373. 374. 375. 376. 378. ¶ Looke Bosome Absolution A definition of Absolution 3. 208 b Abstinence Of Abstinence from flesh 3. 170 ab From whome it sprang 3 174 a In diuerse cases counselled 3 167b The Abstinence of the Nazarites and Rechabites 3 171 a 172 b Of the Manichies from mariage and flesh 2 293b ¶ Looke Meates Abuse The Abuse of good things is no reason why they should be quite taken away 1 47 b 2 341 a It may be euen of the verie best things 4 227 b A thing is not made euil by the Abuse thereof 3 3 a Abuses Whether Abuses in the Church must be borne withall 3 164 ab Ac. Accidents A difference of Accidents 2 505 a Accidents of the Lawe and the Gospell 2 586 a 577 ab Of the minde and the bodie 1 188 b That same thing may be spoken of them which cannot be spoken of the subiect 4 83 b Accuse If our heart Accuse vs what the remedie is 3 303 b Action Euerie Action and moouing is of God and how 1 188 b Sometime the worke which remaineth is more excellent and sometimes the Action and why 1 4 b How the selfesame Action is produced by God and by vs. 1 189 b 190 a What may and is counted an excellent Action 1 139 b The ende of euerie Action 4 308 b Better than vertue more to be desired than it 1 150 b How it is to be seuered from vertue 1 151 a That the most perfect must not be accounted for felicitie 1 151 a In what respect it must be of necessitie or necessarie 1 172 b That Action is sinne which is depriued of the ende due vnto it 2 265 a Two things to be considered in euerie Action 3 331 a An Action doone by another is said to be doone by our self 4 234 b The chiefe Action of mans life what it is and that brute creatures shall not partake it 1 132 a Euerie good Action is his good whose action it is and therefore honour is his that giueth it 1 142 a That the Action of vertue is wholie in the minde 1 151 b disprooued Of a general Action of God the effects of the same 1 181 b 182a Howe a worke can bee the ende of an Action when it is after the action 1 7 b Actions After what Actions the actions of vertues do follow 1 4 b Of diuerse vnlawfull Actions and their circumstances and whether they were tollerable 2 304 b 305. 306 The Actions of the affects and of reason be contrarie 2 406 b Pure and happie Actions remain for vs after this life saith Plato 1 159 a Vnhonest Actions called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 1 163 b The Actions of vertue haue pleasure alwayes ioyned with them 1 135 b The onely commended meanes to attaine honour 1 144 b Nothing more firme constant than they 1 161 a.b In what respect good Actions are commended in aduersities 1 164 a They are sinnes 2 562 Of themselues sufficiently to be sought for 2 573 a Whether their pleasures do hurt 1 138 a Vnto what Actions felicitie doth belong 1 146 a By what Actions it may be altered 1 163 b To what end ciuil and domestical Actions do serue 4 220 a Whether at any time honour and iust Actions be diuided or alwayes ioyned together 1 142 b The Actions which are done before we attaine to an habit bréede not pleasure 1 136 a How honour is ioyned vnto Actions to what actions 1 141 b Outwarde Actions bee a certeine shewe of confession 2 316a b What is the deficient cause of euil Actions 1 184 a Actions are knowen by their obiectes 4 32◠b Some admit excesse other some admitte none 1 137 b Which be the perfecter 1 4 a Which follow after works already brought to passe 1 4 b Which cunning worked do neither go before nor yet follow 1 4 b The ende of them is not simple but sundrie 2 573 a 574 a A diuision of them 2 533 a 3 331 a To be iudged by their circumstances 3 264 a 2 515. 2 287bab 516 ab Whether they that procéede from anger and lust be voluntarie or not voluntarie 2 290 b 291 a Which deserue praise or dispraise 2 291 ab Some good some euil and some indifferent 1 136. Some necessarie 3 166 b Howe they haue and haue not necessitie 3 35 ab Differences of them and of pleasures 1 136 a In which the rule of charitie must be obserued 3 166 b Whether they shal be called necessarie or contingent 3 35 b 36 a Which are worthie of pardon and which not 2 284 ab Whether the Actions of creatures shal be perpetuall 3 394 b Mingled Actions ought to bee reckened among those that be voluntarie 2 291b For them wée be praised and dispraised in the scriptures 2 291 b 292 a Which take part of voluntarie and part of not voluntarie 2 394 b Why they be voluntarie 2 283 b When mens Actions haue an order 4 320 b 321 a We be not masters of them 2 565 a They cannot passe out of the boundes of Gods prouidence 1 199 b Our best haue their defect 2 566 b The peruersenesse of them 2 574 a Of Actions voluntarie not voluntarie violent and mixed read pages 280. 281. 282. 283. 284. 285. c. Voluntarie in brute beasts children through wanting the vse of reason prooued by scripture 2 293 ab Frequented Actions leaue an habite in the minde 1 4 b The iudgement of the scripture touching the choises and Actions of men 1 3 b They decrée appoint that there is a principall ende whereunto men direct all their Actions 1 6 b Howe Aristotles doctrine touching good Actions which delight good men standeth with the holy scripture 1 141 ab The Actions of the not regenerate are prone to euill and why 1 3 b in what respectes they are not right and acceptable vnto God 1 132 b they are better than their workes 1 8 b The Actions of God are by no meanes
Their zeale without knowledge pitied 2 560 a Whether we be more vnhappie than they which haue no answeres of our affaires 3 260 b Why they endeuoured to haue many children 2 430 b 431 a They appointed two Messiases 3 346 b They themselues doubted not that Christ should change their Ceremonies 2 579 a Which of them beheld Christ in their sacrifices 2 582a Compared to a lasciuious and wanton wife 2 579 b Why they boasted of the Lawe in vaine 2 580 b Suffered in Rome to practise vsurie 2 472 b They and the Israelites compared 2 446 a Cruellie vsed by Antiochus 3 352 b Their state and that they deserued not their election 3 18 b 19 a It is Gods wonderfull worke that they endure to this daie 2 599b Whether they at this day be coÌ„tained in the league made with Abraham 2 598 b 599 a The meanes that God vsed to haue them remember his lawe 2 577 b To what end they so dispersed are preserued 2 599 b Why God would haue them being Infants circumcised 4 111 b They are our witnesses howe 2 599 b Their maner of circumcision 4 111 a That they had not the holie Ghost disproued 2 592 b Destroyed by the Macedonians 2 596 b Who of them had the spirit of Christ and who not 2 595 a Why God gaue them Manna in the wildernesse 2 591 b They auouche that nothing of the olde Lawe should be chaunged 2 587 ab They had Exorcists among them 4 129 b 130 a Howe it can bee saide that God spake not to them as touching sacrifices 4 44 ab Whether they were ignoraunt of Christ and his doctrine 4 105 b 106 ab They haue added manie more degrees forbidden to marrie vnto them that are expressed by God 2 148 a The Samaritans and they had no conuersation 2 446 a Whether they vnderstood the promises which were sealed by the ceremonies 4 105 ab They oppressed the auncient Church 4 93 b 94 a Whether they heard of the preaching of the Gospell 4 4 ab They suffered for the Lawe of GOD. 3 282a Whether they be more noble than the Gentiles 4 313 b God deliuered them three maner of ways from tyrannie 4 329 a Their stocke pure and vnmixed 4 312 ab What lot the debtors among them had 4 315 a No Nation had Lawes so proper to them as they had 4 312 b An example of their obeying the Magistrate 4 226 b They had no executioners 4 264 a But a remnant of them saued 3 21 a In what respects their steppes are to bee followed 2 325 b Their constancie against the Macedonians and Romanes 4 243 a What forme of a common weale they had 4 226b 227 a They carie the Bible about with them but beleeue it not 2 329 a What thinges they should be prohibited to vse among Christians 2 330 a What we haue to learne by the scattering abroade of them 2 329 a They wander abroade retaine their owne Lawes wheresoeuer they become 2 328 b God hath set a marke vpon them what 2 329 a They and the Gentils signified by the parable of the prodigall sonne and the elder sonne 2 328 b Whether they abused and corrupted the holie bible as some haue charged them 2. 329 ab They shal bee receiued into the Church at the latter dayes 2 328b They are a testimonie vnto christian religion 2 329 ab Why they refused to dwel among Christians as saieth Augustine 2 328 ab 329 b Their common wealth was most auncient 4 312 b Ig. Ignorance What kinde of Ignorance excuseth sinne 4 301 a Two sortes one of negation another of euill disposition 2 571 b Of the fact and of the lawe 4 301 a A kinde of Ignorance in infants counted sinne 2 225 ab Of a kinde of Ignorance laide by God vppon men as a punishment 2 292 b Ignorance is in all the wicked sort of men but yet they are not excusable â— 292 b 293 a What the holie Scripture determineth of that Ignorance which hath repentance following it and of the contrarie 2 292 ab Ignorance which hath not sorow following it maketh vs guiltie 2 293 a He that doeth a thing through Ignorance is ignorant but not contrarie 2 286 b It is one thing to doe through Ignorance and other thing for the doer to bee ignorant 2 286 b Of a generall Ignorance and a particular and which of them excuse 2 287 a True godlinesse cannot bee ioyned with Ignorance 2 259 b Voluntarie is not in that whith is doone by Ignorance 2 286 a What kinde of Ignorance doeth not holde a man excused 2 288 b 289 a Why generall Ignorance maketh not a man to doe against his will 2 287 ab Howe Ignorance can be called the cause of a thing doone against the will 2 288 b It is prooued that euill men doe not things through Ignorance but ignorantly 2 286 b 287 a Euerie Ignorance is not sinne of Angels ignorance 2 571 b Probable Ignorance may in some part excuse sinne 2 426 b Ignorance of Christianitie reproueable in Christians 2 311 a What the scripture determineth of the Ignorance which excuseth and excuseth not 2 292 b Socrates his meaning in condemning himselfe of Ignorance in all thinges 2 541 b 548 b Of two kindes of Ignorance incident vnto men the one hauing repentance following it the other not 2 286 a Im. Image The definition of an Image with the matter the forme and ende of the same â— 332 b 334 a It is among those thinges which appertaine to qualitie 2 333 b Daniels example wrongfully alledged for the defence of Image worshipping and why he was not cast into the fornace with his fellowes 2 319 b 320 a The Papistes confuted for saying that they worshippe not the Image but the thing signified 2 350 ab Of the Image of God in man according to error and according to truth 1 29 a 12 b 123. 124. 125 a 4 â—71 b 172 a 223b 612 b To swarue from the Image of God is sinne 2 576 a That a woman is and is not the Image of God and after what maner 1 124 a Christ the Image of God and how 2 615 b 1 124 a Howe the Image of Christ is begunne in vs 3 10 b In what respect it may and may not bee made 2 340 b Crucified vpon the crosse 2 354 b 355 a Painted with Asses eares in despite 2 341 b What hath beene feigned of the same painted in a cloath c. 2 335 a Images Images distinguished 4 103 a They may haue a good vse and what that is 2 355 ab Into what groue errors men fell by worshipping of them 2 336 a Altars are not to bee erected vnto them 2 351 a What it is to worshippe them 2 344 b Diuers worthie men that destroyed and defaced them 2 351 ab For what things the vse of them is good 2 341 b The worshipping of them reckened amongest the
Looke Imprecation Witch Who it was that appeared at the call of the Witch 1 72 ab It was not Samuell saieth Augustine 1 75 a Witches Witches haue no power ouer the godly 1 76 b 77 a Lawes of Princes against them 1 19a And such as repaire vnto them 1 84 b 85 a Witcherie Of the force of Witcherie the cause thereof in olde women and vpon whom it worketh most 1 79 b Witnesse These wordes there be three which beare Witnesse in heauen the father the worde and the spirit expounded 1 105 a The thre things which beare Witnesse of Christ 4 113 a How many wayes God is called to Witnesse 2 372 a What wee are taught by being forbidden to beare false Witnesse 2 553 a Witnesses Two famous Witnesses of the Church in the last age 3 382 b VVo. Woman The state of the Woman farre worse than of the man 2 460 b That she is and is not the Image of God and after what maner 1 124 a Why it is not meete that one Woman should be both a wife and a seruant to any man 2 379 ab Why Paule willed the Woman to keepe silence in the Church 2 242 b Whether before sinne the Woman were subiect to the man 2 379 a Women Whether Women may bee in warrefare 4 288 a They taught the people openly 4 7 ab They must haue their head couered in the congregation and why 2 481 b What Women labour to please men 2 510 a Why Women were commaunded to be silent in the Church 4 7 b Women indued with the spirit of prophesie 4 7 a Women circumcised among the Egyptians 4 111 a Why the Women that prophesie are commaunded to couer their heades 4 8 a Whether Women may teach in the Church 4 7 ab What ornaments Women may vse and not vse 2 513b Looke Women what is spoken concerning painting of the face 2 508 ab and so forward Holy Women maintained and releeued Christ 4 29 a Why we be called men why Women as Augustine allegorically saieth 1 124 a Wooers What kinde of emulation is betwixt wooers 2 417 b Woonders The difference betweene signes and woonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes together 1 71 b ¶ Looke Miracles Word of God The difference of Gods worde and Philosophie 1 58 a The preaching thereof hath all men subiect vnto it 4 230 b Howe miracles win credite to the worde of God 1 63 b. The same thing is offered by the worde that is doone by the sacraments 2 635 a Neither youth nor any other is excepted from hearing the worde of God 1 57 b Of the worde of God and hearing of the same reade all the 7. Chapter of the first part The force of Gods worde in the hearers of the same 1 58 a The difference of Gods worde specially in the Eucharist 4 196 ab 187 b It was the worde or Christ that God spake by to the fathers and Prophets 1 26 b The force of the inwarde worde of God in the minde 3 176 b God vseth the inwarde worde and the outwarde and in whom 2 233 a Whether the outwarde or visible signe of Baptisme be altogether necessarie to regeneration 2 233 a Of the word vnwritten and the word written with the antiquitie of both 1 42 b And how to beleeue it 3 70 a Whether it were written before Moses time 4 72 a Whether Christes bodie bee more worthie than his worde 4 214 a ¶ Looke Scripture Wordes Wordes are partly naturall and partly after the minde of the namers 2 590. 591 a Wordes are the principal signes thereof 2 542a b What they be 3 342 b Aristotles definition of them and who abuse them 2 544 b The vse of them 3 304b 4 144ab Certaine Hebrew wordes receiued into the Church 4 215 ab Worke of God How is it true that God rested from worke the seuenth day since he worketh dayly and hourely 2 374 b How it is a strange worke vnto God to punish euils 3 44a That God doeth worke nowe also and by what meanes and how 1 122b That which the holy Ghost calleth euill is no worke of God as Pighius saith 2 218 a Worke of man Howe the selfe same Worke is produced by God and by vs. 1 189 b 190 a Howe it may bee both of God of the deuill and of euill men 1 183 a Howe it can be the end of an action when it is after the action 1 7 b Sometime that which remaineth is more excellent and sometime the action and why 1 4 b An habite in the minde is no Work though it come of frequented actions 1 4 b Whether there may be any Worke of man found that should throughlie please God 2 572 a None good saith Augustine without faith 2 259 a To the goodnesse thereof it is not enough that the same in his owne nature be not euill what then 2 311 b A Worke cannot be made good by an habituall intent 1 93 b 95a The rule whereby it must bee directed 3 118 a How the conscience may make a Worke good or euill 3 165 a A Worke seeming acceptable vnto God may be sinne prooued 2 267 b Of a Worke of man which is in man and yet breaketh not out from his owne strength 1 132b Howe men are saide to Worke together with God 3 13 b 14 a Faith as it is a Worke cannot iustifie 3 60. Of the Worke wrought which is supposed to merite saluation 4 106 b 194 b Whether an Infidell can doe a Worke pleasing God 3 118a A charitable Worke of an Infidell namelie to cloath the naked is sinne prooued 2 267 ab Works of God Howe and after what sort wee must iudge of the workes of God 1 13b Three sortes of them about his creatures 1 181 b 182 a 184 a They doe helpe one an other 2 599 a Of the particular and common workes of the Trinitie ◠599 b Workes of men No place for good workes in the worlde to come 3 368 a Whether it bee lawfull to doe them for rewardes sake 2 573b 574 a What are turned into sinnes 3 152 b 153 a 26 a Faith goeth necessarilie before them 3 154 ab Faith perfecteth and formeth them 3 149 b Whether true faith and they can bee separated 3 131 b 132 ab How the old Fathers of the Church esteemed them 3 121 a They doe serue both to Predestination and Reprobation 3 34a They bee the effects of Predestination not the causes thereof 3 14b What they that defende merites doe thinke of them 3 54 a They after iustification doe profite 3 144a An ill comparison made betweene them and sinnes 3 22 ab They are not the causes of our calling 3 15 a They depend of GOD yet must we not cast away all care of liuing well 3 3 a Whereof good woorkes are signes and seales 3 95 b In whome they are a beginning to