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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14350	The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.; Loci communes. English	Vermigli, Pietro Martire, 1499-1562.; Simmler, Josias, 1530-1576.; Marten, Anthony, d. 1597.	1583 (1583)	STC 24669; ESTC S117880	3,788,596	1,858

Paule toward the end of the chapter compareth charitie with true faith it is most likelie that he did not so before But if we should fullie grant this vnto Pighius that that faith whereof Paule speaketh is the generall faith whereby men are iustified yet neither so vndoubtedlie should he obteine his purpose For the apostle going about by all maner of meanes to set foorth charitie thought to amplifie that same by a fiction or feining which is a figure of Rhetorike knowne euen vnto children Figura fictionis And yet doth not Paule therefore bring a false proposition for he vseth a conditionall proposition which may not resolue into a categoricall proposition and yet notwithstanding is the truth in the meane time kept As if I should saie vnto anie man A similitude If thou haddest the life or vse of the reasonable soule without the life or vse of the sensible soule thou shouldest not be troubled with perturbations of the mind No man could reprooue this kind of speach as false and yet it is not possible that in a man the life and vse of the reasonable soule should be seuered from the sensible Such kind of speaches also are found in the holie scriptures as for example Psal 139 ver 7 8 c If I shall ascend vp into heauen thou art there if I descend downe into hell thou art present and if I take the fethers of the morning and dwell in the vttermost ends of the sea thither shall thy right hand lead me These sentences are true yet it is not possible that a man should take vnto him the fethers of the morning After the same maner we saie If a man should separate faith from charitie he should make it vnprofitable though in verie déed it cannot be separated from charitie And that Paule in that place vsed such an excesse of speach or fiction that euidentlie declareth which he a little before spake 1. Cor. 13 ● Though I should speake with the toongs of men and of angels haue not charitie I am like to sounding brasse or a tingling cymball But wée knowe that angels haue neither bodies nor toongs and yet notwithstanding Paule speaketh truth that If they had toongs and I should speake with them yet that should nothing profit me without charitie And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses for he saith that The apostle minded in this place to commend charitie and he saith that he vseth those reasons not that all those things which he here maketh mention of can be separated from charitie Wherefore of the former interpretation we haue Chrysostome for an author and the later interpretation Basilius confirmeth Let Pighius go now and of this saieng of the apostle conclude if he can that which he contendeth so much about 58 But as touching those words of Matthew Lord haue we not in thy name prophesied and in thy name cast out diuels c. Matt. 7 22. Which things Pighius denieth can be doone without faith and yet they which haue doone them are not iustified séeing they are excluded from the kingdome of heauen We maie answer with the selfe-same solution which we haue now brought namelie that they whome Matthew maketh mention of had the faith of signes or a dead faith but not a true and iustifieng faith Moreouer I sée not how true this is that miracles cannot be doone without faith Miracles are not alwaies doon for faiths sake for God sometimes worketh miracles not for his faiths sake by whome they are doone but either to aduance his glorie or to giue testimonie vnto true doctrine Vndoubtedlie Moses and Aaron when they stroke water out of the rocke of strife Num. 10 12 Psa 106 32. wauered in faith and yet God that he might stand to his promise with a great miracle gaue water vnto the people and reprooued Moses and Aaron of infidelitie And Naaman the Syrian doubted of recouering his health in the waters of Iordan yea also he would haue gone his waie for that he said that the riuers of his countrie were much better than Iordan and yet notwithstanding GOD left not his miracle vndoone And when the dead bodie was cast into the sepulchre of Elizaeus 2. Kin. 13 21 by a great miracle it came to passe that at the touching of the dead bones of the prophet life was restored vnto it But there was no faith there neither in the dead corps nor in the bones of the prophet nor in them which brought the dead man thither And yet not alwaies is it granted vnto them that desire to doo miracles that they should doo them when faith is absent for in the Acts we reade that when the Exorcists which were the sonnes of Scaeua the high priest would haue cast out diuels in the name of Christ whome Paule preached Acts. 19 15. the diuell answered Iesus I knowe Paule I knowe but who are ye And straitway he ran vpon them Here we sée that God would not giue a miracle when it was asked as it is most likelie by wicked and vnbeléeuing men Howbeit contrariewise in Marke the 9. chapter that a certeine man did cast out diuels verse 38. in the name of Christ who yet followed not Christ and when Iohn would haue reprooued him Christ suffered not Iohn so to doo By this Pighius might haue séene that to the working of miracles is not alwaies required faith And yet if I should grant him that faith is of necessitie required therevnto were sufficient either the faith of signes or else a dead faith Wherefore Pighius in his second confirmation prooueth nothing for it hath nothing in it that is found 59 Now let vs examine his third proofe Iohn saith Manie of the princes beleeued in him but they confessed him not Iohn 12 42. for feare they should be cast out of the synagog and therefore they were not iustified by faith This reason is but a waterish reason and not so strong as he thinketh it to be for we denie that they beléeued trulie For that assent of theirs was nothing but an humane assent for when they sawe that by Christ were wrought woonderfull works and that his doctrine was confirmed by most euident signes they began by a certeine humane persuasion to giue credit vnto him The diuell also for that he certeinlie knoweth manie things doone by God assenteth vnto the truth There is a certeine humane faith not inspired by God and beléeueth it and yet it is not to be thought that he is by a true faith induced to beléeue And that these rulers had not the true and liuelie faith hereby it is manifest that Christ said vnto them How can ye beleeue when ye seeke for glorie at mans hand Iohn 5 44. By which words we vnderstand that they which more estéeme humane glorie than godlinesse cannot beléeue trulie in God And those princes were to be numbred amongst them for they so

greatnes of works For otherwise it is a greater worke to gouerne this vniuersall composition of the world than to restore vnto a blind man the sight which he wanteth 4 These things being declared it resteth that we diuide miracles into their parts by fit distributions An other distinction of miracles Some of them are woonderfull euen for the thing it selfe that is doone for that they appeare to be so great strange things as the like cannot be found in the nature of things Such was the staieng of the sunne in the time of Iosuah Iosu 10 13. Esaie 38 7. Esaie 7 14. Exod. 16 13 and the turning of the shadowe therof in the time of Ezechias the conception and child-birth of a Virgin the food of Manna in the wildernesse and such like But some are miracles not in respect of the nature and greatnesse of the thing which is doone but by reason of the waie and means that is vsed in the working of them as was the clouds raine of Helias 1. Kin. 18 45 Num. 17 8. 1. Sam. 12 18 Iohn 2 9. the budding of the flowers and fruit in the rod of Aaron the thunder of Samuel the conuerting of water into wine and other like For such may be doone naturallie but yet they were then miracles bicause of the maner whereby they were doone that is not by naturall causes but by the will and commandement of the righteous Againe miracles are distinguished Exod. 19 18. Esaie 38 8. Matt. 17 2. There is an other diuision of miracles bicause some of them doo onlie mooue admiration as did the lightenings and thunders vpon mount Sinai the turning of the suns shadowe in the time of Ezechias the transfiguration of the Lord vpon the mount And some besides the woonder of them doo bring a present commoditie vnto men as when by Aarons rod drinke was giuen out of the rocke Exod. 17 6. Exo. 16 13. when Manna reigned downe from heauen when the sicke were healed by the Lord and his apostles Sometimes miracles bring punishment and harme to those that offend Mar. 16 18. as when Ananias and Zaphyra died at the words of Peter Acts. 5. 5. when Elymas the coniurer was striken blind by Paule and when by him others were deliuered vnto sathan to be tormented Acts. 13 11. Herein also miracles are diuided that some of them are obtained by praiers Miracles are againe distinguished 1. Kin. 17 22 2. Kin. 4 34. Ex. 8 12 30. For so did Elias and Elizeus namelie by praier they restored their dead to life Moses by making intercession for Pharao deliuered him from frogs and diuers other plagues And other miracles are wrought by commandement and authoritie Iosua 10 13. Iosua commanded the sunne to staie his course the Lord Iesus commanded the winds Matth. 8 26. Acts. 3 6. and Peter said vnto the lame man In the name of Iesus Christ rise vp and walke And there be some other miracles doone and yet neither by praier nor by commandement but come of their owne accord the righteous themselues béeing otherwise occupied euen as when the shadowe of Peter as he walked did heale the sicke Acts. 5 15. Acts. 19 12. and when the handkerchers that came from Paule cured sicke folke 5 Lastlie Augustine in his 83. booke of questions diuideth miracles Augustine to wit that some are doone by publike iustice that is An other partition of miracles by the stable and firme will of God which is counted in the world as a publike lawe By it God would that his ministers that is prophets and apostles in preaching shuld worke miracles But other miracles be doone by the signes of this iustice as when the wicked in the name of God and of Iesus Christ doo worke anie miracle which is not giuen but in respect of the honor and reuerence of the name of God which they vse not that God or nature or anie things created are desirous to pleasure them A similitude Euen like as when one hath priuilie conueied awaie a publike seale or writing and by meanes thereof extorteth manie things either from countrie men or from citizens which things are not giuen but to the seale which they acknowledge to be the princes or magistrats euen so he which followed not Christ yet did he in his name cast out diuels Mark 9 38. Thirdlie those are accounted miracles which are doone by a certaine priuate contract wherby sorcerers doo bind themselues to the diuell and the diuell to them but these are doone neither by publike iustice nor yet by the signes thereof but onelie of a certaine priuate compact Howbeit we must note that the miracles of the third sort are not firme nor yet doo certeinlie come to passe Acts. 19 13. For we read in the 19. of the Acts that the children of Sceua would haue cast foorth diuels in the name of Iesus whom Paule preached but the diuell said to them Iesus indeed I knowe Paule I knowe but what ye be I cannot tell which hauing spoken he set vpon them And as touching the third kind the act of Cyprian Cyprian which he did before his conuersion confirmeth my saieng For he attempted to bewitch a godlie maid to incline to vnlawfull lust which at the length the diuell told him that he could not bring to passe for him 6 But we must note that these miracles which are doone through a priuate contract are not verie miracles but doo belong vnto that kind which I mentioned before the definition For although sometimes they be verelie that They be not verie miracles which the diuell doth Iob. 1 16. and 19. Augustine which they séeme to be yet are they not miracles indéed For who doubteth but that it was verie fire which consumed the cattell of Iob and a verie storme of wind which by throwing downe his houses destroied his children Yea and Augustine affirmeth that those serpents which the sorcerers of Aegypt brought foorth were not illusions but verie serpents For the historie reporteth that when they came to the third miracle the wise men said This is the finger of God further that now their cunning failed them that they could no longer doo those things which Moses did by the power of God This doubtles is a token that they wrought not before by illusions and that the sorcerers till that time contended with Moses in verie things and not in illusions But some will saie If it be so that things wrought by the diuel the sorcerer be sometimes euen as they séeme to be wherefore is it written to the Thessalonians 2. Thes 2 9. of antichrist Why the signes done by antichrist be called lies that By him verie manie should be deceiued through his false signes and woonders Herevnto we must answere that there may be a lie in saieng that a thing doone is a miracle whereas it is not and not in the

furthering some vtilitie of ours I iudge might both be restored retained Who séeth not that the Apostles for quietnesse sake and for the better liuing together with the beléeuers commanded the Gentils to abstaine from strangled and from bloud These things vndoubtedlie were of Aarons Priesthood Acts. 15. 20 if you will haue all thinges generallie to bee comprehended which were in the lawe Also no man is ignorant that tythes are instituted at this day in infinite places for to maintaine the ministers of the Church That Psalmes and Hymnes should be sung in the holie congregation ye cannot easilie finde by the Scripture of the new Testament which most manifestlie appeareth was doone in the olde I passe ouer that Ambrose while he interpreteth the 14. Verse 26. Chapter of the first Epistle to the Corinthians most manifestlie saieth that the custome of prophesying taught there by Paul being taken from the synagogues was deriued vnto our Churches Further if I should somewhat diligently search and examine which the time will not suffer I might finde manie thinges which our Churche hath borrowed of the decrées of Moses yea and that from the first times And not to omitte this wee haue feast dayes in remembrance of the Lordes resurrection of the natiuitie of Whitsuntide Feast of the Natiuitie Resurrection c. and of the death of Christ Shoulde all these thinges be abolished because they be steppes of the olde lawe By all these thinges I thinke you sée that all the thinges belonging to Aarons priesthood are not to be abrogated as nothing of them may be retayned or vsed And say not vnto mee that there will bee straightway opened a windowe vnto all abuses vnto holie water censing and other infinite thinges of like sort for the aduersaries will aunswere that there must be appointed a measure in those thinges which they renue and retaine that the congregation of the faithful be not burthened with this kinde of thinges nor any woorshippe or effect of religion placed therein as wee sée to be doone in holie water or censing Morouer we must beware that Christian religion be not put in hazarde that although in some respect they be restored yet that there be no such store made of them as though they should bée necessarie to obtaine saluation But so ought we to suffer such thinges as when they shall appeare to profite but a litle they may bee layde a side euen as I haue testified what I thinke should be doone at this day as touching this diuersitie of garmentes For this in verie déede I would to haue beene laide aside but when it happened not according to my minde I thought it méete to suffer the same till better times should be graunted I would to God that the Churches which be in Germanie with this one losse might redéeme their auncient libertie although I wish by all meanes that no superfluous thing should be obtruded vnto them But nowe let vs weigh the other argument whereby the vse of these garmentes séemed not lawefull because they were inuented by the tyrannie of the Pope Héere doe not I perceiue howe it can be firmelie prooued that we may vse nothing that is accustomed to be doone in poperie Howe farre 〈◊〉 we may vse things that were vsed in the Popes Church Doubtlesse we must take héede that we presse not the church of Christ with too much bondage so as it may not be lawefull to vse anie thing that belonged to the Pope Certainely our forefathers receiued the temples of Idolles and conuerted them into holie houses wherein Christ should be worshipped and the reuenewes consecrated to the Goddes of the Gentils to playes of the Theater and to the vestall virgins they tooke to maintaine the ministers of the Church whereas these thinges did first serue not onelie Antichrist but the deuill himselfe Yea and the verses of the Poetes which were dedicated vnto the Muses and vnto diuerse Goddes or vnto fables to be doone in the Theater for pacifying of Goddes when they be commodious and excellent and true the Ecclesiasticall writers vse them and that by the example of the Apostle who disdained not to cite Menander Aratus and Epimenides and that euen in the holie scripture which hee deliuered and those words which otherwise were prophane hee made agréeable to the diuine seruice vnlesse perhappes you will say that his wordes described in the holy scriptures serue lesse to the woorshipping of God than the visible wordes vsed in the sacramentes Who moreouer vnderstandeth not that wine was consecrated vnto Bacchus bread vnto Ceres water vnto Neptune the Oliue vnto Minerua learning vnto Mercurie song vnto the Muses or to Apollo and verie manie other thinges of this sort you may find in Tertullian in his booke De Coronamilitis where he treateth in a manner of the selfe same argument all which thinges neuerthelesse wee feare not to vse at our owne will aswell in holie as in prophane vses though they were dedicated vnto deuilles or Idolles Nor straightway doe I graunt that these diuersities of garmentes had their originall of the Pope séeing wée reade in the Ecclesiasticall historie that Iohn the Apostle at Ephesus ware an ornament called Petalum or a pontificall plate Petalus seu Lamina And of Cyprian the Martyr Pontius the Deacon testifieth that when he was within a while to suffer death he gaue his * Birrus an ornament that Byshops vsed Birrum vnto the executioners his garment of dalmatia vnto the deacons and stoode in his linnen garmentes Moreouer Chrysosome maketh mention of the white garments of ministers of the Church And the olde writers testifie that the Christians when they came vnto Christ chaunged their garmentes and in stéede of a gowne put on a cloke For which when they were mocked of the Ethnickes Tertullian wrote a verie learned booke intytuled De Pallio of the cloke Neither doe I thinke you to be ignoraunt that vnto those which were entered vnto Baptisme was giuen a white garment Wherefore it appeareth that before the tyrannie of the Pope beganne there was some diuersities of garmentes in the Church But admitte that these thinges were inuented by the Pope yet doe I not perswade my selfe that the impiety of the popedome is such that whatsoeuer it toucheth it doth altogether defile and pollute it whereby godlie men may not be allowed to put it to a holie vse Nowe doe I thinke you vnderstande what my iudgement is for the reuiuing or retayning of the Mosaicall or Papisticall Rites Wherefore nowe that we haue briefly noted the two chiefest points of your reasons I come vnto that which your selfe also confesseth that all mens inuentions must not straightwaie be condemned Otherwise it is a deuise of man that we communicate rather in the morning than in the after noone All mans inuentions must not be condemned Acts. 4. 37. And it was a deuise of man that the prices of thinges that were solde in the primitiue church were laide at