he is a troubled spirite and a contrite and humble heart Esa 1. 16. Touching washings and cleansings Esaie instructeth thē saying Ier. 4. 14. Be ye washed and be yee cleane Ieremie also Wash saith he thy heart from iniquitie Eze. 36. 25. And Ezechiel sheweth that by those waters is signified the power of the holie Ghost when hee bringeth in GOD promising that he would powre cleane water vpon them Touching cirumcision also they are verie often admonished in the holie scripture Ier. 4. 4. to circumcise their neckes their harts And that they shoulde not thinke that they were able to doe this of themselues and by their owne strength Moses in the 30. chapter of Deuteronomie saith Deut. 10. 16 30. 6. GOD shall circumcise thine hart that thou maiest loue him Touching purification and washings of garments and such other like things they were thus admonished in Leuiticus the 11. Chapter Verse 44. I am the Lorde thy God which brought the out of the lande of Egypt ye shall be holie vnto me because I am holie Touching the Sabboth they were oftentimes told that in it was signified the rest of God Esa 58. 13. and their sanctification And if so be all these thinges were so manifestlie and plainelie declared which no man can doubt but that vnto thē they were good and profitable and that it was not possible for them to be ignoraunt that the attainmēt of euerie good thing came through Christ or the Messias The Hebrewes vnderstood that Messias was signified in their sacraments Esa 53. 6. I cannot be perswaded but that they sawe that in there sacraments was signified Christ Moreouer this also is an other reason which Esay most manifestlie testifieth that GOD did laie vppon Christ all our sinnes and that we were healed onelie by his stripes and death Wherefore séeing in the Sacraments mention is made that GOD by sacrifices is made mercifull vnto vs they coulde not but call to remembrance the onelie mediator Christ by whom onelie God is made mercifull vnto vs. Howbeit we cannot affirme that the common sort of Israelites knewe all the mysteries particularlie Onelie this we saie that they had a certaine generall knowledge of Christ in the Sacraments of the Lawe They knew generallie but not particularlie the consideration of al the Ceremonies when as otherwise we our selues cannot particularlie render a reason of these Ceremonies The Apostles haue onelie giuen them set foorth vnto vs generallie And if there haue béene some amongest vs as Origen and a great manie other like which haue attempted to frame for euerie particular Ceremonie a proper allegorie yet haue they in a manner but lost their labour for their inuentions could bring no profite at all vnto vs for they most plainelie want the worde of GOD. Neither is it to bee maruelled at that they so much delighted in such inuentions for euen as euerie where our owne deuices woonderfullie please vs so in this matter the curiositie of man excéedinglie delighteth it selfe 15 Nowe those things which we haue spoken most plainelie declare The error of the schoolemen howe farre the sophistical men haue missed of the marke which haue affirmed this difference to be betwéene the old sacraments and the new that the olde Sacraments signified grace Christ onelie but ours largelie and abundantly exhibite both For the old fathers saie they were holpen by the work of the worker For when anie man came with faith and a godly motion of the heart and of the minde vnto these holie seruices hee had thereby merite But the worke wrought as they call it nothing profiteth them as touching saluation But in our Sacramentes they saie it is farre otherwise that not onelie faith and the spirituall motion of the minde which they call the worke of the worker helpeth vs but euen the outward sacrament it selfe and the institution of GOD which they call the worke wrought giueth vnto vs both remission of sinnes and also saluation But I will demaunde of these men what that is which the outward worke and visible Sacrament exhibiteth vnto vs that we doe not attaine vnto by faith If they aunswere it is Christ as for him we comprehende him by faith if remission of sinnes that also we obtaine by faith if reconciliation whereby we returne into fauour with GOD this also we cannot obtayne without faith if last of al the increase of grace and of the spirite neither vndoubtedlie doe we by anie other meanes obtain this but by faith What is there then remaining that this worke wrought bringeth Worke wrought is a worde strange to the scriptures This worde is altogether straunge neither is it once mentioned of in the holie Scriptures Neither woulde I at this time haue vsed it but that I haue to contende against the aduersaries But peraduenture they will saie for asmuch as besides faith is also added the outward work is there nothing to bee attributed vnto it Yes vndoubtedlie I attribute much when it procéedeth of faith For I knowe that such worke pleaseth GOD and that he vseth to recompence manie things vnto such workes But what maketh that to this present purpose Did not the old fathers vnto their faith adioyne also these works whereby they exercised and receiued the Sacraments of their lawe And thus as touching this point we sée that they had in theirs as manie things which pleased God as we haue in ours vnlesse peraduenture they wil contende that the exercising and receiuing of our sacraments The perception of our sacraments is no whit more noble shan was theirs in old time is either a better or nobler worke than was the exercising and receiuing of the Sacraments of the olde Fathers which I will not graunt vnto them especiallie séeing that the perfection of the worke is to bee considered by faith and charitie from whence it procéedeth Wherefore if Abraham and Dauid had more faith when they receaued their sacramentes than any weake Christian when he is baptised or communicateth who will not iudge but that their worke is more notable and more excellent than the worke of these men And moreouer as for that kinde of speach which these men so often vse namely that sacramentes remit sinnes or giue grace Whether sacraments giue grace and forgiue sinnes Rom. 1. 16 1. Ti. 4. 16. we doe not easilie admit vnlesse peraduenture in that sense wherein Paule affirmeth that the Gospell is the power of God to saluation and as vnto Timothie the reading of the holy scripture is sayd to saue Which vndoubtedlie is nothing else but that the might and power of God whereby he remitteth sinnes giueth grace and at the end saueth doth vse these instrumentes and meanes to our saluation And euen as to bring saluation he vseth the wordes of the Gospell and the preaching of the holy scriptures so likewise ioyneth he thereunto the sacraments For by both of them is preached vnto vs the frée promise of
haue procéeded from sinne These similitudes doo nothing at all further Pighius cause for although Augustine vsed now and then to speake after that sort yet his will was to be vnderstood concerning those defects and imperfections which are remaining in man after baptisme 7 But Augustine saith that in anie wise they be sinne before baptisme yea the holie Ghost also by Paule calleth them sinnes Rom. 7 5. and the nature of sinne is agréeable vnto them For wée haue defined sinne in such sort as it apperteineth vnto all things whatsoeuer doo striue against the lawe of God for as Iohn saith 1. Iohn 3 4. Sinne is vnrighteousnes and who perceiueth it not to be a thing vniust The nature of sinne is extended vnto all things which are against the lawe of God Psal 51 7. that the flesh should make the spirit subiect vnto it and that our soule will not repose it selfe in the word of God Séeing therefore all these things doo stir vs vp to transgresse and rebell against the word of God both they are vnrighteous and must be called sinnes Beside this the words of Dauid are against Pighius Behold I am conceiued in iniquitie and in sinnes my mother hath conceiued mee If naughtie desire In whom is iniquitie and these vices were the works of nature surelie the man of God would not complaine of them And what did Paule the apostle otherwise meane when hée wrote these words vnto the Ephesians Ephes 2. 3. We are by nature the children of wrath but that sinne is in euerie one of vs But Pighius goeth about by a peruerse interpretation to wrest this testimonie from vs saieng that To be the children of wrath by nature is no other thing than To be the children of wrath by a certeine condition of our birth bicause we are so brought foorth into the world And he alledgeth that some be called seruants by nature A similitude which is no other thing but that they be borne vnto such a state as they doo serue But we neither can nor ought to rest vpon this feigned deuise for the wrath of God is not stirred vp but vpon iust cause The wrath of God is not stirred vp but iustlie for it is no such thing as can be kindled either rashlie or by chance So as it behooueth that in our nature there bée something amisse whereby Gods wrath is prouoked to reuenge And that similitude of his serueth not to his purpose for those which are said to be borne bond-men by nature Bond-men by nature haue somwhat in them apt vnto bondage haue euen by nature something in them apt for bondage for if we giue credit to Aristotle in his Politiks they are bond-men by nature which excéed in strength of the bodie but in reason be slowe and dull And thereby it coms to passe that they are more méet to serue than to command others or to liue at libertie verse 2. Also the apostle dooth sufficientlie declare wherefore he calleth vs by nature the children of wrath euen bicause we by nature séeme to be prone to stir vp Gods wrath and doo walke according to the prince of this world and also for that the diuell can doo much in our harts by reason of incredulitie and that we fulfill the will of our flesh and of our mind These be the things which make vs the children of wrath And how can it be denied that sinne is in our nature séeing Christ would haue vs to be regenerate Iohn 3 3. for vnlesse we are framed amisse what néed were it for vs to be fashioned anew Besides this in the eight chapter of the booke of Genesis it is plainelie spoken Gen. 8 21. that The imagination of mans hart is euill euen from his childhood And how dare Pighius be so bold to call that a good thing and the worke of God That which the holte Ghost calleth euil is no worke of God which the holie Ghost in plaine termes hath called euill But least he should séeme to saie nothing he imagineth that the same was spoken by God of his mercie as though he would so excuse men and testifie that he would not destroie the world anie more by water bicause that men were made on that sort and that the cogitations of them did tend vnto euill yea euen from their childhood But while he iudgeth this to be an excuse he is far deceiued The true sense of that place of Genesis for this is thought to be the better and more naturall sense of this place namelie that God would enter into a couenant with Noah that he would neuer destroie the world againe with water though otherwise men were such as they deserued the same and the imagination of their harts was euill euen from their childhood These things doo not cleare mans nature from sinne but rather signifie the same to be more vicious and corrupt which neuertheles God will spare for his mercie sake Rom. 5 19. 8 Lastlie we reade in Paule that By the disobedience of one man many were made sinners which sheweth that there is sinne in them which be borne of Adam for the which they may be called sinners But Pighius thinketh himselfe able by shifts to auoid this bicause that sinners are sometime so called by reason of the gilt or fault although the act of sinning be past and shew it selfe no more Notwithstanding it be so yet is he neuer able to shew out of the scriptures that anie man is called a sinner but that either he hath sinne in him or else hath surelie committed sinne before None is called a sinner but either he hath sinne in act or else he hath committed sinne Pighius maketh a middle state betweene the damned and the blessed Matt. 25 34. and 14. Mar. 13 13. Iohn 5 29. vnlesse he will saie that God maketh men guiltie without anie sin committed by them Moreouer Pighius considereth not that by this his feigning is brought in a middle opinion touching the state of them which die onelie in the guiltinesse of Adam whereas the scriptures doo plainelie teach vs that in the last iudgement there shall be no meane but that men shall either be committed to euerlasting fire or else shall inioie eternall felicitie And it is a rash part to procéed further in such things than is reuealed in the holie scriptures wherefore they deale with more moderation and greater wisedome which refer all this whole matter to Gods diuine prouidence But it is a goodlie matter to sée by what reasons our Pighius is mooued They shall not be gréeued saith he with anie sensible paine bicause they did not contaminate themselues in this life with anie lewd purpose A corrupt nature in him that is without Christ sufficeth to damnation A similitude What matter maketh this It sufficeth that they had a naughtie nature for they were prone vnto sinne although in respect of their age they could not sinne
7. for it is not subiect vnto the lawe of God no verelie nor cannot be And as manie as are not set at libertie by Christ doo liue vnder the lawe and as Paule addeth to the Galathians are vnder the cursse Gal. 3 10. Places to prooue that before regeneration we be not free Which thing should not be true if they could fulfill the lawe of God for they incurre not the danger of the cursse vnlesse they transgresse the lawe Further Paule expressedlie saith It is not of him that willeth nor of him that runneth Rom 9 16. but of GOD that hath mercie For our saluation is his worke and not the worke of our strength It is he that worketh in vs both to will and to perfourme Before he doo that whatsoeuer he dooth with vs either by the lawe or by the instruction of his word he dealeth with stones for our harts be stonie vnlesse God doo change them into fleshie harts which he promiseth in Ezechiel that he would doo Eze. 11 12. and would bring to passe that we should walke in his waies And surelie if we might liue well and rightlie without grace we might also be iustified by our owne works which doctrine is vtterlie condemned both by Paule and all the holie scripture Ieremie saith Conuert me ô Lord Iere. 31 11. and I shall be conuerted And Dauid saith Psal 51 18. A pure hart create in me ô God The which thing that it commeth not to passe in all men we perceiue by the 29. chapter of Deuteronomie verse 4. where it is thus written The Lord hath not giuen vnto you eies to see nor an eare to heare nor an hart to vnderstand And in the thirtie chapter God promised that he would circumcise their harts and the harts of their séed that they shuld walke in his commandements For he both beginneth finisheth our saluation for this Paule saieth to the Philippians Phil. 1 6. I hope that he who hath begun in you will perfourme it euen vnto the daie of Christ This thing the holie men right well vnderstanding doo praie with Dauid Psa 119 36. Incline my hart vnto thy testimonies and with Salomon The Lord shall incline our harts that we may walke in his waies with Paule vnto the Thessalonians 2. Thes 3 5. The Lord direct your harts in patience and in the expectation of Christ And Salomon in his prouerbs saith The hart of the king is in the hand of God and he inclineth it to what end he will Prou. 21 1. It is the worke of God not our owne that we be conuerted vnto God The end vse of the lawe Esaie 1 19. These testimonies doo sufficientlie declare that it is Gods worke and not ours to be conuerted vnto him and to doo vprightlie 5 Here some obiect vnto vs the commandements which are set foorth vnto vs in the holie scriptures for they séeme to signifie that it lieth in our selues to obserue those things which we be commanded For Esaie saith If ye will and will hearken vnto me ye shall eate the good things of the land And the Lord oftentimes commandeth vs that we should conuert our selues vnto him Be ye conuerted saith he vnto me I will not the death of a sinner Eze. 18 30 and 32. I had rather that he conuerted and liue And when he had published the lawe he said that He had set before them life and death blessing and cursing Deu. 30 15. And an infinite sort of other such like testimonies might be brought But here it must be considered that these things in verie déed are commanded vnto men Lawes indeed are Lawes indeed are giuen but it is not taught that mans strength is able to performe them but we are no where taught that a man is able to performe them of his owne proper strength Neither is it méet that we measure the greatnesse of our owne strength by the precepts of Gods lawe as though so much can be doone of our owne accord as Gods lawe hath commanded naie rather our infirmitie is to be measured hereby that when we sée the excellencie and woorthines of Gods cōmandements to excell our strength by innumerable degrées By the law of God we may measure our infirmitie but not our strength we may remember that the lawe hath a certeine other end than that it should be performed of vs. Paule sheweth that end to be manifold By the lawe saith he commeth the knowledge of sin Rom. 3 30. Rom. 7 13. which he saith was therefore made that the number of transgressions might be increased For by this meanes The lawe is become a schoole-maister to lead men vnto Christ that when they sée themselues ouercharged with the heauie burthen of the commandements and the greatnes of their sinnes they may perceiue their saluation to consist onelie in the mercie of God and redemption of Christ For the weakenes and vnwoorthines of our selues being considered we foorthwith begin to praie vnto God that both he will for Christs sake pardon our sinnes and giue vs sufficiencie of his spirit that we may indeuour to followe his will Giue what thou commandest saith Augustine and command what thou wilt Further another vse of the lawe is that we should sée wherevnto we must applie our selues Also it may be that if through the grace of God there be an accesse of obedience begun men may applie themselues vnto the lawe Lastlie though in this life it be not giuen vnto vs that men can in euerie condition satisfie the lawe yet we shall fullie obteine the same in another life when we shall cast awaie all this corruption Yet God ought not to be accused of iniustice by reason hereof for he is not in fault that men be not able to kéepe his commandements Neither can anie of vs be excused Why God is not to be accused of iniustice bicause that willinglie and gréedilie we doo breake the lawe that is appointed vnto vs. The same was giuen in such sort as it might best agrée with our nature when the same was first instituted for the image of God could not by anie other meanes more plainelie and effectuallie be expressed But and if by reason of sinne we be not able to accomplish the lawe yet this at the least-wise we sée namelie what maner of persons we ought to be Looke In 1. King 16. at the beginning and in the booke De votis pag. 279. put foorth at Basil 6 But that sentence which is commonlie obiected that Nothing is to be counted sinne which dependeth not of election must be vnderstood as Augustine dooth interpret it of that kind of sinne which is not the punishment of sinne for otherwise originall sinne is neither voluntarie nor receiued by election But thou wilt saie Séeing the matter standeth thus we shall séeme of necessitie to sticke fast in sinne which thing indéed I denie not Necessitie of sinning is without
none that is godlie will delight in this kind of sinne For if a man loue God with all his heart it is necessarie that he refraine and detest all sinnes which are manifestlie repugnant vnto the will of GOD We take pleasure in sinnes by chance and vnto his lawe But accidentallie or indirectlie it is possible that some pleasure may be taken in them Morall good works doo delight vs though they be sinnes As if we be now set at libertie the more and more gréeuous acts they be which we haue committed the more shall we reioise And if a man haue béene before time proud and arrogant and after some fall being repentant doo behaue himselfe more modestlie he will somewhat reioise by reason of his sinne Which also happeneth if after faults be committed good lawes be made and an order appointed that such faults be not afterward committed For we reioise that such an occasion was offered And bicause that as Paule saith Where sinne hath abounded grace also hath more abounded and vnto them that loue GOD althings worke to good we will grant that by a phrase of spéech although not proper but by accidents the godlie may sometime take pleasure of sinnes But in speaking of morall workes which are doone by them that are not regenerate if we looke perfectlie into them A similitude we cannot but reioise in them For euen as it is a pleasure and that not small to behold the vertues of hearbs the properties of liuing creatures of pretious stones and of the starres so also it is a delight to sée the acts of notable men which acts GOD would haue to be in the nature of man for the preseruation of Common-weales and of ciuill discipline Who taketh not pleasure when he readeth the honest life and vertuous acts of Socrates Or when he weigheth with himselfe the notable acts doone by Scipio Aphricanus And also when he séeth the things that be doone in our time of notable men that are euen void of Christian religion Yea for so much as they haue a certeine shew and countenance of sound vertues the godlie are so much delighted with them as they are often times stirred vp to praie earnestlie for the saluation of those men thus thinking with themselues If God vouchsafe to change these men and to draw them vnto Christ they would be a great ornament and helpe vnto the church neither do they easilie despaire of their saluation Euen as a skilfull husbandman A similitude if perhaps he sée a ground verie ranke with brakes and wéeds desireth to buy the same thinking with himselfe that if the naughtie hearbs were wéeded out and the brakes with a plough rooted vp fruits would plentifullie growe thereon And so also will he doo if he sée wild vine trées or wild oliue trées spring in anie place of their owne accord for he will thereby iudge the ground to be méet both for vine trées and for fat oliue trées if it might be well husbanded Also Christ our sauiour when a yong man had asked him what he should doo to atteine to euerlasting life and he had answered him Matt. 19 16. Keepe the commandements and when the yong man had replied that he indeuoured himselfe therevnto euen from his youth which neuerthelesse was not true Iesus for all that delighted in that indeuour of his whatsoeuer it was touching the inquirie of saluation and of obeieng the commandements of God as much as in him laie For this is the meaning of that which Marke writeth in the tenth chapter that Christ loued him to wit that considering his present calamitie he was mooued with mercie for that he labouring and going about to atteine vnto the righteousnesse of works fell awaie from it The same Lord also when he had made answer that the greatest commandement is To loue God with all our heart with all our soule Mark 12 34 and with all our strength and that the next commandement is To loue our neighbour as our selues and that a certeine Scribe had commended the answer of the Lord the Lord said Thou art not far from the kingdome of heauen although he yet beléeued not neither was he iustified by Christ But the Lord would declare that this his assent to the truth resembled some shew of dutie and godlinesse Wherefore in such works as morallie be called good the mind of the godlie sort is delited although it be also gréeued that those works be not doone as they ought to be And as touching the saieng of the apostle we must not gather Rom. 10 2 that he of sinne that is of zeale without true knowledge conceiued a loue and good will towards the Iewes For he reasoneth not from the cause naie rather by the effect he declareth his loue towards them namelie in that he not onelie praieth for the saluation of them but also for that he aggrauateth not the crime which they were guiltie of but rather excuseth it so far as the matter will permit It should be a false argument A non causa vt causa that is taking that for the cause which is not the cause if a man would hereby prooue that Paule was delited in the sinnes of the Iewes But if a man will néeds contend that this argument is taken from the cause we will saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in English is Harts desire is in this place an affect The zeale of the Iews was sinne which perteineth vnto mercie And so Paule had compassion of the Iewes bicause he sawe them so miserablie deceiued Of Salutations In 2. King 5 verse 29. 15 That which in the scriptures is commanded of forbidding salutations one towards another séeme to be a verie hard vnvsuall thing forsomuch as a salutation is nothing else What is a salutation but a luckie and happie praieng and it is not the least worke of charitie towards our neighbours Among the Hebrues it is expressed in the word Beraca which is as they commonlie call it a benediction or a good and gladsome praieng and of the Gréeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further to salute againe commeth of a gratefull mind and belongeth vnto exchanging or recompensing iustice For it is méet and good right that we should in like maner wish good things to them which haue first wished well to vs. And there is no doubt but that mutuall salutations doo verie much further vnto the ioining togither of minds Which coniunctions how necessarie and profitable they be in a christian Common-wele and in the church of Christ all men doo knowe Augustine Augustine in his 42. sermon De sanctis If anie doo not salute a man whom he méeteth or vse not salutations againe vnto him that hath saluted him he shall not be taken of the traueller for a man but for a stocke a stone or for Mercurie who standing by the waie directeth the iournie and speaketh not a word Neither can mutuall salutation be
man But forsomuch as I perceiue that these things which I haue spoken are sufficient enough to prooue that which I purposed at the beginning now there remaineth that we answer those things which are obiected by our aduersaries 8 They saie that Paule in the latter epistle to Timothie 1. Tim. 1. giueth thanks vnto God for bicause he had serued him from his forefathers and that with a pure conscience Howbeit these words trouble vs not séeing they were spoken by the apostle to the end he might purge and defend himselfe For other aduersaries laid to his charge that he had departed from the lawe and had alienated himselfe from the God of Israel and that therefore men should beware of the Iewes as of deceiuers But he made answer that he worshipped the liuing God and that euen him whom his forefathers had worshipped and that in preaching of the sonne of God as he did he did not fainedlie or by fraud but with a pure and faithfull conscience Neither can it be gathered hereby that he boasted of a full and perfect obseruation of the commandements of the lawe Furthermore it was obiected that Dauid as himselfe testifieth confessed God with all his heart Psal 9 2. and that he searched out the commandements of God with his whole heart Of which perfection also there was a testimonie giuen to some kings in the holie historie 1. King 15 3. 15 2. King 23 3. namelie that they sought God with their whole heart 9 We answer that our works if they be regarded as they be in their owne nature and of themselues are of no such vertue as they answer vnto the lawe of God in all points But if they be considered as they be accepted of the heauenlie father through his diuine mercie and by the meanes of Christ it may be said that they are doone with all the heart with all the soule and with all the strength But thou wilt saie Dooth God vse a peruerse iudgement so as he accepteth things otherwise than they be indéed I affirme that iniquitie is altogither remooued from God for our works when we be once renewed are not offered to God barelie as they be in their owne nature but iointlie togither with Christ Wherefore with them is ioined the loue and obedience of Christ which was doone with all the heart with all the soule and with all the strength GOD estéemeth not things that be offered better than they be indéed and therefore by the mediatour is forgiuen and amended whatsoeuer hath wanted in our actions Neither is that feined which is alledged by me séeing the scripture testifieth the same For in the first epistle to the Corinthians it is written of Christ 1. Cor. 1 30. that He became our wisedome our righteousnesse our holinesse and redemption Besides this we are said to loue God with all our heart with all our soule and with all our strength bicause we bend our selues thereto and stand in hope that once it shall so be And it commeth not sildome to passe that a motion taketh name of that terme or end wherevnto it tendeth Neither dooth the scripture disagrée with this manner of speaking For it is said vnto the Romans Rom. 8 24. that We are saued by hope when neuerthelesse we be as yet conuersant in miseries and sinnes and doo hold saluation it selfe not in déed but in hope It is written also vnto the Ephesians that God hath alreadie quickened vs togither with Christ Ephes 2 1. and hath made vs sit togither with him on the right hand in the celestiall places when as notwithstanding we be here vpon the earth Yet we are declared to haue this alreadie bicause by faith and hope we inioie the same as if we presentlie held it Also Christ said He that beleeueth in me Iohn 6 47. hath euerlasting life whereas yet his faithfull people are both troubled with diseases and they also die as concerning their bodie But they are trulie said to haue obteined euerlasting life bicause the same is alreadie begoone in them In like manner the sonne of God said Blessed are they that suffer persecution Matth. 5 10. and what blessednesse is this Certeinlie none other but a beginning of the chiefe felicitie To the Romans also it is written Rom. 6 4. that We are buried togither with Christ in baptisme albeit that our corrupt affections and old man be not remooued from vs as yet much lesse buried or dead Vnto the Galathians the apostle saith Gala. 5 24. They that be of Christ haue crucified their flesh with the desires of the same Rom. 6 6. And vnto the Romans Our old man is crucified that the bodie of sinne might be abolished All these things verelie are said although that the remnannts of sinne naughtie lusts and sinne it selfe are not as yet vtterlie extinguished bicause we possesse these things as begoone though not brought to perfection And things which haue their beginning are described as though they were alreadie finished Which Augustine also himselfe perceiued who in his second booke De peccatorum meritis remissione the 15. thapter saith that Some man is at some time counted to be perfect bicause he hath profited in a great part 9 Further it is argued Ezec. 36 26 that God testifieth by the prophesie of Ezechiel that he would giue vs a hart of flesh and a spirit in such sort as hée would write his lawe in our harts whereby we might walke in his commandements Also in the 30. chapter of Deuteronomie I will circumcise saith he the fore-skin of thy hart that thou maiest loue me with all thy hart with all thy soule c. How God giueth vs to walke in his commandements I grant that these promises of GOD are extant but those must be vnderstood after such a maner as I haue before declared namelie that our loue is accepted by God through Christ that it is repaired and fulfilled by the perfection and obedience of Christ himselfe Moreouer that which the Lord promised vnto his that hath he giuen them partlie in this life and partlie he will fulfill and performe the same in the life to come Matth. 5 8. Which is confirmed by another saieng of Christ for he pronounced them blessed which be cleane of hart sith they shall sée God Dooth he wholie performe this promise in this life No verelie For now we onelie knowe in part by a glasse and in a darke saieng 1. Cor. 13 9. but in the euerlasting habitation we shall sée him at the full and as he is While we be in this life we hunger and thirst after righteousnesse séeing we cannot as yet haue the same perfect and absolute Also they saie that it maketh against vs which is written by Paule Rom. 23 10 and 8. that Loue is the fulfilling of the lawe And againe He that loueth his neighbour hath fulfilled the lawe Certeinlie these things be true and there is
our minds for thus it is written Why art thou so heauie ô my soule Psal 42 12. Why art thou so discouraged Hope in God for I will yet make my confession vnto him my safetie is in his countenance Why God disappointeth vs of the outward aid Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world but to gather their scattered hope and not to suffer it to leane vnto too manie aids and these sundrie and manifold aids he changeth for one principall aid and the same most firme to the end we should depend vpon him By this difference of a firme hope the christians doo much differ from the Epicures and Ethniks A great difference betweene the hope of the Christians and of the Ethniks for the Ethniks if there come anie great calamitie to them straitwaie they exclame and crie out If there be a God that hath a care of these things if there be a God that séeth these things So they call not vpon God but being in despaire vtterlie discourage themselues But contrariwise godlie men most constantlie crie vnto God neither doubt they but that their praiers reach vp euen vnto heauen and that God hath a care both ouer them and also ouer all that they haue The fourth Chapter Of Iustification Vpon the epistle to the Romans at the end of the 11. chapter This place is also treated of vpon the 1. to the Cor. 1. about the end and vpon Genesis 15. verse 6. IT shall now be a profitable thing to intreat of iustification which is the scope and end of all that Paule teacheth in the epistle to the Romans Let this question be put foorth after this sort namelie whether men be iustified by works or by faith The question is put faith But first of all it shall be good to discusse the words of the question proposed and we will begin with this word iustification This verbe Tsadac The signification â—f this word To iustifie with the Hebrues in the first coniugation signifieth To be iust but if it be transferred vnto the third coniugation it signifieth To transferre righteousnes into an other and to make iust For this is the efficacie of the forme of those verbes which they call Hiphil Euen as Amad signifieth To stand so Heemid signifieth To appoint that is To make an other thing to stand Wherefore Hitsdic in the Hebrue signifieth To iustifie that is To make one iust which thing when it is done of God Two maner of waies God is said to iustifie it is done of him two maner of waies For somtimes he doth assuredlie bring foorth righteousnes in men First when God with his holie spirit frameth them againe wholie reneweth them in restoring the strength of their minds deliuering the powers of man from a great part of his naturall corruption and this is the first righteousnes which sticketh cleaueth to our minds by the benefit of God through Christ Secondlie when he hath so restored and made them new againe he giueth iust and holie workes by the vse and continuance of which works a qualitie or as they call it an habit is ingendered in our minds whereby we are made pliant to liue honestlie and godlie and we denie not but this kind of righteousnes is in the harts of the regenerate But sometimes God iustifieth in absoluing vs from sinnes and ascribing and imputing righteousnes and then this word Hitsdic is a word taken of the law which perteineth to iudgment as also this word Hâ—…schiah which signifieth To declare one to be an offender a wicked person And to iustifie in iudgement is by words testimonies and affirmation to count one for iust And forsomuch as these are the two significations of this word To iustifie namelie either in déed or in account and estimation and God is the author of either of them whether of these two shall we followe in the disputation proposed Forsooth the latter We now intreat of the latter foâ—me of iustifieng and that for bicause the renouation inspired by the spirit of God and our righteousnes as touching the habit gotten by good works are whilest we liue here so vnperfect and maimed that if iudgement should be giuen by them we might not be able to stand before the iudgement seate of God Besides that Paule disputing of this matter Rom. 4 3. after he had brought foorth the authoritie of Dauid and a testimonie of the historie of Abraham in Genesis vseth this word of imputing and by the proper signification thereof he reasoneth touching this present cause or question And this I suppose to be sufficient as touching the declaration of the first word namelie Iustification 2 Now let vs intreat of Faith Aman among the Hebrues in the first coniugation signifieth What this word Faith signifieth To be firme the verie which verbe in the third coniugation being called as I haue said Hiphil signifieth To giue constancie and assurednes to anie promise or thing Wherefore the Latines saie Fidem homini aut verbis tribuâ—re which is in English To giue faith or credit vnto a man or vnto words and it signifieth euen as much as if a man should saie To beleeue Wherfore this Hebrue verbe Heemin signifieth none other thing than To suppose or thinke a thing to be firme constant and true And as touching God he which beléeueth not him maketh him a lier for Iohn saith in his first epistle the 5. chapter He which beleeueth not God verse 10 maketh him a lier Which thing how gréeuous a sinne it is let euerie man consider with himselfe Contrariwise he which beléeueth God adorneth him with glorie honor Rom. 4 20. for in the epistle to the Romans it is written of Abraham that he staggered not through doubting through the consideration of his owne bodie or of the wombe of Sara being in a maner past child bearing but gaue the glorie vnto God being strong in faith An analogie between the two words To beleeue and to iustifie and fullie persuaded that he was able to performe whatsoeuer he would Wherefore there séemeth to be a certeine analogie or proportion betwéene this word To beleeue and that To iustifie as we in this place take it for as To iustifie is by waie of iudging accounting to ascribe righteousnes to a man and not to make him to be in verie déed iust so To beleeue is not in verie déed to make the words and promises of anie man sure and firme but to thinke and determine with our selues that so they are But this act of beléeuing whereof we now entreate hath two maner of firmnes and certeintie First of the things namelie of the words and promises of God which abide much more firmlie than heauen and earth A double certeintie of faith Secondlie as touching the persuasion it selfe which séeing it is wrought by the power of God it is also
iustification But God which is rich in mercie for his exceeding loue sake wherewith he loued vs yea euen when we were dead in sinnes hath quickened vs togither with Christ But what instrument vsed he to giue vnto vs our saluation For The 42. reason vers 8. By grace saith he were ye saued through faith and that not of your selues for it is the gift of God not of workes lest anie man should boast Could works be more manifestlie excluded In what place then shall we put them Certeinlie they followe iustification For the apostle addeth For we are his workmanship Ephe. 2 10. created in Christ Iesus vnto good works which God hath prepared that we should walke in them But they could not be in vs before which thing is verie well thus described The 43. reason verse 12. Ye were at that time without Christ being alienated from the common wealth of Israel strangers from the testaments of promise hauing no hope and being without God in this world Bein in this state who can faine vnto himselfe good works whereby men may merit iustification And to the Philippians the 3. chapter Phil. 3 4. The 44. reason If anie other man may seeme that he hath whereof he might trust in the flesh I haue more being circumcised the eight daie of the kinred of Israel of the tribe of Beniamin an Hebrue borne of the Hebrues as concerning the lawe a Pharisie as touching feruentnes I persecuted the church of God as touching the righteousnes which is of the lawe I was vnrebukeable Séeing that Paule had so manie and so great things before his conuersion and that he had whereof to trust and boast in the flesh let vs heare what he at the length pronounceth of all these things These things saith he if they be compared vnto the true righteousnes which is through the faith of Christ I count losse vile and doong If we should thereby obteine righteousnes should so profitable things be counted for losses so pretious holie things for vile and things acceptable and pleasant vnto God for doong Let Paule take héed what he saith here naie rather let the readers take héed that they beléeue not Sophisters more than Paul Now to the Colossians the first chapter verse 21. The 45. reason And you which were sometimes far off and through euill works enimies in your hartes yet hath he now reconciled in the bodie of his flesh through death Here ought euerie word diligentlie to be noted so as we may perceiue that in them which be alienated from God we are not to looke for such things whereby they may returne into grace fauour that they which be enimies in mind cannot obteine that peace which is ioined with iustification that it is vnpossible that good works should be done of them before they be changed which are said to sticke in euill works But what maner of works those were it appéereth in the 2. The 46. reason chapter séeing it is there written And ye verse 13. when ye were dead through sinnes and through the vncircumcision of your flesh hath he quickened togither with him forgiuing all our sinnes hath put out the hand-writing that was against vs. In the 2. to Timothie the 1. chapter The 47. reason Who hath called vs with an holie calling not according to our works verse 9. but according to his purpose and grace which is giuen vs through Christ Iesus Here he speaketh of the effectuall calling whereby we are iustified and not of the common calling which is by the preaching of the word of God that is laid open to all men And forsomuch as this consisteth not as Paule saith of merits or works neither can iustification also come of them The 48. reason Vnto Titus it is written The goodnes and loue of God our sauiour towards vs Titus 3 4. hath appeered not by the works of righteousnes which we had done but according to his mercie hath he saued vs. Also vnto the Hebrues there is but one onlie sacrifice The 49. reason and one oblation affirmed to be namelie the death of Christ by which sinnes are wiped awaie Heb. 9. 10. and satisfaction made for men Wherefore iustification is not to be looked for of works and it ought to suffice vs that the good works which we doo after iustification are sacrifices of thanksgiuing but let vs not make them sacrifices propitiatorie for then we should doo great iniurie vnto Christ 17 But setting aside the epistles of Paule let vs séeke testimonies also out of other places of the holie scriptures Christ in the seuenth of Matthew saith The 50. reason Euerie good tree bringeth foorth good fruits verse 17. but an ill tree bringeth foorth euill fruits And to the end the nature of those which are not regenerate might be the better declared verse â—8 he addeth A good tree cannot bring foorth euill fruits neither can an euill tree bring foorth good fruits Wherefore séeing Christ saith that this cannot so be how dare these men affirme that it may be and saie that by works men may be iustified The 51. reason Christ vseth the selfe-same matter in the twelfe chapter of Matthew Either make the tree good verse 33. and his fruit good or make the tree euill and his fruit euill for by the fruit the tree is knowne O ye generation of vipers How can ye speake good things when as ye your selues are euill For of the abundance of the hart the mouth speaketh verse 35. A good man out of the good treasure of the hart bringeth foorth good things and an euill man out of an euill treasure bringeth foorth euill things These words of Christ doo declare that men which are not yet regenerate are euill trées which neither doo nor can bring foorth good fruit and they testifie that the wicked cannot speake good things much lesse then can they worke good things and that out of an euill treasure of the hart are euill things to be looked for And séeing the matter is so consider I praie you whether they which are alienated from Christ ought to be called euill or no. Vndoubtedlie vnlesse they be euill none of vs which cleaue vnto Christ can be good Also in Luke the 17. chapter The 53. reason But which of you that hath a seruant that goeth to plough or feedeth your cattell verse 7. will straight waie saie vnto him when he commeth from the feeld Go thy waie and sit downe And saith not rather vnto him Prepare that I may sup gird vp thy selfe and serue me till I haue eaten and dronken and afterward eate thou and drinke thou Dooth he thanke this seruant bicause he hath doone those things which he hath commanded him I trowe not So likewise ye when ye haue doon all those things that are commanded you saie We are vnprofitable seruants we haue doone that which we ought to haue doone These words
declared himselfe to be euen he that should forgiue sinnes and that euen as those healings were receiued by faith so also by the same faith are men iustified and receiue the forgiuenesse of sinnes Mat. 9 28. And in the same .9 chapter it is declared that Christ answered vnto the two blind men which were verie importunate and most earnestlie desired to be healed Doo ye beleeue that I can doo this for you And when they had made answere that they beléeued he said Euen as you haue beleeued so be it vnto you And when our sauiour was going to the house of the ruler of the synagog to raise vp his daughter from death there followed him a woman which had an issue of bloud which woman was indued with so great faith that she thought thus with hir selfe that If she might but touch the hem of his garment she should straitwaie be made whole Wherefore Christ answered hir Be of good confidence daughter Ibidem 22. thy faith hath made thee whole But whie Christ adioined confidence to faith we haue before declared in the beginning of this question when we declared the nature of faith for we taught that that assent wherewith we take hold of the promises of God is so strong and so vehement that the rest of the motions of the mind which are agréeable vnto it doo of necessitie followe In Luke also is set forth the historie of that sinfull woman vnto whom the Lord thus answered Luk. 7 50. Thy faith hath made thee safe signifieng that he for hir faith sake had forgiuen hir hir sinnes And that the faith of this woman was verie feruent she declared by the effects In that she loued much in that she kissed his feete in that she washed them with hir teares and wiped them with hir heare 54 In the Gospell of Iohn the third chapter Christ said vnto Nichodemus Iohn 3 16. So God loued the world that he gaue his onlie begotten son that he which beleeued in him should not perish but haue eternall life And in the selfe-same chapter Iohn Baptist thus speaketh of Christ He which beleeueth in the sonne hath eternall life but he which beleeueth not hath not life but the wrath of God abideth on him Out of which place we gather not onelie that we presentlie intreat of It is prooued that strangers from Christ can doo no good thing that may please God but also this that they who are strangers from Christ and beleeue not can doo nothing that may please God and therefore they cannot merit of congruitie as they call it and as our aduersaries affirme the grace of God And in the sixt chapter Christ saith This is the will of him that sent me Iohn 6 40. that he which seeth the sonne and beleeueth in him hath eternall life and I saith he will raise him vp at the last daie And when he had before said verse 44. No man commeth vnto me vnlesse my father drawe him also He that hath heard of my father verse 45. and hath learned commeth vnto me afterward he addeth And he which beleeueth in me verse 47. hath eternall life In the eleuenth chapter when Christ should raise vp Lazarus he saith vnto Martha Ioh. 11 25. He which beleeueth in me though he were dead yet shall he liue and he which liueth and beleeueth in me shall not die for euer And in the 17. chapter This is eternall life Iohn 17 3. that they acknowledge thee the onlie true GOD and whom thou hast sent Iesus Christ But this is to be noted that here he speaketh not of a cold knowledge but of a mightie and strong faith wherefore if it be eternall life then shall it also be iustification For iustification and life are so ioined togither that the one is oftentimes taken for the other And in verie déed iustification is nothing else than eternall life now alreadie begun in vs. And in the 20. chapter Ioh. 20 31. These things saith he are written that ye should beleeue that Iesus is the Christ and that in beleeuing ye should haue eternall life Acts. 15 9. In the Acts of the apostles the 15. chap. it is thus written By faith purifieng their harts In which place Peter speaketh of the Gentils that they should not be compelled vnto the works of the lawe of Moses forsomuch as Christ had without them giuen vnto them the holie Ghost and had by faith made cleane their harts from sins Paule also in his oration to king Agrippa said verse 18. that He was called of Christ to be sent vnto the Gentils which should by his ministerie be illuminated and by faith receiue remission of sinnes and lot amongst the saints And these testimonies hitherto we haue gathered out of the new testament But if I should out of the old testament rehearse all that which maketh to this purpose I should then be ouer tedious And if there be anie of so obstinate a hart that those things which we haue alreadie spoken cannot force them to confesse the truth neither should it anie thing profit such men if we should bring manie more testimonies wherefore a few shall suffice And besides those testimonies which Paule cited out of the 15. chapter of Genesis Gen. 15 ◠Abraham beleeued God and it was counted vnto him for righteousnes out of Abacuke The iust man shall liue by his faith out of Dauid Abac. 2 4. Psal 3◠1. Esai 28 26. Blessed are they whose iniquities are forgiuen out of Esaie Euerie one that beleeueth in him shall not be confounded and a few other such like Besides these testimonies I saie I will cite the 53. chapter of Esaie wherein Christ by most expresse words is painted foorth For there He is said verse 4. to haue taken vpon him our sorrowes to haue borne our infirmities to haue giuen his soule a sacrifice for sinnes and manie such other things which are so plaine that they can be applied vnto none other but onlie vnto Christ Iesus our sauiour And it is said moreouer And by the knowledge of him shall my righteous seruant iustifie manie and he shall beare their iniquities These words doo teach that Christ iustifieth manie namelie the elect by the knowledge and perfect vnderstanding of him which knowledge vndoubtedlie is nothing else but a true faith and that he also in such sort iustifieth them that he taketh vpon himselfe and beareth their iniquities And Ieremie in the fift chapter writeth verse 3 O God haue not thine eies a regard vnto faith As if he should haue said Although thou séest all things and there is nothing perteining vnto man hidden from thée yet hast thou chéeflie regard vnto faith as vnto the roote and foundation of all good actions And as touching the oracles of the scripture this shall suffice 55 Now will I answer such obiections as are commonly brought against this second proposition And we will begin first with
not euerie where receiued So as if a due consent ought to be preserued in the Church it is necessarie that we firmelie and constantlie staie our selues in the holie Scriptures Of discerning of Spirites 9 But the discerning of spirits is a gift In 1. Cor. 12. ver 10. How Spirits may be discerned by which the difference of thē which are moued by an euill spirit is knowen from them which are inspired with the holy ghost Which how necessarie it is Christ admonished when he said Matt. 7. 15. Beware of false Prophets which come vnto you in sheepes clothing but inwardlie they be rauening wolues 1. Thess 5. 21. And Paul vnto the Thessalonians Prooue all things and keepe that which is good But how spirites are to be knowen Iohn teacheth in his first Epistle when he saith 1. Iohn 4. 2. If a man confesse that the Lord Iesus is come in the fleshe he is of God and he that denieth that the Lord Iesus is come in the flesh is not of the Lord but is of Antichrist Augustine treating on these wordes Augustine maruelleth that manie Heretikes be verie pernitious which confesse the Lord Iesus to haue come in the flesh who neuertheles be not of God but he aunswereth to this effect that they confesse the Lord Iesus to be come in flesh which with a sound faith receiue all those doctrines which either goe before or follow this article If Christ come in the flesh he was before his comming he tooke verie fleshe vppon him to this end that he should verilie die and that afterward hée should rise againe whereby he might also giue vs the hope of resurrection And manie other things are knit vnto that principle the which aswell heretikes as infidels doe refuse either in whole or in part Wherfore Iohn would not distinctlie recken vp euerie thing which we ought to confesse vnto saluation to the end that our spirite might be approoued but he onelie spake of that which was the chiefe vnto which in a manner all other things necessarie to saluation are adioyned Looke part 1. pl 3. Art 8 Euery one that holdeth right opinions is not therefore saide to be of Christ Two sorts of confessiō But if thou wilt saie Admit there be some which rightlie and faithfullie hold al those opinions is he therfore thought to haue the spirit of Christ if he liue vnpurelie Augustine aunswereth that there is a certaine confession which is in outward words onelie and an other which is true and hath good workes with it And this he prooueth out of the Epistle vnto Titus Tit. 1. 16. They confesse that they know God but in deedes they denie him Therefore by contraries he saith there be some which in déeds confesse God him selfe therefore he affirmeth that confession of which Iohn speaketh is no vulgare confession but such a one as hath déeds But through these things which are spoken by this godlie man we haue as yet no certaine rule by the which spirites are discerned Many heretiks haue liued godlie in shewe For there be manie Heretikes which in outward shew haue had their life garnished with workes notable enough but the same in the meane time was contaminated with the indeuour of humane glorie and we being ignorant of the purpose of their mind can iudge nothing of the goodnes of the workes which they make semblance of for this iudgment pertaineth onelie to the conscience Wherefore Iohn in the same Epistle writeth 1. Ioh. 3. 20. And if so be our heart accuse vs God is greater than our heart and knoweth all things As if he had said Although thou shalt behaue thy selfe notablie in outward shew and shalt haue an euill minde thinke not that thou art hidden for God also vnderstandeth the peruersenesse of thy minde séeing he is greater than our heart So as to God must be left the secrete iudgement of perfect vprightnesse of workes because he being the iudge it maie be that he which shall giue his bodie to be burned 1. Cor. 13. 3. séeing hée is without charitie it is nothing and that those things which he séemeth to doe verie well are condemned Onelie we can iudge of those thinges which appeare manifestlie Two rules for the trying of spirits 1. Ioh. 4. 2. The confession of opinions must be examined according to the scriptures Before the new Testament was written opinions were examined by the Apostles sayings 1. Iohn 4. 6. 10 Wherefore there remaineth two rules for to iudge of spirites One is if the opinions as touching faith be retained perfect and pure And this meant Iohn when he said If anie man confesse the Lord Iesus c. And this confession of opinions must be examined by the holie Scriptures the which seeing they had not in the Church at the beginning as concerning the new Testament they were examined by the words and doctrine of the Apostles Therefore Iohn a little after saith He that is of God heareth vs and he that heareth not vs is not of God Then he addeth that thus we doe prooue the spirit An other rule is of maners and life This did Christ expresse when hée said By their fruites ye shall knowe them And as opinions are knowen by examining of them with the Scriptures Life and maners must be tryed by discipline so life and maners should be tried by the discipline of the Church Howbeit either rule of examination is at this daie waxen cold For the life of the faithfull is not looked vppon but the shéepe of Christ doe miserablie perish and are neglected Further the holie Scripture is lesse red than méet it should neither is it carefullie and diligentlie handled And the Papistes will that the opinions should bée examined not by the Scriptures but by the councels and fathers Thereof it commeth to passe that the Church hath these manie yeares béene deceiued In the Primatiue Church a gift was extant whereby it might easilie be knowen with what spirite they which did speake were ledde By these meanes Satan was resisted when he transformed himselfe into an Angel of light Of Councels 11 Wherfore let them take héed which in diuers places boast of the Councels In 1. Cor. 2. verse 14. in which it hath bin iudged as touching religion what men it behooued there to bée namelie spirituall for somuch as the iudgement onelie of diuine things is brought to thē But at this daie the greatest part of a Councell Out of this place is gathered an argument against Councels is so ouerfraught with grosse imperfections as in verie déede it is not lawfull to take meat with them They saie that they be the Church howbeit although they be baptised and haue taken orders in the Church Looke after pl. 6. Act. 9. 17 c. Looke part 1. pl. 6. Act. 11. yet doe they not therefore prooue themselues to be spiritual séeing it is prooued that they do the workes of the flesh and not
counsell held by Cyprian hath condemned 19 Circumcision was for a time obserued in the Primitiue Church Circumcision might in the primitiue Church bée retained for a time And Augustine vpon the Epistle to the Galathians saieth that not euery circumcision after Christ was condemned but onelie that circumcision wherein was put a hope of saluation but that circumcision which was receiued for this cause onelie to retaine peace in the Church and the more to aduaunce the preaching of the Gospell mought well be borne withall For this cause Paul suffered Timothie to be circumcised Acts. 16. 3. But if it be required to be doone as necessarie vnto saluation it is by no meanes to be permitted And therefore Paul earnestly resisted and would not suffer Titus to be circumcised as it is in the Epistle to to Galathians Gal. 2. 3. That many Churches of the Christians doe still retaine circumcisiō They say that euen now verie manie Churches in the East or in the South retaine still to this day Circumcision together with Baptisme How rightly they doe it let them sée vnto that Doubtlesse it is most likelie that forasmuch as they haue retained it so long and that so stiflie they put some hope of their saluation in it Wherefore they should doe much better if they would vtterly omit it But it shall be good in the meane time to declare howe Paul to the Galathians saieth Gal. 5. 3. Why Circumcision bound men to obserue the whole Lawe That he which is circumcised is debter to obserue the whole lawe For when Abraham receiued circumcision the lawe was not yet giuen Wherefore it séemeth that circumcision had not that of his owne force and nature to binde men to obserue the law But we ought to remember that that which the Apostle saith Gal. 4. 4. procéedeth out of another principle namely that circumcision represented Christ as to come and as to giue himselfe vpon the crosse and the lawe should so long be of force vntill Christ came Séeing then by circumcision they testified that he was not as yet come it must néedes follow that they were kept still vnder the law séeing the lawe could onelie by the comming of Christ be abrogated 20 And with how great an obseruation God would haue that sacrament to be kept hereby it is manifest for that in the Booke of Genesis the 17. Gen. 17. 14 Chapter he testifieth That the soule which is not circumcised the eight day should be cut off from his people Howe it is meant that the soule which is vncircumcised shal be cut off Looke further pl 8. Art 19. Exo. 21. 13. Deut. 19. 2. Ambrose in his booke of Abraham the Patriarch séemeth to woonder at this so great seueritie For God saieth he appointed Cities of refuge that if any had by chaunce or vnwares killed a man he mought haue a place whither to goe that the friends and kinsfolkes of the partly slaine should not kil him so that he had not of set purpose and willingly but by chance and vnwares committed the murther Wherefore séeing infants did not by their owne will refuse circumcision what reason was there why they should be cut off He answereth that therefore peraduenture God would haue the children to be depriued of their corporall life that in them parentes might be punished for their impietie But he saieth that there were others which were of the opinion that this sentence pertained not vnto the infants but vnto those in whose power they were as if it had bin saide that they should be cut off But the verie wordes of the Scripture are against this opinion wherefore he turneth himselfe to an allegoricall exposition as though that threatning shoulde pertaine to those which circumcise not the mind which is the strongest and most excellent portion of the soule But such allegories satisfie not this question Wherfore it séemes to me that two things may well be applied to the absoluing of this doubt The first is that threatening pertained vnto him when he came to full age if he shoulde then allowe the negligence of his parentes and not receiue circumcision vnto the which he was by the lawe bounde The second is that God is not to be accused of iniustice if sometimes hee killed the infant being so brought vp vncircumcised For such seueritie mought be of force to admonish men in how ill part God taketh it to haue his sacramēts contemned And if peraduenture thou demaund what is to be iudged of the soule of a child so killed What is to be iudged of children dying without circumcisiō hauing not as yet receiued the sacrament I answer that we either as touching his saluation or condemnation can affirme nothing on either side For if he pertained to the number of the elect so that he was predestinate to eternall life there is no cause but that he may be saued forasmuch as grace is not bounde vnto sacraments But if he were a vessell to that ende made of God to shewe forth in him his wrath and so to bée condemned what can we complaine of the seueritie of God especially séeing we are all borne the children of wrath and of condemnation Howbeit in my iudgement we ought to hope well of him For séeing the promise was giuen vnto the séede of Abraham and he being an infant hath not by any actual sinne of his owne withdrawen himselfe from the promise it is most likely that he is admitted to the kingdome of God Neither ought we to thinke that he was slaine of God to eternall condemnation but rather to saluation that wickednes should not change his heart and that by his death he might testifie vnto his parents and elders and vnto others how grieuouslie they sinned in neglecting his circumcision might profit the whole Church carying in him a token of the wrath of God against the contemners of the sacraments Moreouer it is no hard thing to be beléeued that godlie men which liued before circumcision was instituted That before circumcision there were some signes of the Sacrament had other certaine notes whereby their righteousnesse which was had by faith was sealed For we reade that they both offered first fruites and also sacrificed but by what signe they noted their first regeneration the holy Scriptures doe not teach Whether the knife of circumcisiō were of stone 21 And the Hebrewes in circumcising of their children vsed a knife made of a stone which neuerthelesse God commaunded not But they were mooued so to doe by the example of Ziphora the wife of Moses Exod. 4. 25. which vsed such a knife in circumcising of her sonne when he was in daunger to haue bin slaine of the Angell And although this sacrament was diligently obserued and kept among the Iewes Circumcision was spred amōg other Nations yet it spred abroade also to forraine Nations For if we may giue credite to Ambrose in his seconde Booke of Abraham the Patriarch the
circūcisiō or baptisme 16 Neither must it be thought that I haue spoken these thinges Saluation is not hereby promised vnto all those Infants which depart without Baptisme to the intent I would promise saluation vnto al the children of the faithfull which depart without the sacrament for if I should so doe I might be counted rash I leaue thē to be iudged of the mercie of GOD séeing I haue no knowledge of the secrete election and predestination But this onelie I affirme that they are in verie déede saued vppon whom soeuer the diuine election lighteth although they be not baptised For God hath not tied grace vnto the Sacramentes as though without them he neither can nor will saue anie Also I hope well of such young children We must hope wel of those Infants because I sée that they be borne of faithfull parents Which as it hath béene declared hath no meane promises which though they bee not generall as concerning all as appeareth of Iacob and Esaw which had both one father and one mother yet when as I sée nothing otherwise it is méete that I should hope well of the saluation of such Infants otherwise not all bee saued which are baptised Neither haue all those saluation which attaine vnto Baptisme Certainelie Esaw was circumcised when he was a young child and yet who dare say that he was acceptable vnto God at that age séeing the Scripture saith That he was hated of God Rom. 9. 11. before that he did anie good or euill And yet neuerthelesse we must hope that the children departing with baptisme are saued since there appeareth nothing to the contrarie yea and rather on the otherside we haue arguments of their saluation because they bee borne of the faithfull the promise is extant they are adopted in the Church and sealed with the Sacrament Wherefore letting passe the curious inquiring of Predestination or election of God we will hope well of them 17 But some will saie if the children of Christians which belong vnto Election as thou hast saide before they be baptised doe belong vnto the couenant of GOD and haue the holie Ghost neither is originall sinne imputed to them vnto death otherwise they might not be saued doubtlesse baptisme séemeth to be superfluous How Baptisme is not superfluous though children be saued before it Why then are they baptised What profite haue they therby or what is bestowed vpon them that they had not before The same difficultie presseth the aduersaries Before I make answere I will againe demaunde of thee Admit an Ethnicke be of ripe age who giuing eare to the preaching of the Gospell is conuerted vnto Christ doeth truelie beléeue Further by his faith is alreadie iustified He desireth baptisme but as yet he hath it not This man séeing he hath alreadie obtayned all I pray thée tell me why should he be baptised What will the Sacrament auaile him And least the case should séeme to be vncertain we know that this happened vnto Cornelius the Centurion Act. 10 44. He before hee was baptised did beléeue and so beléeued as the holie Ghost in visible forme descended vpon him afterward was baptised What had he by baptisme that hee had not before Moreouer let Iacob be considered He was loued of God being an Infant he was borne of faithfull Parentes and he truelie belonged to the couenaunt of GOD. And if he had died before circumcision who will saie that he should haue béene damned If he had alreadie all things that serued to saluation what néede was there that he should be circumcised What had he by the sacrament that he had not before But although I haue shewed an argument which maketh no lesse against vs than against our aduersaries yet to dissolue the same I will adde these things The commaundement of the Lord must be fulfilled Mat. 28. 19. he commaunded that wee should be baptised Gen. 17. 11 and euen he commaunded Circumcision so that if anie man would contemne these things Why men must be baptized which already belōg vnto Christ and may haue saluation he should most gréeuouslie sinne Hereunto belong the giftes which are alreadie had and the promise which already belongeth vnto them that be of Christ must be sealed with the outward signe that we may be continuallie mindfull thereof thereby to take an occasion to exercise our faith and to be admonished of our duetie Furthermore there be added the prayers of the minister the vowes of them that offer which things no smal deale profite the youg Infant and the Church which standeth by at the ministration of that Sacrament is taught concerning saluation Doe these things little auaile or be they vnprofitable Yea and it must be thought that GOD as he is God How grace is increased in the receiuing of the sacraments doeth of his mere mercie while his promises and giftes be sealed make these things more ample not by the worke of the Sacrament but by his goodnesse and spirite by the verie which he hath béene accustomed while we outwardlie heare the worde of the holie scripture to inflame our heartes and to renue vs more vnto godlinesse And if so be that anie man shall proudlie vnder this pretence contemne the Sacraments he neither hath faith neither belongeth to the couenant of God so farre is it off that hee can promise himselfe saluation And the Parents and Elders in whose power the Infants be ought to be verie carefull that they depart not without Baptisme Parents to be punished which neglect the baptizing of their childrē which if they do not both they sinne gréeuouslie and they must suffer punishment because they contemned the Sacramentes iustituted by God 18 Nowe here remaineth that we discusse two places which séeme to prooue that young children which are departed without circumcision or without baptisme should be thought to be damned Augustine Augustine against the Pelagians while he séemeth to defend this opinion alwayes vrgeth that place which is in Iohn Ioh. 13. 5. Where water cannot be had there the spirit alone sufficeth to saluation With the heart we beléeue to righteousnesse and with the mouth we confesse to saluation Rom. 10. 5 Vnlesse a man be borne a newe of water and the spirite he shall not enter into the kingdome of heauen But whereas it is saide of water and Spirit it is shewed to be sufficient vnto saluation that at the leastwise the spirite be present when water cannot be applied and that there cannot alwaies be a coniunction of both and he affirmeth that both the one part the other must of necessitie be had The like speech thou hast vnto the Romanes With the heart we beleeue vnto righteousnes and with the mouth we confesse vnto saluation If anie man by hearing the word of God shall beléeue to whom is not giuen the libertie of outwarde confession shall we denie him to haue saluation For it maie well be that a man at
couenaunt adopted by God and iustified there is no cause but that they be iustly and of good right baptized In 1. King Cap. 8. 20 Wherefore many are deceiued which throughly perswade themselues that the Infants of Christians which perish without baptisme are vtterly damned In déede Christ saide Mar. 16. 16. He that shall beleeue and bee baptized shall be saued And further added He that will not beleeue shall bee damned But did not there put He that shall not bee baptized For it maie well be that some man beléeueth and by some occasions is let that he cannot be baptized Yea and Augustine himselfe somewhat harde in this matter acknowledged a baptisme aswell of the spirit as of Martyrdome namelie when anie man dieth of Martyrdome before he be baptized And Ambrose in his funerall sermon made at the death of Valentinian who was slaine being * Catechumenus newlie conuerted and not yet baptized affirmeth that he raigneth with Christ in heauen For albeit that he were not baptized yet did he therefore trauell into Italie that he might be baptized of Ambrose a Catholick Bishop Wherfore he affirmeth that he was iustified by faith Therefore looke what faith bringeth to passe in men of rype age before they be baptized that doth the spirit of Christ and the promise worke in yong children Whether al the children of the Christians belong to the Couenant But here some men demand whether all the children of the Christians belong vnto the couenant Which if it be auouched then that is obiected which vnto the Romans is written of the two twins of whom being not yet borne when as they had doone neither good nor yll it was saide Iacob haue I loued Rom. 9. 13. but Esau haue I hated Neither is it any doubt but that Isaac was a faithfull father and a holie man whose sonne Esau notwithstanding is knowen to haue bin out of the couenant Vnto this we answere that those which be of the couenant of God are considered either as they are before God or else in such sort as they maie be knowen of the Church God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie But the promise of the couenant with the stock of Abraham is not of any number certaine and it expressely shutteth forth none of his successors And so when the children of the beléeuers are offered vnto the Church to be Christened the same hath respect vnto the promise according as it is vttered But if there be anie prerogatiue or exception in the secret counsels of God the Church staieth not for that séeing no such matter belongeth vnto it Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie And so it circumcised Esau and such like It is said of some that regeneration is not to be graunted but by the word which is the séede of God Verse 23. Howe it must be vnderstoode which is saide regeneration is not to be graunted but by the word For Peter saith in his first Epistle the first Chapter That wee are borne anewe not of a corruptible seede but of an incorruptible which is the word of God But vnto this we answere that this must be vnderstoode as touching men of rype age but that the case standeth not so with infants vnlesse we will make the children of the Hebrewes to be in better state than the children of the Christians For those coulde not be circumcised if they had died the viij daie Whom notwithstanding to exempt from the couenant of God would be wicked Also it might be lawful to affirme that yong children bée borne againe by the worde of God but yet by the inward word that is by the comfortable power of Christ and his holie spirit Lastlie is obiected that which is written in the 3. Chapter of Iohn Iohn 3. 3. Except a man shall be borne againe of the water and the spirit How must be vnderstoode that saying the 3. of Iohn Vnlesse a man be borne anew of water and the spirit c. he shal not enter into the kingdome of heauen Vnto this maie be first said that Christ would teach Nichodemus a newe regeneration and that the same is doone by the spirit Which he expressed by two wordes namely by water and the spirit neither is it against the maner of the scriptures that the grace it selfe of God should be signified vnder the name of water For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull Yea and Iohn Baptist ioyned together the spirit and fire when he saieth He that commeth after me Matt. 3. 11. shall baptize with the spirit and with fire In which spéech he vttered one and the selfe same thing vnder two maner of wordes Or if ye had rather referre these words vnto outward baptisme the saying may be drawen vnto them which neglect the receiuing of baptisme whē they haue no let to the contrarie For if a man refuse this sacrament he vndoubtedly sheweth himselfe not to be iustified Then séeing the matter thus standeth that iustification dependeth not of baptisme but goeth before it there shall bee no néede of exorcismes and exsufflations For the word of God teacheth not that these thinges shoulde be vsed Also there appeareth not in vs at this daie this grace of healings neither are the Infants which are offered to be baptized such as these men haue imagined But perhaps thou wilt say Whether men hauing the spirit grace before Baptisme are therfore baptized in vaine To what ende then is Baptisme deliuered vnto them if they had the substance of baptisme before Is the labour spent there in vaine No verily First because we obey God who commanded vnto vs the worke of baptisme Secondly wée seale the promise and gift which we haue receiued Moreouer faith is there confirmed by the holie Ghost through the word and outward signes And when we thinke with our selues of this visible worde or sacrament the spirit of God stirreth vp faith in our hearts whereby againe and againe we imbrace the diuine promises and so iustification is amplified while faith is increased in the beléeuers Verily God doeth assist the signes ordained by him For they are no prophane or emptie things Wherefore the fruite of baptisme is not momentanie but it indureth all our whole life For which cause they that are baptized spend not their labour in vaine neither doe they an vnnecessarie worke An answere to the reasons of the Fathers 21 Now these thinges being declared and expounded it remaineth that I answere the iudgement of the Fathers and the reasons which the fauourers of exorcismes doe bring The fathers that were of the greater antiquitie and purer age spake of those exorcismes with which the men taken or possessed of ill spirites were healed by those faithfull which had the grace of healings giuen them by God And therefore they
men that they may see your good works and glorifie your father which is in heauen to whome be all glorie for euer and euer Amen A praier of D. Peter Martyr against false worshipping of God and all maner of superstition COme we beseech thee at the length O heauenlie father illuminate the harts and minds of all thy Christians with the spirit of Iesus Christ thy Sonne that they forsaking idols and superstitions may conuert to thee alone who oughtest to be purelie sincerelie serued honored called vpon And suffer thou no longer the honour which onelie is due vnto thee to be impiouslie and lewdlie giuen vnto bread wine images and dead mens bones Thy holie name hath now beene long enough dishonoured with reproches the purenesse of thy Gospell hath now beene long enough polluted enough a great deale too much haue men abused the institution of thy sonnes supper vnto most vnpure idolatrie Stop at the length O Lord these furies of men which are mad and doo most miserablie ouerthrowe themselues Let them not anie longer with bread and wine vnder the name of the sacrament of thy sonne so shameleslie and desperatelie vpon euerie hill vnder euerie tree in all high waies streets temples and chappels commit fornication and so horriblie and detestablie defile thy holie religion Vnlesse thou O omnipotent God by thy mightie hand doo rid and turne awaie these things there is no more hope of mans saluation and cleansing againe of thy church Helpe O God helpe thy people whom thou hast redeemed with the bloud of thy sonne And thou Iesus Christ the true and eternall God confirme this worke which thou hast begun and bring the same to a desired end or else if there be no hope of recouerie and that there shall be no more in thy church anie publike and open place for thy truth come quicklie and hasten thy iudgement and for the glorie of thy name turne awaie so shamefull contumelie from thy holie supper which thou of thine incredible mercie and singular goodnesse hast instituted who with the Father and the holie Ghost liuest and reignest world without end Amen A SERMON OF CHRISTES DEATH out of the second Chapter of Saint Paul to the Philippians THey dearely beloued in Christ which behold the powers of the minde and they which haue writtē any thing of the same do for this cause commende and extoll memorie that it is an incomparable treasure of things that be past and a most faithfull preseruer of the same Further because great héede must bée taken lest those excellent things giuen vnto men by nature be not violated through our default therefore must not euerie thing but those things which bee most excellent and most profitable be committed vnto memory And among the workes of almightie God there is nothing in the worlde that doth either profite vs more or is worthie of greater admiration Wherefore he that most of all loueth vs and all thinges belonging to vs hath often commanded vs by his lawes that we should continually without ceasing beare in minde the woonderfull acts which he hath wrought for our saluation He not onelie would haue the people to beare in mind that he euen at the beginning made the workemanship of the world for our profite but he also commaunded straitlie that by obseruation of the Sabbaoth among them Exod. 20. 8. the same should be perpetually remembred He commanded those which were brought into freedome to shewe continually how he had deliuered the Israelites from the tyrannie of Pharao Exod. 12. 1. 26. and that the remembrance might be helped by an outward signe he tooke order to renew euerie yeare the feast and sacrifice of the Passouer And he doth not take it in good part that at any time his Church shoulde forget that in the last age of the world he deliuered his onely begotten sonne to the death and to the Crosse for the redemption of the world Esa 53. 3. c. Wherefore he not only prouided that the death of Christ should bée recorded in the bookes of the holie scriptures both of the new and olde testament but also when he should goe out of the world vnto the father Matt. 26. hée left vnto his disciples an institution of the Sacrament of the Eucharist to be continuallie exercised among the faithfull Now then séeing this is the chiefe and principall benefite which euer God bestowed vpon mankinde let vs neuer suffer obliuion to blot the same out of our remembrance And that this may not happen the yearely reuolution of the dayes of the world which haue nowe passed since the time wherin we beléeue that Christ was crucified doe perswade me to expound◠vnto you in such sort as I can his infinite loue whereby he refused not for our sakes to suffer death But because there is laide before me a huge heape of thinges to speake of least my spéech through the violence of the waues and heape of the flouds should either stray from the right course or fall into the depth of confusion we must chuse some place of the scriptures which as a certaine and stedfast lodestone may direct both you in your hearing and me in my speaking And this we will take out of the second chapter to the Philippians Let the same minde be in you that was in Christ Iesu who being in the forme of God Phil. 2. 5. thought it no robbery to be equal with God but made himselfe of no reputation taking vpon him the forme of a seruant and made in the likenesse of men and was found in habite as a man He humbled himselfe being made obedient vnto the death euē the death of the crosse for the which also God exalted him and gaue him a name which is aboue euerie name that in the name of Iesus euerie knee should bowe both of things in heauen and things in earth things vnder the earth and that euerie tongue shoulde confesse that the Lord is Iesus Christ to the glorie of God the father And that God may further the purpose which we haue begun let vs according to the accustomed manner craue his assistance by prayer They which iudge of the nature of the waters A similitude doe by taste make a triall of their swéetenesse by sight do trie their clearenesse they diligently examine their weight and finally they mark from what fountaine they spring Euen so in expounding the sentences of the scriptures not onely the signification of the words the sense of the sentences the things that went before and the things which followe must be considered but also with a speciall héede taking we must sée with what minde or to what purpose are spoken those things which were set foorth Remember at the beginning of this Chapter the words of the Apostle His minde is to exhort vnto charitie and vnto vnitie one with another The two plagues of these vertues are contention and vaineglorie The two rootes of them submission and
life Beholde the birds of the aire and lyllies of the fielde which though they be idle and labour not in the Church are not forsaken of the father and shall the ministers of the Church be destitute of thinges necessarie to their liuing Matt. 6. 33. First seeke the kingdome of god and then al these things shal be ministred vnto you Let not your heauenly mindes my deare brethren be troubled for these vile and base goods all these things doe the Gentiles séeke after If they do not so largely abound euerie where as the flesh desireth shall the Church therefore be forsaken Certainlie thus haue not the seruaunts of God vsed to doe but the false Prophets which alwayes prophesied for meate and money They powred cold things vpon colde they corrupted diuine things with humane The least points they saide were matters of saluation This one thing they regarded and with great care prouided to wit that they might speake that which was plausible When meate séemed in mans reason to faile Helias was fedde by the ministerie of a Rauen. Wherefore giuing ouer this care let vs be mooued with compassion towards the Church on euerie side troubled and miserablie afflicted I speak not nowe of outwarde temples which are made of wood and stone but of the Church which is our mother the spouse of Iesus Christ and for the which the sonne of God gaue his life and shed his bloude vppon the crosse O good God O bring thou to passe in thy heauenly good will that the walles of Ierusalem may be builded vp The time commeth to take pitie vppon her O God the time is come she is torne in sunder and scattered so that no one bone cleaueth to another neither is one sinow knit with another Truely it is néedefull that thou sende a most wise Phisitian vnto her such a one as the Poets feigne Esculapius to haue béene who may restore againe the bodie hewen in péeces and rent in sunder But it is more néedefull that thou thy selfe come for vnlesse the Lord builde the house they labour in vaine which build it Stir vp we beséech thée the indeuour of godly men that they may méete with all inconueniences and further thy holy temple and helpe Bezeleel Salamon Esdras Nehemias and such like which in these daungerous dayes indeuour with all their might to builde This doe I desire of God that we may sée in our selues this so great slouth and idlenesse that we can finde opportunities in all things except it be to the building of Gods house time to eate to drinke to dine to suppe to sléepe to marrie to buy and sell and finally to all manner of actions but onely to the building of the Church of God we can applie no time at al. Neither is our heart perced being frosen and benummed on euerie side with frost and colde nor yet are our bowels mooued and if at any time some man doe promise that one day the house of God shal be erected there appeareth no effect of mans promises Wherefore except the Lorde helpe from aboue we are no lesse to be accused than the Iewes were now blamed by the Prophet Hagge because intending to their owne priuate buildings they left the holie building neglected But now how great the wrath of God is in this kinde of offence it may be learned by the second proposition of this Prophet when we shall heare the causes whereby the people of Israel was withdrawen from the Lordes worke Consider your owne waies in your heart The Iewes liued in great distresse of things The holie Ghost saith that this came because they suffered the temple of God to lie ruinated and that vnlesse they woulde indeuour them selues to a godlie building thereof he threateneth that hee woulde yet bring most gréeuous plagues vppon them Hée first of all warneth them that they shoulde not bee vnconstant Weigh ye diligentlie with your selues saith hee what misfortunes haue oftentimes happened vnto you and inquire search out the causes thereof Doe not thinke that these things haue béene doone by chance For since that this life is maintained in the worlde by a perpetual and stedfast order wée must not thinke that mens affaires are by God committed vnto Fortune and happe hazarde If anie man perswade himselfe that this is the course of the world let him weigh with himselfe that nature is lead by a guide and Captaine And against them which affirme that the motion of the starres do beare a sway herein let him affirme that there is a God which vseth the power of the starres and motions of heauen at his owne wil and pleasure wherefore these men must finde other causes of the present euils The haruest is small Are the husbande men in fault thereof No verilie they sowed a great deale Bodies are féeble and weak the number varietie and naughtinesse of diseases increase doeth this come because litle meate is eaten Or rather doe we not eate till our gorge be full Men goe perpetuallie sadde heauie and carefull Perhappes they neuer chéere vp themselues with drinke Oh they drinke that very largely but they shake not off their sadnesse They rather become drunke and are brought asléepe than put off their sorrowe and care They séeme perpetuallie to be a colde and the naturall heate is daielie more and more weakened Whence commeth so great a change of the naturall heat Truelie there is no want of garmentes but when they be put on and doubled they auaile not Artificers craftes men all they that be néedie doe labour doe get monie and doe set to sale What a mysterie is this They which in a broken bagge doe laie vp monie or wages that they haue gotten doe gaine much indéede but the expenses bee chargeable the monie is not pure and it hath lost his first goodnesse Besides this they be giuen to riot to gluttonie to dice and to harlots all which things are worthilie called broken vessels Finallie so great is their lust and couetousnesse as they are neuer satisfied albeit they gaine much yet as though they had gotten nothing they neuer saie ho and it is all one as if their monie were put into a broken bagge Againe thou must consider with thy selfe that the nature of things created is so ordered that what soeuer profite or vtilitie they bring vnto men all that commeth by the power of the worde of GOD which lieth hidden within them so as if thou withdrawe that from them thou shalt not inioy them Yee looke for much but beholde it commeth to little It oftentimes happeneth in the time of haruest that husbandmen make account of aboundance of fruite which then euen in the gathering together séemeth to perishe They thinke they haue gathered much into the barne little do they sée what will befall in baking and brewing Whereof shall wee thinke that these thinges come The Lorde aunswereth the Prophet I euen I I saie do blowe vpon these things The weapons of God wherewith he reuengeth
and those Prophets which because of the crueltie of Achab and Iezabell hid them selues in the dennes the holy scriptures doe plainly testifie Christ and the godlie feared death But euen Christ himselfe which was verie man would not be voide of this feare A vaine thing is it that some men say that not Christ but the Church in Christ feared death For if we confesse as the thing verilie is that he suffered for vs death the crosse and other humane gréefes and that not onely his death but that the horror also of death was saluation vnto vs albeit I stedfastlie beléeue and of all men it ought to be beleeued that all things which Christ did for our sakes were doone iustlie holily and honestlie if I say Mat. 14. 13 26. 37. he verilie feared death for our sake as of the Euangelistes it is taught we ought not to say that that feare is in his owne nature to bee blamed otherwise it cannot be incident vnto Christ Neither herein did our Lorde any thing against the will of the Father since both it was the Fathers will that he not onely shoulde suffer death but also that he should feare the same as also for that he in fearing of death by a naturall instinct and considering the will and decrée of the Father submitted vnto him this feare of his satisfying that precept which commaundeth that God shoulde bee loued with all the soule Deut. 6. 5. and with all the strength There is no doubt but that feare is an affection of the minde and a worke of God which is then directed vnto the worship of him when it is submitted vnto his will and commaundement Howbeit some man may say that this feare although it were not blameable in Christ yet in men it is faultie That feare by it selfe is no sinne I answere that this feare being considered by it selfe and in his owne nature is not euill nor doeth God require of vs that wee shoulde be altogether without affection séeing he hath ingendred these affections in vs and that we shoulde not chaunge the natures of obiectes that is to say to make that pleasant which in his owne nature is dreadfull and terrible or to make that swéete which is sharpe and bitter but he requireth that we should not by anie meanes suffer our selues for these thinges to be withdrawne from his will which is iust and holy Yea and such is the wil of God that if sinne eternall damnation and death with all that belonges thereunto which are the calamities of this life should be set before our eyes we should feare all these thinges and those should vnderstand no otherwise than by nature they are since that there is ingraffed in our mindes a feare of euill thinges If neuerthelesse we shall consider of this feare as it procéedeth from vs being vtterlie corrupted and infected it is sinne in déede and so ought to be called because none of vs hath feared so much in such sort and to such an end as he ought to feare But yet this is not peculiar and proper to the feare of death séeing there is also in it faith hope and loue For no man although he be holy dooth hope beléeue and loue as he ought to doe nor as the lawe requireth In Christ therefore feare was not sinne but in vs it is sinne not of his owne nature but by the faultinesse which it draweth from our corrupt vessel wherethrough it passeth euen as it happeneth vnto an excellent wine powred into an vncleane vessell But some man wil say againe If the case should so stand how should Christ haue desired death Luk. 22. 15. saying I haue earnestlie desired to eate this passouer with you And the Apostle Phil. 1. 23. I desire to be loosed to be with Christ And againe To die is vnto me an aduantage How could S. Andrewe being brought foorth to the place of execution if it be true which is reported of him haue said with a chéerefull minde All haile precious crosse take vp vnto thee the disciple séeing thou hast first sustained the Maister For it is manifest that all these either were without affections Howe the godlie desire the death which they feare or else iudged that to be good which was euill I aunswere that death as it hath bin said is not by it selfe good and therefore so farre foorth as it is so receiued by vs it alwayes bringeth a feare Howbeit it oftentimes happeneth that our cogitation standeth not still in death but looking further it séeth that in dying we make an end of sinning we passe vnto eternal life we further the building of the Church we giue a testimonie vnto the trueth of the Gospell as euerie Christian dooth earnestlie desire So then while we behold such and so manie good thinges the minde triumpheth for ioy and feare which death naturallie causeth dooth giue place and is so ouerwhelmed by that great ioy and is not then so felt as when we behold death it selfe by it selfe alone Oftentimes also God powreth into the mindes of his Martyrs so great fauour and spirite as feare which otherwise in his owne nature would be gréeuous vnto thē is so mortified inféebled as it hindereth nothing at all This doctrine vnlesse I be deceaued is easie manifest and plaine and therefore it easilie assoileth the questions put foorth Wherefore the first part or member of our foresaid distinction is now declared that is to wit that a man dooth not therefore sinne in fearing of death because he feareth that which is not to be feared for death by it selfe is dreadfull cruell and hard and the blessed God hath giuen to our mindes the affect of feare that the same being stirred vp to such kinde of obiectes we may be prest and readie to put away euils from vs so farre foorth as is lawfull by the word of God The second faultinesse of feare Now let vs come to the other part of our diuision namelie to sinne which standeth in the feare of death when a man feareth not to that end nor in such wise as behooueth It is a feare blamewoorthie as touching the end if we being onelie carefull of our owne safetie be vtterlie carelesse of the glorie of God and his word For who séeth not that it is most shamefull to measure the chiefest end by our owne vtilitie to haue regard vnto our owne benefite and not that which is Iesus Christes This end rather is to be appointed that our heart stricken with a terror of death should beware of sinne which was the cause of death that it should shunne the wrath offence of God that it should boldlie pray to the goodnesse of God for deliuerance Finally that it should despise this world that inwrappeth vs in so manie dangers But to conclude in fewe wordes Within what bounds feare must be restrained this ought chieflie to be the end of this feare that we submit the same vnto the will of God
that of a daungerous disease Neither doeth it nowe any lesse grieue mée when I perceiue that your sickenesse which troubleth you is a quarten ague I for my part am able to say much of the vntowardnesse and as it were rebellious obstinacie of this disease against medicines and Phisitians as he that hath two sundrie times striuen therewith The chiefest thing is that they which are in this state must vse great long pacience which I am sure you are not to séeke in matters without séeing it is aboundantly ynough planted within your minde by the spirite of Christ But I together with many others haue two causes to sorrowe for this your sicknesse The one is because you your selfe are broken and weakened which cannot otherwise be especiallie in a slender bodie now in a manner dried vp with labours And the other cause is that your labours in preaching and writing are discontinued to the great detriment of all Christians For there is nothing so much enemie vnto this disease as are studies and cares These be the things which disquiet not onely mée but all that be true godlie men Howbeit since the case so standeth it is our part to pray as earnestlie as wee can that you may spéedilie be restored to your former health And it is your part with all diligence to forbeare from all thinges that may doe you hurt especiallie from earnest studie and care of weightie matters whereby the humour of Melancholie from whence this feuer is stirred vp is so forced and striken as it setleth euen into the Marowe of the bones Verilie it is to be wished that since it hath so séemed good vnto God you should much rather quiet your selfe for certaine dayes or monethes than either to die which God forbid to the great griefe of the godly or else to the incredible hinderance of the Church to liue the rest of your life altogether with a féeble and consumed bodie and minde Wherefore take héede you offende not either against your selfe or against the Church of Christ Yesterday there came hither certaine messengers sent from the English gentlemen which liue at Strasborough which do certifie that their Quéene died the 16. day of Nouember The death of Quéene Marie and that the most noble Elizabeth is succéeded in the kingdome that with a full consent of all states For by chaunce they were gathered together at this time from all the partes of England to the assemblie which they commonly call the Parliament Nowe must we desire GOD that this alteration of the state may turne happilie to the honour of Christ and his holy Gospell I knowe that you and your godly Church will not faile to doe what in you lyeth Perhaps the time is now wherein the walles of Ierusalem shall be builded vp againe in that kingdome that the bloud of so manie Martyrs may séeme not to haue bin spent in vaine Other newes than this I haue not sauing that my Booke is vnder the presse Gardiners booke confuted by Peter Martyr wherein I haue discouered and confuted all the false arguments and shiftes of Stephen Gardiner somtime Bishop of Winchester touching the matter of the Eucharist Which as I hope hath happened in verie good season For it will be profitable especiallie at this time that the English Papistes may vnderstande that that booke is not inuincible as hitherto they haue bragged Fare you well and long may you liue vnto Christ and to his Church I salute all the Ministers and also Beza and the Marques From Zuricke the first of December To a certaine friend IT is euen in déed as you write right woorthie man and déere beloued friend in Christ and I am euerie day taught more and more by experience it selfe that the death of the bodie of that most godly yong man Edward king of England belongeth vnto manie partes of the Church and bringeth greater harme than many doe now perceiue But God the father of our Lord Iesus Christ graunt that within a while they féele it not to their great sorrowe But I which after some sort haue bin partaker of these matters if I should not bitterlie lament for the miserable case of our excellent brethren and for their most constant daungers aswell of minde as of bodie and should not euerie day shed iust teares for the mishappe of that people verilie I should be as a stone and péece of leade While they be now grieuouslie afflicted laid open on euerie side to offences burned euerie houre with the fires of temptations while with extreme vngodlinesse of hypocrites that Church is suppressed and trodden vnder foote how may it be that I and such as I am can sorrowe temperatlie and moderatlie While I taught in that countrie there were verie manie learners of the holie scriptures and verie toward scholers in Diuinitie whose haruest was welnéere ripe whom now against their willes I sée either miserablie wandering in vncertaine habitations or else most vnhappilie subuerted if they tarie There were in that kingdome a great sort of most sincere and learned Byshops who are shut vp in most straite prison euen now readie to be plucked away as théeues vnto death In that nation were laid the foundations of the Gospell and of a noble Church and with a fewe yéeres labour the holie building was in good forewardnesse and better and better was euerie day hoped for But now finallie vnlesse God put to his helping hand it is like to come to passe that not so much as a steppe of godlinesse in outward profession will be left These and other thinges suffer not my heart to be at rest nor my minde at quiet Wherefore I beséech God with all my heart that he will remitte some part of the punishment and for Iesus Christ his sake wil forbeare to powre out his great wrath otherwise we shall be oppressed with the heape of infinite euils And that which I doe so earnestlie wish I beséech you that you in like manner will desire of God that yet at the length he wil take pitie of afflicted England which I verie well know did before this calamitie verie much fauour you and other godlie men and good learning And whereas you admonishe me that I should here séeke and maintaine concord with them that teach I iudge that you speake the same of loue and good will and I assure you in déede that so much as in me lyeth peace and charitie shall remaine inuiolate I haue bin alwayes of milde nature and haue verie much loued peace and tranquillitie Wherefore I minde not especiallie now in my olde age to change my nature Welnéere all the professors of good artes and learning doe make much of me and I in like manner doe loue them In the same wise dooth the case stand towardes the Ministers of the Church sauing that I perceaue some of them beare me not so good will yet neuerthelesse I cease not to haue them in the same estimation that is due vnto the holie
2 464 a Ae. Aer Diuerse regions of the Aer 3 371 ab Quieter in the night than in the day and why 1 34 b How for our sakes it is become vnwholsome 2 247 b The worde heauen taken for it 3 371 b It is no place for Gods saintes and why 3 371 b Af. Affect What an Affect is both in man and other liuing creatures 2 405 b Affectes Howe and by what meanes the Affects be gouerned 2 408 b Whether they be voluntarie or not voluntarie 2 281 a The Manichies affirme that god created them euill 2 258 b Some be both honest and profitable 2 408 a Two things to be considered touching thē that folowe féeling 2 406 b The efficient cause of them what it is 2 407 a They belong to the predicament of qualitie 2 411 a Compared to sinewes and how 2 408 a Why they are in some more feeble and in some more vehement 2 407 a Their nature must bee distinguished by their vse 2 410 b Whether they are to be reckened among euill or good things 2 411 b In all though neuer so bad there is something good 2 409 a The euill are repugnant to right reason 2 408 a Which doe spring from the cogitation 2 405 b How they are praysed and dispraised and contrariwise 2 412 a Attributed euen vnto God himselfe and why 2 411 b Whether they be opinions as the Stoiks thought 2 407 b Of some which followe knowledge and of their effectes 2 411 a They are the workes of God and that he requireth them of vs. 2 408 a How Rhetoritians frame themselues in the moouing of them 2 410b Which doe followe touching 2 405 b Whether all are to be condemned as euill 2 407 b Whether they bee violent motions of the heart 2 407 a Whence it commeth that there is a dissenting of them from right reason 2 408 b They are naturally good but accidentally euill 2 408 b 409 a Three things to be noted in moouing them 2 410 b In whom the moderate sort though seeming vertuous are sinnes 2 408 b Some simple and some compounded 2 405 b 406 a After what order the will ruleth them and whether they bee mooued against the will 2 406 b How the naturall sort doe belong to the heart 2 406 b Of tower sorts of men in whome they are contrarie 2 409 a The Organs or places of them what they be 2 406 a 409 ab Of fower which haue their originall from griefe 2 411 ab What the holie Scriptures determine of them in generall 2 411 b Affections After what Affections teares do follow 3 246 a In whom the true for doe most abound 3 298 b They be sinne saith Augustine after baptisme 2 217 b Of which God would and would not haue vs voide 3 179 a 186 a What they of the members are 3 104 a Contrarie in one will of the Godlie at once 2 400 b 401 a 3 278 b The wicked abuse the good naturall sort 2 268 a The Stoikes endeuoured to take away them quite from men 3 296 b A distinction of them and of passions 3 359 a Which Augustine calleth vices 1 1 b It is blasphemie to make God the author of euill ones as Pighuis doth 2 217 ab Of the mind cōmunicated by the Parentes vnto their children the schoolemen confuted 2 241 a Séeing euill ones shoulde be mortified in vs they bée sinnes 2 217 b The soules of the blessed indued with felicitie are not voide of them 2 249 a Whether the saincts were inferiour to the Ethniks in repressing of them 3 296 a The scripture commendeth them vnto vs. 3 297 ab How they fall in God him selfe the fountaine of all felicitie 2 249 ab 3 296 b 1 109 ab Howe they were in Christ sith his soule was blessed 3 297 b Howe Hylarie speaketh of the same in Christ 3 297b Why Christ called them his will 3 298 b The difference betwéen Christs and ours 3 298 a The blessed Angels shal not be vtterly rid of them all in their felicitie 2 249 a Affliction Affliction set foorth by an artificiall comparing of wordes together 3 281a The doctrine of resurrection comfortable therein 3 341 b Afflictions The difficultie of suffering Afflictions 3 276 a Of what happie thinges to come they are tokens 3 274 a God vseth them as medicines and to whome they are not properlie punishments 2 366 ab Causes why wee shoulde patiently suffer them 3 275 b 276 a The fruites of the same 3 273 ab 274 ab 276 ab 282 ab 3 240 b What voluntarie ones belōg not to Christes crosse 3 274 a Causes why God will lay them vpon his 3 273 a The endes why God sendeth them 3 129 b 2 235 a 637 ab Howe the godly both sigh and reioyce in them 3 278 ab The diuerse effectes of them in the good and the bad 3 278 b The consolations of the godly therein 3 85 a 279 b 351 b 352 a 250 b 348 ab Striuing with them signified by the shrinking of Iacobs sinewe in wrestling 3 283 b Why men thinke them to bee tokens of Gods wrath 3 280 b 281 ab Why the Ethniks giue ouer therein and the Saints perseuere 3 279 b Of the Iewes vnder Nabuchadnezar and Antiochus 3 352 b 353 a Ours procéede from sinne 3 129 b Howe to behaue our selues therin 2 620 ab Christ our forerunner in the same 2 620 a 617 b Howe we may wish the temporall vnto sinners 2 399 a How they though neuer so greeuous are extenuated 3 276 b Of the godly are not punishmentes 3 237 a Whether they do naturally worke patience 3 279 a Howe God assisteth vs in the same 3 283ab ¶ Looke Punishment Ag. Age A diuision of mans Age into foure degrées 1 127 b Our Age proued to be the last age 3 341 a The last houre spoken of by Iohn 3 385 b 386 a The common stature of men in this Age. 1 130 b What some haue thought touching the Age of them that shall rise againe 3 359 b The tree of life was a remedie against olde Age. 2 246 b Whether olde Age is to be forbidden or kept from marriage 2 467 ab Al. Alcoran The doctrine of the Turkish Alcoran touching resurrection 3 357 b 358 a All. This generall worde All is to be restrained 3 26 b 27 a 31. 32. 132 b 133 a 397 b 398 a 389 a.b 1 193 b Allegorie An Allegorie of building and fire 3 239. 240. 241. 242 Allegories Allegories are reiected for that they haue no certeintie 2 363 b Nothing can be certeinly gathered by them 3 239 ab With what condition they are to bee admitted 3 170 a Almes Redéeme thy sinnes with Almes expounded 3 237 a 114 b Why Paul chooseth for Almes the day of the holie congregation 2 376 a Christ and his Apostles liued thereupon 4 29 ab To whome the distribution thereof in the Church pertained 4 8 a It must
them 4 247 b 248 a Whether it were lawfull for them to exempt cleargie men from their subiection 4 239a In what cases they and Tyrants are not to be obeyed 2 316 a Good princes succeeded tyrants 4 228 a Ethnicke princes accounted matters of Religion belonging to them 4 244 a Principalitie What doctrine we haue to gather by these wordes of Paule Principalitie power c 1 120 ab Principles There be two maner of Principles of things 3 113 b Priuation What priuation is meant to bee originall sinne 2 229 b Howe the habit doeth neuer bring in the priuation prooued 1 181 a From what priuation there is no returning to the former habit 2 636 b Priuation followeth presently of his owne accorde habit bing remooued away 1 181 b Priuatiues The nature and rule of priuatiues 3 318 a Priuileges Priuileges graunted to Cleargie men 4 34 ab 239b 240. 241 Proceeding A difference betweene proceeding and generation though it be hard to finde 1 107 b Of the Proceeding of the holy Ghost and the diuersities of opinions about the same 1 107b Procreation Why the olde Fathers absteined so long from Procreation of children 1 127 b The goodnesse thereof must be considered by the proper effect that is in man 2 232 b Profession The common Profession of all Christians 4 310 a Profit This Profit commeth by true doctrine that thereby the wicked condemne themselues as for example 1 14 b 15 a Promise Promise taken and vnderstoode two manner of wayes 3 146 a In what respectes a Promise bound with an oth is to bee violated 2 538 a 549 a Whether it must be kept with him that breaketh Promise 2 548 b Whether being made to Heretiks theeues it is to be kept 2 538 ab Whether it is to be kept with our enemies 2 537 a 371 a Of a promise made by force and feare 2 549 a Vnder what Promise wee deliuer our children to bee Baptised 2 238 b The Promise of God is indefinite and yet true notwithstanding touching saluation 2 238 b Of the Promise of God whereunto by beleeuing wee assent 3 58 a The chiefest Promise that is sealed in a sacrament 4 98 a What it is to be children of the Promise 3 128 b ¶ Looke Couenant Promises Gods vniuersall Promises are to be restreined 3 30 a 32 a Indifferent to all men 3 51 a Of generall are gathered particular 3 145 a Of them which CircumcisioÌ„ sealed 4 108 b 109 a Whether the Iewes vnderstood them which were sealed by the ceremonies 4 105 ab Whether the Promises of God are made indefinitely 3 145 ab In what kinde faith hath to doe 2 549 b In later we must haue an eye to the former 2 525 a Some doubtes of them euen in the godly 3 87 a Impediments that might seeme to adnihilate them 3 60 a The ministers ought to remedie two lets touching them 3 49 b Howe iust God is in them 2 549 a The scriptures reiect none particularly from theÌ„ 3 50a Against their error who say that those of the old Fathers were onely touching temporall things 2 584 b By faith wee obtaine them 3 150 b 151 a Giuen both to faith and trust 3 90 a Why they threatenings are added to the lawe 2 573 a What we must doe when they seeme to bee ioyned vnto workes 3 127 b Why GOD doeth not eftsoones performe them 3 303a Why God would renewe the selfesame Promises 3 136 a God doeth not onely offer them but he bendeth the heart to embrace them 3 50 a Against doubting thereof 3 62 ab Of the Promises of the lawe and the promises of the Gospell 3 113 b The difference betweene them 3 274 b 275 a Howe the Promises legall become euangelicall 3 3â—2 b Dauid iust in his Promises and word 2 550 a Prophesie Of the original of Prophesie and the succession of the same 1 19 a Of the efficient cause thereof 1 18 b It is no habit but a preparation or disposition being in a kind of qualitie 1 23 a How needefull a thing it hath beene for mankinde 1 23a Of the forme thereof and that it is the reuelation of God 1 18 b An obiection made against the auncientnesse thereof and the same aunswered 1 19 a Chrysostomes opinion touching the want thereof among vs. 1 18 b Distinguished into an Oracle a dreame and a vision 1 19 b That thereby GOD would be knowen vnto men 1 17 b Not obteined by art industrie c how then 1 22 b The error of the same according to S. Paul 1 18 b A definition thereof and the diuerse maners thereof 4 6 ab 1 19 ab The causes and matter of the same and whereabout it is vsed 1 18 a The effects thereof declared in fewe wordes 1 22 b Vsed about things past present and to come 1 18 a It hath a propertie common with other free giftes and what the same is 1 22 a Why it is giuen 3 353a b How great a crime it is to contemne it 4 15 b In women as wel as in men 4 7 ab What is meant by the name or worde 1 17b What kinde thereof may be attained by exercise and doctrine 1 22 b Taken for interpreting in the holie scriptures 1 23a b Euill men sometime Prophesie true things and howe 1 22a Why God suffered them so to doe 1 19 a Of Prophesie by writings and also by deedes 1 19 b Prophesie and true faith are not of necessitie ioyned together 1 23 a A reason of Ambrose making against such as thinke it to be naturall 1 26 a Women did Prophesie and how that may agree with Paul forbidding women to prophesie 1 20 a Why they are commaunded to couer their heads 4 7 a An holie Prophesie vttered by Caiphas being an euill man 1 51 a Howe the bones of Eliseus did prophesie 1 22 b Of a kinde of foretelling which is not prophesie 1 82 a Cauils for the adnihilating of Daniels prophesie 3 352 b Prophesieng Whether prophesieng is to be vsed in the Church 3 309 b 310 a Prophesies Prophesies sooner fulfilled than vnderstoode 3 386 b Before the Law in the Law and in the Gospell 1 20 a Before the thinges to come and yet were no let to the libertie of men 3 6 a In them there is a difference of times as for example 1 20 a Howe the curses of the Prophets are prophesies 2 397 b 398 a Of certaine lies which Augustine counteth prophesies 2 546 a Prophesies and testimonies of Christ 2 581 a Vnto which of the Iewes the Prophesies of Christ were obscure 3 346 ab Touching Christes kingdome Metaphoricall 3 397 a Of the Prophesies of the Sybils and what authenticall writers haue thought of them 1 21 a The Montanists boasted more of Prophesies than euer did any other heretikes and why 1 19 a Prophet Wherein a Prophet and a teacher doe differ 1 18 b Assured tokens both of a good and of a bad 1