men are not borne of faithfull parents all men are not admitted either vnto baptisme or vnto the preaching of the Gospell And some are catched quicklie Wisd 4 11. least corruption should change their harts and others are left to themselues who in processe of time become euill and so perish And among those which doo heare all one preaching all are not drawne by God wherevpon Christ saith No man commeth vnto me Iohn 6 44. vnlesse my father shall drawe him By which words it appéereth plainlie that there be some which are not drawne Augustine Wherefore Augustine said If thou wilt not erre I would not haue thée to iudge why God draweth one man and yet draweth not another And yet for all that is not frée will taken awaie for whether a man be drawne or not drawne there is no violence doone onelie compulsion is an enimie therevnto as we haue taught before Besides this sole life is called a grace or a frée gift of God and of graces it is written in the first epistle to the Corinthians 1. Cor. 7. 7. that the holie Ghost distributeth them as he will But and if that those graces whereof the apostle there speaketh 1. Co. 12 11. as prophesie wisedome knowledge toongs c were more profitable vnto the church and tended more to edifieng than dooth sole life and yet were not giuen vnto all men why would we haue sole life to be granted vnto all men alike An obiection 14 Perhaps some man will saie that all men also might haue those gifts so that they would beléeue Matt. 17 20. for Christ said If we had faith as the graine of mustard seed the verie hils should be obedient to our voice And vnto the Romans it is written Rom. 12 3. that These gifts are giuen to euerie one according to the measure of faith Moreouer A solution twoo things we may saie namelie that this faith is not the same wherewith we be iustified which is common vnto all beléeuers but it is the faith of miracles not granted vnto all men Yet also if these sentences be vnderstood of the faith whereby we are iustified neuertheles the argument should be féeble bicause all christians which beléeue in Christ haue faith howbeit not of themselues but rather of God and those graces doo not accompanie euerie degrée of faith And according as the holie Ghost dooth giue the same vnto men euen so dooth he distribute sundrie degrées of faith Neither is it our selues which appoint the measure vnto our faith but God as he will dooth temper the same But the first answer is weaker for we sée that the wicked which be strangers vnto Christ and destitute of a iustifieng faith haue sometimes such graces As God predestinateth to the end so he giueth means to the same as they shew foorth miracles Finallie as God hath predestinated euerie one of his elect to the end of eternall life so hath he also predestinated the meanes which may bring them vnto the same and that to euerie one as was conuenient A similitude Galen We sée that in the members of the bodie all members as Galen De vsu partium witnesseth haue not all one sort of powers and instruments And that we be members in the bodie of Christ the scripture doth most manifestlie teach wherefore we must not saie that all men haue atteined to abilities and gifts alike Paule dooth testifie the same who speaking of sole life bringeth in the word gift when he saith verse 7. Euerie man hath his gift and he addeth therevnto proper so that one hath it after this maner and another after that And Christ in the 19. of Matthew Matt. 19 11 All men cannot receiue this saieng saue they to whom it is giuen he that is able to receiue this let him receiue it 15 Neither dooth can in that place signifie To will as some doo imagine Can in these places signifieth not to will if we shall diligentlie weigh the text of the historie It is written in the eight chapter of the booke of Wisedome No man can be chast vnlesse thou giue it vnto him whereby that scripture teacheth that there be some vnto whom it is not giuen And this is a maruellous furtherance to our commoditie that we be rather gouerned by the will and appointment of GOD than by our owne Neither dooth the same thing make a little to the extolling of the maiestie and prouidence of God towards his people Augustine Augustine in his 19. chapter De bono viduitatis writeth It is in vs to will but our will is stirred that it may arise it is cured that it may be whole it is inlarged that it may be capable it is filled full that it may haue And in that place he maketh speciall mention of the gift of continencie But who will saie that the wils of all men be cured inlarged and full séeing we still sée so manie that be féeble and fallen downe The same Augustine in an epistle vnto Maximus The same Augustine 1. Cor. 4 7. For who separateth thée Thou wilt answer My good will my faith my righteousnes And wilt thou not immediatelie heare that which followeth What hast thou that thou hast not receiued If thou hast receiued Ibidem why dooest thou glorie as though thou hadst not receiued But these men when they affirme that the gift of sole life is offered vnto all men and that all men if they will may accept the same doo of necessitie fall into those answers which Augustine in that place condemneth For if I demand of him that is in sole life Who hath separated thée from him which is in matrimonie If we followe them he shall not haue what else to answer but My will my choise Saie therefore to him as followeth What hast thou that thou hast not receiued Why doost thou glorie as though thou hadst not receiued The same Augustine Augustine De sancta virginitate the fourth chapter I would all men to be as I my selfe am 1. Cor 7 7. but euerie man hath his proper gift of God one after this maner and another after that Who then giueth these things Who distributeth as he himselfe will to euerie one his proper gift Forsooth that dooth God with whom there is no iniquitie And it is either vnpossible or else most hard for men hereby to knowe by what equitie he maketh some men after one maner and some after another maner but that by equitie he dooth it it is not fit for anie man to doubt What hast thou therefore that thou hast not receiued Or by what péeuishnesse dooest thou loue him lesse of whom thou hast receiued more Here we vnderstand that it is God which maketh some after this maner and some after that further that he which liueth sole hath receiued the more Which two things if thou confer one with another thou shalt easilie perceiue what is to be
and another that maketh men acceptable For all grace must be fréelie giuen for otherwise as Paule saith Grace should be no grace And whereas by grace that maketh acceptable they meane as I haue taught an habit We are not by gifts and habits made acceptable vnto God but by his meere grace and mercie they iudge wickedlie in affirming that men are by such gifts made acceptable vnto God for with him we are receiued into grace by his onelie mercie and for Christ his sake And it is not méet to attribute that vnto other creatures which belongeth vnto Christ and vnto the goodnes of God onelie Besides this we are first acceptable vnto God by his owne frée election before that anie such gifts be granted vnto vs. I grant indéed that there be manie frée gifts There be manie free gifts by which the godlie cannot be discerned from the wicked by which the godlie cannot be discerned from the vngodlie such are the gifts of toongs prophesieng the gifts of healing and other such like which things doo no lesse happen vnto the euill than vnto the good On the other side faith hope and charitie belong onelie to the saints Also naturall gifts as pregnancie of wit strength of bodie and such like are sometimes called graces Naturall gifts are somtime called graces What grace the Pelagians ment And on this wise the Pelagians crâ—ftilie confessed that to lead a good life men had néed of grace but by grace they ment frée will reason will We denie not but that these things are fréelie granted by God howbeit we denie them to be graces which happen vnto the elect through the redemption of Christ And when the church had confuted the error of Pelagius it spake not of this kind of grace but of that grace wherewith we be regenerated and iustified without the which no man is accepted of God or can liue well Sometime the will of man is compared with a horsse A comparison and grace with him that sitteth therevpon which comparison in respect of manie properties I mislike not but this must speciallie be considered that in what sort soeuer we vnderstand grace we must alwaies assure our selues that the same is giuen fréelie and not through works Neither dooth it by anie meanes make a man acceptable but so far foorth as it is taken for the good will of God And thus much haue wée spoken concerning grace How grace and works are vnto eternall life 15 Now let vs especiallie consider in what sort grace and works are as touching eternall life And so much as may be gathered In Rom. 6 at the end either out of the holie scriptures or out of those things which Augustine hath left in writing as touching that matter we will plainlie declare so that it shall be made manifest how much our aduersaries disagrée from vs in this point As touching the first if by grace we vnderstand the fauour and mercie of God then is it the onelie cause through Iesus Christ why we obteine eternall life For our works can by no meanes be the causes of our felicitie howbeit they are certeine meanes whereby God bringeth vs vnto felicitie The difference betweene the cause and the means As the waie is not the cause of the end thereof nor the running place the cause of the gole or marke and yet by them men are led both vnto the end of the waie and vnto the marke so God by good works bringeth vs vnto eternall life when as yet the onelie cause thereof is the election of God as Paule most manifestlie teacheth in his epistle to the Romans Against merit Rom. 8 30. Whom he hath predestinated saith he those also hath he called whom he hath called those also hath he iustified and whom he hath iustified those also hath he glorified This declareth that all these things doo so come from the grace of God that they consequentlie followe the one the other and God which giueth the one will also fréelie and liberallie giue the other Wherefore the whole respect of merit ought to be vtterlie taken awaie All respect of merit must be taken awaie for that which properlie meriteth anie thing must of necessitie haue in it a frée offering neither ought it to be due for anie other cause Wherefore forsomuch as we owe of dutie vnto God all things that we haue vndoubtedlie whatsoeuer we doo it can merit nothing Moreouer those things whereby we will merit anie thing ought to be our owne but good works are not our owne but are of God Besides this also all imperfection and vncleanesse must of necessitie be remooued awaie otherwise our works are defiled neither can they be leuelled to the rule which is prescribed by God Wherefore we ought rather to craue pardon than once to thinke vpon price or reward Further betwéene merit and reward there ought to be some proportion There can be no proportion betweene ouer works and eternal life but there can be no proportion betwéene our works and eternall felicitie wherefore they cannot properlie be called merits Moreouer God would that there should be taken from vs all matter of glorieng which thing were not possible if by our works we should deserue eternall life And forsomuch as Paule describeth eternall life Rom. 6 23. by the name of grace vndoubtedlie it cannot be of works Let this suffice as touching the first 16 Now will I bréefelie declare what Augustine hath written as touching this place In his Enchiridion to Laurence the 107. chapter A stipend saith he is paid in warfare as a debt and not giuen as a gift Rom. 6 23 therefore Paule saith The stipend of sinne is death to declare that death is rendred vnto sinne not without desert but as due but grace vnlesse it be frée it is not grace When eternall life is giuen after works it is grace for grace Augustine Iohn 1 16. Wherefore as touching the good works of man forsomuch as they are the gifts of God vnto which eternall life is rendred grace is recompensed for grace The same Augustine in his booke De gratia libero arbitrio the 9. chapter In the Gospell of Iohn saith he it is written that We all haue receiued of his fulnes and grace for grace Rom. 12 3. euery man as God hath diuided vnto him the measure of faith For euerie man hath receiued a proper gift from God one thus and another thus Wherefore when eternall life is rendred grace is rendred for grace But so is it not of death bicause that is rendred as due vnto the warfare of the diuell Therefore wheras the apostle might haue said that rightlie The stipend of righteousnes is eternal life he would rather saie Why the apostle would not saie The stipend of righteousnes is eternall life verse 4. But the grace of God is eternall life that therby we might vnderstand that God bringeth vs vnto eternall life not for our owne
brought vs doth reteine vs in the same VVhich method we hauing followed haue distributed all these places into foure parts A PARTICVLAR METHOD OF THE FIRST PART ALbeit that the knowledge of God is naturallie ingraffed in the minds of all men and is also made the more manifest by the things created yet such is the corrupt nature of men as it shortlie vanisheth awaie vnlesse we acknowledge God such as he is in the holie scriptures and doo auoid all illusions and sleights of Satan And in the scriptures besides diuers praises of God first he must be considered in Trinitie and vnitie and secondlie as he created heauen and earth and moderateth all things by his prouidence Wherefore in this first part we haue set downe those places which perteine to the setting foorth of these principall points THE CHAPTERS AND COMMON PLACES OF THE FIRST PART chapter I OF the ends of good and euill among the Christians pag. 1. chapter II Of the naturall knowledge of God by his creatures pag. 10. Whether there be anie yet that knowe not God and after what sort they be inexcusable pag. 13. chapter III Of prophesie and of the name causes definition and effects thereof pag. 17. Of prophets and the difference of them of the meanes to discerne the true from the false and whether and how far foorth there be prophets at this daie pag. 19. chapter IIII Of visions how and how much God may be knowne of men as well in this life as in the life to come pag. 24. What maner of visions the fathers had and whether God or onelie angels appeared vnto them pag. 25. chapter V Of dreames and of the causes and effects of them pag. 32. chapter VI Of the holie scriptures and of the dignitie and profit of them and of the means how to vnderstand them pag. 39. An exhortation to the reading of the holie scriptures pag. 44. Of historie pag. 48. chapter VII * Whether yong and incontinent men c. should be excluded from hearing of the word of God pag. 52. chapter VIII Of lots and of Vrim and Thumim pag. 58. chapter IX Of miracles and the definition and difference of them pag. 62. Whether it be lawfull for the godlie to desire miracles and whie there be none in this our age pag. 69. chapter X Whether it was Samuel or the diuell that appeared vnto Saule pag. 72. Of the nature knowledge power apparitions and answers of diuels pag. 77. Whether and how far diuels do knowe things to come pag. 81. Whether they knowe mens thoughts pag. 83. Of the power of diuels and of their strength in dooing of things pag. 85. What bodies they assume to themselues pag. 87. Of the illusions called Lamiae Empusae and such like pag. 89. Whether it be lawfull to take counsell of the diuell and to vse his helpe pag. 90. Whether we may vse inchantments to take awaie mischeefes pag. 91. chapter XI Of a good intent zeale prescription and custome pag. 92. The meanes to knowe which is a good zeale and which is a bad pag. 94. chapter XII Of the name of Iehouah and of sundrie attributes of God pag. 99. Of the holie Trinitie pag. 100. That Christ being God is eternall 101. That the holie Ghost is one God with the Father and the Sonne pag. 103. How much the remembrance of wrath and the affect of repentance is attributed vnto God pag. 109. chapter XIII Of the creation of all things pag. 110. Of the creation of angels their sundrie names visions assuming of bodies office dignitie order and degrees pag. 111. Of man Pag. 121. Of the soule Ibidem Wherein consisteth the image of God pag. 123. Of paradise pag. 125. The long life of the fathers pag. 126. Of giants pag. 128. chapter XIIII * Of felicitie in generall pag. 132. * Of pleasure and wherein it may concur with the cheefest good pag. 134. Of honour pag. 141. * Of riches beautie nobilitie and such like pag. 145. * Of contemplation pag. 149. * That vertue is not the cheefe good pag. 176. * The causes of felicitie pag. 154. * Whether anie man can bee counted happie while he liueth here pag. 158. chapter XV Of the prouidence of God pag. 167. chapter XVI Whether God be the author of sinne pag. 176. Of three sorts of Gods working about his creatures pag. 181. Of the will signified and the will effectuall pag. 201. chapter XVII How it may be said that God dooth repent and dooth tempt pag. 206. How it may be said that the kingdome of Saule should be established for euer the same being before appointed to the tribe of Iuda pag. 208. A method of the Common places of the second Part. THe second Part comprehendeth the Common places which doo expresse the naturall corruption of all mankind by the fall of Adam the which corruption of humane nature is the more cleerelie discerned by opposing it to the iustice of God which is expressed in the lawe yet so neuerthelesse as by the acknowledging of sinnes we are brought to receiue the grace of God which was made manifest first to the fathers in the old testament and then when the time was come in the Gospell Afterward is set foorth vnto vs Christ the Messias who is the wel-spring and substance of all good things who all maner of waies fulfilled all the parts of our saluation THE CHAPTERS AND COMMON PLACES OF THE SECOND PART chapter I OF sinne especiallie originall and of the deprauing of the whole nature of man pag. 213. By what means the corruption thereof is deriued into the posteritie 231 239. That sinne is the cause of death 243. That by sinne all things are subiect to vanitie pag. 247. chapter II Of free will pag. 252. * Of voluntarie and not voluntarie 280. * Of mans election or making of choise pag. 293. chapter III Of the lawe pag. 297. Of philosophie the comparison therof especiallie morall with Diuinitie 300. Necessarie rules for the interpretation and keeping of the lawe pag. 304. chapter IIII The first precept where is intreated of idolatrie and sundrie kinds of idols 307. Whether it be lawfull for Christians to dwell among infidels pag. 309. Whether it be lawfull to haue teachers which beleue not in Christ pag. 311. Of the suffering of Iewes heretiks 328. What is to tempt God pag. 331. Of curiositie pag. 332. chapter V The second precept which concerneth images their beginning antiquitie and cause pag. 333. Whether it be lawful to expresse Christ the Angels and other creatures in images pag. 340. Whether it be lawfull to place images in churches pag. 351. Of Cherubim and Teraphim pag. 356. Of humane sacrifices pag. 359. Of the establishing of the second commandement whether the child shal beare the iniquitie of the father pag. 362. chapter VI The third precept of sanctification of the name of God and generallie of oths pag. 368. chapter VII The fourth precept of sanctifieng the sabboth daie pag. 374. Of other
is no more to be found vnto which opinion I might easilie subscribe For séeing that place was assigned vnto man when he was innocent he ceasing to be such a one vnto what vse should the garden serue Wherefore this place either was taken awaie when the floud drowned the world or else immediatelie after the curse giuen to the man the woman and the serpent when as the earth also was cursed and then all those pleasures and delights perished Against which opinion that neuertheles may séeme to be which is spoken of the Cherubim that was set with a two edged sword for kéeping of the same But it may be answered that this was then doone for the terrifieng of Adam or else that kind of custodie remained vntill Noahs floud These things may we declare vnto you out of the saieng of diuerse interpretours when as yet there is no certeine determination made of this thing out of the holie scriptures That Adam vsed the Hebrue toong ¶ That Adam vsed the Hebrue spech it is noted vpon Gen. the first verse the eight And of the confusion of toongs looke the eleuenth chapter of Genesis Also if anie be desirous to knowe the originall of diuerse nations and countries let him read in Genesis the tenth chapter and Iudg. 12 verse 6. Of the long life of the Fathers 31 But some men might muse in their mind In 2. Sam. 19 verse 35. how it happened that the old Fathers before the floud and a while after liued so long and that this age afterward was shortened by little and little vntill it was brought by a common course vnto fourescore yéeres Manie were the causes of that long life in the old time An addition And it hath beene the generall opinion as well among the philosophers as Diuines Causes of the long life of the fathers that those ancients liued al that while by nature and not miraculouslie And the first reason that mooued them thervnto was that our first parents Adam and Eue were created immediatelie by the hand of God without anie meanes of man or of anie other corruptible thing wherefore it is presupposed that he made them of an excellent complexion of a perfect agreement and proportion of humors by which meanes the children proceeding from them resembled their parents in sound and good complexion vntill the third generation Secondlie in those daies they had no such cause to breed diseases and infirmities as did afterward followe to their succession Thirdlie their temperance in eating and drinking as well in quantitie as in qualitie did much further them bicause they were not acquainted with the eating of flesh nor yet with the confection of so manie deintie dishes as we are in these daies Furthermore in those daies fruits plants and hearbs were of more vertue than now they be bicause they sprang from a new made ground as yet became not barren with the inundation of waters Also Adam out of all doubt knew the propertie of all hearbs and plants for the preseruation of health more than we at this daie doo and brought the same knowledge to his succession after him Moreouer the course of the heauens and the influence of the stars planets were then more fauourable vnto them than they be now vnto vs when as they haue passed so manie eclipses aspects and coniunctions whereof proceedeth so great alterations and changes vpon the earth Besides this many children were then to be procreated and the world to be replenished which was doone by the meanes of long life Arts were to be found out wherefore long life was requisite for they are learned by experience And that which was the chéefest cause it behooued that the worshipping of the onlie true God should be reteined among men which thing in so great a varietie of people might hardlie haue béene doone Afterward when so great a procreation was not néedfull when artes were found out and the holie scriptures vnto which the seruice of God was fastened were giuen vnto vs long life would haue béene tedious Gen. 5 32. Gen. 47 9. The patriarch Iacob said Few and euill are the daies of thy seruant if they should be compared vnto the age of our forefathers not to our age So this shortening of mans age was doone of a certeine mercie of God towards vs. But whie did those first men absteine so long from procreation of children For it is written Why it was so long before the fathers did procreate Gen. 5. that they begat children at the age of fiue hundred yéeres at a hundred and thirtie and not before Augustine in the 15. booke De ciuitate Del the 15. chapter saith that It may be answered two maner of waies the first is that in these men it was long before they came to the age of procreation that they inioied not the power of séed so soone as we doo Which answer may thus be confirmed our age is diuided into infancie childhood youth and mans state Wherein if so be the number of yéeres be proportioned to the rate of our whole age so was it then And therefore if their life did so greatlie excéed ours it behooued also that the time of their infancie childhood should be more at length extended and inlarged The second answer is that in that genealogie the descent is not reckoned from one first begotten to another For it may be that there were others begotten euen before them which thing is after this maner declared The purpose of the scripture is to conueigh the course of the narration vnto Abraham from whom the people of Israel had their beginning wherefore in the genealogie those children are chosen to be described by whom they descend vnto him But it is of no necessitie that those had béene of the first begotten Matt. 1 1. Euen as in the gospell of Matthew where the meaning of the Euangelist in describing of the stocke of Christ is to descend by Dauid vnto Christ himselfe therefore he dooth not alwaies take the first begotten for Ismael was borne before Isaac Esau went before Iacob and in the order of the procreation Iuda among the children of Iacob was not the first begotten And by Iuda himselfe other children were begotten before Phares Zeram of Thamar Neither was Dauid the eldest son of his father but the yoongest among the rest of his brethren But by others the stocke would not haue descended vnto Christ But whie speciallie it was so long before that Noah begat children was as saith Rabbi Selomoh bicause that the children which should haue béene begotten before of him might easilie haue béene infected with the vices of other men And God would that they at the time of the floud should be yoonger wherby they might not be infected with such horrible vices as others were Finallie it is thus argued These if they had béene borne long before the floud would either haue béene iust or wicked if they had béene wicked they must
a sort we may answer The ioining of the soule with the corrupt bodie is no losse to the elect The soule â—… infected by the bodie The bodie soule are repaired by faith Why the innocent soule is ioined with a corrupt bodie The coniunction of the soule with the corrupt bodie maketh nothing to the destruction of the chosen for in Christ as well the bodie as the soule is renewed And as the soule is infected by the bodie so by the faith of Christ which is in the soule the same togither with the bodie is repaired And whereas the innocent soule which hath doone nothing either good or euill is ioined with a bodie corrupted this the order of nature dooth require vnles the bodie should be left without life and to be forsaken as destitute of all mankind But if we shall stand in disputation with God there will be no measure nor end Innumerable soules would complaine bicause they were created not predestinated to saluation who neuertheles deserued not the same A great manie would complaine that they haue béene borne of wicked infidels and barbarous parents and that they died in their tender age by meanes whereof they could not come by the knowledge and a thousand complaints more they might imagin And as concerning procreation The goodnes of procreation must bee considered by the proper effect that is man we saie that it is commendable when it consisteth of lawfull matrimonie therein must be considered man that is begotten that is as the Schoole-men terme it the effect proper and of it selfe But man is the good creature of God vice and corruption is added by accidentall meanes And this euill hath a remedie which thing happeneth not in leprosie and other incurable diseases Also we doo grant that man is made to the end he should attaine vnto eternall felicitie And wheras it is obiected that he is reuoked from this end through the corruption of the bodie wée contrariwise doo saie The elect by meanes of their corruption are inuited vnto Christ that he by the verie same meanes is inuited vnto Christ Lastlie we grant that it may séeme to be a thing vnwoorthie that the innocent soule should be placed in hell séeing no hope of redemption is there to be looked for but being set in a bodie although it be a corrupt bodie yet it may obteine saluation and redemption 30 Now must the reasons be brought A proofe that originall sinne is spred by generation and seed which firmelie and soundlie prooue that originall corruption is spred in men by séed and generation and this we will shew by the holie scriptures bicause that manie doo repugne it openlie and thinke that all the matter is feined First Paule saith Rom. 5 12. that Sinne by one man came into the world therefore we must sée how men doo depend of Adam in such sort By generation we depend of Adam as they can be partakers of his sinne But other waie can there be none found than by meanes of séed and generation Moreouer when the apostle saith vnto the Ephesians Ephe. 2 3. that We by nature are the children of wrath and nature as the naturall philosophers affirme is the originall of motion we must haue recourse vnto séed and generation for they are the foundation of our motion and beginning But Dauid dooth more euidentlie shew this Psal 51 7. when he saith Behold how I am conceiued in wickednes and in sinne my mother hath conceiued mee in which words hée plainlie teacheth that this sinne is deriued by generation but most manifest of all is that saieng of Iob Iob. 14 4. Who can make that cleane which is borne of vncleane seed By this place the infected séed of our forefathers is prooued to be vncleane though Pighius denie it neuer so much How this sinne is taken awaie 31 But now on the contrarie part let vs examine by what meanes this sin is taken awaie Euen as by one man it was brought in euen so by one man it is remooued awaie and euen as sinne is from Adam spred ouer all through séed and generation so on the other side in that multitude which apperteine vnto Christ there are some things which may haue the respect of séed as be election predestination grace the spirit the word of God and baptisme These two latter instruments God vseth for to regenerate such as be his But if anie demand Whether the outward word or visible signe of baptisme be altogither necessarie In men of ripe age the inward word is necessarilie required and that outward word is the ordinarie instrument whereby they be called We answer that indéed the inward word whereby men be mooued vnto Christ and reformed is wholie required if we speake of such as be of perfect age but in yoong infants neither the inward word nor yet the outward hath anie place But vndoubtedlie the outward word is the ordinarie instrument whereby God dooth call them of ripe yéeres vnto saluation although in some he vseth onelie the inward word after an extraordinarie sort For so he called Abraham out of his owne natiue countrie and instructed Adam immediatelie as the Schoole-diuines terme it without anie outward ministerie Baptisme must not be contemned if it may be had The sacrament also of baptisme must not for anie cause be contemned for they which despise that when they may atteine vnto it shall not obteine regeneration But if there be no opportunitie to come vnto it it shall be no danger vnto the godlie man which is conuerted vnto Christ although he be not baptised And vpon this occasion among the fathers Baptisme bloud and the spirit there was mention made of baptisme of bloud and of the spirit And Ambrose writing of the death of Valentinian the Emperour saith that he was not without the grace of baptisme séeing he burned in the desire thereof although he were not baptised 32 Howbeit if I should be asked concerning the infants of Christians Of the infants of christians which die without baptisme which depart without this sacrament mine answer should be that we must haue a good hope of them sticke fast vnto the word of God namelie to the couenant made with Abraham wherein God promiseth himselfe not onelie that he would be a God vnto him but also vnto his séed Which promise séeing it is not so generall as it comprehendeth all therefore I dare not promise certeine saluation particularlie vnto anie that departeth hence For there be some children of the saints which belong not vnto predestination Some of the children of the saints belong not to predestination such we read to be Esau Ismael and others more whose saluation is not hindered in respect that they were not baptised But yet whilest we liue here the relikes of this sinne remaine euen in them that be regenerate for originall sinne is not vtterlie rid awaie no not by regeneration indéed the guiltines is
had attempted to doo vnder Ezechias God saith he will not permit that a double trouble should arise he is satisfied that he hath destroied ten tribes he will haue the kingdome of Iuda to be saued Although this exposition be nothing against pietie yet it séemeth not to agrée with the mind of the prophet for he prophesied against Niniuie the threatenings of God and the subuersion that should ensue And when he was minded to exaggerate the punishment that was at hand he saith that such should be the violence of destruction to be brought by the Chaldaeans that there should be no néed for the Lord to reuenge the same againe for that he by the first vengeance would take sufficient punishment for the empire of the Assyrians was vtterlie ouerthrowne by the Chaldaeans And we be commonlie woont to saie of a man that is beaten euen vnto death that he was so striken dead with one blowe as he néeded not the second blowe This is the scope which the prophet taketh and the proper sense of this place But touching the matter we denie not but that afflictions in godlie men doo tend vnto that end 1. Co. 11 32. that as Paule saith They may not be condemned with this world for they be fatherlie corrections whereby men be called to repentance But here-hence must not be drawne a generall rule to the intent a measure should be prescribed vnto God God punisheth manie of the wicked both in this life and in the life to come that when he hath begun to punish men in this life he cannot also punish them in time to come if they depart from hence without faith and repentance If they returne vnto God they shall suffer nothing in another life howbeit not for that they haue satisfied God by their punishments in this life but bicause Christ paid for them the price of their redemption Wherefore euen as certeine good things be giuen to the godlie men in this life The punishments of this life be preparatiues of the punishments of the life to come which be pledges and entrances into another life euen so in the wicked euerlasting punishment is begun by the preparatiues of afflictions in this life Which also Christ dooth séeme to grant when he saith Feare him which can both destroie the bodie and send the soule into hell-fire By these things I suppose it euident enough that the oracle of the prophet which we haue plainlie expounded Luk. 12 5 apperteineth nothing vnto that matter which we haue in hand 35 Another of their arguments is taken out of the prophet Ezechiel Ezec. 18 20 The sonne shall not beare the iniquitie of his father c. To this we might answer at a word Looke after part 2 plac 5 art 36. as a little before wée said namelie that children doo not beare the iniquitie of their parents but their owne and proper iniquitie which cleaueth to euerie one from his natiuitie But séeing that place is woont to be one waie expounded by some and another waie by others we will bréeflie declare what we thinke fit concerning the same This was a common prouerbe among the Iewes The fathers did eate sower grapes and the childrens teeth be on edge This prouerbe was not onlie remembred by Ezechiel but also by Ieremie in his 31. chapter verse 29. The meaning of which saieng is this Our fathers haue sinned we for them are punished And as the Rabbins saie They which were of the kingdome of the ten tribes séemed to ascribe these things vnto Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdome of Iuda referred those things vnto Manasses for whose vngodlines they thought that the captiuitie was to light vpon them which the prophets had denounced Euerie one shall beare his owne sinne This prouerbe dooth God reprooue and saith that it should not be so hereafter The soules saith he be mine the sonne shall not beare the iniquitie of his father but euerie one shall die in his owne sinne Manie would haue these things to be vnderstood concerning temporall punishment bicause God in the 24. of Deuteronomie commanded verse 16 that parents should not be slaine for the childrens offense nor yet the children for their parents Which also Amazias the king of Iuda obserued as it is written in the 14. chapter of the second booke of Kings for he executed the murderers of his father but he spared the children of them according to the commandement of the lawe Which neuertheles was not alwaies obserued by the Israelites for we read in the seuenth chapter of the booke of Iosua verse 24. that not onelie Achan was slaine Iosua contrarie to the common lawe punished the sonnes with the father by reason of the cursed things which he had reteined against Gods commandement but also togither with him both his sonnes and daughters and cattell But this was doone by the speciall commandement of God neither is it preiudiciall to the lawe giuen in generall 36 Neuertheles this exposition concerning the lawe ciuill dooth not concurre with the prophets words for the Iewes did not complaine of iudiciall punishment or of that which the prince laid vpon them but of those calamities which God himselfe brought vnto them namelie of the spoile of their goods of the destruction of the Iewish kingdome and of the captiuitie of Babylon Here they accused the iudgements of the Lord and made a muttering that his waies were not right wherefore some did interpret that place to be ment of eternall punishments of the losse of grace and of the spirit the which things they saie doo happen to euerie one for his owne proper sinnes and not for the sinnes of other Yet in the meane time they affirme that both children for their parents and people for their princes sake doo suffer temporall punishments for God saie they will punish the fathers in their children for children are a certeine part of their parents And they saie that it is no absurd thing if the children by their afflictions doo profit their parents séeing they also by this meanes are called home to repentance and that no iniurie is doone vnto them if they die séeing they be mortall For that God dooth wiselie dispose the times either of liuing or of dieng and that he dooth plucke the children from their life least either they should be corrupted with naughtines or else if they be alreadie in sinnes and in the state of damnation they should not be more and more burthened and that they may at one time or other make an end of naughtie liuing And vnto this opinion Augustine séemeth not a little to incline in his questions vpon the booke of Iosua question the eight and ninth And they which would not haue these remnants of originall sinne remaining after regeneration are compelled so to saie for they cannot shew that in infants their own sins be punished séeing they affirme them
he can make good But as concerning the euerlasting punishments bicause those doo hurt for euermore euerie man dooth iustlie suffer them according to his euill desart No man saith he suffereth those punishments for an other mans fault And euen this also he writeth in his first booke the 10. chapter against the aduersaries of the lawe the prophets There is no doubt saith he but in this life one is afflicted for an other And against Iulian the Pelagian the sixt booke 12. chap. he distinguisheth the state of the people some he saith are regenerated in Christ but that others are not yet regenerated Men distinguished into regennerate and not regennerate And of them which be not regenerated their sinnes are visited vpon the third and fourth generation to wit vpon all the posteritie And he alludeth vnto originall sinne which from Adam is spred ouer all posteritie But thou wilt saie Whie then punisheth he to the third and fourth generation The same father answereth in the 42. question vpon Deuteronomie The number of seuen betokeneth a complete number Bicause thrée being ioined with the number of foure make the number of seuen which is a complete number So as by naming the third and fourth generation it is all one as if he had said Vnto euerie generation Which kind of speach Amos vsed Amos. 1 3. For three wickednesses saith he for foure I will not be turned Augustine therefore vnderstandeth the words of the lawe concerning the punishing of the fathers iniquitie vpon the children vnto the third and fourth generation of them which be not regenerate for the lawe saith he spake of them which were vnder the lawe But Ezechiel and Ieremie spake of men which were borne anew and of the gift of regeneration to be giuen by Christ But men which be regenerate shall be iudged euerie one after his owne merits and not according to other mens sinnes And so the sonne shall not beare the iniquitie of the father but the soule which sinneth the same shall die But before regeneration originall sinne infecteth and destroieth all posteritie 44 This distinction of Augustine I disallow not yet doubt I whether it be sufficientlie applied vnto the sense of Ezechiel and Ieremie Both those prophets wrot the selfe-same words Ezechiel and Ieremie being in sundrie places wrote both one thing The fathers did eate sower grapes and the childrens teeth were set on edge when as neuerthelesse the one was in Iewrie and the other was led awaie into Babylon which is a good argument that they spake both with one spirit But Augustine saith that the exposition of Ezechiel must be taken out of the 31. chapter of Ieremie For there it is added after those words Behold the daies will come that I will make a new couenant c. Wherefore all that whole place is to be applied to regeneration so that by these words of Ieremie the saieng of Ezechiel must be interpreted concerning the regenerate By this meanes that father thinketh that the question is answered But I when I more diligentlie consider of that chapter of Ezechiel it séemeth to me that it speaketh of the paines and afflictions of this life For wherfore did the people complaine saieng The fathers did eate sower grapes and the childrens teeth were set on edge Did they complaine of the paines of hell No verelie but bicause they were carried awaie captiue into Babylon and there liued in bondage They complained that God did deale ouer hardlie that whereas their fathers had béene idolaters yet they which had not offended should be punished Concerning those punishments the people lamented so as it was néedfull that the prophet should answer for those things The soule of the father is mine and the soule of the sonne is mine the soule that sinneth the same shall die Wherefore these things haue respect to the punishments of this life Albeit I denie not but they may be transferred also vnto spirituall punishments but that is not but by the waie of arguing A minori ad maius that is From the lesse to the greater which is after this sort God hath not altogither laid temporall punishments vpon the innocents for others sinnes Therfore much lesse the spirituall and euerlasting paines Ierom. 45 Ierom when he interpreteth Ezechiel hath a solution the which afterward Augustine also followed as we will declare when the place serueth But the interpretors doo varie bicause the matter is obscure and thereof commeth a difficultie bicause it can not be denied but that God afflicteth some for other mens cause Gen. 9 25. For where as Cham had disclosed the shame of his father Noah yet was the curse transferred vnto Chenaan his sonne Gen. 19 1. And when the Sodomites had gréeuouslie sinned the children also togither with the fathers were burned Againe when Dauid had committed adulterie 2. Sa. 12 15. GOD caused that the child begotten in that adulterie should die Wherefore in a matter so obscure Ierom indéed bringeth his owne exposition but yet he sheweth what other men thought concerning this question First he saith that there were manie which vnderstood that place of the lawe namelie that God doth persecute the iniquitie of the fathers vpon the children vnto the third fourth generation to be allegoricallie spoken touching euerie particular soule or man that sinneth For they be certeine rash onsets impulsions and forcements vnto euill or as other saie first motions afterward followeth deliberation as when one hath determined with himselfe that he will doo naught thirdlie when this determination is performed fourthlie there followeth a glorieng in wickednesse when one dooth satisfie and well please himselfe in sinnes So after a sort there be reckoned foure generations But God is so mercifull that in the first and second generation that is in rash onset and deliberation he is silent and maketh as though he knew not but the third and the fourth that is the committing of sinne and the glorieng therein he punisheth when as both a man dooth euill and glorieth in his sinnes and will not repent Wherefore they saie that God reuengeth vpon the branches not vpon the roots For a man as they thinke if he neither doo euill nor yet boasteth of euill may be saued although otherwise he as well lusteth as deliberateth to doo euill Neither doo they otherwise interpret Paule to Timothie when he saith 1. Tim. 2 15 that A woman shall be saued by procreation of children if so be she abide firme in the faith c. That is hir soule shall be saued if she worke well although she haue naughtie motions and cogitations This interpretation I allow not First bicause it is allegoricall séeing God especiallie in the lawe speaketh plainlie and manifestlie Secondlie for that the words of the Lord Allegories haue no certeintie if they should be turned to allegories will become altogither vncerteine Lastlie bicause it is not true that is spoken For those forcements and
first motions are sinnes bicause they are against the lawe of God and they be condemned by Christ when he saith in the Gospell He that looketh vpon a woman Matt. 5 28. to lust after hir he hath alreadie committed fornication with hir in his hart And Ibidem 22. He that is angrie with his brother is worthie of iudgement God dooth not so looke vpon dooings but that he hath much more respect vnto the mind Numb 20. 9 Moses sinned gréeuouslie at the waters of strife and yet if we examine that historie we shall find no euill act that he outwardlie committed but God sawe the incredulitie of his mind and gréeuouslie punished him Wherefore these motions and deliberations of the mind not onelie be sinnes but they be also gréeuouslie punished by GOD. Let vs then passe ouer this interpretation which also Ierom brought as none of his owne Men deserue euen the temporall punishmēts which they suffer 46 But now to make the matter it selfe plaine none can be said to suffer that which he hath not deserued as touching the punishments of this life bicause there is none perfect no not the child which is but one daie old There is none but hath deserued euen death it selfe Why then doo men saie Our fathers haue eaten sower grapes and the childrens teeth are set on edge séeing euerie one beareth his owne burden whether it be touching this life God dooth not alwaies bring temporall euils as punishments or the life to come But God dooth not alwaies bring these temporall euils as paines and punishments but oftentimes they haue relation to other ends as Christ in the Gospell of Iohn answered concerning the blind man Neither did this man sinne nor yet his parents Iohn 9 3. that he should be borne blind but that the glorie of God might be made manifest Also Peter and Paule when they were put to death What respect God hath in the martyrdom of saints could not complaine that they had not deserued it although God when they were slaine did not respect this to haue them punished but that by their bloud a testimonie might be left of his sonnes Gospell Wherefore séeing the case so standeth and that we be all guiltie of sinne we must not complaine that God dealeth too sharpelie with vs if for the sinnes of our parents we be punished For God can so direct those troubles as they may belong not onelie to his owne glorie but also to the saluation of the parents Oftentimes he dooth punish the fathers in the children and the prince in the people The sorrowes of children are the sorrowes of the parents For the punishment of children no lesse gréeueth their parents than if they themselues were afflicted But if so be that the children die for their fathers sake they haue no iniurie doone vnto them for death is due vnto them also and otherwise it is certeine that they must die Now then if God will vse their death in that sort he may doo it lawfullie Which also may be affirmed as touching other calamities for if that a child be vexed with sicknesse he deserued sicknesse if he haue lost his monie he hath lost but fraile and vnstable things and those he had vpon condition that he might easilie forgo them So then if with these kind of calamities God will punish the parents in the children he can not be accused of vniustice 47 Wherevpon Augustine in his questions vpon Iosua the eight question In the regenerate God conuerteth punishments into medicines We are saith he by reason of originall sinne debtors of manie punishments the which neuerthelesse God conuerteth into certeine medicines and findeth meanes that they doo verie much profit although they séeme euill vnto vs. For if so be the son had liued peraduenture he would haue troden in his fathers euill steps or else haue committed woorse things Wherefore if God take him awaie out of this life he cannot complaine that he is ill dealt with since death by Gods blessing dooth redound to his commoditie For he is suddenlie taken awaie least wickednes should change his hart And certeinlie we ought to suffer and indure the lesse euils for to obteine greater good things For so dooth the physician with a bitter medicine trouble the mouth that the sicke man may be restored to his former health In like maner when we haue deserued punishments yet GOD dooth turne them vnto good By what meanes discipline is preserued in the world And by this meanes saith Augustine a certeine discipline is established in the world for vnlesse it were so men would perpetuallie become woorse Also there is declared a certeine coniunction and societie of mankind when as on this sort one is punished for the fault of another For they which belong all to one kingdome or citie or prouince be as it were one bodie among themselues and in the bodie one member dooth suffer for another member Séeing therefore this is doone in the bodie it is no absurd thing that the same doo happen in the societie of men Plutarch Plutarch in his little booke De sera Numinis vindicta did verie well teach the same The eie saith he is gréeued and the veine of the arme is lanced euen so the father did offend and the sonne is punished The prince behaued himselfe amisse and the people are afflicted And such a naturall consent or agréement there is of humane things Iustlie dooth this author accuse the rashnesse of men which so often as these things doo happen complaine that God dealeth cruellie For the father saith he is either good or euill And if perhaps the sonne of a good father be punished by and by they exclame that God dealeth vniustlie and that it is not méet that the sonne should be so miserablie handled who had so good a father But if so be the father be euill and the sonne fall into calamitie there againe they crie out that herein also God is vnequall and that the sonne ought not to be punished when the father hath sinned Wherefore the vulgar sort thinke that the sonne should not in anie wise be afflicted But what if the father be euill and yet all things chance happilie to the sonne Here also as he saith they complaine of the vniust dealing of God for they denie it to be méet that the sonne should liue happilie which had so euill a father These things he spake godlie enough although he were an Ethnike Children be certeine parts of their parents 48 Moreouer it must be considered that the children be as it were certeine parts of their parents and haue somewhat of theirs in them wherefore it is not absurd if God punish that part of the parents in the children But I come againe to Augustine who saith that God by this meanes appointeth a discipline in the world in a Common-weale in a church and in a familie Whose saieng in my iudgement cannot be disallowed for if so be
of debt shall kill himselfe he also is pardoned And in the Code De illis qui possunt facere testamentum If one shall lawfullie make his testament and afterward killeth himselfe it is a doubt whether that testament ought to be of force And it is answered in like maner But if he be taken in the crime or made guiltie it shall not stand And as we haue in the Digests De re militari in the chapter Omne delictum If a soldier would kill himselfe and cannot if he doo the same either through irksomnesse of life or impatientnesse of sorrowe or else for shame he also is pardoned yet so as he be discharged from the war and let go with shame but if he be not able to excuse himselfe he is punished by death In the Digests De iniusto fracto testamento in the lawe Si exhaeredato filio in the Paraph IrrituÌ„ All these haue séene that it is sinne for a man to kill himselfe But the Atheniens decréed more sharpelie as touching this matter For they ordeined that he which so died should not be buried in the territorie of Athens They did not onelie confiscate his goodes but also they would haue his bodie carried foorth of their bounds And why the Romans dealt more mildlie I perceiue not vnlesse perhaps they remembered that they had in their citie such as were Lucretia Caro and Curtius whom they would not number among the wicked By these so manie arguments I thinke it is euident enough that it is not lawfull for anie man to kill himselfe neither for the escaping of tyrannie nor yet for obteining of immortalitie which thing Cleombrotus Ambraciota did Contrarie examples of them that haue killed themselues 15 But there be obiected vnto vs the examples of Cato of Curtius of Lucretia and of Ionas which willed himselfe to be cast into the sea and of Razis out of the books of Maâ—chabeis of certeine holie women whose memorie is celebrated in the church who for defense of their chastitie and religion slue themselues Cato killed himselfe Why Cato killed himselfe least he shuld come into the power of a tyrant But if examples ought to take place we also may obiect examples of patriarchs apostls and martyrs who suffering patientlie all maner of most gréeuous torments yet did they neuer kill themselues And these insomuch as they be our owne citizens they should more mooue vs by their example than doo strangers and forreiners especiallie séeing the acts of these men are grounded vpon the eternall lawe and expresse will of God And as touching Cato particularlie Augustine answereth in his first booke De ciuitate Dei that that was not fortitude but weakenesse of courage for that he could not indure aduersitie The same Augustine in the 19. booke and fourth chapter maruelleth at the Stoiks who doo place the blessed state in vertue and reckon not misfortunes among euill things and yet thinke that they are to be shunned euen by death For what reason saith he is this that calamities be not euill and yet must be auoided euen by death O goodlie felicitie saith he which must be performed by the helpe of death And if so be that life be blessed we ought to abide therein but if we will finish and performe the same by death it is not happie For what felicitie is this that can be ouercome by those things which ye will denie to be euill Cato saith he killed himselfe did he it patientlie or vnpatientlie Surelie vnpatientlie and in bitternes of mind For his patience was vanquished through the authoritie of Caesar Others thus excuse him as though by his example he would teach how mischéeuous a thing tyrannie should be in a frée Common-weale and that the publike fréedome of our natiue countrie ought to be more déere vnto vs than life it selfe Indéed our life must be spent for the libertie of citizens yet that must be in battell and conflict But it is not lawfull for anie man to kill himselfe by his owne hand And it is lawfull to warne the people of their dutie by all iust meanes but it is not lawfull to teach them by naughtie examples And if so be that Cato were so carefull of his countrie what profit did he to it by dieng By his life he might peraduenture haue profited the same but being dead he could by no meanes doo it A thousand waies better did our Paule for he when he was in prison and had suffered manie most bitter punishments and would haue accounted it great aduantage if he might haue died yet bicause he sawe that he might profit others he reiected his owne commodities and for other mens sakes desired to remaine aliue This vndoubtedlie is the part of a good citizen to thinke vpon the publike vtilitie of his owne citizens But Cato before he should die warned his sonne that he should hope well of Caesar and ioine himselfe vnto him If this were dishonest by what reason persuaded he his sonne If it were honest why did not he himselfe take the counsell that he gaue his sonne But it séemeth that Caesar sufficientlie perceiued with what mind Cato did this For when he heard that he was dead He enuied saith he my glorie he would not haue me to be the author of his safetie But he was ashamed to liue in that citie which should be held with the rule of a tyrant Howbeit he should haue considered that that sinne was none of his owne but an other mans And we ought to be ashamed of our owne sinnes and not of other mens vnlesse they be such sinnes as are gathered by our owne default Séeing Cato procured not that tyrannie vnto Caesar but euer as Caesar grew in honor so he put himselfe against him there was no cause whie he should be ashamed of an other mans fault But it is a verie great matter saie they that a man can kill himselfe I grant yet sinnes also are verie great Greatnesse may be no lesse considered in vices than in vertues But these men forsomuch as they be Ethniks if they cannot be persuaded by our examples yet at the least wise let them acknowledge their owne examples whereof there be manie found in the ancient histories Marcus Artilius Regulus would not slaie himselfe M. Regulus but chose rather to returne vnto Carthage when he knew he should go to most extreame punishments Whether of these two séeme to be of the greater courage Vndoubtedlie Regulus sith Cato was ouercome with impatience Also Lucretia is obiected Of Lucretia is obiected But Augustine saith that she could not abide the note of vnchastitie and for that cause she killed hir selfe For Sextus Tarquinius entring into hir chamber in the night with his sword drawne threatned that he would slaie hir vnlesse she would yéeld to him and that he would place a seruant slaine in one bed with hir as if he had béene taken in adulterie with hir Héere did she first begin to deliberate
that Christ was therefore come to lead vs vnto a higher philosophie The true religion he calleth philosophie to take awaie the pride of the Graecians who attributed so much vnto their philosophie Ierom. Ierom writeth héereof in diuers places to Geruntia to Eustochius and against Iouinianus And among other things he writeth that Christ was Alpha Omega Apoc. 1 8. that is The first the last And when the mater was now come to Omega that is Vnto the last the same was reuoked by Christ to Alpha that is Vnto the beginning for that it pleased God as Paule saith to the Ephesians to bring althings into one Ephe. 1. 10. restore them in Christ that such things as yet were vnperfect might be brought to perfection Vnto Eustochius he saith that the world before time was vnreplenished but when the haruest was ripe God put to his syth that is to saie he cut off such libertie The Valentinians and Martionits by reason of this fact of the old fathers accused the God of the old testament but Christ they said the sonne of the good God reuoked this sufferance of the euill god Ierom answereth We diuide not the lawe and the Gospell neither doo we set Christ against his Father but we worship one God who would haue it for that time but now hath decréed against it For that then was the time to scatter stones abroad now is the time to gather them vp then was the time of imbrasing now is the time to absteine from imbrasings Bréefelie he saith that the fathers serued their times And that that saieng Gen. 1 28. Increase and multiplie is not in the same force at this daie for in old time virginitie was reprochefull that now Paule writeth The time is but short 1. Cor. 7 29 and therefore they which haue wiues let them be as though they had none And he addeth that Christ dooth allow of them Matt. 19 12 which haue made themselues chast for the kingdome of heauens sake Also Augustine De doctrina christiana Augustine in the third booke and 13. chapter saith that Those forefathers were so chast as if they had happened to be in our daies they would haue made themselues chast for the kingdome of heauen These things among the fathers must be read with iudgement for their mind was by all meanes to extoll virginitie and single life In verie déed Paule praiseth virginitie yet so 1. Cor. 7 26. The reason of Pauls praising virginitie as if a man perceiue that by that meanes the kingdome of heauen may be enlarged or if by dooing otherwise it may be hindered He praiseth it I saie not as a thing which of his owne force and of it selfe pleaseth God but as a state wherin we may the more commodiouslie and readilie spred the Gospell Augustine saith that now we cannot haue manie wiues but with lust bicause it would be against lawes and customes which cannot be violated without vnlawfull lust Also against Faustus he saith Bicause it was then the maner it was no sinne but now bicause it is not the maner it is sinne Clemens Clemens in his Stromata which place I cited before when he had said that God in the lawe required polygamie added afterward that the same is not now lawfull And Iustine against Tryphon saith Iustine that now euerie one dooth reioise vnder his vine that is Euerie one hath his owne wife and that is but one onelie And he reprooueth the Rabbins who as yet gaue leaue to themselues to haue more than one Out of Origin we cannot learne anie thing for a certeintie Origin he so plaieth in his allegories and manie wiues he maketh manie vertues and he saith that he is most happie that hath manie By all these things it appéereth that polygamie is at this daie forbidden And to all these I also adde this that the Romane laws did neuer permit polygamie and it is the part of a good citizen to obeie good lawes Yea and Plutarch saith that There followed a most gréeuous disturbance of the publike weale and of the whole world when that lawe was broken For after that Antonie who alreadie had in marriage Octauia the sister of Octauius Caesar had also married Cleopatra the people tooke it in ill part and Augustus most of all so as they put themselues in armes one against another with all their indeuour and power 15 Now must I confute those arguments An answer vnto the reasons making for polygamie To the first reason which we brought at the beginning for polygamie Abraham saie they and other fathers were holie men and had manie wiues Here might I make answer at a word that we must liue by lawes and not by examples But I adde moreouer that God either willed it or bare with it It is therefore a paralogisme A paralogisme or false argument A secundum quid ad simpliciter that is when that which is but in some respect is put for that which is absolute God dispensed with them will he therefore with vs also Or else it was a good thing in them is it therfore good of it selfe But the prophets reprooued not that fact To the second What maruell is it For they sawe it was either licenced by God or else doubtlesse permitted Howbeit A paralogisme here there is a false argument when that which is not the cause is put for the cause séeing it was permitted them for propagation or for figure sake Now there is no néed either of so populous a propagation or else of such a figure To the third They repented not It is no maruell bicause no man can repent him of the fact which he is ignorant of For it was a tollerable ignorance or else that which I rather beléeue they sawe it was lawfull for them GOD gaue the wiues of Saule into the bosome of Dauid 2. Sam. 12 8 It was lawfull insomuch as he had dispensed with his lawe To the fourth Or if anie man will saie that God permitted that vnto Dauid onelie this is the meaning namelie that God gaue the kingdome vnto Dauid then it followed that he might marrie the wiues of Saule if he would sith no man could then let him But the first answer pleaseth me better To the fift God made no lawe against polygamie And no maruell for his will was that that people should mightilie increase Afterward by Christ he reuoked it to the first institution So that which was wanting in Moses is supplied by Christ A brother although he had a wife yet he was compelled to marrie the wife of his brother that was dead To the sixt The case is particular and prerogatiues must not be drawne vnto examples God would haue that to be doone for certeine causes not onelie in the lawe but also before the lawe as appéereth by the children of Iuda and his daughter in lawe Thamar Moreouer the Rabbins saie
For by this reason the heretiks went about to prooue that Christ was contrarie to God in the old testament for condemning of those things which he ordeined Which sentence of Tertullian should not be true if iust diuorsements as the Hebrues vsed shuld not be admitted among the Christians 66 Neither ought this to trouble vs much that in the old testament a bill of diuorsement was permitted for euerie cause séeing now Christ draweth the matter into so streict a roome this is no cause why thou shouldest thinke him to be against the decrées and lawes of his father But this thou must consider that in those daies the same lawe of giuing a bill of diuorsement verse 1. which was ordeined in the 24. of Deuteronomie was ciuill Christ dealt not touching the ciuill affaires and Christ dealt not as touching the ciuill affaires They which gouerne a Common-weale appoint themselues such a scope as if two euils or discommodities be offered the lesse must be permitted lest they should fall into the greater A similitude Which may easilie be shewed in harlots whom they suffer to liue in cities least more heinous crimes should be committed Which neuerthelesse the lawe of the Lord in his Common-weale did not permit But now I bring this as an example which although it be not doone according to christianitie yet is it to be séene here and there in manie Common weales Euen so as concerning the affaires of matrimonie when the matches be vntoward one of the two discommodities séemed necessarie that they which hated their wiues either they would perpetuallie afflict them and at length kill them or else a licence of diuorsement was to be giuen them This latter euill séemed more tollerable wherfore GOD granted the same to be in his Common-weale but yet he so granted it Vnder what cautions God granted a diuorse as a bill of diuorsement should be written Wherewith a sharpe and vntractable man euen in writing of it might some waies be mooued might more déepelie ponder how dishonest a part it should be to driue hir awaie from him with whom euen from the beginning he had liued most familiarlie For we be woont more attentiuelie to ponder those things which we write than those things which we speake Moreouer he commanded that when she should be cast out by a bill of diuorsement she might neuer be receiued againe into matrimonie by hir first husband So as in these politicall lawes let a christian and godlie man so behaue himselfe that he vse not this leaue which he séeth is granted him least we fall into more heinous euils sith he may perceiue that it hath some euill also ioined with it although it be the lesser Wherefore our redéemer hath appointed decrées vnto his people both of pietie and religion In the meane time he condemned not the counsell of GOD which he vsed in the Common-welth of the Hebrues for restraining of more gréeuous sinnes 67 Thou shalt not find in the old testament anie men of praise or renowme so far as the holie histories make mention that vsed a diuorse Do not obiect Abraham which put awaie Agar and Ismael hir child from him Gen. 21 14. for this he did not of his owne accord but at the sute of his wife Augustine and commandement of God Also Augustine in the place abooue recited did write that It is vnbeséeming for Christian husbands to take the matter so gréeuouslie that they should not be reconciled to their wiues which fall into adulterie when they be penitent and shew hope of amendement of their life They must saith he consider with themselues that they be christians whose part is to incline to mercie and not to be hard-harted Michol the daughter of Saule 2 Sam. 3 14 Dauid he saith tooke Michol to him againe who neuerthelesse was coupled to an other man But this example of his séemeth not verie effectuall bicause Michol committed not a full and compleat adulterie for the yoong woman was compelled by hir father who was king to match hir selfe with an other man So that she was driuen vnto that latter matrimonie not onelie by the lawe of the countrie but also by the commandement of the king Iohn 8. 11. Christ pardoneth an adulteresse In the second place he bringeth in the example of Christ who séemeth to haue pardoned the adulteresse which no doubt is of force to persuade the minds of husbands vnto mercie towards their penitent wiues Yet dooth it not prooue that adulterers should not be punished by lawes and magistrates with death For Christ by that action did not take anie thing awaie from the ciuill lawes or from the seueritie of publike iudgements Bitter men saith Augustine did so hate that chapter of Iohn as they blotted it out of his place By which words he séemeth to note as the thing it selfe declareth that the same chapter was not found in all the copies Certeinlie these men ought to haue remembred their owne frailenesse and to marke how oftentimes they them selues fell into sundrie mischéefes and sometime perchance into the verie same kind of sinne of violating the faith of marriage 68 They moreouer which so obstinatelie hate their wiues saie it is not méet that husbands who be the heads and wiues should be both vnder one lawe Augustine Naie rather saith Augustine séeing the man is the womans head hir ruler guide therfore it had béene méet he should excell hir in vertue The law of Antonius Gregories booke And he citeth the lawe of Antonius the emperour which he saith he read in Gregories booke which is on this wise I iudge it to be verie vniust that a man should require chastitie of his wife which he himselfe performeth not to hir Where vpon he decréed that she should not be condemned of adulterie which prooued hir husband either guiltie of that crime or else that he gaue hir an occasion of falling By these and such other meanes Augustine exhorteth men to pardon their wiues when they haue offended Which I verie well allow when there is hope of true repentance and change of life So then if the magistrate once applie his mind to take awaie these euils and to reforme the faults that be in matrimonie let him prouide that husbands which complaine of their wiues naughtines being proued in the same fault themselues escape not vnpunished and let him prouide by good lawes that husbands giue vnto their wiues no occasion of sinning 69 But when the apostle saith In 1. Cor. 7 verse 12. Vnto the remnant speake I not the Lord. If anie brother haue a wife that is an infidell and shee is content to dwell with him let him not put hir awaie c. thou shalt note that dwelling togither is required to a iust matrimonie To a iust matrimonie is required a dwelling togither Wherefore the Lord said that he would appoint man a wife to be a helper vnto him Which I speake not to
oftentimes made woorse And besides that also such superfluitie might serue to reléeue other poore folks also 9 Neither saith he Giuing or bestowing In giuing of almes is a certeine communicating Esaie 2 3. Iohn 4 22. but Communicating bicause in almes giuing there is a certeine communicating For if we speake of the poore which were at Ierusalem the Gentiles had receiued at their hands spirituall things For the word of the Lord came out of Sion and the lawe of God out of Ierusalem and saluation from the Hebrues Séeing out of that nation were appointed preachers of the Gospell to preach vnto the whole world Therefore Paule in the second to the Corinths the eight chapter saith That your abundance maie releeue their want and that on the other side verse 23. their abundance may releue your want But if we speake of other poore folkes euen when we helpe them with our almes there redoundeth vnto vs no small commoditie or profit For Christ warned as we read in Luke Luke 16 â— Make you freends of vnrighteous mammon that when you faile they maie receiue you into euerlasting tabernacles But what if the poore be euill and they also excluded from the kingdome of heauen These things are to be vnderstood not of the men but of the works But by this meanes also followeth another absurditie That by the vertue of our works we should obteine the kingdome of God I answer As we denie that works are the causes of eternall life so likewise we denie not that God rewardeth the good works of the faithfull A reward of almes deeds Rom. 2 6. which are now regenerate by Christ since we know that He will iudge euerie man according to his works For he will saie I was hungrie Matt. 25 35 and ye fed me I was thirstie and ye gaue me drinke I was a stranger and ye harboured me The kingdome of God is giuen for election and for she promises sake which the saints receiue by faith But bicause those things are hidden from mans eies therefore are good works brought foorth which are the proper and manifest effects both of our faith and Gods election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Giuing our selues saith he to hospitalitie This is not spoken without a great emphasis To follow hospitalitie is more than to keep hospitalitie Gen. 18 2. Looke in Iud. 9 11. for it is a greater matter to pursue hospitalitie than onelie to be hospitall For Abraham expected not till strangers came home to him to desire to be receiued and to desire lodging but going of his owne accord out of his tent he looked round about to sée if he could espie anie stranger whom he might receiue into his house And if he sawe anie he ran vnto him and praied him not to passe by his house If I haue found fauour saith he in your eies I beseech you turne in vnto your seruant Gen. 19 2. And the same diligence and mind was in Lot and well nigh in all the fathers Paule in these words chargeth vs not with anie vile and vndecent works but with verie honorable and excellent works Hospitality becommeth a noble man For there was neuer anie noble man or notable prince but that he was desirous to doo good vnto others and was carefull ouer strangers Titus Vespasian when he called to remembrance at night that he had doone no good turne vnto anie man would with heauines saie Fréends we haue lost this daie And Christ saith that The kings of the nations beare dominion ouer them and they which haue power ouer them are called gratious in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ethniks also saie that GOD hath a care ouer strangers and therfore they worshipped Iupiter Xenius who had a care regard of strangers This propertie of GOD Homer describeth in the second booke of his Odysses And Virgil verie aptlie saith Iupiter was a keeper of hospitalitie Iupiter hospitibus nam te dare iura loquuntur that is For men saie that thou O Iupiter giuest right vnto strangers And the naturall affection toward citizens commonlie stirreth euerie man that if he méet a stranger and one that is néedie he will to his power helpe him and prouide harbour for him Euen so in like manner if peraduenture the saints which as touching the eternall countrie are our citizens doo come vnto vs we ought to helpe them and gentlie to interteine them 10 But bicause that Iahel séemed to haue violated the lawes and couenant of hospitalitie it is a doubt In Iudg. 4 verse 22. Whether Iâ—hel did right in violating the laws of hospitalitie whether we should condemne hir or quit hir Howbeit bicause all controuersie dependeth not a little of the circumstances of the persons we will therefore set hir before our eies and consider with our selues what manner of men the Kenites in the fourth of Iudges were They assuredlie in bloud were ioined with the Israelits Who the Kenits were for they were the posteritie of Hobab the father in lawe of Moses Moreouer they perfectlie agréed with the Hebrues in the exercise of godlinesse and in the lawe of God Neither was their faith idle but effectuall and working for they leauing their countrie followed the Israelits through the desert and God which was their guide through the wildernesse Wherfore at the length when the lands were distributed they obteined inheritance togither with them in the land of Chanaan For these causes if Iahel went about to set the Iewes at libertie she did but hir duetie neither did she take vpon hir anie other mans office On the other part let vs consider of Sisara Who Sisara was He was an oppressor of the people of God and now slaine by the power of God and vtterlie confounded neither appeared there in him anie token of repentance but he would rather hide himselfe to the intent that he escaping this so present a danger might againe gather a new host against the Israelites In déed after a sort he was in league with Heber the Kenite yet as it is to be thought with no sincere hart but onlie to plucke him away from the rest of the Iewes whereby he might haue the fewer enimies and not be compelled to fight with so manie enimies at one time or else to get of him a great tribute or some other commoditie which he looked for Furthermore in this his misfortune he calleth vpon no God he desireth not the helpe of other mens praiers but onelie séeketh lurking places where he might hide himselfe till such time as the rage and heate of the conquerors were somwhat slaked and onelie trusted vnto the helpes and aliance made with men By these things it easilie appeareth that Iahel did hir dutie and Sisara deserued to be slaine 11 But as touching the lawes of hospitalitie The lawes of hospitalitie ought ordinarilie to be kept iuiolated Gen. 19 8. we also iudge that they by themselues and of their
should not hazard aboue a shilling as we haue in the Code in the place before alledged The meaning of the lawe was this that monie should not be ill spent 20 But some saie that they take no pleasure in plaie vnlesse they plaie for monie But I maie aske of them to what vse they meane to imploie that monie Perhaps they will saie vpon a feast And whie not rather vpon the poore But I saie it is much safer and better not to plaie for anie monie at all For although it may be that thou thy selfe art not toucheâ— with couetousnes yet perhaps the other with whom thou plaiest is touched Let the occasions be taken awaie which otherwise be manie enow that mooue vnto euill And if there were nothing else to feare vs from plaies let vs for Gods sake weigh the scarsitie that we haue of time The lawe of God requireth so manie duties that all our whole life is not able to performe them yet shall we bestowe time in plaies We are sufficientlie infected otherwise with couetousnesse of monie and with ambition to excell and ouercome others whie doo we stirre vp these infirmities with plaies Albeit thou wilt saie These things are neuer stirred vp in mée But now thou must remember that they maie easilie be stirred vp And we must not onelie sée to our selues but also haue a regard that we bring not other likewise vnto this point And thus much of the honest kind of plaies and games If there be anie which doo plaie being intised with couetousnesse let them knowe that they like euill merchants rather thâ—… and change than plaie for they séeke no other thing but filthie gaine Neither séeke they pleasure which in honest plaies is the chiefest but they séeke their owne commoditie and that by vile means And whereas they which delight immoderatelie in plaies doo saie There must be some pleasure in the life whereby we maie be recreated Let vs grant that it be so but in the meane time they must be admonished that there be other pleasures more honest Paule to the Ephesians the fift chapter verse 9. saith Speake vnto your selues in psalms hymnes and spirituall songs singing and making melodie in your hearts verse 16. The verie same writeth he vnto the Colossians the third chap. Tertullian in Apologetico saith that Christians vsed to assemble togither Tertullian to their moderat short suppers Other honest exercises besides plaies or games when they were refreshed with meate they sang diuine praises vnto God and recited some thing out of the holie scriptures exhorting one another thereby And by this meanes they returned sober home There be also problemes wherewith the wits maie be exercised and refreshed which if they séeme to be too hard there are stories which may with lesser labour be learned Whie haue they not remembrances to read them vnto them There is no historie so slender which is not verie profitable for some part of mans life There be histories also of plants of hearbs and of stones There are likewise communications of godlie men one with another wherewith minds are refreshed and therewithall edified I doo not as I haue said debar plaies vtterlie but I preferre these things as much more honest and profitable Although the plaie of Samson was honest and séemelie yet had it a deadlie end And if this plaie had such ill successe what is to be hoped of those which are forbidden by the lawes They that made those lawes were wise men in gouerning of the common-weale to whom séeing credit is giuen in other things whie is it not also giuen in this one Of Gentlenesse and affabilitie 21 The vertue which followeth things delightfull in sports is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Gentlenesse and Affabilitie in speach It is otherwhile a necessarie thing for as the bodie hath néed of rest so the mind to be refreshed with some pleasure Yet must we beware that we be not too forward in those things least we hurt and least that we speake anie vncleane thing Moreouer we must obserue the circumstances to wit When With whom and How and that it be doone with such words and actions as be conuenient The excesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit when men vse a certeine reprochfull kind of scoffing when they speake those things that be filthie and hurt others and haue no consideration of time maner or persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an altar and in old time about altars there was meate and then there sat iesters about the altars that they by their much babbling which oftentimes was verie vnciuill might make men merrie these are said to be rude and rusticall persons Or else as they which be pleasant maie be called ciuill so these other maie be called vnciuill The. 13. Chapter The ninth Precept Thou shalt not beare false witnesse And first of Contumelie AS touching this place In 2. Sam. 16 vers 21. A distribution of this place I iudge that there be foure things to be considered of first what is Contumelie secondlie from whence it springeth thirdlie whether it be sinne lastlie whether it be tollerable These principall points being examined we will applie the matter vnto Dauid to consider whether he did rightlie in bearing therewith in Semei What it is we shall by this meanes knowe First we will note the etymologie of the word after that What is contumelie we will set foorth the definition Contumelie if we giue credit vnto Vlpianus the lawier in the Digests in the title De iniurijs lawe the first is so called of Contemnendo Contemning and in verie déed it hath his beginning of contempt Those whom we reproch we despise Touching the definition we gather out of the second booke of Aristotles Rhetorikes that this euill hath A definitiof contumelie for his generall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Contempt It is defined what it is to wit A certeine action about the opinion and concerneth that thing which appeareth vnto vs to be of no value We in our mind and conceit contemne those things which séeme to be of no value Of this contempt he maketh thrée kinds The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Three kinds of contumelie Despising The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A certeine kind of disprofiting as if we be so affected against others that we take pleasure in the hindering of their commodities There be some loftie minds which in comparison of themselues thinke men vnwoorthie of anie good thing The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Contumelie whereof we now intreate The same consisteth in saiengs and dooings when we vse the bitterer sort of words déeds to the defacing of anie mans honour and doo take pleasure therein Wherefore Cicero in his Oration for Marcus Coelius said that Shrewd speaches tend to no other end but to contumelie which if it be bosted of after anie insolent maner is named
forced to indure some bondage thereof when as we can neither will nor choose but haue the same in the secret places of our soule Wherfore Paule in his latter epistle to Timothie writing of the wicked saith that Satan holdeth them captiue at his owne pleasure 2. Tim. 2 26. which cannot be séemelie for the elect Wherefore the iustified persons may wrestle against sinne but they cannot vtterlie be rid of the same Rom. 7 15. 5 That which I doo saith he I knowe not This doubtles he spake not as though he were altogither ignorant what he should doo but he vsed knowing in sted of allowing So the sense is Those things which be doone by me in that I am not yet regenerate I doo not allow And thereby we gather That men be not maisters of their owne actions that by reason of the remnant of corruption or sinne originall we be not maisters of our owne actions affections and inclinations Wherefore Ambrose vpon the Gospell of Luke wrote trulie that Our hart is not in our owne power For oftentimes when we praie we are desirous to be attentiue but sundrie and manifold cogitations enter into our mind drawing it to and fro doo violentlie plucke the same awaie whether we will or no. And he saith that It is hard to bridle such motions but to take them awaie it is a thing vnpossible This saieng of Ambrose Augustine vpon a time recited But I returne to Paule who addeth that he dooth not the good which he would but the euill which he hateth Wherby we may perceiue that the forces of the mind which stir vs vp against the commandements of God can of themselues be called neither good nor euill but so farre foorth as they be compared to the lawe of God So then being repugnant vnto the same they be euill but agréeing therevnto they be called good Neither must they be harkened vnto The first motions vnto euill are sinne Looke part 2. place 1. Art 31. which neglect the first motions of the mind and thinke that there must no héed be giuen vnto them But against these men we must reason on this wise The motions which be of this kind we will appoint either to be good or euill or neither of both Good they cannot be séeing they are commanded by the scriptures to be mortified and kept vnder which for things that be good is not conuenient For good things must neither be kept vnder nor mortified but rather quickened and stirred vp And againe we must not affirme them to be neuters bicause the lawe of God dooth not suffer that For no part of the mind neither action nor motion is left as neuter or frée vnto vs séeing we be commanded to loue God with all our hart with all our mind and with all our strength so then they shall be reckoned among sinnes and euill things Séeing therefore Paule saith that he dooth that which he would not it is gathered that he indéed did not satisfie euen himselfe much lesse then the lawe of God And euerie man easilie iudgeth of his owne selfe that he performeth a great deale lesse than he ought to doo and that if he doo anie good at anie time he doth not the same without striuing and wrestling Whereby it is declared that as yet there remaine faculties in vs which be repugnant vnto God Wherevpon he inferreth Now is it not I that worke that Rom. 7 17. but sinne which dwelleth in me And he saith that he dooth not worke namelie in that he is new borne Who then worketh sinne Euen sinne it selfe that is the euill froth and naughtines of corrupted nature So as we will proue that Paule dooth not commit the sinne as touching all the parts of his mind neither dooth he wholie consent to that euill which he committeth And that which is concluded touching sinne must be affirmed of the obedience and loue of GOD. For in Paule other regenerate persons there be yet some parts remaining which doo not loue God We loue not then God with all our heart with all our soule with all our strength And when he saith that Sinne dwelleth in him he teacheth that men although they be godlie doo with this corrupt mansion omit manie things which the lawe commandeth and admit things which be contrarie to the lawe Rom. 7 18. 6 It followeth To will is readie with me but I find no meanes to performe that is By regeneration I haue a good will now put into me Both to will and to performe are giuen by God the which of my selfe I had not Here the Pelagians did excéedinglie erre who taught that we our selues ought to beginne yet that it is Gods part to prosper our determinations But Paule on the other side sheweth that we of our selues are not apt once to thinke anie good thing And while he saith now I find no meanes to performe he agréeth verie well to himselfe who teacheth in his epistle vnto the Philippians that It is God which worketh in vs Phil. 2 13. as well to will as to performe Neither are the things which he now writeth against those words For to performe perfectlie that which the lawe commandeth we find not in vs but after a sort we may performe it and that not of our selues but we haue it of God And whereas to vs that be regenerate to will things that be right is present that commeth likewise of God Also both good and euill are readie with vs and in that good taketh place we wrestle against sinne but in that euill is also therein we be hindered from our right purpose Such is our condition while we are in this life Wherfore Augustine De nuptijs concupiscentia the first booke and 29. chapter saith that Loue is then performed when the impediments be absent For when we are lett it can be no perfect thing but a certeine mixture contriued of contraries Moreouer he noted the apostles words who saith I find no meanes to performe it and not simplie To doo it For it is granted as we haue said that we may doo well in some respect Augustine further addeth that The commandement Thou shalt not lust cannot be fulfilled in this life But hereof I haue noted else-where Howbeit Why the lawe is giuen when as it cannot be fulfilled some man will demand If the lawe cannot absolutelie be performed wherefore is it set foorth vnto vs Herevnto I answer that we must not gather by the lawe how much we be able to doo but how much we ought to doo Besides there is no doubt but that the lawe hath manie ends First it sheweth sinne for it is written By the lawe commeth the knowledge of sinne And vnto the Galathians it is written The lawe entered in Gal. 3 19. bicause of transgressions namelie to make them manifest And to the Romans Rom. 5 20. It entered in that sinne might the more abound Ouer this It is our schoolemaster vnto
wedded thee vnto me with mercie and with loue And by this nation his will was to instruct the whole world at the time appointed Which was doon by the apostles when Christ was departed from the earth But that people was weake and féeble and aboue measure giuen to adulterie and idolatrie Wherefore God separated them from other nations and would haue them to dwell in the land of Chanaan apart by themselues and to bée kept in on euerie side with ceremonies rites as it were by schoole-maisters vntill this spouse was so strengthened and confirmed that hir faith was no more had in suspicion Which when husbands perceiue to be in their wiues they suffer them to go at their pleasure whither they will and to be conuersant with men neither doo they anie longer set kéepers to watch them so God when he had now by Christ giuen the holie Ghost vnto the church he remoued from it the custodie of ceremonies and sent foorth his faithfull to preach ouer all the world The selfe-same father prooueth in another place that the ceremonies and rites of the Iewes were not instituted by God of set purpose and counsell For God would haue a people that should worship him in spirit and in truth But the Israelites which had béene conuersant in Aegypt and had defiled themselues with idolatrie would néeds in anie wise haue sacrifices and ceremonies so as if these things had not béene permitted them they were readie to turne to idolatrie Wherefore God so dealt with them A similitude as the maner is of a wise Physician to doo who happening to come vnto one sicke of a burning feuer which for extreame heate requireth in anie wise to haue some cold water giuen him and except it be giuen him he is readie to run and hang himselfe or by some other meanes to destroie himselfe In this ill case the Physician compelled by necessitie commandeth a viall of water to be brought which he himselfe hath prepared and giueth the sicke man to drinke but yet with such a charge that he drinke no drinke else but out of that viall So God granted vnto the Hebrues sacrifices and ceremonies but yet so as they should not exercise them otherwise than he himselfe had commanded them And that this is true he prooueth insomuch as God prescribed not ceremonies nies vntill such time as the Israelits made the golden calfe vntill such time as he made manifest his wrath against the Israelites when they hurling in their braselets earings and rings caused a golden calfe to be made for themselues which they worshipped And séeing it is so we must grant this with Paule when he saith that the lawe is not by faith abolished although those ceremonies be taken awaie Vnto which doctrine Christ also agréeth Matth. 5 17 when he saith that He came not to take a waie the lawe but to fulfill it The sense of which words may easilie be gathered out of those things which we haue before spoken In 1. Cor. verse 8. 27 Moreouer let vs consider that in euerie ceremonie of the old lawe there were thrée things the first a commendation of anie benefit receiued secondlie a token and shadowe of Christ and lastlie a lesson of honestie and of framing a godlie life As touching the pascall solemnitie these things are most manifest First therin was a memorie of the deliuerance out of Aegypt a shadowe of Christ his death whereby we through grace be deliuered from eternall damnation Finallie by the swéete bread a purenesse of life was laid before our eies And euen the verie like may be perceiued in the rite of the first fruits therein was a giuing of thanks for receiuing new fruits and Christ was there signified to be the first fruits of the dead and the first begotten among many brethren And they were admonished that the first fruits of their actions were so due vnto God as for his sake they should order all their affaires And in euerie solemnitie through the death of the beast offered in sacrifice by faith was apprehended the sacrifice of Christ whereby they beléeuing in him were iustified There was also in them a celebration of diuine praises an holie congregation the administration of the word of God the communion of the faithfull and the confession of sinnes Such exercises as these are required to be in the whole life of christians In Rom. 10 verse 4. 28 Therefore Christ is the end of the lawe vnto righteousnes vnto euerie one that beleeueth And Christ is said to be the end of the lawe bicause he bringeth the perfection and absolution thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations But we must note the propertie of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifieth two things namelie the extreame or vttermost part or limit of things And by this meanes death is said to be the end of liuing creatures not bicause we liue to the end we should die for that which is the woorsse cannot be the cause of the better Moreouer it signifieth the perfection and absolution of anie thing which is brought to the vttermost of his motion and bringing foorth Now although as touching the first signification Christ by his comming made an end of the lawe for he tooke awaie the ceremonies and the cursse thereof yet in that place Paule meaneth not that Christ is in such maner the end of the lawe But he hath a respect vnto the other signification of this word namelie vnto perfection and absolution forsomuch as Christ finished and perfected that which the lawe could not performe Which the better to vnderstand the scope and end of lawes must be considered Lawes are made to make men good and iust The scope and end of lawes for they set foorth things that be right and honest for no other cause but that they should be put in practise But among other lawes this that God made chéeflie requireth of men righteousnesse and holinesse But this it cannot bring to passe certeinlie not by default of it selfe but by reason of our corruption Howbeit that which it can doo it dooth namelie it vrgeth vs it accuseth vs and it condemneth vs that at the least we being ouercharged with so great a burthen may thinke vpon our deliuerer and by that meanes be conuerted vnto Christ by whom as well we may be absolued from sinnes as also by his spirit and grace be throughlie able as much as the condition of this life will giue leaue to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that beléeue in him And so is he called the end that is the consummation and perfection of the lawe This did Paule in plaine words expresse when he said That which was vnpossible vnto the lawe Rom. 8 3. in as much as it was made weake through the flesh God sending his owne sonne in the similitude of the flesh of sinne by sinne condemned sinne that the righteousnes
suffer nothing for it nor restreine our selues from anie cōmodities of the bodie or delites of the flesh His will was that all men should be in good case and in the meane time one alone to suffer but we desire to be in good case our selues alone although all other in the meane time must perish But it is not possible that there should be in vs so great a contempt both of our owne saluation and also of the saluation of others but that either we beléeue not so great a benefit of God or else we doo not earnestlie enough weigh it There was neuer wooer that with so great a desire and feruent loue married his spouse as Christ hath married vnto himselfe his church The church an vnmeet spouse for Christ Neither hath anie man at anie time married a wife so vnméet and vnwoorthie for him to match with as Christ hath doone the church For in what state the church was before Christ matched with it Ezechiel in the 16. chapter describeth where he saith verse 4 c. that She laie vpon the ground and that hir nauill string was not cut off neither was she washed with water nor powdered with salt there was no eie that had compassion on hir Paule also both to the Romans Rom. 3. and elsewhere dooth oftentimes declare at large in what state we were before we came to Christ Vnto the Ephesians he not onelie faith Ephes 2 5. that We are by nature the children of wrath but also he addeth Ye were once darknesse Titus 3 3. but now ye are light in the Lord. Vnto Titus he saith We were as fooles not obedient but wandering out of the waie giuing our selues to sundrie lusts liuing in malice and enuie hatefull and hating one another In the first to the Corinthians 1. Cor. 6 11. when he had reckoned a beadroll of most heinous sins he saith These things vndoubtedlie were ye sometimes but ye are washed but ye are sanctified Wherefore we haue the sonne of God giuen vnto vs as a pledge of the loue of God He placed not in his stéed an angel or an archangel although he might so haue doone He vouchsafed to come himselfe and to suffer a most bitter death vpon the crosse It behooued What was requisite in the price of our redemption that for our redemption there should be some such good thing offered vnto GOD which might either equallie or else more please God than all the sinnes of the world had displeased him And this hath Christ offered for vs. And if a man demand why the death of Christ was so acceptable vnto GOD there can no other reason be giuen but his vnmeasurable charitie and loue God indéed might haue béene contented with anie other thing but his will was rather to haue this thing not bicause he would féed his eies and mind with the affliction and punishments of Christ for that had béene the part of a cruell father neither for that he foresawe the the great loue and modestie in his sonne although these things were in Christ most singular and of verie great force with the father but as I verelie iudge bicause that by this onelie meanes he might sée his loue towards vs to be most perfectlie declared Whether it were of necessitie that Christ shuld die and also an example of most holie life to be set foorth for men to followe For if thou demand whether it were of necessitie that the sonne of God should in such sort die I answer that héere must be put no necessitie of compulsion séeing there is nothing in God that is by violence neither also was there anie necessitie of nature For although there be in the diuine nature many things of necessitie namelie that it be one that it be thrée and that it begat a sonne and such other yet were it a wickednesse to thinke that anie outward effect procéedeth from the same through naturall necessitie séeing whatsoeuer God dooth he dooth it fréelie Neither doo we héere put anie necessitie by supposition of the end For the saluation of man might haue béene wrought by manie other waies and meanes if Gods will had béene so But it was of necessitie that Christ should die by supposition of the diuine prouidence counsell bicause God had decréed it should be so And this he did chéefelie to declare his infinite loue 20 Now resteth to sée what this so great loue of GOD towards vs requireth againe at our hands In Rom. 5 verse 9. What so great loue of God requireth of vs. and those things are manie For first as Christ applied all his will and indeuour to redéeme vs so is it our part on the other side vtterlie and all wholie to addict our selues vnto him And as he setting aside all things had a care onelie of our saluation so also ought we to plucke awaie our mind from all things and not to séeke our owne anie more but that which belongeth vnto Christ They which haue returned againe into fauour with their enimies may be an example vnto vs. For they least they should haue séemed to doo it counterfetlie or fainedlie leaue no dutie vndoone but that they shew vnto their new reconciled fréends yea and take speciall héed that they be not thought to reteine still anie remnants of enimitie or dissimulation closed vp in their mind as we read that Cicero Crassus Pompeius and manie other did Further also séeing by the mercie of God through the death of Christ we are so stedfastlie placed we must take héed that through wicked and shamefull acts we throw not our selues downe headlong from thence For they which after they haue béene once reconciled persist in defiling themselues with vices doo not onelie fall headlong from their most excellent state and condition but also as it is written vnto the Hebrues doo tread vnder foot the sonne of GOD Heb. 10 29 and pollute his bloud which was shed for them By this place also we are taught to loue our enimies not after that ordinarie maner as when men are woont to saie that it is enough to wish well vnto their enimie if they hate him not but yet in the meane time they will put no indeuour either to amend him or to bring him to saluation And that which is more gréeuous they not onelie are not beneficiall towards their enimies but also through their slothfulnesse they suffer the weake brethren to perish They winke at their faults neither doo they vse their admonitions and reprehensions to amend them There are besides infinite other instructions which the loue of God teacheth vs. The loue of God bringeth vs infinite instructions For we haue no booke furnished with more plentifull doctrine than is the death of Christ the which if we diligentlie examine we shall be throughlie taught almost in all the duties which be necessarie vnto saluation 21 Furthermore those things that be said In Rom. 8 about the end touching
recouer then shalt thou not néed the physician if it be not thy destinie the physician shall nothing helpe thé wherefore whether destinie haue decréed that thou shalt recouer or not recouer the physician shal be called in vaine Another by the like argument dissuaded his fréend from mariage Thou wilt marie saith he a wife to beget children but if it be thy destinie to haue children thou shalt haue them without a wife if it be not thy destinie then will it thervnto nothing profit thée to marrie a wife so that whatsoeuer destinie hath decréed thou shalt in vaine marrie a wife Thus did they deride and scorne fate or destinie for they intended to shew in what absurdities men should fall if they would defend fate Contrariwise A confutation thereof they which defended destinie thus dissolued these reasons and shewed that those reasons should not trouble men Wherefore they said that the sicke man might thus haue made answere Naie rather if by fate it be appointed that I shall recouer I will send for the physician bicause he professeth to restore health to the sicke that by his industrie I may attaine vnto that which destinie hath decréed And that other which deliberated as touching the marriage of a wife they imagined thus to answer If it be appointed that I shal haue children forasmuch as that can come by no other meanes but by the coupling of man woman I will marrie a wife that destinie may take place Let Pighius also thinke that these answeres may serue against him for him also doo the holie scriptures openlie reprooue For vnto the life of Ezechias were added 15. yéeres 2. King 20 6 to the captiuitie of Babylon were prescribed 70 yéeres And Christ saith Iere. 25 11. that All the heares of our head are numbred and that Not so much as a sparowe shall light vpon the ground without the will of God Matt. 10 30 8 That also is childish which he addeth Praiers are not in vaine though the euents of things be defined namelie that our praiers should be in vaine if the euents of things were certeinelie appointed Of these things we haue spoken in another place that God hath not onlie decréed what he will giue vnto vs but also hath determined meanes whereby he will haue vs to atteine vnto them So Christ saith Matt. 6 32. Ibidem 9. that God knoweth what we haue need of and yet neuertheles admonisheth vs to praie This is nothing else than to lead awaie a man from the prouidence of GOD All things concerning the death of Christ were certeinlie determined before hand Iohn 2 4. for that prouidence is not new but an eternall disposition of things Vnto the death of Christ both the place and time and manner was prescribed and reuealed in the foresaiengs of the prophets and that it could not otherwise come to passe Christ himselfe saith Mine houre is not yet come And that which was true in Christ how can it be denied in others We grant that in the stars are long before séene the reasons and causes of winds showres tempests fairenes of weather We must not denie vnto God so much as we attribute to the stars and drinesse and shall we not affirme those causes to be in God who infinitelie comprehendeth more things than heauen dooth And the scriptures doo not onelie speake manifestlie of that which we a little before rehearsed as touching the twins that Before they were borne or had doone good or euill Rom. 9 11. 13 15. it was said The elder shall serue the yoonger Iacob haue I loued but Esau haue I hated but spake it also of the time to come Exo. 33 19. I will haue mercie on whom I will haue mercie Also Not of works but of him that calleth that the purpose should remaine according to election And in Deuteronomie it is written Deut. 4 37. He chose their seed after them Vnto Dauid was appointed a posteritie Psal 82 37. euen to the comming of Christ and when he had committed sin 2. Sa. 12 10. it was told him that The sword should not depart from his house and that his wiues should openlie be defloured by the néerest of his bloud Ierem. 1 5. And of Ieremie it is written Before that I framed thee in the wombe I knew thee Christ saith Matt. 24 24. that The elect also should be deceiued if it were possible Iohn 10 28. and That as manie as were giuen him of his father no man should be able to plucke out of his hand And in the Acts we reade Acts. 13 48. They beleeued as manie as were ordeined to eternall life God also is compared with a potter who vndoubtedlie before he beginneth to worke casteth in his mind what kind of vessell he will frame Rom. 8 28. And a little before Whom he fore-knew those also hath he predestinate to bee made like vnto the image of his sonne Predestination is set in the former place and afterward followeth the conformitie to the image of the sonne of God And in the Acts we reade that The Iewes tooke Christ Acts 2 23 and 4 28. and crucified him according to the fore-knowledge and determinate counsell of God What néed we anie more testimonies Paule to the Ephesians saith that We were elected before the foundations of the world were laid Ephes 1 4. These things sufficientlie declare that we are not deceiued Sufficient proofs that before all eternitie predestination went before the creatures when we teach that the fore-knowledge and predestination of God dooth before all eternitie go before those things which are fore-knowne and predestinate and that vnto this determination this is no let that in Gods action there is nothing either past or to come By these things which we haue brought out of the holie scriptures it is verie manifest that there is a predestination of God Predestination proued by reasons which will appéere euen by those things which we will afterward make mention of Now in the meane time it shall be confirmed by a reason and that such a reason as doubtles in my iudgement may séeme to be a demonstration The end wherevnto we are made far passeth nature for that by our owne power and strength we cannot atteine vnto it so that we haue néed of God to prepare vs and to lead vs vnto it Therefore Paule saith to the Corinthians The eie hath not seene 1. Cor. 2 9. nor the eare hath not heard neither haue ascended into the hart of man the things that God hath prepared for them that loue him Wherefore séeing that of necessitie we must by God be brought vnto the end this cannot be doon by chance or rashlie but by the counsell of God the which was appointed and determined euen from before all worlds 9 Now séeing that there is no let The definition of predestination but that we may come to
he straightwaie declareth Which are called saith he according to purpose These will Paule make secure that they should not thinke that they are hindered when they are exercised with aduersities bicause they are foreknowne predestinated called and iustified And that he had a respect vnto this securitie those things declare which follow If God be on our side who shall be against vs Who shall accuse against the elect of God First by this method is gathered In which words of Paule the aduersaries are deceiued that the aduersaries erre much supposing that by this place they may infer that predestination commeth of works foreséene for Paule before that gradation wrote these words To them that loue God all things worke to good as though foreknowledge and predestination whereof he afterward maketh mention should depend of that sentence And to this sense they cite that of the Prouerbs of Salomon I loue them that loue me A place of Salomon cited by the aduersaries Prou. 8 17. The loue of God springeth not of our loue but contrariwise Neither consider they as we haue said that Paule in this place intendeth to declare who they are vnto whom it is giuen to loue God and to whom all things worke to good And those he saith are they which by predestination are chosen of God And as touching Salomon we also confesse that those which loue God are againe loued of him But this is now in question whether the loue of God whereby he imbraceth vs doo spring or growe from our loue This dooth Iohn by expresse words declare in his epistle 1. Ioh. 4 10. He hath not saith he first loued vs bicause we haue loued him The second thing that we gather of these words of Paule is that the predestination of God if it be of this force to confirme vs touching the good-will and loue of God towards vs cannot depend of our works for our works are both weake and of verie small righteousnes Againe this is to be considered that Paule concealed not those causes which might haue béene assigned for he expresselie sets downe that the mercie and iustice of God may appéere But when he commeth to the efficient cause he will haue vs so fullie to staie our selues on the will of God that he compareth God to a potter God compared to a potter and vs to claie in which comparison he sheweth that there is nothing which we ought further to inquire I knowe that the aduersaries saie that that comparison is brought onlie to represse the malepertnes of the demander not that the matter on both parts is so indéed for that God electeth men by works foreséene But if it so be how then by this similitude shall the mouth of murmurers be stopped For they will saie If the iustice of God require this that election be of works foreséene what néeded Paule to say Before they had doone good or euill Rom. 9 11. it was said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Againe Not of works but of him that calleth that election might abide firme according to the purpose And whie is this similitude of the potter brought séeing the thing it selfe is far otherwise and neither dooth God as a potter all things after his owne lust neither are we as claie vtterly without difference Doubtles by this their reason the malepert questioner is not repressed naie rather there is offered an occasion of reproch for that the similitude which is brought serueth not to the purpose Ephes 1 11. 24 There is also another sentence of Paule vnto the Ephesians whereby this our saieng is greatlie confirmed for when he had said that We are predestinated according to the purpose of God he addeth By the power whereof he worketh all things according to the counsell of his will God worketh according to his owne will not according to ours 1. Cor. 1 26. But if it were so as these men imagine God should not worke all things according to his will but according to the will of another For as we should order our works so should he moderate his election and that is to be led by another mans will and not by his owne This selfe thing testifieth Paule to the Corinthians saieng God hath chosen the foolish weake and vile things of this world to confound the wise mightie and noble Looke brethren saith he vpon your calling Not manie wise not manie mightie not manie noble And in the selfe-same epistle when he had described the former estate of the elect and had reckoned vp a great manie and gréeuous sinnes at the length added And these things were yee 1. Cor. 6 11. but yee are washed but yee are sanctified And vnto the Ephesians Ephes 2 12. Yee were saith he once without God without hope in the world These things prooue that the calling and predestination of God depend not of our merits But as Augustine writeth vnto Simplicianus God ouerhippeth manie philosophers men of sharpe wit and of notable learning He hath also ouerhipped manie which if a man haue a respect vnto ciuill manners were innocents and of life good inough Neither is this to be maruelled at for if God to this end predestinateth to make manifest the riches of his mercie that is sooner accomplished The mercie of God is more declared if we be predestinated freelie than if of works Matt. 9 9. Luk. 23 43. Luke 7 37 1. Cor. 1 23. if he bring to saluation those who both resist more by reason of their desarts of life are further from him than if he should elect those whom mans reason may iudge more fit Hereof it came that Christ gathered the flocke of his disciples out of sinners Publicans and base men neither disdained he to call vnto him théeues and harlots In all which men what consideration I beséech you was there to be had vnto merits Paule also writeth vnto the Corinthians We preach Christ crucified vnto the Iewes indeed an offense and vnto the Greeks foolishnes but vnto them that are called both Iewes and Gentils Christ the power of God and wisedome of God The difference of the beleeuers and of the vnbeleeuers dependeth of vocation We sée also in this place wherehence the apostle fetcheth the difference when he affirmeth that some thinke well of Christ preached and some ill for all this he saith commeth wholie of calling for he saith But vnto the called As if he should haue said They which are not called haue Christ for an offense and for foolishnes but they which are called doo both folowe him and also imbrace him for the power and wisedome of God In the prophets also when God promiseth that he will deliuer his people God said not that he would deliuer his people for their works but for his names sake The Iewes were not for their works sake preferred before the gentils Acts. 7 15. he saith not that he will doo it for
this might shew saith he some crueltie in God especiallie if We saie that he is offended before that anie thing is committed against him But it is méete saith he that the purpose of God should be reasonable and yet of his iustice can no other reasons be giuen but onelie the works of them which are predestinated neither can the iustice of GOD by anie other meanes be defended Those things beare indéed a goodlie shew but they further not much to ouerthrowe that which we haue prooued For first to intreate of the goodnes of God there is no creature which can séeme to be void of it for God perpetuallie bestoweth manie good things yea euen vpon the wicked for He maketh his sunne to arise vpon the good and vpon the euill Matt. 5 45. and raineth vpon the iust and vpon the vniust And although he doo not equallie distribute vnto all men yet he cannot therfore iustlie be accused for Christ answereth in the Gospell Mat. 20 15. 16. May I not doo with mine owne what I will If Pighius thinke it vnméete that out of manie few be chosen he picks this quarell not against vs but against God Manie men are called but few are chosen Of manie nations onlie the Hebrues were chosen by God Deut. 32 8. Rom. 9. 27. Though the Iews were manie yet onlie a remnant of thē were saued In nature things that be most pretious are most rare Why God maketh things excellent to be rare for the scriptures manifestlie teach that Manie are called but few are chosen and that of manie nations onlie the people of the Iewes was taken of the Lord to be his particular people and that euen in that people although the number of them were such as might be compared with the sand of the sea yet a remnant onelie should be saued Against those testimonies so manifest how can Pighius contend Doo we not also sée that in things naturall things that be most excellent are alwaies most rare For there is great plentie of common stones but of pretious stones there is woonderfull great scarsitie vnprofitable herbs growe euerie where whereas corne for the most part is déere And why God will haue it to be thus he himselfe best knoweth we may peraduenture suppose that he therefore dooth it that the gifts of God to men might be the more commended For we are so blockish that we neuer woonder at those things which are customablie doone But these are nothing but mans coniectures But forasmuch as God hath not rendered a reason of his counsell herein I thinke it not our parts to be too curious in séeking it This onlie will I adde that God is not onlie good and bountifull towards vs but also that in him cannot be found so much as one shew or token of crueltie What is the nature of crueltie for this is the nature of crueltie to reioise in the punishments of other men and chéeflie when innocents be afflicted For to take pleasure namelie for that thou séest iustice exercised against the wicked or to be sorie if thou séest them to liue happilie can neither be ascribed vnto enuie nor vnto crueltie Ierem. 12 1. Hab. 1 13. Ps 37 73. For in the prophets and especiallie in the Psalmes we sée manie such affects which doubtles perteine vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale A great difference betweene Nemesis crueltie not vnto crueltie or enuie And although the purpose of God be reasonable yea euen reason it selfe yet are not the reasons to be sought for in those which are elected for that they lie hidden in the most déepe wisedome of God Thither dooth Paule call vs backe when he crieth out Rom. 11 33. O the depth of the riches of the wisedome and knowledge of God! How incomprehensible are his iudgements And how vnsearchable are his waies Who hath knowne the mind of the Lord Or who hath beene his counseller Paule by those words teacheth nothing else but that God indéed by reason of his manifold and infinite wisedome wanteth not reasons but that they are vnto men vnsearchable for that they are not by him reuealed I woonder also that Pighius would complaine of violating the iustice of God for that Paule obiecteth vnto himselfe Rom. 9 19. and yet changeth not his mind Neither is it anie maruell for as Paule himselfe testifieth all this whole matter perteineth vnto mercie and not vnto iustice Wherein notwithstanding as Augustine teacheth we may verie well defend How the iustice of God is to be defended that God dooth nothing vniustlie for whatsoeuer he giueth vnto the elect he giueth it of his owne and not of another mans and whatsoeuer he requireth of the reprobate he iustlie and by most good right requireth it These things had not Pighius obiected vnto vs if he had diligentlie weighed with himselfe the Antithesis which Paule hath put betwéene our works and the purpose of God For he saith Not of works but of him that calleth that election might abide according to the purpose 30 He thinketh also that it is absurd that the predestination of God should be made so frée for by that meanes he supposeth that there is laid a necessitie vpon men and all consideration of blame is taken awaie But this argument perteineth to our fourth article where we will intreate of this necessitie Howbeit Necessitie taketh not awaie the nature of sinne I maruell how this could come into his head that the consideration of sinne is taken awaie if there be granted a necessitie As though forsooth anie man can auoid originall sinne and yet dooth it not thereof followe that such a sinne is no sinne He addeth moreouer that we cannot auoid but that we must make God an accepter of persons Acception of persons Looke In Rom 2. 11. But if he had considered that this fault is then cōmitted when as we are mooued to distribute or to giue iudgement by such circumstances and conditions which make nothing at all to the cause he would neuer saie thus for this cannot haue place in God For he found not those circumstances and conditions in men but putteth in them euen such as himselfe will so as no man can obiect vnto him that as touching election he hath not attributed vnto his person that which was conuenient or agréeable for God is the author of all persons and of all comelines But he saith the care and endeuour to liue vprightlie is taken awaie As though we by this doctrine doo make men woorse and doo open a windowe to licentiousnes and dissolute life But how strange and false these things are I suppose it is thereby manifest for that we alwaies teach that predestination belongeth not onlie to the end but also to the meanes For we are predestinated not onlie vnto felicitie but also vnto good works namelie that we should walke in them and be made like vnto the image of the Sonne of God The
fréelie bestowed by God not thorough works or for anie woorthines of the receiuers On the other part men are woont to doubt whether themselues by the election of God be excluded from these promises or no héere must they teach that it is the part of faithfull people to receiue the promises of God generallie as they be taught vs in the holie scriptures by the spirit of God and that they ought not to be verie inquisitiue of the secret will of God For vndoubtedlie he would haue reuealed declared who be the chosen reprobate if he had knowne that the same should be profitable to saluation Wherefore séeing the scriptures reiect none particularlie from the promises euerie man ought so to harken vnto them as if they should particularlie perteine to himselfe And certeinlie togither with faith there will be a persuasion of the spirit giuen vnto the beléeuers so as they shall not be in anie doubt but that they verelie perteine vnto the elect By this meanes the ministerie of the church dooth seruice vnto God and worketh with him for our saluation not that the goodnes and power of God cannot without it both offer his promises vnto vs and also incline our minds to receiue the same For the grace of God is not necessarilie bound either to the ministerie The grace of God is not necessarilie bound to outward things or to the sacraments or else to the outward word But we now speake of the vsuall meanes whereby God dooth lead men vnto saluation And when as we haue once admitted the promises of God we which before were dead in sinne begin foorthwith to reuiue againe and being so restored vnto life in some part we obeie the lawe of God vndoubtedlie not in perfect wise but onelie by an entrance into obedience Further against our enimies the flesh and the diuell we haue the present helpe of God and in afflictions a woonderfull comfort and we haue the strengths and faculties of the mind and bodie restored And to speake at one word the grace of God which we haue described is the well-spring of all good things 11 But this one thing we séeme to haue affirmed which as yet is not prooued by the scriptures namelie that God dooth not onelie by his méere grace and good will offer the promises which we haue now spoken of but that he also by his spirit bendeth our hart to receiue them The first part was allowed euen of the Pelagians What maner of grace the Pelagians granted to wit that there is required a grace of doctrine and illustration But the other thing namelie that the hart should either receiue or refuse the promises offered they thought did stand in frée will But the scripture teacheth far otherwise for Ezechiel saith in the 11. chapter Ezec. 11 19 God dooth not onelie offer the promises but he also bendeth the hart to imbrace them The meaning of the fathers that God would giue to his faithfull a new hart and a new spirit and that he would take awaie from them their stonie hart would giue them a fleshie hart These things doo teach most manifestly that there must be a change made in our minds Wherefore when as we read either in Augustine or in other of the fathers that grace dooth first come which our will dooth accompanie as a handmaiden that must not so be vnderstood as if our will followeth of hir owne power It is not sufficient that the will be stirred vp but that it be also mooued being onelie stirred vp and admonished by grace Vnles the will should bée changed it would neuer followe wherefore it is first required that the will be changed then that it should obeie Chrysostome also must be heard with discretion who in his sermon De inuentione crucis saith that Neither the grace of God can do any thing without our will nor our will without grace for it is not generallie true that grace can doo nothing without our will vnles ye so vnderstand will to be that about which grace worketh Grace is not to expect the consent of the will but that grace must expect the consent of the will that is not true for grace changeth the will before the same be able to giue anie consent Wherefore Dauid praieth A cleane hart create in me ô God And Salomon Incline Lord Psal 51 11. the hart of this people to execute thy commandements And Dauid againe 1. Kin. 1 58. Psa 118 36. Incline my hart vnto thy testimonies The Pelagians taught The opinion of the Pelagians that the beginning of good works commeth from vs that is to saie from frée will and that grace dooth helpe forward vnto the easier and readier performance of them 12 But the latter Diuines and Sophisters The opinion of the Schoole-men least they should séeme altogither to agrée with Pelagius haue thus decréed that Grace dooth indéed come first but that it is our part either to receiue it or to denie it But this hath no more truth in it than had that opinion of Pelagius for how haue we wherewithall to admit the same grace If this were true saluation should come from our selues But Paule saith What hast thou that thou hast not receiued 1. Cor. 4 7. And if thou hast receiued why doost thou glorie as though thou hadst not receiued And against these Augustine citeth the words of Paule It is not in him that willeth Rom. 9 16. nor in him that runneth but in God that sheweth mercie If the sentence saith he of these men were true the apostle with like reason might haue said It is not in God that sheweth mercie but in him that willeth and runneth For as these men teach the worke séemes to be distributed so as the one part is ascribed vnto God and the other is left vnto vs and so that the grace of God is not sufficient vnlesse that we also put to our helpe and that we doo will and run But far otherwise the apostle Rom. 9 16. It is neither saith he of him that willeth nor of him that runneth but of God that sheweth mercie And in another place he saith of himselfe 1. Co. 15 10 I haue laboured more than all yet not I but the grace of God which is in me by which words he renounceth all in himselfe ascribeth it wholie to the grace of God And Augustine addeth We praie for our enimies which as yet be euill and will not obey God and doo refuse his promises Which thing when we doo what desire we but that God will change their wils Which vnlesse it were in Gods power to doo it should be craued of him in vaine 1. Cor. 3 5. And in another place Paule saith Not that we be fit to thinke anie thing of our selues as of our selues But and if we be not able so much as to thinke a thought certeinelie much lesse can we will for will followeth cogitation and knowledge
life be giuen vnto vs of mercie then must we néeds be altogither miserable before God But if they vnderstand that the regenerate are not vile in the sight of God bicause God beautifieth them with manie gifts and ornaments we grant to that yet those gifts whatsoeuer or how great soeuer they be ought not to séeme of so great force that they should be sufficient vnto eternall life And that commeth not through defaults of the gifts but through our owne default which in all things obey them not for we still carrie about in our flesh much of old Adam and of naturall corruption 20 Moreouer our aduersaries put a difference betwéene the good works of men regenerate for they saie Note a distinction of the aduersaries that those are partlie of our selues and partlie of God Those saie they as they are of vs can merit nothing but as they are of God they doo merit and are causes of eternall life and by this distinction they thinke that the matter is made plaine But we grant not so much vnto them for if we diligentlie and throughlie consider anie worke we shall of necessitie grant that it commeth of the grace of God and that we must not leaue vnto our selues anie praise thereof though it be neuer so small But bicause God vseth vs to worke who so long as we liue here are not throughlie clensed thereof it commeth that our works are alwaies vnperfect Moreouer if they were the causes and merits of eternall life Whereof it commeth that our works are alwaies vnperfect Rom. 8 18. we might with securitie put confidence in them But the holie scriptures doo not suffer that for Paule in the epistle to the Romans saith I iudge that the sufferings of this time are not woorthie of the glorie to come which shall be reuealed in vs. In this place Paule considereth of good works so far foorth as they are of God We haue it not of our selues to suffer aduersities for Christ for we haue it not of our selues to suffer aduersities for Christ his sake for it is God that worketh in vs that suffering And yet though it be neuer so great Paule saith that It is not to be compared vnto the glorie to come But these men appoint in it a merit as they vse to speake De condigno that is of worthines Thirdlie the aduersaries contend Works are not the causes of eternall life Sine qua non that good works are the cause of eternall life Sine qua non that is without which it cannot be obteined which saieng how ridiculous it is yoong infants whom we knowe are saued without works can testifie For although they by reason of age can doo nothing that is good yet doo they obteine eternall life wherefore this cause is not of so great weight as without it no man can be saued And in those that are of full age to speake properlie good works cannot haue the nature of a cause Good works are a beginning vnto eternall life for in them those are nothing else but a beginning of eternall life Wherfore séeing they are a certeine part of eternall life they cannot be counted causes thereof Neither ment I anie other thing else when before I said that good works are meanes and as it were certeine steps whereby God leadeth vs vnto eternall life This word merit vsed among the fathers but were meet to be forborne I grant indéed that among the fathers is oftentimes found the name of merit which word I would to God they had more seldome and with greater consideration vsed for that word hath ingendered most foule errors Although the fathers themselues in manie places mitigate and qualifie that word by expositions to the end we should vnderstand that they ment not the iust and proper nature of merit for they alwaies admonish that eternall life is giuen fréelie and that the saints are crowned by the mercie and compassion of God and that we ought not to trust vnto merits bicause they cannot consist before the iudgement seate of God and other such like Which sentences if our aduersaries would earnestlie weigh and ponder they would not so male pertlie and stubbornelie defend those merits which they call Ex condigno This word merit not vsed in the scriptures But as I haue said it is the safest waie vtterlie to absteine from this word especiallie séeing it is neuer vsed throughout the whole scriptures But they vse to obiect a place out of the 13. chapter of the epistle to the Hebrues Verse 16. Talibus hostijs promeretur Deus which after the Latins is thus englished With such sacrifices is God woone as by merit But in the Gréeke in the place of this word Promeretur that is is Woone or Merited is written this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Is delighted or Accepteth them They obiect also a place out of the 16. chapter of Ecclesiasticus Verse 15. Omnis misericordia facret locum vmcuique secundum meritum operum suorum Two places of the scripture obiected which according to the Latins is thus englished All mercie shall make place vnto euerie one according to the merit of his works But first that booke is not in the canons further the place is not well cited for in Gréeke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All mercie shall make place euerie one shall find according to his deeds in which words is no mention at all of merit Now let vs examine that which before wée said that Augustine writeth namelie that the apostle might trulie haue said that eternall life is the stipend of righteousnes but he would not Arguments ought to be taken of that which is written in the holie scriptures and not of that which might haue beene there written Here I saie that arguments ought to be taken of that which we are taught in the scriptures not of that which otherwise might haue béene taught in the scriptures Wherefore it is a weake argument if anie should thus saie The apostle might haue said that eternall life is the stipend of righteousnes therefore righteousnes deserueth eternall life bicause the argument must be taken of the words of Paule For if it were lawfull to reason after this maner the sound arguments which leane vnto the word of God should be weakened for there might alwaies be obiected although the scripture be so yet it might haue béene otherwise said and by that meanes we should haue nothing certeine And although I haue declared what Augustine ment by these words yet I cannot therefore be easilie persuaded to thinke That Paul could not haue otherwise written than he wrote that the apostle could otherwise haue written than he wrote For if the other kind of spéech should haue giuen occasion of hautinesse and pride then could it not edifie it behooued him also to followe the saiengs of the holie Ghost And although that sentence might peraduenture be spoken
the bodie of Abraham was dead and also the wombe of Sara In which words Chrysostome saith are laid the foundations of our resurrection which we beléeue shall come For if God were able to doo these things then can there be no want in him either of meanes or power to restore the dead to life againe What faith confirmed Abraham to obeie God And vndoubtedlie I am persuaded that this faith was no small helpe vnto Abraham for moouing of him to sacrifice his sonne according as God had required at his hands For though he had receiued the promise that he should haue posteritie by Isaac yet he sawe that although he were slaine yet there was place still remaining for that promise for he beléeued that God was able to raise him vp although he were slaine and make him to liue againe And how praise-woorthie the faith of that patriarch was Paule declareth when hée saith that he had not a regard vnto his owne dead bodie or to the dead wombe of Sara but gaue the glorie vnto God being most assuredlie persuaded that God was able to performe and bring to passe whatsoeuer he had promised Ambrose by an Antithesis or contrarie position declareth the excellencie of this faith for hée compareth it with the incredulitie of Zacharie Luke 1 18. vnto whom when the angel shewed of the birth of Iohn Baptist yet he remained still in vnbeléefe and therefore he was reprooued of the Lord and his toong so tied that he could not declare it which punishment was verie conuenient for that offense for they which beléeue not doo neither speake nor confesse Abraham considered with himselfe Although I am now by nature past child getting and am become barren yet the power and might of God is not subiect vnto the impediments of creatures for God can beyond the accustomed maner and course of nature bring to passe whatsoeuer hée will Wherefore although I by mine abilitie cannot beget a child yet God can make his promise excellent with a miracle whereby he may excéed the order of nature The Rabbins of the Hebrues saie that Abram begetteth not but Abraham begetteth bicause saie they therin is put the aspiration He being a letter perteining to the name Tetragrammaton As if it should haue béene said The power of God being added he which could not beget now begetteth children Augustine in his questions vpon Genesis thinketh that this place of the apostle is not absolutelie to be vnderstood for we read that after the death of Sara Abraham had manie children by his wife Chetura Gen. 25 1. which he afterward married And he addeth that the opinion of naturall philosophers is that men of great yéeres cannot beget children of old women but yet they may of yoong maidens Wherefore he thinketh that in this place we must vnderstand that the bodie of Abraham was dead as touching Sara his wife which was now ninetie yéeres old But this exposition hath no such assured cause to compell vs to thinke it to be true for in that Abraham begat children of Chetura Sara being now dead that might come by this meanes that God had now besides the order of nature restored strength vnto him for begetting of children Neither maketh that anie thing to the purpose which Origin affirmeth who vpon this place writeth that the bodie of Abraham is vnderstood to be dead bicause he now liued chastelie with his wife neither had he anie more fellowship with hir But he commendeth him for that when he had receiued the aduertisement of GOD that he should haue issue by his wife he againe went in vnto hir These things as it appéereth be deuised of his owne head for they cannot be gathered by the historie Now the apostle is in hand to commend the faith of Abraham for that he constantlie gaue assent vnto the promise of God although as well his owne nature as his wiues were vtterlie against it Whether Abraham doubted when a child was promised him verse 17. Both Abraham Sara laughed 7 But whether Abraham anie thing doubted when God promised vnto him a child the scripture séemeth to leaue in suspense for in the 17. chapter of Genesis it is written that hée laughed and said Shall a child be borne to one of an hundred yeeres of age And shall Sara bring foorth a child being ninetie yeeres of age I would to God Ismael might liue in thy sight These words haue a shew both of ioie and of admiration yet neuertheles being ioined with some doubting And for this cause dooth this scripture make mention of these things that the faith of Abraham which is so highlie commended should in no wise be thought to haue béene without mistrusts which are accustomed to spring of the flesh and humane sense but bicause the faith of the Patriarch ouercame these mistrusts therefore it is praised Neither doo we read there Gen. 18 12. that Abraham was accused of incredulitie by God as Sara was who in like maner laughed and if a man weigh the outward laughter they were both alike but God which is the searcher of the harts vnderstood right well the faith of either of them Holie men although they beléeued the promises of God yet sometime The saints to confirme their faith sometime required miracles Iudg. 6 17. 2 King 20 8 A remedie against a weake faith through humane weaknes were in some doubt and thereof it came oftentimes to passe that they required signes and miracles for strengthening of their imbecillitie Which thing we read of Gedeon and king Ezechias But in this place is shewed a remedie against such temptations namelie that we should call our thoughts back from earthlie impediments and fire our eies onelie vpon the power of God Of this thing the angel admonished the blessed virgin saieng Nothing shall be impossible with God Luke 1 37. Whether the blessed virgin doubted Although it appéere not by the words of the virgin that she doubted but onelie she asked how that should come to passe For she doubted not but that as the angel had told hir she should conceiue and that straitwaie but bicause she sawe that she was not as yet coupled in matrimonie although she were betrothed she demanded how that should come to passe whether she should wait till she were ioined in matrimonie or whether it should by anie other meanes come to passe Wherefore the angel in his answer comprehendeth two principall points The one is that by the same he might remooue mistrust if anie such had peraduenture stucke in the virgins mind for he saith With God nothing shall be impossible The second point is of the maner of conceiuing The holie Ghost saith he shall come vpon thee and the power of the highest shall ouershadowe thee But whereas some feigne that she asked this bicause she had vowed hir virginitie vnto God this néeds no long confutation speciallie The blessed virgin made no vow séeing we are by the historie it selfe taught that
worketh it in them Moreouer also all that whatsoeuer it be was alreadie before wholie due vnto God neither can we doo anie thing that is good or giue anie thing vnto him which is not his Wherfore we must take awaie all merit not onelie in them which are not as yet iustified All merit is taken both from the iustified and not iustified but also in them that are iustified But Pighius the easilier to persuade putteth forth a similitude of a certeine maister which hath manie seruants vnto whom to the end they should the more diligentlie and spéedilie accomplishe some worke which he setteth them to doo A similitude he appointeth a reward Who saith he will denie but that those seruants which spéedilie and diligentlie haue finished their worke haue deserued the reward that was promised We will bréeflie examine what may be concluded by this similitude If by seruants we vnderstand men regenerate in Christ we will grant that God setteth foorth prices rewards whereby we are stirred vp to liue holilie Neither will we denie but that such may be said to receiue a reward but yet we will not grant that they trulie and properlie merit the crowne of eternall felicitie And certeine of our writers to declare that this thing perteineth vnto the iustified doo vse a similitude A similitude not of a maister and his seruants but of a father his children For fathers are woont oftentimes with some certeine condition to promise a gowne a cap or monie vnto their children which although otherwise they would fréelie giue vnto them yet with some condition they doo it to quicken their endeuour as for example that they shall haue this or that thing after they haue once throughlie learned this or that booke Héere no man that will speake as he should doo and properlie will say that these children when they haue finished their worke haue deserued the gifts which were promised vnto them for the father fréelie and of his frée liberalitie giueth bestoweth the same vpon them But Pighius entreateth of seruants that is of men not as yet regenerate But that vnto such are by God set foorth anie rewards of good things I maruell out of what place he can declare it or wherby will he prooue that the works of such men séeing they are yet as we haue taught sinnes can please God And séeing the matter is so vnto them is set foorth not a reward but a punishment Howbeit to make the thing more plaine let vs compare children and seruants together Children though they doo nothing A comparison between children and seruants yet they enter vpon their fathers inheritance onelie if that they will receiue it but seruants though they labour neuer so much yet they haue no inheritance with the children This is so plaine that it néedeth no further declaration 70 But to wrest from vs that which we doo affirme namelie that if works be required vnto iustification the honour of Christ should be diminished as though his merit alone could not be sufficient to reconcile vs vnto God I saith he doo take awaie nothing from Christ but doo leaue vnto him his honour whole and safe But I beséech thée how doost thou take away nothing when as thou requirest works vnto our iustification and so requirest them as thou saiest that GOD more regardeth them than faith But he thus expoundeth his owne subtill ridle that Christ in that order of his is a sufficient cause as if he should haue said If we speake of the reconciliator and of that sacrifice whereby we are reconciled vnto God Christ onlie is sufficient But we cannot be prepared and be made apt vnto that benefit but by manie works I cannot doubtlesse but maruell where is become the wit of this so great a Sophister As though they forsooth against whome the apostle disputeth euer said that works are required vnto iustification as outward principles or grounds Vndoubtedlie they also went about the same which Pighius dooth that works are certeine purgings and preparations of the minds Further who séeth not that a generall proposition being true it is lawfull to applie vnto all the particular propositions thereof that which is either affirmed or denied in it Wherefore séeing Paule denieth that a man is iustified by works he excludeth all kinds of works in what order soeuer they be put But Pighius saith further that God requireth these works that he maie fréelie impute vnto vs iustification Whosoeuer is but euen slenderlie exercised in the holie scriptures shall easilie sée that this man is euen directlie repugnant vnto Paule for he in the epistle to the Romans saith Rom. 4 4. Vnto him which worketh not a reward is imputed according to grace But Pighius saith Vnto him which worketh God imputeth righteousnes fréelie But to impute fréelie and not to impute fréelie euerie child maie sée that they are contradictorie But weigh gentle reader this reason of two contrarie branches These works which he speaketh of either profit to iustification or els profit not if they profit not why calleth he them preperations For amongst causes are reckoned also causes preparatorie But if he will say that they profit and are in verie déed causes preparatorie with what face can he affirme that he plucketh awaie nothing from the honour of Christ but appointeth him to be the whole and absolute cause of our iustification But peraduenture this two-membred argument a man will turne vpon vs touching those works which followe iustification For he will saie either they are profitable to obteine saluation or they are not profitable if they be not profitable why are they required Wherevnto good works profit after iustification and why are promises made vnto them But if they be why doo we not allow merit to be in them I answer that such works are profitable vnto men regenerate for that they liuing vprightlie orderlie be renewed and made more perfect But that is nothing els but a certeine inchoation and as it were a participation of eternall life Further it hath séemed good vnto God by such meanes or rather by such spaces to bring men to eternall felicitie But we cannot call these works merits for Paule expressedlie teacheth that The reward of sinne is death Rom. 6 23. but eternall life is grace But that which is giuen fréelie That which is freelie giuen excludeth merit vtterlie excludeth merit And in the meane time we ought to remember that there is a great difference as we haue oftentimes taught betwéene their works which are as yet strangers from Christ and from God and their works which are now by grace graffed in Christ and made his members 71 Afterward also he goeth about to confute that which we say that a man is iustified by that faith which hath a respect vnto the promises of Christ and of the remission of sinnes as though we hold that faith is the proper correlatiue of such promises For he saith that
Ierom that God would punish the rashnesse of the fathers vow by the death of his daughter But there be two places saith he that let me from the blaming of Ieptha One is for that in the epistle to the Hebrues he is numbred among the saints and it is written that The spirit of the Lord was vpon him Howbeit did those holie men which are reckoned in the epistle to the Hebrues neuer sinne Yes vndoubtedlie their sinnes are set foorth in the holie scripture Iud. 8 2â— and .33 Gedeon who is among that number a litle before his death made an Ephod which was the destruction both of himselfe and also of his house The second place is verse 19. The spirit of the Lord came vpon him yet this letteth nothing but that he might afterward fall But thou will saie that Ieptha had the victorie but with Gedeon there went nothing well after that act Yea Iud. 8 27. and Gedeon saith he did before after a sort tempt God and yet he had the victorie On this wise saith Augustine But I would saie otherwise for I agrée not with Augustine to thinke that Gedeon tempted God So then I would answer after this maner Dauid committed adulterie 2. Sam. 11 4. and straitwaie afterward obteined the victorie and tooke the citie Rabbeth Ammon in the siege whereof he caused Vrias to be slaine Saule persecuted Dauid 1. Sam. 23. in the meane time there were messengers sent to him from the Philistines he leauing Dauid went to the warre and obteined the victorie Moses sinned at the waters of strife Num. 20 12 The people also had sinned manie waies and yet they obteined the victorie against Sihon and Og Numb 21. being most mightie kings Wherefore we will grant that Ieptha was numbred among the saints and yet he might sinne And although he sinned yet he obteined the victorie And we will grant that the spirit of the Lord came vpon him but it was the spirit of strength And although the spirit of the Lord were vpon him yet it is not of necessitie that he did all things by the same spirit for we also who are christians haue the spirit of Christ when as yet none of vs is renewed in all parts naie rather we doo all sinne oftentimes God by the sinnes of the godlie wold figuratiuelie instruct the people Augustine addeth moreouer that although the forefathers somtimes sinned yet it nothing hindereth but that God may vse their sinnes to signifie those things which might instruct the people For GOD is so good that euen out of verie sinnes he picketh laudable commodities and maketh them allegoricallie to declare what séemeth profitable vnto him In like maner as when Iudas plaied the harlot with his daughter in lawe the same signified that GOD would couple vnto him his church which before was an harlot And so it may be that by this act of Ieptha he signified that God so loued mankind as he would giue his onelie begotten sonne to die for it for he did not in vaine and without anie cause suffer such a thing to be doone by the fathers Albeit they gréeuouslie sinned yet could God vse their actions to the instruction of his people They were amazed at the sacrifices of beasts neither did they as it had béene méet they should lift vp the eies of their mind vnto Christ Wherefore God would by this meanes stir vp them that were sluggish that by the humane sacrifice of the daughter of Ieptha they might be led to thinke vpon Christ for he it was that should giue life and become the sacrifice for mankind 21 Afterward Augustine declareth a reason whereby he defendeth the act of Ieptha It may be said saith he that he was mooued by the spirit of GOD to make a vow and led by the same spirit to performe it wherefore he shall be woorthie of praise so farre is it off that he should be reprooued Howbeit this cannot be gathered by the words of the historie And whereas some saie which we before haue touched that he wept râ—at his garments sorrowed earnestlie and therefore was not led by the spirit of God this dooth not much mooue me God so requireth obedience as he draweth not awaie humane affections Matt. 26 38. Ibidem 39. For God so requireth of vs the duties of godlines that neuertheles he taketh not from our minds humane affections Christ himselfe when he was to suffer willing death for our sakes said neuertheles My soule is heauie euen vnto the death He praied also Father if it be possible let this cup passe from me But Augustines meaning was to declare how Ieptha might be defended which I also would gladlie doo if I had anie part of the historie to helpe me But that which followeth in Augustine is spoken to imitate Ambrose An excusing of Augustine for he writeth that The error of Ieptha hath some praise of faith Which as I haue declared before may not be receiued for if it were an error then can it not be ascribed vnto the motion of the holie Ghost Further if it were sinne what praise of faith can there be in it Bicause he feared not to paie that which he had promised What if the vow were not lawfull Can faith be commended there Moreouer he saith He eschewed not the iudgment of God and he hoped that he would haue forbidden him from killing of his daughter He would rather that the will of God should in anie wise be doone than that he would contemne it These things were well spoken if he had béene assured of the will of God But was not the will of God manifest Naie rather God had otherwise forbidden by his lawe Wherfore if it were an error it ought not to be praised but if the spirit mooued him then was there no error in it That which he afterward addeth is most true and maketh on my side First he teacheth that it was forbidden both by the example of Abraham and also by the lawe that a man should not kill his children Further why the maidens wept he bringeth the same reason which I alledged namelie that both fathers should beware from binding themselues to such a vow and also that so great an obedience of such a maid should not be forgotten These things we haue out of Augustine by which words appéereth that his opinion was that this virgine was sacrificed in verie déed and not compelled by the vow of chastitie to liue sole Which iudgement I my selfe doo altogither allow 22 They which hold the contrarie haue onelie two or thrée authors but there be a multitude which hold on my side and especiallie the ancient Rabbins which liued at that time when the Chaldaean paraphrast and the writing of the Thalmud were set foorth For the Chaldaean paraphrast affirmeth that the maiden was slaine Iosephus Ambrose Reasons by which the interpretation is confirmed and Augustine are of the same opinion And the reasons which we haue
oppressed Hercules After which sort the Poets haue reported that Hercules wandered through the world that by his force he might subdue wicked and cruell men which miserablie afflicted mankind Neither did the Apostles for anie other purpose trauell throughout the world but to deliuer men from the power of the diuell and by the preaching of the Gospell to loose them from the chaines of errors Christ also for the selfe-same cause would trauell and iourneie among men that by his doctrine death he might deliuer mankind from eternall destruction So as the Kenites maie be numbred among these for they also ioined themselues in the societie of the Israelites to helpe them through the desart for they hauing good knowledge of those places might be a great helpe vnto the Iewes These counsels are plainlie iudged to be good and honest for whose cause trauellings which are willinglie taken in hand are honest and praise-woorthie There may be other causes also of trauelling which as they are not alwaies to be accused so are they nothing comparable to these either in praise or in woorthines Wherefore let godlie men when they trauell into other countries haue regard as much as is possible vnto these causes which I haue now mentioned And as God disappointed not these Kenites of the fruit which they expected but made them partakers and that plentifullie of those good things which he had prepared for his people euen so séeing he is now the same God which he was then we must beléeue that he will not suffer himselfe to depart from his accustomed maner and perpetuall goodnes so that we obserue the iust causes and reasons that should mooue vs so to trauell abroad 30 But in that matter we haue néed to be verie warie and circumspect namelie that as Seneca in his 150. epistle to Lucillus Seneca What it behooueth vs to take heed of in peregrinations verie well admonished we trauell from our selues that is that we laie awaie our wicked affections bicause changing of places doth little profit if we carie about with vs the same affections which we had before Yea and it maketh most of all to the renewing of godlines that we should be strangers to our owne selues for what profit had come vnto the Kenites by the good lawes honest maners and pure religion which the Iewes professed if they would haue had their owne with them and haue abidden in the same wherein they were conuersant before So then they which doo trauell into other countries for studie godlinesse sake ought not to determine with themselues to behold cities buildings riuers fields vineyards woods plaies and maners of men for all these things although they somewhat delight the beholders as children which taking pleasure in euerie new and strange thing doo maruell thereat yet are they to little or small purpose at all The summe is that aboue all other things they studie onelie to be bettered in godlinesse and learning For if they shall but smallie regard this they shall be rather iustlie said to wander than to trauell Let them not therefore reteine with them anie longer those euils which they auoid yea and aboue all things let them wander far from the ignorance of God from the vnskilfulnesse of the holie scriptures from corrupt affections from wicked and pernicious examples This is the iust cause of trauelling which the Kenites by their example doo declare vnto vs. The Lacedemonians forbad peregrinations If the Lacedaemonians had had a regard vnto this they would not by their lawes haue forbidden trauelling But I persuade my selfe that hereto they had respect that they noted it to come to passe for the most part that their countriemen by trauelling abroad learne of strangers whom they go to sée not their vertues and wisedome but rather their vices and errors and afterward being infected with manie euils they returne into their countrie where they destroie their citizens with a certeine pestilent contagion Which certeinlie no man doubteth to be a great euill and discommoditie to the common-weale And yet we maie not therefore conclude that all trauellings are hurtfull for there can be found no citie The commoditie that commeth by peregrination no people nor anie publike weale in the world which hath not manie things vnperfect both in their maners in their lands which may be amended and corrected by the sight and knowledge of others Lycurgus which made that lawe Lycurgus profited much by trauelling into strange countries Yea and the Decemuiri of the Romans The Decemuiri of the Romans went themselues into Gréece to the end they might knowe the lawes of that people by meanes whereof they did maruellouslie prouide for their owne common-weale The seuenth Chapter Of Marriage and Sole life especiallie of Ministers IT is now a thing woorthie to be noted In Iud. 4 5. Maried folks are not contemned of God Looke in 2. Kings 4 at the beginning Esai 8 2. that maried folkes are not despised of God for of them he hath chosen some to be prophets and those verie notable For Esaie was commanded to go vnto a prophetisse which both conceiued and also brought him foorth children Ezechiel also was maried Wherefore that Syricius of Rome Eze. 24 16. and his fellowes must not be harkened vnto when they forbid the whole ministerie vnto maried folke And this reason forsooth they bring namelie bicause it is written by Paule that They which be in the flesh cannot please God Rom. 8 8. and bicause in the old law it is commanded Be ye holie for I am holie and againe Leuit. 11. 44 Ye are the temple of God or of the holie Ghost But these testimonies now alledged if they might serue anie thing for their purpose then vndoubtedlie should they declare that no men which be maried can please God neither that anie may be counted holie vnlesse such as be of single life 1. Cor. 3 17. The temple also of God or of the holie Ghost should be restrained to the clergie alone But how vaine these things are all men perceiue so well that they néed none of my labor to expound them For who séeth not that the sentences now alledged are not spoken particularlie to one man or to an other but are pronounced to all the faithfull The maner of the Ethniks as touching virginitie or single life It was the maner of the Ethnikes to haue their prophetisses either virgins or else such as were of sole life as it is written of the Sibyls They also appointed certeine priesthoods vnto women but yet to virgins onelie namelie the sacrifices of Vesta and also of hir that was called Bona Dea. 2 Neither must we beléeue The maried men which were called to the holie ministerie did not leaue their wiues 1. Cor. 7 5. that those maried folks which were by God taken to the office of prophesieng or to the holie ministerie did straitwaie forsake their wiues for neither
nature or dignitie of persons since rather he putteth vpon vs all such persons as it hath pleased him Otherwise if respect be had vnto our originall we be all equall and deriued all from one clod of earth We cannot performe all things that be set foorth vnto vs by God 18 They saie also that whereas God laieth before vs two kinds of life namelie matrimonie or sole life vnlesse he should permit vs to haue a frée choise he might séeme to dallie and in vaine to set foorth those things vnto vs. If this kind of reasoning were effectuall a man might saie Séeing life and death are set before vs by God A similitude there is strength naturallie present whereby we challenge vnto our selues life refusing death And whereas in like maner there is set foorth vnto vs either the obseruing or transgressing of Gods commandements there is libertie granted and strength sufficient in vs to put in execution either of them at our owne pleasure When as neuerthelesse it appeareth most manifestlie that none without the singular grace of GOD can kéepe the commandements A similitude euen as a sicke man although that health be propounded vnto him can neuer of his owne bare and simple choise recouer health without the benefit of God by meanes of the physician and medicines A similitude Further whereas there be sundrie arts and functions of mans life which are set before vs yet are we not all fit for them neither haue we equall strength and power to compasse them There be some which are altogither vnapt to learne lawes or physicall sciences or languages or honest arts bicause perhaps they want memorie wit or industrie And to others which be of the weaker sort it would be impossible that they should take vpon them the feats of warre or the ship-mens cunning Wherfore touching virginitie or sole life there is no commandement extant which is not conuenient for all men Euerie one ought in himselfe to doo that which we sée the wiser sort of parents neglect not to doo towards their children when they are to put them to anie art or occupation verelie they search out what they can doo wherevnto they are apt and able which being knowne they determine of them as they shall sée them naturallie giuen and made therevnto Wherefore let vs not deale vnaduisedlie but let vs earnestlie desire God by praier that he will shew vs what kind of life may be most conuenient for our saluation that it may be conformable to the grace which is giuen and God will not faile them which inquire and aske counsell of him 19 They vniustlie accuse vs We despise not praiers fastings as though we despise praiers and fastings which thing they speake not trulie séeing we knowe that chastitie is conuenient both for matrimonie for sole life neither doo we thinke that it can be had vnlesse it be granted by God But this we saie and constantlie affirme that it is a rash part for vs to will and go about to prescribe vnto him in what state he should place and appoint vs when we burne and are tempted in such sort that we being ouercome doo yéeld our selues vnto lust leauing matrimonie which we may vse as a iust remedie appointed by God to giue our selues so long to praier and fasting vntill we win the will of God that he at our owne choise would haue vs not chast married folks but continent sole liuers In things indifferent God dooth not alwaies grant the suppliant that which he iudgeth good for himselfe In these indifferent things we obteine not alwaies that which we our selues thinke to be good for vs but rather that which GOD knoweth dooth make most for the sanctifieng of his owne name Paule praied to be deliuered from the sting of the flesh and from satan which buffeted him but he heard that grace should suffice him 20 They also which serue this or that saint An obiection argue after this maner God granted a sole life vnto Paule vnto Iohn therefore the same is granted vnto all I answer An answer that this is a verie cold cauillation séeing there is brought no full and perfect induction For as touching some The induction is not perfect it may be granted that God gaue particularlie vnto them the gift of sole life but that it is vnderstood to be of all men alike it is both false and against the holie scripture partlie in Matthew and partlie in Paule Also there is a place brought by them out of the epistle to the Philippians I may doo althings in Christ Phil. 13 4. who strengtheneth me But the sense of these words is not generallie to be taken for Paule was minded A place to the Philippians discussed Phil. 1 24 and 2 24. as it is there written to haue abidden longer with the Philippians who neuertheles could not escape the persecution of Nero the emperour Also he desired to haue the lawe of his members taken awaie Rom. 7 24. which resisted the lawe of the mind which might not be so long as he liued here Wherefore the apostle in that place spake of hunger thirst penurie pouertie and finallie of the crosse which Christ dailie laid vpon him to beare These things he said that he was able to endure through Christ but he spake not of those things which men by their owne rashnesse doo willinglie laie vpon themselues It is your owne lithernesse saie they for if you would no doubt but you might repell from you the burning and stings which ye alledge for an excuse Here we demand againe of them that when a man dooth that shaking off all slouthfulnesse which other men doo not whether he haue that which he hath of himselfe or of God Beware thou saist not Of himselfe for then shalt thou discouer thy selfe to be a Pelagian And if thou saie Of God then of necessitie thou confessest that there is something in him which is not granted vnto other men and that is euen the same which we speake of Certeinlie a miserable thing is the deriding which they make of vs when we vse to name the word Gift or Vocation and they saie that these be dreames and imaginations of our owne Howbeit these men should knowe that we are not ignorant that the Schoole-doctors haue not spoken on this wise howbeit the faithfull and such as be verie godlie and sincere haue not béene ashamed to vse these termes The names of gift and calling which the holie Ghost hath spoken in the holie scriptures The name of calling is vsed by Esaie in like maner by Ieremie and the other prophets Esai 49 1. Iere. 7 13. Ioel. 2 32. Rom. 8 29. Rom. 9 12. Rom. 11 29 1. Cor. 7 20. Gala. 1 15. in the new testament it is vsed in the 8. 9. and 11. chapters to the Romans also in the 7. chapter of the first epistle to the Corinthians in the first chapter to the
fift and sixt chapters The cheefe means whereby man is called to repentance It also furthereth much if the life of Christ be set foorth if his godlinesse be shewed that by comparing the contrarie in vs we may vnderstand how farre off we be from Christ Moreouer if we be often put in mind of the promises of God and the honor of them set foorth at large and that it be shewed that sinne dooth exclude vs from them Thirdlie if the lawe it selfe be vrged and rightlie expounded that we may sée what it requireth and how much we be debtors There may also out of the scriptures be added examples of repentance euen of such as were excellent men in humane worthinesse such were Dauid Ezechias Manasses Nabuchadnez-zar and Peter These examples shew that this waie which Christ taught must be followed The effects must be weighed namelie refreshing Christ said I will refresh you This repentance worketh maruellous ioies first of all in vs secondlie in the church Matt. 11 28. also among the heauenlie companie Christ saith Greater is the ioie in heauen vpon one penitent sinner than of nintie and nine that are iust Luk. 15 7. This place dooth Augustine handle in his booke of Confessions for Victorinus at that time was conuerted vnto the faith at Rome a confession whereof he made a great ioie was raised in the church Lastlie the mercie of God must be set foorth how readie he is to receiue penitents Héerevnto serueth the historie of the prodigall child Further that which Christ spake of the shepheard Luk. 15 11. which leauing his whole flocke went to séeke for one shéepe Also that which is spoken of the woman which found a grote in the 15. of Luke Let this suffice which we haue spoken of repentance The ninth Chapter Wherein is treated and discoursed of workes of Supererogation of Purgatotorie and of other papisticall corruptions In 1. Cor. 9. verse 23. BVt forsomuch as superstitious men doo labour by some places of the scripture to thrust vpon the church manie of the works of supererogatiō first we will sée what the opinion of these men is and by what reasons they confirme the same afterward we will bring weightie arguments against their error further we will consider what must be determined by the word of God lastlie shal be confuted the reasons which séeme to withstand this discourse Touching the first An opinion of the Schoolemen touching the measure of obseruing the lawe of God it is taught in the schooles that God is so verie good that whereas he might haue compelled vs to manie and almost to an infinite number of things yet would he not bind vs so greatlie as he might haue doone but in the kéeping of the lawe he limited vs within certeine bounds and latizes within which whosoeuer shall kéepe themselues shall atteine vnto saluation But and if so be there be anie found so prompt and willing as they will go beyond the bounds prescribed them in the commandements that is verie lawfull neither is it doone without great praise and reward Wherefore they terme such works not to be works of dutie wherevnto we are bound by the lawe And séeing such kind of actions as they saie be most honest and most holie they call them works of supererogation Whence the works of supererogation are named that is an ouerplus of well deseruing as though by them we bestowe and giue more than we are bound to doo 2 For the confirming of these things The first reason of our aduersaries they bring the first argument out of the epistle to the Corinthians It was lawfull for Paule and that by all lawes to take his expensis while he preached and yet he did not take them wherefore he gaue more than was necessarie by the commandement of God Wherevpon he sharplie rebuked the Corinthians saieng 1. Cor. 8 9. I absteined euen from those things which were lawfull for me and will not ye temper your selues from the things that be vnlawfull Further The second reason they bring foorth the yong man which was desirous to obteine euerlasting life to whom the Lord said Keepe the commandements Behold saie they Christ describeth to him a generall kéeping of the commandements as being necessarie for his saluation The yong man goeth yet further and testifieth that he kept those commandements from his childhood Christ hearing this looked vpon him and loued him and said If thou wilt be perfect go thy waies sell all that thou possessest and giue it to the poore and followe me This saie they is a worke of supererogation for he had first as much as was required vnto saluation This did Christ as being perfect set before him which was put to his choise whether he would doo it or no. Also they bring an argument out of the seuenth chapter of the first epistle to the Corinthians The third reason touching sole life or virginitie verse 28. and. 38. which state is so fréelie laid before vs as he which taketh not the same vpon him may haue saluation but he which doth take it vpon him is both commended the more and is said to doo somewhat better Wherefore the apostle saith He that giueth his daughter in marriage dooth well but he that giueth hir not dooth better verse 25. And he plainlie testifieth that He hath no commandement touching this matter but onlie that he giueth counsell Wherevpon they appoint manie euangelicall counsels The scholemen descant vpon the word counsell in Paule the which Thomas and other Schoole-men doo thus define namelie that they be persuasions of a greater good added to the cōmandements that a more readie better end may be atteined the which things doo not bind vs to assent vnto them but onelie that we contemne them not and that as touching the preparation of the mind we at a certeine time both admit and execute them The fourth reason They gather a reason also of almes-déeds as if a man be bound to giue the tenth and he giueth the fift part this man saie they dooth vndoubtedlie more than he is bound to doo Wherefore Christ Luke 21 1. in the 21. chapter of Luke cōmendeth the poore sillie widowe bicause she powring out all hir substance being but one small farthing offered more than the rest séeing others gaue of that which was ouerplus vnto them and thus they conclude that she bestowed more than she was bound to doo The fift reason Yea moreouer if thou take awaie from these men the works of supererogation they shall haue no satisfactions for sinnes wherein the third part of repentance consisteth bicause vnto such satisfactions they require works which otherwise be not due For if that penitent persons should be bound in anie other respect to doo those things The sixt reason they should not satisfie for sinnes Lastlie I haue heard many alledge that place out of the epistle to the Romans Rom. 8 35.
of things and being miserablie deceiued they will at the length despaire of being able to perceiue anie thing or else if they thinke they haue vnderstood anie thing they shall falselie so persuade themselues And while we mistrusting them vse reason and vnderstanding to search out the truth they ouerthwart vs and as anie thing either gréeuous or pleasant shal be brought to mind they call vs against our wils from our ernest studie Further who séeth not that in euerie kind of doctrine there is néed of seuering the mind which the more earnest it is and the more the matter is excluded from our cogitation the more excellent and woorthie kind of knowledge is had And this is spoken of that knowledge which we vse in contemplation and discerning of anie thing But if thou go vnto that knowledge which is performed in dooing and practising which commonlie by the Gréeke word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Practise there it is disputed chéeflie whether the matter be honest and iust But of that which is good honest iust of vertues and such like no sense of the bodie hath knowledge at all I passe ouer that in respect of the bodie it is néedfull to eat to drinke to prepare garments and such other necessaries innumerable which commodities séeing it is a most laboursome thing to atteine it is vnspeakable how much we are for this cause drawen awaie from knowledge of the truth Yea and that we be not disappointed of these things we must heape riches togither Héereof commeth chidings contentions warres and infinit other things which if so be they doo not ouerthrowe all good indeuors yet doo they corrupt hinder the same Whereof it commeth as it is concluded by the philosopher that by reason of all the things now spoken of either we shall knowe anie thing with a true and perfect knowledge or else that we shall atteine the same after death onelie Then séeing that the mind dooth so much the more knowe and vnderstand anie thing as it is more separated from the bodie and lesse cleaueth therevnto it remaineth that we ought continuallie to indeuor to withdrawe the mind from the bodie And this they make to be the verie clensing of man to wit that the pure should be diuided and separated from the vnpure Now then it is no maruell if they make the bodie to be the prison and sepulchre of the mind If thou peruse histories Many haue killed them selues to visit their friends departed thou shalt find manie which killed themselues to the intent they might go to visit their louers and déere friends which were departed and shall we saie they beare it gréeuouslie if death come vnto vs that we may be able manifestlie and without impediment to behold the truth Wherefore they saie that they which for death sake afflict or macerate themselues and die through sorrowe and sadnes are not woorthie the name of philosophers but to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louers of their owne bodies or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louers of riches 5 In this saieng of the philosophers now declared Death is an euill thing and whie are comprehended certeine things which are not verie agréeable to the holie scriptures and to the right catholike faith For we saie that death is to be counted not good but euill séeing God laid the same vpon mankind as a punishment Gen. 3 19. wherefore he would haue vs moorne and lament for the same The which thou séest to be doone by humane lawes for if anie greeuous offense be committed by citizens they iudge them to be punished with death And all liuing creatures which are led by the iudgement of nature which can not be deceiued bicause it is ruled by the counsell of God séeing they shunne death and by a certeine common sense by all meanes abhorre it no dout but they iudge it to be an euill thing It is no hard matter also to confirme the same by an argument of the contrarie Life is accounted good wherefore death is euill And that life is to be reckoned among good things héereby thou maist perfectlie perceiue bicause God promiseth the same as the reward of obedience towards his lawe He that dooth these things saith he shall liue Leuit. 18 5. Further death is euill séeing it is brought into the world through an euill cause that is to saie through sinne Gen. 3 19. And the holie scripture doubteth not to call the same The enimie of Christ for Paule wrote in the first to the Corinthians 1. Co. 15 26 that The last enimie which shall be destroied by Christ is death And it is so euill as it darkeneth the action of the best and most excellent vertue I meane the delight of fortitude or valiant courage For as testifieth Aristotle in his Ethiks the same worketh not with pleasure except it be in that respect that it hath relation vnto the end For a man of valiant courage while he dieth for an honest cause dooth it not without gréefe and some sadnesse Which how true it is Matt. 26 37 was declared in Christ himselfe when as in the garden he abode the conflict of the flesh and the spirit An humane bodie is not to be condemned against the opinion of the philosophers Then are they deceiued in this consolation of theirs while they will make death to be good vnto vs. Moreouer this reason of theirs hath an other absurditie bicause they condemne an humane bodie the which is a woorthie and notable gift of God not an vnperfect but a most excellent woorkmanship of God shineth therin Who is able to expresse how cunninglie the same hath béene wrought by God This is a woonderfull thing not onelie vnto Aristotle Galen and other Ethnike writers but also vnto Lactantius Gregorie Nazianzen Psal 8 2. and other catholike fathers innumerable And Dauid confesseth that thereby is knowen the woonderfull wisedome of God Finallie séeing we doubt not but that God made the same among the rest of his creatures and that the scripture plainlie confesseth by the testimonie of God himselfe that whatsoeuer things God made they were verie good it foloweth without all controuersie that the same also is good 6 As touching the coniunction also of the soule with the bodie it is decréed that we must affirme the same to wit that it should be accounted good least we fall into that opinion which is ascribed vnto Origin namelie that soules for their demerits in an other life are thrust vnto bodies Whom the apostle sufficientlie prooueth to haue iudged amisse who in the epistle to the Romans saith concerning Iacob and Esau Rom. 9 12. When as they had not as yet doone anie thing either good or euill of the one it was said Iacob haue I loued and of the other Esau haue I hated Neither is the thing obscure to him that dooth well
kinde of gouernments in the Church yet to confesse the truth this me thinketh is most fitlie to be vnderstoode of Elders not in verie deede of them which had the charge of the word and of doctrine but of those which were appointed as assistantes vnto the Pastors They as being the discréeter sort and indued with a greater zeale and godlinesse were chosen out from among the laitie The office of the Elders Their office was chiefelie to attend vnto discipline and to take héede what euerie man did and in euerie house and familie to sée what néede euerie one had as touching that which belonged to the soule or to the bodie For the Church had hir ancients or if I may so saie hir Senate which according to the time prouided for profitable things Paul describeth this kinde of Ministerie not onelie in this place but also in the first to Timothie For thus he writeth The Elders are worthie of double honour 1. Tim. 5. 17. especially they which labour in the worde and doctrine In which wordes he séemeth to signifie that there be some Elders which teach and set forth the word of God Two sortes of Elders and there are others which although they doe not this yet as ancients and Elders they doe gouerne in the Church This did not Ambrose leaue vntouched when he did expound that place Yea he complaineth that euen then either through pride or through the slouthfulnesse of the Priestes they were in a maner worne awaie For while they which haue the gouernment of the Church séeke to drawe all things vnto themselues they prouide as diligentlie as they can that they maie haue no fellowe officers ioyned with them in that roome Rom. 12. 8 Wherefore Paul willeth that they which haue this charge should doe their indeuour and remoue slouth and sluggishnesse Further he addeth He that sheweth mercie let him doe it with cheerefulnesse The office of widowes and of old men And this séemeth to haue bin the office of widowes and of olde men which were to that ende maintained by the Church that they shoulde take care of strangers and of them that were sicke For good cause he commandeth these to haue chéerefulnesse For men that be weake and afflicted are much reléeued if they sée their necessities are ministred vnto with chéerefulnesse For they which with a frowning countenance and heauie chéere do these things séeme to adde sorow vnto them that be sorowfull for thereby they misdoubt that they be chargeable and troublesome to their brethren By meanes whereof they are oftentimes brought to that point as they count death much better than such a life Thus much spake Paul concerning the publike ministeries of the Church which he vpon iust cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit frée gifts For al these things Why these ministeres be called free gifts although it séemeth that they maie be gotten by humane arte and industrie yet shall we neuer bring to passe any thing in that kinde by our owne labour vnlesse we be holpen by the grace of God wherby those things which we doe are made profitable and effectuall For they which are occupied in these offices maie in déede without the helpe of God obtaine the praise of men and well liking of the people but they cannot further the saluation of soules commoditie of the Church And as touching this matter they oftentimes haue God fauourable and gratious vnto them which neuerthelesse obey him not with a syncere wil. But this is to be excéedingly lamented that this gouernance of the Church is so miserablie decaied that at this daie not so much as the names of these functions are anie where extant In the stead of these they haue put Taperbearers and I knowe not what Acoluthes and Subdeacons which serue for trifling and vaine actions about that superstitious Aultar of theirs In 1. Cor. 16. verse 5. 12 And in the first Epistle to the Corinthiās the 16 Chapter we haue a notable place as concerning the visitation of Churches For Paul for the same cause would returne to the Corinthians first suruey the Churches of Macedonia because he could not straight waie trauell to Corinth he deuised to send thither Timothie Of the visitation of Churches And howe necessarie the visitation of Churches is the state of humane things doeth declare by the which we easilie perceiue that things do oftentimes decaie and fall to ruine vnlesse they be nowe and then reuoked to their first order and institution Wherefore wée are not to doubt that this is no humane but an apostolicall inuention What maner of men the visitors of Churches should be But it behooueth that they which visite shoulde be men of great authoritie of honest and godlie life and also wel instructed in the holie Scriptures For if so bée they shall not by the worde of GOD perceiue those things to be peruerse which they woulde amende they shall bring nothing to passe Peraduenture thou wilt saie séeing al Churches haue their owne Pastors what néede is there that other men shoulde come vnto them to visite Wée aunswere that it oftentimes happeneth that the men of anie Church do not so greatlie estéeme their owne Pastors being otherwise good men because through continuall conuersation they grow in contempt but when they shall come before thrée or foure which bée of other Churches beeing men of great name and authoritie they may be a great deale more easilie corrected and the ordinances of the Pastors if they bée good ordinances maie bée maintained by the authoritie of these men if they bée not good they maie bée amended Now it is growne to an vse that this office of visiting is assigned vnto Primates and Archbishops because those men which were indued with the more ample giftes of God and which did excel others in learning holines were woont to bée preferred to the higher places to the chéefe seas and more notable Cities But forasmuch as we sée that in the most places at this daie such high degrées are by the fauour of princes and by peruerse election commended vnto vnméete men what profite can these men bring by their visitation Verilie not a whit but oftentimes no small inconuenience Of calling and especiallie vnto the Ministerie 13 Verie ill doe they gather In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe which thus saie Things happen not to this or that man according to his minde therefore his calling is not of God For who suffered either more or more gréeuous things than did our Sauiour Christ And yet was his calling most lawfull Wherefore a great comfort is héere offered to the ministers of the Church and to lawfull magistrates that although they sée manie troubles laid before them yet that they should not despaire for those things procéed of the Diuell Hée verilie hateth all lawfull calling For hée séeth that God wil blesse it and that his strength
the good as in the euill part For euen great offenders be called Anathemata or accursed Rom. 9. 3. And in this sense Paule would haue bin accursed from Christ for his brethrens sake Among the Hebrewes it is called Cherem that is perdition prohibition or a thing prohibited And it maie be also defined by those things which are taught of the Apostle A definition of excommunication after this maner Excommunication is the casting out of a godlesse man from the fellowship of the faithfull by the iudgement of them which be chiefe and the whole Church consenting by the authoritie of Christ and rule of the holie Scripture to the saluation both of him that is cast out and of the people of God An order of the Treatise Now let vs sée how necessarie this punishment is Secondlie what things ought to goe before Afterward who is to bee excommunicated Further from whence he should be cast whither he shoulde be cast by what degrées by whom when why and by what motion or inspiration and what we should at the length doe with him that is excommunicate How necessarie a thing excommunication is Mat. 18. 17 3 By the Gospell we easilie knowe how necessarie this ought to be accounted in the Church In the 18. of Matthew when Christ had taught as concerning brotherlie correction he added But and if he shall not heare the Church let him be vnto thee as an Ethnick and Publicane Ibid. ver 18 Againe Whatsoeuer ye shall binde vpon the earth shall be bound also in heauen and whatsoeuer ye loose vppon the earth shall also bee loosed in heauen Wherefore séeing it is the Gospell of Christ as touching all the parts it ought to be receiued of the Church credite euerie where to bee giuen vnto it So as they are to bee woondered at which would professe the Gospell and yet doe exclude this particle Wée reade in the 13. of Deuteronomie Verse 5. Ier. 51. 6. Take away the euil from among you And in Ieremie it is written concerning Babylon Flie you from the middest of her Esa 52. 11. Moreouer the Israelites were forbidden to touch vnpure things and if they had perhaps touched those things they became so vncleane as they were seuered from the companie of others Leui. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure Gen. 3. 23. the first parents when they had sinned Gen. 4. 14. Caine also after the killing of his brother went as a runnagate from the sight of his parents Finallie if there were no other testimonie extant 1. Cor. 5. 3. 2. Thes 3. 14 that which we haue out of Paule to the Corinthians to the Thessalonians and else where ought to be sufficient Also Iohn in the second Epistle Irenaeus 2. Ioh. ver 10. The second Epistle of Iohn whose it is the which Irenaeus in his first booke confirmeth to be the Apostles although some thinke the same to be the Epistle of one Iohn a Priest saieth If any man come and bring not this doctrine him receiue ye not into your house neither say ye vnto him God speede and doe not ye communicate with euill workes In like maner doeth the Apostle séeme to haue written vnto the Ephesians Ephe. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse 4 Before excommunication Correction goeth before excommunication Mat. 10. 15. goeth brotherlie correction For Christ saide If thy brother shall haue sinned against thee Neither is he to be thought that he sinneth not against vs which sinneth against God séeing we be his children the members of Christ yea verilie the Saints are so prepared as they easilie neglect that which is committed against themselues and soone forgiue their owne iniuries except so much as they perceiue them to redound against God What maner of corrections ought to be But and if the sinne be common and knowen to all men shall it haue néede of brotherly correction No verilie let it be brought and made manifest vnto the Church But it shall bée néedefull that the minde of the sinner be searched out whether he haue minded to repent and returne into the waie This being purposed he which sinneth openlie must be exhorted and admonished Whereby it appeareth that in al sinne aswell secret as publike there is néede of brotherlie correction The which behooueth not to be doone softlie and slacklie but verie earnestly must be layde before the eyes of the sinner the weight of his transgression the wrath of God kindled and stirred vp against him the punishment that remaineth for him finally the offence wherby he hath hurt the Church But let the rebuke be gentle as procéeding from a frendly minde Otherwise if he shall thinke thée to bée his enemie thou shalt rebuke him without any fruite This vnto the Galathians is commended Gal. 6. 1. You that be spirituall rebuke your brother in the spirite of gentlenesse Excommunication must not be rash Let space be giuen to the sinner to thinke with himselfe that he maie the easelier repent A Phisitian doth gently handle sores he doth not straightwaie prepare an Iron fire And all waies and meanes must bée attempted if it be possible without impairing the word of God to retaine him that hath sinned in the Church before that excommunicatiō be vsed If he which was fallen giue place to admonitions promise faithfully that he will change his life and with teares and confession of sinne doe testifie a repentance and sorrow of minde and doe take awaie the offences and occasions of sinnes there let admonition cease For now the brother is wun vnto Christ But if he shall dispise to heare being warned twise or thrise before witnesses let him be brought to the rulers of the Church of whom also he shal be admonished But if he shall make light of them let the Elders referre the matter vnto the people of Christ and by the institution of the Apostle vnlesse he shall first repent let him with the consent of the whole Church be excommunicated These things ought to goe before this iudgement Who is to be excommunicated 5 Nowe remaineth to sée who he is that must be excommunicated He must be as Paul taught among the number of the brethren 1. Cor. 5. 11 who although he confesse Christ in wordes yet in déedes as it is written vnto Titus denieth him Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the partie named to be excommunicate should be referred to an adulterer a drunkard and to other great crimes which follow after For sinnes also which be not so publike and knowen vnto all men when they shall be stirred vp through brotherlie correction How priuat sins become publike are by accusing to the Church made publike Also they that be infected with ill doctrine are excommunicated As
raised vp manie tumultes against the Church That is true which is commonlie said of liuing creatures that by a dried vp member the spirite of life can haue no passage into the other mēber For if the arme be dead and withered vp the life and spirit cannot come vnto the hand But in the Church there is no such great coniunction betwéene men For the power of the Sacraments is to vs A similitude as the light of the sunne which light although it be dispersed through vile and filthie places yet is it not therefore defiled or corrupted 7 But the times of the sacramentes we will diuide into two partes Of Sacraments same were before the comming of Christ some after They differ one from another by notes and signes For some were before the comming of Christ and some after And these differ the one from the other by outward notes and signes Neither was that done rashly or without great consideration for we also as saith Augustine doe after one sort signifie thinges to be doone and after another sort affirme thinges alreadie done and this doe these two wordes now pronounced sufficiently declare But here are two errors to be taken héede of vs Two errors to be shunned in Sacraments as the same father against Faustus very well admonisheth vs first that we thinke not that though the signes be changed therefore the thinges also are diuers or that for asmuch as the thing is one and the selfe same therefore the signes ought not nor can not be changed For if an housholder may commaund straiter thinges vnto those seruantes whom he knoweth it expedient to be kept vnder with great seruitude Two similitudes and may lay easier burdens vpon their neckes whom he will count as his children why then may not God doe the same towardes men Phisitions also vse according to the diuersitie of the diseases of the sicke persons to minister diuers and sundry medicines of all which medicines yet the force is one and the same namely to restore health But whether the signes of the old testament haue now vtterly ceased or no Augustine answereth in his booke de vera religione How the signes of the old Testament remaine and how they are taken away that they remaine by interpretation and faith but are in very déede taken away But touching the very things thēselues those which were set forth vnto the Elders in their sacramentes and which are set forth vnto vs in our sacramentes were one and the same And if thou demaund what were those thinges which were common vnto the fathers and vnto vs it may in fewe wordes be aunswered God Christ Reconciliation Grace Remission of sinnes and such other lyke matters What things were common to them vs. These thinges in times past were signified and set forth to be beléeued in the sacramentes of the old fathers the selfe same are in our time signified in the newe Testament and set foorth in our sacramentes But the signes and symboles which the father 's vsed were changed by the comming of Christ At the second comming of Christ our signes shal be taken away at whose second comming also those which we now haue shall in lyke maner be taken away For when we haue once the fruition of that chiefe felicitie which we waite for we shall then néede no sacramentes Further besides the alteration of the signes are also out of Augustine gathered some other conditions whereby is declared that our sacramentes are more excellent than were the sacraments of the forefathers Our Sacraments are more excellent than those of the forefathers For ours saith he are in power greater in profit better in act easier in number fewer in vnderstanding most ful of maiestie in obseruation most pure and in signification most excellent Those things in déede are great Look part 2 cap. 16. Art 12. part 4. p◠10. Art 8. but yet they alter not the nature of the things signified Neither cause they but that our sacramentes and the sacramentes of the old lawe are as touching the substance one and the same Paul in his Epistle vnto the Romans sayth Ro. 11. 17. that the Iewes as vnprofitable brāches were cut off from the holy trée and we grafted in their place And the roote saith he caryeth thée and not thou the roote How we and the Fathers are both in one stocke and in one roote Whereby it is manifest that both we and the fathers as touching the substance of saluation are in one and the same stocke and in one and the same roote The nature of the things signified is one and the same So then the better and worthier part of the sacramentes is one and the selfe same And whatsoeuer difference there is betwéene vs and them the same consisteth wholy in the comming of Christ past and to come Wherefore Augustine against Faustus saith that our sacraments are signes of things now fulfilled but the sacraments of the forefathers were signes of things to be fulfilled And vppon the 6. Chapter of Iohn he saith that in signes they were diuers from ours but in signification of thinges they were both alike The fathers extenuate the sacraments of the old fathers 8 I know in déede and I remember that the fathers are sometimes woont aboue measure to extenuate the sacraments of the olde lawe Chrysostome in his 27. homilie vpon Genesis denieth that circumcision any thing profited vnto saluation but that the Israelites caried it about with them as a token of gratitude and as a signe and seale to the end they should not be defiled by mingling themselues with other nations And in his 39. Homilie he saith that it was a bridle and a payre of fetters vnto the Iewes that they should not mingle themselues with other nations And he affirmeth that God commaunded it vnto Abraham and vnto his posteritie that by an outward signe he might declare that he was the possessor of him And for that cause he changed his name A similitude For so doe we also when we take into our possession a beast or bondman for we giue vnto them a name and we marke them with our signe or marke And vppon the same booke in the 40. Homilie he saith that the Iewes by circumcision might be knowen And hereunto may be added Ambrose for he declareth that circumcision did onely put a difference betwéene the posteritie of Abraham and other nations The Fathers speak not of this thing after one maner Howbeit they doe not euery where speake after one maner For the same Ambrose when he expoundeth that place in the 10. Chap. of the first to the Corinthians That the olde fathers were baptized in the sea saith that their sinnes were not imputed and that they were without doubt purified These thinges are of much more excellencie than to be separated or to differ from other nations Augustine admitteth vnto the old Fathers true Baptisme And
arguments of Macedonius against Augustine First he said In this letting goe we séeme to allowe that which we woulde haue punished but it is sinne that we would haue punished therefore we seeme to allowe of sinne it selfe So then we make our selues guiltie because the allower and authour of the offence are both alike culpable wherefore we are subiect to the same kinde of offence that they be whom we so let goe Augustine answereth We while we craue to haue those yéelded vnto the Church séeke it not to the ende that sinne should goe vnpunished but rather amended Euen as God when he maketh the Sunne to arise vppon the wicked doeth it not that sinne shoulde escape vnpunished but as the Apostle saieth by his goodnesse prouoketh them to repentance Moreouer wee woulde in any wise that sinnes should be punished howbeit by an other kind of punishment that is by repentance not by the sword of authoritie Secondly Macedonius obiected The sword of the ciuill power will be in vaine to what end should there be prisons Gallowses hangmen executioners such like if guiltie persons as you would should be let goe vnpunished But Augustine saieth that these things are not in vaine because they punish the impenitent and obstinate but others which promise that they will amende their life your power and instruments of punishments doe bring them hereunto For vnlesse they shoulde be terrified by this meanes they would continue in their mischiefe So as our intercessions are nothing at all against your seuere power nay rather if the same were not our intercessions should haue no place Moreouer for this cause are they auaileable that we maie leade a peaceable and quiet life among the wicked Thirdly Macedonius argued The punishments that we lay vpon the guiltie are either iust or vniust if they be vniust let them be remooued and let them no more appeare in the Common weale but if they bée iust wherefore doe you hinder them with your intercessions Augustine answereth They be iust against them which bee stubborne and obstinate in their sinnes but when there commeth promise of amendment and repentaunce forsomuch as the guiltie person is changed the punishments must also be changed or taken away Hereunto Macedonius addeth They which are so deliuered it commeth often to passe that they afterward fall againe into the selfe same vices or else commit those that bee more grieuous Augustine answereth Séeing this is not doone by our fault nor will neither doe wée make intercession for them that they may become such euill persons againe Macedonius said yet further Others being corrupted by this example will more vehemently runne astray and so all things will be filled with theft and robberies Whereunto Augustine said God also will easily sustayne this kinde either of reproche or cauillation Why doe we not also say that euill men are corrupted to commit daylie more and more grieuous sinnes through the good will of God whereby he suffereth and cherisheth the wicked Lastly Macedonius had respect vnto the losses and hinderances doone vnto Citizens and said It wil by this meanes come to passe that things taken awaie by theft and robberie will not be restored Vnto this Augustine saieth It would in no wise be so for that is reckoned to be no true repentance wherein other mens goods are retained neither is the sinne forgiuen vnlesse there be a restitution of the thing stolen But yet he shewed after what maner namely that if it may be or if the guiltie maÌ„ haue other mens goods in his handes Howbeit otherwhile these robbers and théeues doe straight way consume those thinges which they haue naughtily gotten doe riotously waste and destroy them and when as there remaineth with them not one iot thereof to restore when they haue changed their minde they must be giuen to the Church least they bée perpetually afflicted without a cause and their repentance be hindered These things haue we heard to be spoken of Augustine and Macedonius according to both partes of the question propounded I might adde that Iames in his Epistle wrote Iames. 2. 13 that iudgement without mercie remaineth vnto him who hath not shewed mercie Eze. 18. 32. and also that Ezechiel who vnder the person of God sayeth I will not the death of a sinner but rather that he be conuerted and liue 9 Some man perhaps will maruell why Augustine set not downe among his reasons A consideration of the reasons of Augustine and Macedonius that the guiltie sort must also be spared because they be ignorant or be stirred vp by their lustes or fraile affections and therfore doe fall into so gréeuous offences Héereunto I answere Perhaps Augustine comprehended this kinde of Argument when he saide That mans infirmitie must be considered And certainlie to be ignorant and ouercome with lustes pertaineth to imbecillitie Howbeit we might otherwise answere that he prudently omitted this because he would not sustaine the person of a defender but of an intercessour It was none of his part to minish or extenuate sinne He confessed those things to be noughtilie doone for the which he intreated but he craued a remission Furthermore they which committed those things which they knew to bée punishable by the publike lawes knew them to be sinne They which be stirred vp with lusts cannot be compared to the phrentike mâ—n Neither can they which be stirred vp with lustes be compared as of some they be vnto them that be phrenticke and out of their wit who are rather to be pitied than punished for as yet reason raigneth in those men but in the other it is extinguished or else stopt Moreouer the phrenticke persons doe not procure the euill vnto themselues but they which obey lustes doe otherwhile stirre them vp they séeke occasions they shunne them not nor yet wrestle against them neither doe they represse outward actions which they might doe although they were not yet regenerate Wherefore the comparison is verie vnlike To the first reason of Augustine 10 But because the reasons of Augustine vnder correction of so notable a man be not firme therefore must they be confuted Which as it is easie to be doone so I iudge it verie profitable First he saide that sinnes are more pardonable as he termeth it when they haue promise of amendment and also repentance ioyned with them and therefore ought no longer to be punished seuerelie Vnto this we answere that the pardon which followeth faith vnto which is adioyned repentaunce is obtained of GOD and pertaineth not to the ciuill Iudge who hath respect to a thing already doone not vnto those things that be present To the second He added that the seueritie of lawes séeke correction but that those men are corrected by ameÌ„dment of life and repentance and that therfore nothing else must be any more wrested from them by violence But correctioÌ„ is sought for by the Magistrats not onelie for his cause that is punished but also for other meÌ„s sakes
into question but a compounded word of these two Liberum arbitrium I said is not extant in Cicero And the same thing I now confirme And I might further adde that it was not vsed of Caesar nor of Terence nor of the men of that age And thus much shall suffice for a defense of those things which I spake in the beginning of this place Now I come vnto the matter and I search as touching a will not yet regenerate how it is towards diuine and celestiall things All men admit that those things cannot by themselues either be vnderstood or desired of them that be not regenerate And they affirme that it is néedfull that the spirit of God through the word be present admonish exhort and persuade For as the sense cannot apprehend vniuersall things so our mind while it is corrupted cannot atteine vnto supernaturall things But whether it suffice to haue them suggested vnto vs by the spirit of GOD the word and the promises some affirme it is I denie it For vnlesse these powers be amended we cannot by anie means vnderstand and imbrace diuine and celestiall things Neither is it in our power that those things which are set before vs should please Wherefore it is néedfull that certeine things should be set foorth vnto vs by a strength efficacie and power so that the vnderstanding may be thoroughlie lightened and the will strengthened that it yéeld not vnto naughtie desires and drawings aside whereby it is called awaie from spirituall things Which being doone it consenteth vnto the words and promises of God The will dealeth actiuelie and passiuelie whervpon followeth iustification towards which assent it dealeth actiuelie and it selfe willeth and consenteth vnto those things which are laid before it But towards that power of God vehemencie and efficacie whereby it is healed and changed it dealeth passiuelie for it receiueth these things and by him they be in it Neither should this séeme an absurd thing forsomuch as the scriptures saie that we are drawne the which noteth a certeine passion and disposition It is also said that God standeth at the doore and knocketh Wherefore those knocking 's and motions are receiued in the mind The sect of Enthusiasts Howbeit for all that we doo not make hereby a sect of beléeuing Enthusiasts For the Enthusiasts are reprooued who saie that they suffer I knowe not what inspirations and instigations vnto things euill and forbidden being repugnant to the word of God But we appoint such an efficacie of God as may incline minds vnto the promises and saiengs of God and may stand togither with the word of God although that in manie there is made onelie a lightening or an imitation and suggestion without a change séeing that efficacie and vehemencie of spirit is not giuen vnto all men neither can all men be made capable of heauenlie gifts the which God himselfe dispenseth distributeth and tempereth as it shall séeme good to him Wherevpon there arise two kinds of callings for one is common but the other is according to the determinate purpose of God wherof we will speake at large when the place serueth And those whom GOD indueth with his gift and strength he as it hath béene said constraineth not nor vseth violentlie so as he should corrupt his will or choise called Arbitrium but rather maketh it perfect euen as a forme adorneth and accomplisheth the matter but destroieth it not This power of God in our conuersion Huldricus Zuinglius a godlie and learned man and who deserueth well of the church hath noted vpon the epistle vnto the Romans Rom. 1 16. expounding these words It is the power of God vnto saluation to euerie one that beleeueth And he saith For when we could by no means be saued by our owne power and strength it was needfull to be saued by the power of God This power he gaue vnto vs by Christ who restored vnto life all men that were dead in Adam This place taketh awaie the fréedome of the will and the power of mans strength c. Which saieng I vnderstand as touching supernaturall things which excéed our capacitie The same Zuinglius in his booke De vera falsa religione in the chapter De Deo thus writeth But the faithfull for so doo they commonlie vse to call the beléeuers or godlie or true worshippers of God in this one thing be faithfull for that they beléeue one true onelie and omnipotent God and him onelie doo trust Moreouer how it happeneth that the godlie doo in this wise iudge of God and doo not after the maner of the Gentils ascribe euerie vnknowne power vnto God it is easie for a godlie man to shew It is doone both by the power and grace of him in whom a man beléeueth For as touching the disposition and nature of man so farre foorth as he is a naturall man the godlie differeth nothing from the vngodlie Therefore in the error concerning gods that might happen to euerie man which happeneth to this or that man vnlesse there were a more certeine noble power which should call vnto it selfe and fast bind vnto it mans mind which in nature nothing differeth from them that doo erre most of all And here doo the first veines of faith and godlinesse open themselues 9 And certeinlie we must vnderstand The heresie of the Pelagians that the Pelagians séemed after a sort to grant the grace of God and they confessed those suggestions of the holie Ghost illuminations and such like but this gift and efficacie of the spirit changing our minds they neither acknowledged nor atteined vnto This dooth Augustine Augustine in his treatise of the grace of Christ against Pelagius and Coelestinus the seuenth chapter reprooue saieng But behold what he hath added vnto vs we being doubtfull in this expectation For God saith he aideth vs by his doctrine and reuelation while he openeth the eies of our hart while he sheweth vs of things to come that we should not be held of things present while he laieth open the sleights of the diuell while he lighteneth vs with the manifold and vnspeakable gift of the heauenlie grace Afterward finishing his sentence as it were with a certeine conclusion He that saith thus saith he dooth he séeme vnto shée to denie grace Or whether dooth he confesse the frée will of man and the grace of God Further in the eight chapter the same Augustine saith Hereby therefore it plainlie appeareth that he confesseth this grace whereby God sheweth and reuealeth what we ought to doo not whereby he giueth and aideth vs to doo séeing the knowledge of the lawe is rather a helpe vnto this if the helpe of grace be wanting by meanes whereof commeth a breach of the commandement c. Moreouer in the tenth chapter Pelagius is brought in speaking thus He worketh in vs to will that which is good to will that which is holie while by the greatnesse of the glorie to come and promise of rewards he kindleth
serue the lawe of God but in flesh the lawe of sinne Also the euents and successes are not in their owne power Gréeuous faults also doo happen betwéene whiles neither are they frée from sin Iohn saith Iohn 1 10. If we shall saie that we haue no sin we deceiue our selues and the truth is not in vs. Iames saith Iames 3 2. In manie things we sinne all But yet this is the difference betwéene the wieked and the regenerate that the wicked doo delight themselues in sinnes they sorrowe not naie rather they be occupied in them willinglie and of their owne accord But the regenerat doo lament sorrowe sigh moorne and perpetuallie crie Forgiue vs our trespasses And séeing they haue the first fruits of the spirit they wish that their last houre were come And thus much of free will Of Prouidence and Predestination THe doctrine of prouidence and predestination is most profitable for in it is shewed the fountaine of our saluation And therfore it coms that we attribute all our goodnes not to our owne selues but to the administration and dispensation of God and in the reprobate we may sée what might also haue béene doone iustlie to vs vnlesse that the mercie of God by his predestination had preuented By this faith that we are predestinate we receiue great comfort in aduersities From hence reasoned Saint Paule to the Romans We haue also out of this ground a certeintie of our saluation which if it depended of most inconstant frée will and not of the stedfast predestination of God should be vncerteine The prouidence of God is his ordeined The definition of prouidence vnmooueable and perpetuall gouernement of all things and by the same especiallie he directeth all things that he hath made vnto their proper ends And therefore it is not a bare vnderstanding but there is also a will added therevnto the which doth direct all things according to the pleasure thereof This power cannot be separated from God For he disposeth kingdoms at his owne pleasure All the heares of our heads are numbered Dani. 2 21. Mat. 10 30. Ibid. 29. Exod. 21 13 Deut. 19 5. Two sparowes light not vpon the ground without the will of the father He that is slaine by chance it is said that God deliuered him into the hand of another Esai 10 5. Princes are in his hand as a staffe and a sawe He beareth vp all things by the word of his power Vnto the Hebrues and Ephesians He worketh all things according to the counsell of his will Therefore the holie Ghost saith Psal 37 5. Cast thy care vpon God and he will support or nourish thee Peter He careth for vs. 1. Pet. 5 7. Zach. 2 18. He that toucheth you toucheth the apple of mine eie This is a great comfort of the godlie that they knowe themselues to be in the hand of God Let the wicked doo what they will they can doo nothing but according to the prouidence of God Acts. 4 27. like as Peter saith in the Acts Herod and Pilate agreed to doo those things that thy hand and thy counsell had decreed to doo And Iob said Iob. 1 21. The Lord hath giuen and the Lord hath taken awaie Those things which séeme to happen by chance are gouerned by prouidence Gen. 45 8. Ioseph said GOD sent me before into Aegypt God saith that he sent Saule to Samuel 2. Sam. 9 16 although it might séeme that he came thither by chance And Christ saith There shall a man meet you bearing a pitcher of water Mark 14 13 The largenesse of this prouidence is declared Psal 139 7. If I shall ascend into heauen thou art there If I shall go downe into hell thou art there also if I take the wings of the morning c. The decrées of this prouidence are immutable Malac. 3 6. I am the Lord and am not changed With God there is no variablenesse Iames. 1 17. Esai 46 10. nor shadowe of change The counsell of the Lord abideth stedfast The prouidence of God dooth not take awaie mans election neither yet dooth it take awaie chance bicause things are to be estéemed according to the nature of the néerest causes Therfore séeing it is nothing repugnant to the will and the order of nature that they be doone as well one waie as another waie the causes may be called contingent in respect of mens choises and the effects of nature Further the prouidence of God dooth not gouerne things but according to their owne natures Wherefore he so gouerneth causes contingent and voluntarie that they may worke both by chance and by will But if the things themselues be referred vnto God there is onelie a necessitie by supposition as there is a necessitie of prophesieng things to come Luke 22 27 and 24 36. It behooued that the scriptures should be fulfilled and it behooued that Christ should haue suffered Howbeit in prouidence there is a greater power than in foretelling of things to come for prophesies worke not vpon creatures as the prouidence of GOD dooth although neither dooth the same violate the natures and properties of the second causes As touching the prouidence of God things are definite or certeine from euerlasting for to him all things are numbered but in our will and mind they be not definite Wherefore yet as touching vs they may be called both voluntarie and contingent although as touching God nothing is by chance or fortune God saith in Esaie Esaie 55 11 Ephe. 1 11. All things that I will I doo c. Paule He worketh all things according to the purpose of his owne will Séeing the prouidence of God is in this wise there is place left for counsels and admonitions and deliberations and corrections sith it hath decréed by these meanes to atteine vnto the ends which it prescribed As when it hath determined to change some euill will it decréeth by these meanes to conuert the same Wherfore these meanes be the instruments of God Predestination is as a certeine part of the prouidence of God Of predestination for the same is the strength and power of God whereby he appointeth men A definition of predestination and directeth them to the obteining of eternall life through Iesus Christ By predestination the natures of things are not changed as touching necessitie contingencie and deliberations as it hath beene spoken of prouidence Albeit that all things are present vnto the foreknowledge and eternitie of God yet the creatures which haue had a beginning are not coeternall with God so as they may be togither with his eternitie Therefore Paule saith Ephes 1 4. that We were chosen before the foundation of the world was laid And of Iacob and Esau it is said Before they had doone either good or euill Rom. 9 11. Iacob haue I loued but Esau haue I hated They which affirme that with God things are not appointed but in respect of
his foreknowledge doo erre excéedinglie For the scriptures doo put his will betwéene Matt. 10 29 A sparowe falleth not without the will of the father the will I saie not new but eternall Iere. 25. 11. Esaie 3â— 5. To the captiuitie of Babylon were seuentie yéeres prescribed And vnto Ezechias life were added 15. yéeres Christ saith Mine houre is not yet come Iohn 7 6. Exo. 33 19. Acts 13 â—8 I will haue mercie on whom I will haue mercie They beleeued so manie as were ordeined Christ was crucified according to Gods determinate counsell Predestination Diuers iudgments touching predestination some saie is a preparation of grace or a foreknowledge or a preparation of the gifts of God whereby they which are deliuered are certeinlie deliuered but others are left in the lumpe of perdition Some saie that it is a purpose of taking mercie others a preparation of grace in the time present and of glorie in the time to come But I saie that it is the most wise purpose of God whereby he constantlie decréed before all ages to call those whom he loued in Christ vnto the adoption of children vnto iustification by faith and at length vnto glorie by good works that they may be conformable vnto the image of the sonne of God and that in them may be declared the glorie and mercie of the Creator Predestination is vnchangeable 2. Tim. 2 19. The foundation of God remaineth sure The Lord knoweth who are his Hereof commeth the certeintie of saluation Wherefore Paule when he had spoken of predestination said Rom. 8 32. Who shall accuse vs Who shall condemne vs Who shall separate vs from the loue of God I am the Lord Mal. 3 6. and am not changed Reprobation what it is Reprobation is the most wise purpose of God whereby GOD constantlie decréed before all worlds without anie iniustice not to take mercie on them whome he loued not but passed them ouer to the intent that by their iust condemnation hée might declare his wrath towards sinnes and to shew foorth his power and glorie Sinnes are not the cause of reprobation forsomuch as some are excepted from the loue of God and are forsaken albeit they are the causes of damnation Wherefore if the fathers doo sometime saie that sinnes are the cause of reprobation that they vnderstand as touching the last condemnation the which is altogither laid vpon men for sinnes God predestinateth vs to this end that while we liue we should worke well for it is said vnto the Ephesians Ephe. 2 10. that He hath ordeined good works that we should walke in them But yet good works or else faith cannot be the causes of predestination bicause they be the effects thereof For whome he hath decréed to blesse vnto them he hath predestinated to giue faith and good works In the epistle to the Romans as touching the two twins when they had as yet doone neither good nor euill Rom. 9 11. it is said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Not of works but by him that calleth Ibid. ver 16. It is not in him that willeth nor in him that runneth Exo. 33 19. but in God that sheweth mercie I will shew mercie on whome I will shew mercie He hath mercie on whome hee will and whome he will he hardeneth The arguments of Paule should be of none effect if the predestination of God depended of faith and of works that were foreséene 1. Cor. 7 25 I obteined mercie of the Lord to bee faithfull I did not therefore obteine mercie bicause I was faithfull Act. 13 48. They beleeued so manie as were ordeined to eternall life They beléeued bicause they were ordeined not that they were ordeined or predestinated of God bicause they beléeued Our iustification dependeth of the election or predestination of God Rom. 8 29. Whome he predestinated them he called whome he called them he iustified But if predestination should depend of frée will then should we be iustified by frée will The election of God and men are diuers Men doo loue and choose them in whome they find vertues or anie good thing But God cannot find in men anie good thing that he himselfe hath not put in them Wherefore if he choose whome he will in Christ they haue it not of themselues that they be in Christ they are to haue that of God himselfe wherefore to be in Christ is not the meanes or cause of predestination but the effect Christ is the chéefe and principall effect of predestination GOD gaue him That Christ is the cheefe effect of predestination that by him he might saue them that were predestinate By him as by a conduit other effects of predestination are deriued vnto vs by the mercie of God If election should depend of works foreséene it had not béene so hard with Paule that he shuld crie O the deepenesse of the riches c. Rom. 11 33 By the doctrine of predestination there is not opened a window vnto idlenesse but rather vnto carefulnesse and indeuour of right liuing For when we beléeue that we are predestinate we know that we are predestinate to liue well and therefore let vs studie to make our calling certeine and to liue according to the disposition of men predestinate At the first vew it séemeth an absurd thing that some should be created of God to perish Yet dooth the scripture saie this Rom. 9 21 that The potter dooth make some vessels vnto honour and some vnto dishonour Ibid. ver 17 vers 22. and that God ordeined Pharao that he might show his power in him It is also said that Hee to shew his wrath suffered with much patience the vessels of wrath prepared vnto destruction Also Pro. 16 4. He maketh the vngodlie for the euill daie Not all men which be called are predestinated For Christ said Manie be called Mat. 20 16. but few are chosen But they affirme that the calling is vniuersall 1. Tim. 2 4. And that God would haue all men to be saued If it be vnderstood an vniuersall calling bicause it is propounded to all and no man by name excluded it is true If also it be called vniuersall bicause the death of Christ and his redemption is sufficient for the whole world that also is most true But if this vniuersalitie be ment that it is in all mens power to receiue the promises I denie it bicause vnto some it is giuen to others it is not giuen As though also we sée not that the verie preaching of the Gospell for a long time was not giuen to manie places ages and nations God would all men to bee saued * He meaneth onelie all those that doo beleeue Mat. 20 15. yet beléeuers But faith he giueth to whome it séemeth good to him for he may iustlie doo with his owne what he will Hereof dependeth the certeintie of our saluation For
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
doubt that I haue spoken more at large than your businesse may endure and perhappes haue said lesse than can fullie expresse my meaning I pray you when you shall thinke good hide not anie thing of your opinion from me Martyr called to Geneua Now it remaineth that I make aunswere vnto the choyse of our Italian Church and I will dispatch this point in fewe wordes for that the cause séemeth vnto me to be easie Assuredlie I am desirous it would delight me verie much that yet once at the length I might doe seruice to my owne countriemen of Italie For I am not made of brasse and my flesh is not of Iron Wherefore euen as Paul desired saluation to the Iewes so I principallie desire that my Italian countrimen might be saued Howbeit as you your selfe knowe I am not at mine owne libertie This Commonweale and Church hath had me bound vnto it welnéere the space of twelue yeares For when I went into England I went with the goodwill of this Magistrate and Church I hoped when I did returne to be dismissed which if it had happened I was minded to come directlie vnto you But when the matter was propounded in the Senate I had no leaue to depart nay rather I was appointed againe to my former place and yoke Further because manie benefites are shewed vnto me by this Senate and Church I feare least I should bee iustlie accused of inconstancie or else of some other gréedie desire if I should attempt to withdrawe my selfe from hence without some iust occasion What shall I pretend That the Italian Church is destitute of a Pastor They haue at the leastwise Celsus who is as déere vnto me as my owne soule and whom I verie well knowe to be an honest man learned graue and fit to gouerne the Church Shall I say that I would assist him with my counsell in thinges that be of the greater importance But you are appointed there to be a Superintendent who of your charitie will neuer denie him your helpe and Counsell Vndoubtedlie there is not euen anie honest colour whereby I can craue of this Magistrate to be dismissed Further although I perfourme not in the schoole so much as I ought yet as I thinke my labour is not there vnprofitable They which heare are both Germans and other strangers And it is diligentlie prouided that they shoulde not bee taught those thinges which ought afterward to be vnlearned againe And while Zanchus and I which be of verie great familiaritie doe thus procéede there is no place in the schoole for error Besides this the French Church intreateth me not to depart You are wise in Christ consider you these thinges diligentlie I will stand to your iudgement that which you shall iudge méete to be doone I will doe But yet this I willinglie promise that if euer anie honest occasion shall be offered whereby I may by iust meanes vnwind my selfe from hence there shall be nothing that I wil more desire than to goe thither that especiallie with you and with my countrimen the rest of my life I may liue to Christ Fare well you man of God and in manie respectes most reuerenced of me Sturmius Sleidan and Zanchus doe most dutifullie salute you From Strasborough the 8. of March 1555. To Maister Iohn Caluin 15. REuerend sir I lately receiued this packet of letters but I meant not that they shoulde bée deliuered vnto you without letters from me I haue my health after the vsuall manner and I was glad to sée the Maister of Saint Andrew your fellowe Minister of whom I plainely vnderstoode the affaires of Geneua which I verie much desired because of the sundrie rumours which were spread Blessed bée God the father of our Lorde Iesus Christ which forsaketh not them that be his The Saxons are not at quiet They haue set forth a verie vaine Bolimonge for so they call it They gather certaine sentences out of the Fathers and also out of Luther Philip Brentius Pomeranus and such other They adde thereunto Bucer Illiricus and Ioachim Westphale to the intent they may shewe themselues to agrée among themselues Also they haue inserted certaine Epistles written sometime against vs. But they touche neither you nor mée by name They shamefullie rebuke Iohn a Lasco not in déede that he maintaineth a priuate opinion but onelie vnder the name of a Sacramentarie And forsooth in this fragment they haue a speciall Title that the bodie of Christ is euerie where This now they doe openly defende and this article they handle in three or foure leaues and vse no other reason than that the sonne of God tooke the nature of mā into one and the selfe same substaunce At the last they haue added a place touching the duetie of a Magistrate which I thinke they did for no other cause but to inflame Princes against vs yet do they so vnwiselie and fondly speake all things as they haue more néede to be pitied than confuted What will our Philip Melanchthon say They cite him euerie where for a witnesse Howbeit your selfe shall the better iudge when you sée the booke Molinaeus is returned hither from the Mariage with the Princes I heard of him that he iudgeth certaine things amisse touching Fréewil and that he would publish the same I called the man to me I shewed him what great hurt he should doe aswel to the peace of the Church as vnto the faith He séemed to be perswaded and promised that he woulde not doe it yea and he denied that it was euer in his minde to publish those things which he wrote of this matter Moreouer Doctour Baldwine when we were talking together of other matters saide that you let him vnderstand that Molinaeus complained of him that he possesseth his place amongst vs. Truelie if he so say I maruell verie much for when he was here he coulde not agrée with the Maisters of the Schooles wherefore he went to Tubinge and there receaued a place and almost a whole yeare professed the lawes Afterward he went to Mombelgard tooke the same state againe And while he was there he sent me letters of commendation by Maister Baldwine which came hither So that this place was then voide wherefore in my iudgement there is no iust cause why he should complaine Furthermore as I heard this day there is a booke set foorth by Ioachim Westphale as they say against you or more trulie against the Sacramentaries I haue not séene the booke It is a woonder that these men neither can write well nor yet will holde their peace All these things of theirs they haue caused to be printed at Franckeforde perhaps because they maie trouble the Frenche and Englishe Church which be gathered there Garnerius is departed from hence and is gone to the Landgraue Our Church beginneth againe to take breath and if it be the Lordes pleasure it will one day be at some more rest but of a perfect quietnesse I doe not easilie assure my selfe Verily they
very great thankes And I aunswere that as the cause standeth I am not now minded to labour or séeke for the same hauing thankes be to God foode and clothing competent enough wherewith I content my and séeke for nothing else But when it shal happen otherwise I will not refuse your honours helpe to whome I might séeme to doe iniurie if I shoulde chaunge you for an other since you giue a verie manifest testimonie that you loue mee exceeding much aswell for the glorie of Gods sake as for the affection that I haue alwayes borne to that godlie and glorious kingdome Whereuppon I reioyce with all my heart that the cause so standeth with the same as it nowe doeth For I am well assured that the loue thereof towardes mee will growe euerie day more and more séeing the good wil that I beare to the English nation doth continually waxe greater greater Nowe as touching leaue to sée you againe safe and sounde in person for the commoditie as you write both of your coūtrie and my owne comfort I am verie sorie that I cannot aunswere you in such sort as may satisfie both you and my selfe Truelie if I might haue mine owne will I woulde no lesse serue the Church of Englande than before time I haue doone howbeit neither mine age nor the strength of my body wil any longer indure the same being not able to indure a viage so long so diuers and not altogether easie Wherein also for one of my age and féeblenesse there be manie daungers and the labours there will be more gréeuous vnto me than those that we haue here Wherefore to the intent that I become not vnprofitable both vnto you and also to them that be here it séemeth better for me that I remaine where I am And this doe not onely I iudge but so likewise doth the Magistrate together with the Ministers of this Church who otherwise would be most readie to pleasure your excellēt lordship as much as lieth in their power especially in those thinges that tend to the spreading and setting foorth of the Gospel of Christ Neuerthelesse my good Lord wheresoeuer I shall bee I am readie at your commandement and to doe you anie seruice desiring you that for Gods cause you wil continuallie growe vp in al goodnes especially in the indeuour of confirming and enlarging the Gospell of the sonne of GOD. Finally if as you write vnto me you haue béene greatly satisfied by my good and faithfull seruaunt Iulius thereby doe I receiue verie great comfort For I louing him very much as I doe both for the zeale that hee hath vnto godlinesse and sound religion and also for other good parts that be in him there can be no greater contentation vnto me than to sée him wel accepted of such a one as your honor is whose seruice I hauing no meanes to recompence you in some part may helpe him when néed shal require Again if as you write you accept well of his friendship vndoubtedly to serue you wil alwaies be most acceptable vnto him The Lorde God long preserue you in health to the seruice of the Church and the commonweale From Zuricke 1561. The end of the Epistles To God alone the Father the Sonne and the holy Ghost be all honour praise glorie and dominion for euer and euer Amen AN ORATION WHEREin is set foorth the life and death of the most famous man and excellent Diuine D. Peter Martyr Vermillius Professor of diuinitie in the Schoole of Tygure made there by Iosias Simlerus one of Zuricke To the Reuerende Father in Christ Iohn Iewel by the grace of God Bishop of Salisburie his very good Lord. WHereas latelie at the death of that most godlie and graue diuine P. Martyr Vermillius I made an oration openly in our Schoole wherein I comprehended briefelie the historie of his life manie of Peter Martyrs friendes and mine desired of mee that I woulde recognise the same and augment it if it were possible and so to put foorth the same into light Which thing I coulde not denie them aswell for their loue towardes mee as also for other great causes For albeit that my Oration be not so well furnished and composed as it can extoll Martyr with deserued praises yet doe I thinke that the same for the true and syncere commemoration of the thinges themselues wilnot be altogether vnwelcome vnto such as bare good will vnto Peter Martyr For I haue declared nothing but that which either I my selfe haue seene or haue learned of witnesses worthie of credit For I haue indeuored earnestly herein to know euen as perfectlie as might be al the historie of his life of those which were conuersant with him Wherein I was holpen by others but especially of Iulius Terentianus who both was Martyrs scholer in Italie and in his banishment and al his peregrinations coulde neuer be separated from him vntill his death Manie thinges also did I vnderstand by diuers of Martyrs owne writings and by his letters vnto his friends and in like manner by the letters of his friendes vnto him the which I diligentlie perused and by the good will and request of his heyrs gathered them into order Wherefore this Oration of mine such as it is for I knowe well and confesse willingly that all my workes are but slender and bare I thought good to sende vnto you reuerende Father and that it shoulde passe foorth openlie vnder the authoritie of your honourable name For since you both loued and honoured Martyr while he liued I doubt not but that the remembraunce of him woulde be to your ioy and liking and I iudge that the incredible sorrowe which I thinke you haue taken for his death cannot be better reliued by anie meanes than by the continuall memorie and consideration of the diuine vertues which shined in him And because the life of Martyr was throughlie well seene and knowen vnto you you may verie well also iudge of the trueth of my discourse You liued in Englande with him vnder King Edwarde of happie and godlie memorie But the state being changed when by reason of the imminent perils and the persequution which then waxed hote manie good men went out of their countrie you in your banishment ariued againe at your Martyr as it were in a certaine port of your studies and so liued with him both first at Strasborough and then after with vs at Zuricke and was a perpetuall companion and assistant of his studies and labors which were verie great And nowe after that by the singular benefit of God through the indeuour good will and diligence of the most excellent Queene Elizabeth the true Religion beganne to be perfectlie restored amongest you and that you together with manie other godlie and learned men were restored to your countrie and that you were aduanced to great honours according as your excellent vertues deserued you being absent did alwaies through continuall letters and all manner of dueties carefullie and diligently maintaine your auncient friendshippe
belong not to the nature thereof 1 147 a What things the Philosophers thought sufficient to themselues for the obteining of the same 1 2 a Of what thing it hath his name 1 2 b It is common vnto manie and howe that is prooued 1 155 ab Impotent men cannot attaine vnto it 1 155 b Why wee are past all hope of absolute Felicitie in this life 3 328 ab ¶ Looke Chiefest good Felicitie Christian or heauenlie Why heauenlie Felicitie is shadowed foorth by terrestriall â— 597 ab 398 ab Vppon what things it doeth depend 1 166 a The good things of this worlde are not necessarie thereto 1 131 b Of a threefold Felicitie necessarie for any action 2 376 b Inchoatiue in this life complet in the life to come 1 153 b 3 326 a The meanes whereby the godlie obtaine it 3 86 a Which they shall haue in the life to come 2 638. 639. 640. God is Felicitie and him wee ought to worship 2 574 b Felicitie of Angels and blessed soules 2 249 a Of Christ now in heauen 2 598 a Fi. Fictions What Fictions bee lawfull and what vnlawfull 2 5â—0 ab ¶ Looke Fables Fier The propertie of Fier 3 241 a It signifieth triall or examination 3 239. 240. 241. Of that which shall consume the worlde at the last daie 3 395 ab 39â— a God liaened to a purging Fire 3 241 a Figures Speeches vttered in Figures with their naturall sense 4 234 ab Whether in the doctrine and precepts of God there be Figures 4 189 b An argument drawen from Figures is not alwais firme 4 258 b Whether Figures doe hurt the coÌ„mandements of God 4 189 a Firstfruites What was meant by the Iewish rite of Firstfruites 2 580 a Who they be that are saide to haue the Firstfruites of the spirite 2 248 b Fish Whether Fish prouoke lust lesse than flesh 3 253 b ¶ Looke Fasting and Meates Fl. Flatterie A definition of Flatterie out of Chrysostome and the Etymologie thereof 2 383 b A subtile kinde thereof which Dauid vsed to Achis 2 384 a Euerie pleasing speech is not to be accounted for it 2 383 b A readie way to come to promotion in Rome 2 384 a How diuerslie diuerse men iudge it to be good or bad 2 407b Flatterer Plutarchs opinioÌ„ touching him that is the closest Flatterer 2 484 a The Pope a cunning and cogging Flatterer 4 87 b Of Flatterers and who are so to be reputed 2 383b Prooued to be guile fall 2 535 b Went about to persuade Alexander that he was not Philips son 3 81 b Flatterers of the Pope maintein his vsurped title 2 632 b 4 40 b Flesh Of eating or not eating of Flesh 3 170 ab Why God after the floud licenced the eating thereof 3 174 b It was eaten before the floud 3 174 a From whom the rite of abstinence from it sprang 3 174 a Flesh and bloud shal not inherite the kingdome of God expounded 3 357 b They which be in the Flesh cannot please God expounded 3 192 b Howe we are Flesh of Christes flesh c. 3 78 a 79a Difference betweene his and ours 3 345 b Why his is called sinne 2 609 a After what maner we should worship it 4 177 b Of three sorts of men that are in the Flesh 2 564 b The Flesh the spirite sometime taken for one thing 3 366 ab Of two made one Flesh in matrimonie and in adulterie and of their difference 2 422 b 423 a The soule in the scriptures is called Flesh before it be regenerated 2 226 a How the Flesh of man is terified at the presence of God 1 21 b A distinction of the Flesh from the bodie 3 361 b This word Flesh of a manifold significatioÌ„ 3 94 b 95 a 258 a 29a 2 â—25 b 226 a 614 ab 3 80 a Flight Whether Flight in persecution be lawfull for the godlie 3 287 ab Lawful vpon condition 3 287 b 288 a What discommodities we suffer thereby 3 289 a Why the Apostles gaue no precept thereof 3 290 b Whether it be lawfull for a minister or pastor hauing cure of soules 3 288 ab Reasons of Tertullian why it should not bee taken 3 288b 289a b 290 a Whether Dauid sinned in that through feare he tooke his Flight to Achis 3 291 b 292. 293 The aronmentes which make for it aunswered 3 294 ab 295 ab What kinde of sinne it to Achis was 3 295 b Fo. Foolishnesse Foolishnesse a cause of contumelie 2 529 b Foote The measure of a Foot according to the Greeks Latines 1 130 b Forbearance Gods Forbearance is no cleare discharge from vengeance 3 386b 387 ab ¶ Looke Long sufferance Patience Foreknowledge of God Gods Foreknowledge is not the nature the essence or being of our minde 2 278 a It doth nothing hinder our free will as Cicero saith 2 277 b 278 a 3 39a 36 b 40 a 38 b It letteth not the possibilitie of things 3 37 a Ciceroes maner of reasoning against it 2 277 b 3 38 a 39 a It inuerteth not the nature of things 3 37 ab Touching all things confessed 2 277 a It compelleth not things which shall come to passe to come to passe 3 40 b It changeth not the nature of causes 3 39 a What necessitie belongeth thereunto 3 41 a Howe it and his predestination doe agree and differ 3 8 b It must not be separated from his will 3 36 b The certaintie of Gods Foreknowledge 3 37 b 3a It ought not to call vs back from indeuour of praying â— 3 b To the same al things are present 2 587 b It is no let to good workes 3 3 a A necessitie by supposition therein 1 209 b Wee denie God to bee God if we denie it 3 38 a Diuerse pointes touching the same noted 3 35 b Howe Gods predestination is called his Foreknowledge 3 11 a ¶ Looke Predestination Forespeaking Of Forespeaking or foretelling called Omen 1 61 a The examples of diuerse holie men that followed Forespeaking and whether we may follow them or no 1 61 ab 62 a Foretelling Of a kinde of Foretelling which is not prophesie 1 82 a How spirites in Foretelling of things to come may be deceiued 1 82 b 83 a Whether the Foretelling of things to come be granted vnto spirites 1 81 b 82 a ¶ Looke Diuination Forgetfulnesse How Forgetfulnesse may be said to be in God 1 109 ab ¶ Looke Obliuion Forgiue Whether to punish and to Forgiue be contraries 4 288 b Forgiuenesse Whether the Forgiuenesse of iniuries be meritorious 3 114 ab Forgiuenesse or imputation apprehended by saith cannot bee powred into our children proued by two similitudes 2 243 b Euen the holiest of all stand in neede of Forgiuenesse 3 55 a ¶ Looke Remission Forme One qualitie cannot bee the Forme of another 3 74 a 75 a What shoulde bee the Forme of faith if there were any 3 75 b Not alwaies that whereby another thing is wrought
inconstancie how they hurt and are hinderances vnto men 1 147 a The godlie are cōstrained to get theirs by iust labours 3 268 a Why God gaue so great Riches to Salomon knowing that they would turne to his destruction 3 268 b Right Whereof Right is called and whether it goe before Iustice 4 245 b 246 a Howe euerie man may trie his owne Right 4 309 a Righteousnesse Two kindes of Righteousnesse one imputed another inward of our owne 3 148 ab 76 b 77 a 89 a What Righteousnesse imputed is 3 148 b 120 b 95 b 77 a 55a 1 2 b And what sticketh in vs 3 158 ab 159 ab 77 a Iustification consisteth not in it 3 125 a Whether Righteousnesse bee by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. Howe the fathers are to be vnderstoode when they seeme to attribute it thereunto 3 148 ab Augustines rule touching the same 3 112 b Why it cannot be had by the Law 3 116b 117 a Whether it depende on nature 3 120 b Wee cannot obteine it by morall or naturall dueties and why 1 2 a The meanes whereby as some say it is recouered 3 105 b Why Paul would not say the reward of Righteousnes is eternall life 3 53 ab 56 ab 28 b A reason why the Gentiles and not the Iewes obtained Righteousnesse 3 126b 127 a The Pelagians place Righteousnesse and the kingdome of heauen in the power of men 1 155 b Of mans Righteousnesse and what it is 3 53 b 2 562 563. 564. Howe it is righteousnesse and no righteousnesse 3 110 b Whether the Righteousnesse of iustifying pertaine both to GOD and vs 3 159 b What Righteousnesse and the knowledge of diuine things are 1 123 b 124 a The want of originall Righteousnes condemned by three lawes 2 223. all What the schoolemen meane thereby the want whereof say they is originall sinne 2 222 ab By the Lawe of nature we are bound to haue it 2 223 b Pighius saith that the losse thereof in young children is no sinne 2 222 b 223 a What Peter Martyr iudgeth the want thereof to be 2 222 b 223 a Of that Righteousnesse whereto eternall life is due 3 53 b How it may be the stipend thereof 3 54 a Eternall death may bee called the reward of sinne but eternall life cannot bee called the rewarde of Righteousnesse and why 1 209 a The benefite that commeth by ciuill Righteousnesse 3 118 b Of the Righteousnesse of Iesus Christ and ours 3 129 a Testimonies of Christs Righteousnesse 2 581 ab What else beside the imitation thereof is required of vs. 2 215 b Of the Righteousnesse of God and what is meant therby 3 125b Right hand What it is to fit at Gods Right hand 2 611 b 623 b Riotousnesse Of Riotousnes speciallie in banketting 3 269 b Riuers Of the Riuers of paradise where also Nilus is spoken whose originall is vncertaine 1 126 a Ro. Rome The markes and notes of the Church of Rome 4 94a b 95 a Compared vnto wine 4 92 b 3 a Whether the continuaunce thereof is vnchangeable 4 90 a The malignant Church 4 95 a Neither Catholike nor Apostolike 4 93 a The ruinous and decayed state thereof 4 92 ab 93 a Howe so great power happened thereunto 4 78 a Sacked by the Spaniards 4 138 b Whether Peter were there 4 78 ab Whether the Popedome was confirmed thereto 4 78 b 79 a What preheminence was sometimes attributed to the same 4 81 b Ru. Rule The Image of God in man consisteth in his Rule ouer creatures and by what meanes hee doeth rule 1 123 b 124 b ¶ Looke Gouernement Sa. Sabboth day Why God requireth the Sabboth day onelie beeing but one day of the weeke 2 375 ab What ought to be the exercises of a Christian on the Sabboth daie 2 376 a A holie day besides it may bee appointed by the Church 2 375 a What the sanctification therof meaneth 2 374 ab 375 a Why the day of obseruation thereof is not reteyned herein our Church 2 385a Of certeine yearely feastes besides it and why God would haue them celebrated of the Iewes 2 376 ab When and why it was turned into the Lords day 2 375 b Of fasting thereuppon 3 173 b The Iewes Sabboth day is our Saturday 2 375 b Violated of them 2 577 a What Paul meant in saying One of the Sabboths 2 375 ab Sacrament Of howe large a signification this worde Sacrament is and howe matrimonie is a Sacrament 2 462 a Contumelie of the same redoundeth to Christ 4 169b After what manner the humane bodie of Christ may be saide to bee present in it 4 174 a That the matter thereof cannot be cast away 4 159 b Howe the two partes thereof are called Sacramentes 4 182 a Obseruations in receiuing thereof 2 562 a That euerie age is méete for it 4 111 b What is to bee doone therein if anie communicant bee an absteiner from wine 4 214 ab That by affirming bread to remain in it after consecration there is no Idolatrie committed 4 172 a The difference betwéene it and a sacrifice 4 220 a 221 b Sometime the Sacrament is receiued without the thing and sometime the thing without the Sacrament 4 107 b Whether the washing of féere bee a Sacrament 4 211 b That a Sacrament cannot be worthilie receiued without faith 4 44 b What the latines haue signified by the worde 4 97 b By what instrument it is receiued worthilie 4 100 b The chéefest promise sealed therein 4 98 a There is none but where there is an action 4 158 a The matter and forme thereof 4 159 b That the real presence of Christ therein is néedlesse 3 79 ab Howe it maie bee saide to consist of two thinges 4 194 a Whether it be cast into the draught 4 182 b The olde fathers receyued Christ in theirs 2 593 ab Whether it bee frée to adore or not to adore it 4 191 a Of vnworthie and fruitlesse receiuing of the same 589 b What thinges be required therein 3 210 b 209 b The springing vp of the Sacrament in one kinde 4 213 a Of the Sacrament of repentance 3 210 b 211 a Of holie orders 3 210 b Of confirmation 3 211 a Of annoiling 3 211 a Of matrimonie 3 211 b A Sacrament diuerslie defined 3 209 a 210 a 4 97 b 98 a 105 a 154 a 163 a 200 a 3 208 b 209 a Sacramentes Vnto whome the Sacramentes are not spirituall 4 107 b The leawd life of ministers defile them not 4 101 a 25 ab The diuell goeth about to corrupt them 4 111 a They must not bee ministred to polluted men 4 63 b Whether theirs of the olde lawe and ours are all one 4 102 ab 103 ab 101 b Whether ours haue no more in them than had theirs 4 186 b 187 a How grace is increased in receiuing them 4 121 b Whether they giue grace 4 103 b 104 a
eternall life 3 56 a Gregories opinion that faith is the entrie whereby wee come to good workes but not contrariwise 2 260 ab Many ioyned with faith prooued 3 72 b Whether they are the cause of eternall life 3 35 b The Pelagians opinion that they come from our freewill c. 3 50 b Pelagius and the schoolemen affirme good workes but not such as further to the kingdome of heauen 2 268 a Why they that are foreseene be not the cause of predestination 3 13 a 15 b 16 b 17. 18 a 19 b Before regeneration there are none 3 118 a They are not sacrifices propitiatorie 3 101 a They are ingendred of faith 3 74 b Whether good workes auaile to the certainetie of hope 3 86 b They are meanes not causes to eternall life 3 13 a Sinnes are mingled euen with our best 3 54 b Good workes after iustification are sacrifices of thankesgiuing 3 101 a Whether good woorkes are giuen to the regenerate by grace 3 54 a What God hath respect vnto in our workes 3 278 a What kind of works are sinnes yea most grieuous sinnes 2 263 b Our workes by a good intent cannot be meritorious 1 93 b Whether free in iustification may concurre with them 3 156 b Why God promiseth many things vnto them 3 223 a How those of the penitent doe satisfie God 3 222 b Those of Christians are not better than the working of them and why 1 8 b Holie workes depend vppon two principles namely knoweledge and appetite 2 254b Augustine accuseth the meane workes which hee did before his conuersion 2 265 b In what respects woorkes may be saide to bee good 2 258 a Augustine confesseth that the works which followe faith bee of God but denieth that faith is of our selues as some hold opinion 2 260 b Blasphemie to say that without the grace of God wee can doe workes acceptable vnto GOD. 2 258 ab Why the libertie of the godlie to doe them is not perfect 2 270 b In such strangers from Christ haue no freedome at all 2 254 b What become christian Churches 4 66. â— In what respect God commendeth the workes of certaine men not good 2 572 b Howe God accepteth of them they being naturallie euill 2 567 b That neither before nor after iustification they doe make righteous 3 97 a They giue iudgement to vs who be saued who not 4 115 b Why faith rather than they iustifieth 3 137 a Whether works before iustification deserue 3 101 b Workes follow iustification 3 100 b Of their nature before regeneration 3 9â— b 97 a Howe God rendereth to euerie man according to them 3 113 a Augustines rule touching righteousnes of them 3 113 b Whether faith can consist without them 3 60 b By what sort some say righteousnesse is recouered 3 105 b Why Christ in the last iudgement will make mention of outwarde Workes 3 113 a Howe the Workes of men may please God 3 113 a God rewardeth those oâ— the faithfull 2 521 b Whether God hath respect to their worthinesse 3 390 b 391a They are no cause of our felicitie 3 52 b Augustines diuision of theÌ„ and of what works we may iudge and not iudge 2 533 a God refuseth them though they seeme godlie and deuout as how 2 265ab Workes be sinnes if they be destitute of their due end 2 265 a Whether those of charitie hope be iust 3 156 b Whereunto Workes without faith are compared and that they cannot saue 3 150 b Who seeke God by faith and who by them 3 142 b They cannot properlie be called merites 3 52 b 53 a In what respects good mens are good and euill 2 562 b Whether God attributeth more vnto them than vnto faith 3 146 a Of actions which followe after them alreadie brought to passe 1 4 b Without faith can neuer saue such as bee the woorkers of them 2 262 b Howe God by them bringeth vs vnto life eternall 3 â—2 b Whereupon the goodnesse of them dependeth 2 389 a Howe they make fayth perfect 3 75 a A distinction of them 3 93 a 55 b Of iudging men according to them â— 48a Whether they shal be called necessarie or contingent 3 35b 36 a Our saluation dependeth not of them 3 17 a The godlie can attaine vnto Workes acceptable vnto God proued 2 270 a 265 b 266 a Of Cornelius and his Workes and whether he were regenerate or no when he wrote them 2 259a 263 a The intent that men ought to haue in forbearing wicked Works 2 573 b Of the Works of the regenerate 3 46 a A distinction of them 3 55 b Of those before and after 3 â—6 b Whether Workes doe iustifie 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 117 b 155 b 156 a 143 b 103. 104. 105. Howe Iustification is granted vnto them 3 147 a How the Fathers are to be vnderstood when they attribute righteousnes vnto them 3 148 ab Why we take from them the power of iustifying 3 136 b Vnto what Workes the merits of congruitie and worthinesse are due 1 108 ab 119b 120 a Of Workes due and not due vnto God 3 236 b Howe those of dutie and those of supererogation doe differ 3 227 b Whether Workes ceremoniall doe iustifie 3 156b 157 b Of Workes morallie good and superstitious and whereto some ascribe iustification 3 102 b They iustifie in no case 3 103 ab 104 ab 105 a Euen they are signes and seales of righteousnes imputed 3 95b 96 a Though in shewe neuer so good before God they are sinne â— 257b How we ought to bethinke our selues considering the good morall Workes of men not regenerate 1 96 a Whether penall Workes iustifie 3 157 b Of Workes Preparatorie and in whom they bee 2 264 b 1 95. 3 121 b 141 ab Slenderlie prooued 3 111b 112. 113. 114. 115 116. 1â—7 Whether they doe merite 3 1â—… b 224 b Iustifie not 3 126 ab â— 556 b Woorkes of satisfaction reduced to three points 3 221 b Workes of Supererogation proued and disprooued 3 227. 228. 229. 230. 231. Answeres to the reasons brought for them 3 230b 231. 232. What maner of ones they be 3 230 a Whether Workes wrought doe iustifie 3 116 b Whether the Workes of Infidels bee sinnes 3 106 a 243 b 244 a 2 263 b How they please God 3 111 b That their Workes are sins 2 269 b Whereto Chrysostome compareth such 2 262 b Whether they please GOD. 3 299 a Counted glistering sinnes 3 277 ab Against them that say the wicked may doe good Workes and such as please God and through them can deserue as they say of congruitie 2 264 a Of the notable Workes of the Romanes recompensed of God inferred by way of obiection 2 263 a All the good Workes of the not regenerate are but a robberie to Gods grace 2 264 b How farre they are from them 2 267 a What those bee which the aduersaries so highlie
knit vs together in a more straiter bonde of charitie for that we doe all take vppon vs the selfe-same mysteries And to those maie two other effectes also be added for by the sacraments we both are separated from other sectes By the Sacraments we are separated from other sects and also are admonished to lead an holie life But touching grace whether it be giuen by the Sacraments or no we shall afterwarde sée These things being thus set downe there are two things which are contrarie repugnaunt vnto the nature of the Sacraments Two things repugnant vnto Sacraments The first is if we attribute too much vnto them for by that meanes is Idolatrie easilie brought in when that which belongeth vnto GOD onelie is ascribed vnto a creature And if at anie time the sacraments are saide either to saue or to remitte sinnes or anie such like things the same ought to bee vnderstoode of the thing signified not of the signes for these things onelie procéede of the promise and liberalitie of God which is sealed vnto vs by visible signes Vnto the sacraments are sometime attributed those things which belong vnto the thing Who be sacramētaries And oftentimes it happeneth that both the scriptures the fathers séeme to attribute vnto the signes those thinges which onelie belong vnto the promises But nowe they which after this maner attribute more than is meet vnto the sacraments maie be called Sacramentaries because they put too much affiance in them They are not bare signes The other thing which we saide is repugnant vnto the nature of Sacramentes is when we count them to be nothing but bare naked signes For by that meanes they shoulde nothing differ from Tragicall and Comicall significations and from colours and garments Neither are they onelie signes of our actions but also of the promise and of the will of GOD and are sealings thereof And the holie Ghost doth no lesse vse these signes to stirre vp our heartes than hee vseth the words of God which are in the holie scriptures The differēce betwéen a sacrament a sacrifice And hereby also we maie sée that they likewise are against the Sacramentes which will haue them to be sacrifices for the nature of a sacrifice is to bee offered of vs vnto God but the nature of a sacrament vs to be offered of God vnto vs. I confesse in déede that in the celebration of the Supper of the Lord are contained thanksgiuing almes praiers other such like things which may haue the consideration of a sacrifice But we denie that the verie sacrament of the Eucharist may properly be called a sacrifice The sacrificers offer not vp Christ vnto God the Father and much lesse is that to be borne withall which the sacrificing Priests make their boast of namely that they offer vp vnto God the body of Christ Our Lord hath offered vp himselfe neyther hath he néede of any other to offer him vp 6 Now that we haue well considered all these things we néede not manie words to expresse the instrument whereby the thing of the Sacrament is receiued Rom. 4. 11. For Paul hath most manifestlie declared it when hée said That circumcision is the seale of the righteousnesse of faith for it is faith By what instrument the thing of the sacrament is receiued Iohn 15. 3. whereby the righteousnesse which is signified in the Sacrament is receiued of vs for neither can our sense or reason thereunto attaine Augustine expounding those words of Iohn Augustine Nowe ye are cleane because of my worde saith that in that the Sacraments do make vs cleane they haue it of the word of GOD for if thou take awaie saith he from the element the word there wil nothing remaine but water onelie The word commeth vnto the element and it is made a Sacrament For howe commeth it saith he that water toucheth the bodie We are washed by the power of the word not because it is spoken but for that it is beléeued and washeth the heart He aunswereth that the same commeth to passe through the force and power of the worde not because it is spoken but because it is beléeued By these thinges it is manifest that faith is it whereby wee receiue cleansing and sanctification Acts. 15. 9. Which thing also is written in the Actes of the Apostles By faith purifying their hearts And Paul to the Ephesians saith Ephe. 5. 26 that Christ loued the Church and clensed it with the washing of Water But there is added In the word that is by the worde The benefits of God are not giuē by pronounciation of the words which as Augustine saith is vnderstoode to be doone because it is beléeued and not because it is spoken for by the pronunciation of the words are neither chaunged the natures of of the signes nor the benefites of GOD giuen for so it might séeme an enchauntment Faith I saie is the instrument whereby we receaue the words of God and let them downe into our mindes The Sacraments must be administred as Christ hath commaunded them But now touching the manner of administring the sacramentes there ought none other manner to be brought in than that which Christ him selfe the authour of the Sacraments hath commaunded vnto vs. For if the Iewes durst not deale otherwise in their Ceremonies of the olde lawe than was prescribed them of God much more ought wee to obserue those Ceremonies which Christ hath prescribed vnto vs after the selfe same maner that he prescribed them Further for as much as those signes came from the will of God and of their owne nature signifie nothing what is more reasonable than to refer al things vnto his wil which hath giuē them But his wil can by no other meanes be knowen but by the holie Scripture And vndoubtedlie no man will presume to alter the letters patents of kings graunts much more ought the same to be taken héede of in the Sacraments of God And the minister by whom these things ought to be exercised distributed although it be conuenient that he be godlie of an honest life For such a one is to be maintained when he behaueth himselfe otherwise The naughtines of the Minister defileth not the Sacraments and is knowen so to do he ought no longer to be suffered yet though he be wicked so long as he kéepeth still that function he cannot hurt the Sacraments so he do those things which Christ commanded to be doone Augustine hath a verie trim similitude A similitude Looke In 1. Cor. 4. verse 7. of a pipe of stone through which water is brought into a garden For although the Pipe be made nothing the more fertile by meanes of the running through of the water yet is the garden by it watred and made fruitfull The dignitie of the sacraments dependeth not of the minister but of the institution of God which the Donatistes not vnderstanding